Alihoyi munhu umo uyo agaja gujulomba moto habhuzenganwa aliyomba, “nalilomba moto nagazuge.” Unzenganwa ng’wiye agashosha, “nadina moto unene.” Aliyo lulu, aho lyakula ilikanza, lyuyufuma lyochi aha numba yiniyo aho wandya uguzuga ijiliwa, mpaka nose abhanhu bhudebha igiki alina moto. Hunagwene abhanhu bhenabho bhagang’wila giki, “gub’isa moto ukubhulwa lyochi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu ming´holo uyo adahayile gufunya jikolo jakwe gubhangi, umukikalile kakwe. Umunhu ng’wunuyo, agabhimhaga abhiye ulu bhanomba ijikolo jakwe, kunguno ya wimimholo bhokwe. Uweyi agikalaga wimanile weyi duhu.

Umunhu ng’wunuyo, agikolaga nu uyo agang’wima moto unzenganwa okwe, kunguno nuweyi alimimholo ukubhiye, umukikalile kakwe. Giko lulu nuweyi agab´isaga ginhu ijo jidikomile ugub´iswa guti moto. Aliyo ilyochi hi ng´hanila yakwe. Hunagwene abhanhu bhagang’wilaga giki, “gub’isa moto ukubhulwa lyochi.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka nhungwa ja wiminholo, umukikalile kabho, kugiki bhadule gwiyambilija chiza ijinaguitumama imilimo yabho. Igelelilwe bhabhize na witogwi bho gwidilila chiza, umuwikaji bhobho.

Yohana 3:20.

Warumi 2:16.

Mithali 28:13.

Zaburi 44:21.

KISWAHILI: KUFICHA MOTO UTAFICHULIWA MOSHI.

Alikuwemo mtu mmoja ambaye alienda kuomba moto kwa jirani yake akisema, “naomba moto nikapike.” Jirani yake alijibu, “mimi sina moto.” Lakini baada ya kupita muda, moshi ukaanza kutoka kwenye nyumba hiyo walipoonza kupika, mpaka watu wakaelewa kwamba, mwenye nyumba hiyo ana moto. Ndiyo maana wakaanza kumwambia kwamba, “kuficha moto utafichuliwa moshi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni mchoyo, katika maisha yake. Mtu huyo hataki kutoa mali zake kwa wengine. Yeye huwakatalia wale wanaomuomba msaada kwa sababu ya uchoyo wake huo, wa kujijali yeye mwenyewe tu katika maisha yake.

Mtu huyo, hufanana na yule aliyemnyima moto jirani yake, kwa sababu naye huwanyima wale wanaoomba msaada wake. Hivyo basi, naye huficha hata kile kisichofichika kwa watu kama moto, kwa sababu ya uchoyo wake ambao hufichuliwa na moshi. Ndiyo maana watu humwambia kwamba, “kuficha moto utafichuliwa moshi.”

Methali hiyo hufundisha watu juu ya kuachana na tabia ya uchoyo katika maisha yao, ili waweze kusaidiana vizuri katika kuyatekeleza majukumu yao. Wanatakiwa kuwa na upendo wa kuwajali wenzao vizuri katika maisha yao.

Yohana 3:20. “Kwa kuwa kila atendaye maovu huchukia nuru, wala haji kwenye nuru ili matendo yake maovu yasifichuliwe.”

Warumi 2:16. “Hili litatukia siku hiyo Mungu atakapozihukumu siri za mioyo ya wanadamu kwa njia ya Yesu Kristo, kama isemavyo Injili yangu.”

Mithali 28:13. “Yeye afichaye dhambi zake hatafanikiwa, bali ye yote aziungamaye na kuziacha hupata rehema.”

Zaburi 44:21. “je,Mungu hangaligundua hili, kwa kuwa anazijua siri za moyo?”

 

ENGLISH: HE WHO HIDES FIRE, SMOKE WILL BETRAY HIM.

There was a man who went to his neighbour to ask for a fire, saying, “I am asking for fire I want to go to cook.” His neighbor replied, “I have no fire.” But after a while, smoke began to get out from that house as they began to cook. It was then that people realized that the owner of that house had fire. That is why they began to tell him that, “he who hides fire, smoke will betray him.”

This proverb is compared with a greedy man. Such man does not want to give his property to others. He refuses those who ask him for help because of his greed or self-centeredness.

That person is like the one who refused to give fire to his neighbour, because he also refuses to help those who ask for his help. Therefore, he also hides what cannot be hidden from the people like fire. However, his unkindness is exposed by the smoke. That is why people tell him that “he who hides fire, smoke will betray him.”

This proverb teaches people about giving up greed in their lives, so that they can help each other better in fulfilling their responsibilities. They should have a caring attitude for each other.

John 3:20.

Romans 2:16.

Proverbs 28:13.

Psalm 44:21.

Ulusumo lunulo, lwingilile kubhubhisi bho mhulu ijo jigaliyagwa. Imhulu jinijo gali matwajo ga manti. Ulu munhu atogilwe jipye chiza imhulu jinijo mpaga agajifugilaga hasi. Aliyo lulu, ulu alajigifugile hasi na bhayanda bhanholile agusanga jafugulagwa aliyo nugupya jitali. Hunagwene abhanhu bhagayombaga giki, “gub’isa mhulu na bhayanda ugusanga jajukulagwa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agahoyaga mihayo ya mbisila na bhanhu abho bhadailanhanaga imihayo yiniyo, umukikalile kabho. Abhanhu bhenabho bhagaikumuchaga sagala imihayo iyo igelelilwe isage mumbisira kunguno, yili mihayo ya nyatale. Abhoyi bhadamanile uguidimila chiza imihayo yiniyo umumioyo jabho.

Abhanhu bhenabho, bhagikolanijiyagwa na bhanigini abho bhadadimilaga mihayo ya mbisila, umumioyo jabho, kunguno nabho bhadayidimilaga imihayo yiniyo iyo iliyambisila umumioyo jabho. Hunagwene abhanhu bhagabhawilaga giki, “gub’isa mhulu na bhayanda ugusanga jajukulagwa.”

 Ulusumo lunulo, lolanga bhanhu higulya ya kuleka guyomba mihayo ya mbisila na bhanigini bhalihoyi, umukikalile kabho, kugiki bhadule kujibheja chiza ikaya jabho, umuwikaji bhobho. Gashinaga lulu, idi chiza nulu gwita mihayo ya mbisila na bhanigini bhalihoyi.

Mathayo 28:13.

Mathayo 6:18.

KISWAHILI: KUFICHA TUNDA NA VIJANA UTAKUTA LIMEFUKULIWA.

Methali hiyo, ilianzia kwenye ufichaji wa tunda la mti lijulikanalo kama ‘mhulu’ ambalo huliwa. Mtu akitaka liive vizuri tunda hilo, hulazimika kulifukia chini. Lakini basi, akilifukie tunda hilo mbele ya watoto wanaomuona akifanya hivyo, atakuta wamelifukua hata kabla halijaiva. Ndiyo maana watu husema kwamba, “kuficha tunda na vijana utakuta limefukuliwa.”

Methali hiyo, hulinganishwa kwa watu wale ambao huongea maneno ya siri kwa watu wasioweza kuficha siri, katika maisha yao. Watu hao, huitangaza kwa watu wengine siri hiyo, kila wanapomaliza kuisikia.  Wao hawafahamu kuyatunza kwa siri maneno na matendo ambayo niya kikubwa, katika mioyo yao.

Watu hao hufananishwa na watoto wasioweza kutunza siri mioyoni mwao, kwa sababu nao hawayatunzi maneno na matendo ambayo niya siri, katika mioyo yao. Ndiyo maana watu huwaambia kwamba, “kuficha tunda na vijana utakuta limefukuliwa.”

Methali hiyo, hufundisha watu juu ya kuacha kusema maneno ya siri mbele ya watoto, katika maisha yao, ili waweze kuzijenga vizuri familia zao. Kumbe basi, sio vizuri kutenda madendo ya siri mbele ya watoto.

Mathayo 28:13. “wakiwaambia, “Inawapasa mseme, ‘Wanafunzi Wake walikuja wakati wa usiku na kumwiba sisi tulipokuwa tumelala.’”

Mathayo 6:18. “ili kufunga kwenu kusionekane na watu wengine ila Baba yenu aliye sirini, naye Baba yenu aonaye sirini atawapa thawabu yenu kwa wazi.””

ENGLISH: TO HIDE A FRUIT WITH CHILDREN YOU WILL FIND IT UNCOVERED.

The above proverb originated from the act of hiding the fruit of the tree known as ‘mhulu’ that is eaten. If a person wants to ripen the fruit properly, he has to bury it in the ground. However, if he buries the fruit in front of the children who see him doing so, he will find it is been uncovered even before it ripens. That is why people say that, “to hide the fruit with children you will find it uncovered.”

This proverb is compared with those people who speak secret words to people who cannot keep secrets, in their lives. This is because; these reveal the secrets to others, every time they hear it. They do not know how to keep secret words and deeds in their hearts.

Such ones are like children who cannot conceal what is in their hearts, for they themselves do not keep the secret words and deeds in their hearts. That’s why people tell them that, “to hide the fruit with children you will find it uncovered.”

This proverb teaches people to stop saying secret words in front of children, so that they can better build their families. Therefore, this proverb teaches that, it is not right to do some acts in front of children.

Matthew 28:13.

Matthew 6:18.

Ulusumo lunulo, lulihoyela higulya ya masala ga nva ayo gagafumbulagwa na ng’hungulu. Inva ili na masala ayo gagikolaga hadoni na ga bhanhu kunguno igabhisaga inyama ulu uyisaga. Ulu yukuga nyama yulwa yiguta mpaga yuyisaja, igajagub´isa hanhu kugiki ilize yilwe hangi ulu yutubha.

Ing´hungulu nayo ili noni iyo ili na masala gagupadija aho yabhiyisilaga inva inyama yiniyo. Gashinaga lulu, ulu ub´isa umuna mva iyoyi igajaga yaginjaho yalila ha ng´wape, aho bhadulile nulu bhanhu bhuyibhona na gudebha igiki inva yaliyabhisa nyama. Hunagwene abhanhu bhagayombaga giki, “gub´isa go nva gugafumbulagwa ng`hungulu.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agitaga ginhu bho gwibhisa ijo jigamanyikaga aha numa yaho. Umunhu ung’wunuyo, alina nhungwa ja wiminholo ukubhiye, ijo jigampondaga soni ulu bhandebha bhiye. Uweyi agiganikaga giki alibhakelela abhangi aliyo gashinaga bhayidebhile iyo agiyitaga.

Umunhu ng’wunuyo, agikolaga nhi nhungwa ja nva ija gubhisa nyama iyo igafumbulagwa na ng’hungulu, kunguno nuweyi agabhisaga ginhu ijo jigampondaga soni ulu jagiza kumanyika ukubhiye. Hunagwene abhanhu bhagang’wilaga giki, “gub´isa go nva gugafumbulagwa ng`hungulu.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja wiminholo umuwikaji bhobho, kugiki bhadule gwiyambilija chiza umubhutumami bho milimo yabho. Igelelilwe bhiyambilije kihamo umukikalile kabho, kugiki bhadule kupandika matwajo ga gujibheja chiza ikaya jabho.

Warumi 2:16.

1Wakorintho 14:25.

KISWAHILI: KUFICHA KWA MBWA HULIFICHULIWA KUNGULU.

Methali hiyo, huongelea juu ya  akili za mbwa ambazo hufichuliwa na kungulu. Mbwa ana akili ambayo hufanana kidogo na ile ya wanadamu kwa sababu yeye huficha  nyama anayoisaza. Hivyo, akiokota nyama na kuila mpaka akaisaza, huificha sehemu ili aje aile tena baadaye akijisikia njaa.

Kungulu naye ni ndege mwenye akili za kugundua pale alipoyificha mbwa yule ile nyama. Kumbe basi, mbwa akificha yenyewe huenda kuichukua ile nyama na na kuanza kuila mahali pa wazi. Ndiyo maana watu husema kwamba, “kuficha kwa mbwa hufichuliwa na kungulu.”

Methali hiyo hulinganishwa kwa mtu yule ambaye hutenda jambo fulani kwa kujificha ambalo hujulikana baadaye kwa wale aliowaficha. Mtu huyo, ana tabia ya uchoyo kwa wenzake, ambayo humfedhehesha kutokana na aibu anayoipata mbele ya wenzake baadaye siri yake kujulikana. Yeye hufikiri kwamba anawazidi ujanja wengine kumbe wanakielewa kile anachokifanya.

Mtu huyo, hufanana na akili ya mbwa ya kuficha nyama ambao ilifichuliwa na kungulu, kwa sababu naye huficha jambo fulani ambalo humuaibisha baada ya kujulikana kwa wenzake. Ndiyo maana watu humwambia kwamba, “kuficha kwa mbwa hufichuliwa na kungulu.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya uchoyo maishani mwao, ili waweze kusaidiana vizuri katika utekelezaji wa kazi zao. Wanatakiwa kuwa  na ushirikiano wa pamoja katika kutekeleza majukumu yao ili waweze kupata mafanikio ya kuziendeleza vizuri familia zao.

Warumi 2:16. “Hili litatukia siku hiyo Mungu atakapozihukumu siri za mioyo ya wanadamu kwa njia ya Yesu Kristo, kama isemavyo Injili yangu.”

1Wakorintho 14:25. “nazo siri za moyo wake zitawekwa wazi. Kwa hiyo ataanguka chini na kumwabudu Mungu akikiri, “Kweli Mungu yuko katikati yenu!””

ENGLISH: WHAT HAS BEEN HIDDEN BY A DOG IS USUALLY UNCOVERED BY A CROW.

This proverb, speaks of the minds of dogs that are exposed by crows. The dog has a mind that is a little similar to that of human beings because it hides the meat in leaves. So, when it picks up the meat and eats it, it hides the part of it so that it can eat again later when it is hungry.

The crow is also a clever bird that discovered where the dog had hidden the meat. However, a crow can take the meat and begin to eat it in an open area. That is why people say that “What has been hidden by the dog is revealed by a crow.”

The proverb above is likened with a man who does something secretly, but which latter on is known to those it had hidden been hidden from. Such person, however, has a greedy attitude toward his colleagues, which humiliates him due to the embarrassment he gets in front of his colleagues later when his secret is known. He thinks he is better than others, but they understand what he is doing.

Such man is like the dog that hid meat which, was exposed by the crow, because he too hides something that embarrasses him after it is known by his peers. That is why people tell him that, “what has been hidden by a dog is usually uncovered by a crow.”

This proverb teaches people about giving up habits of greed in their lives, so that they can help each other better in the execution of their duties. They need to be co-operative in carrying out their responsibilities so that they can achieve success for the good of their families.

Romans 2:16.

1Corinthians 14:25.

Ulusumo lunulo lwingine kuli munhu uyo abhejaga jisinza. Ijisinza jinijo jidulile gubhiza jawiza nulu ja bhibhu, aluweyi agasaga mumo ali, kunguno adadulile ugwikola nhi chuma ijo ojibhejaga. Ulu jubhiza jibhi ijisinza, munho jilichene bho joyi idi giki uyo ojibheje ali ob’ub’i. Hunagwene abhanhu bhagayombaga giki, “b’ub’i bho jisinza b’udi bho nsuji.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapandikaga ginhu jawiza ojikenagula, nulu uyo agapandikaga bhanhu bhawiza, aliyo uweyi agadumaga ugubhalangaha, umukikalile kakwe.

Umunhu ng’wunuyo, agajikenagulaga sagala ijikolo ijawiza kunguno ya nhungwa jakwe ijo jidijawiza. Uweyi hangi agabhapejaga abhanhu abho agikalaga nabho kunguno ya gubhitila ibhengwe abhanhu bhenabho.

 Abhanhu bhagang’wikolanijaga nu nsuji o jisinza uyo agajibheja chiza jasaja na b’ub’i bhojo duhu, kunguno nuweyi agapandikaga bhanhu abho bhalibhawiza, oduma ugwikala nabho chiza iki nhungwa jakwe jili jabhubhi. Hunagwene abhanhu bhagang’wilaga giki, “b’ub’i bho jisinza b’udi bho nsuji.”

Ulusumo lunulo lolanga bhanhu higulya ya gudebha gwikala na bhanhu bho gwiyambilija nabho, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhanhu bhabho. Igelelilwe bhilange ugwitongela, bho gujilang’hana ijo bhali najo.

Mathayo 19:12.

KISWAHILI: UBAYA WA CHUMA SIO WA MTENGENEZAJI.

Methali hiyo, ilianzia kwa mtu yule aliyekuwa akitengeneza chuma. Chuma hicho, chaweza kuwa kizuri au kibaya, lakini yeye hubaki kama alivyo, kwa sababu hawezi kufanana na kile alichokitengeneza. Kikiwa kibaya maana yake kipo hivyo chenyewe, siyo kwamba mtengenezaji wake ni mbaya. Ndiyo maana watu husema kwamba, “ubaya wa chuma sio wa mtengenezaji.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupata vitu vizuri, lakini hushindwa kuvitunza, kwa sababu ya uzembe au kutoelewa namna ya kuvitumia vizuri.  Hivyo yeye pia hupata watu wema lakini hushindwa kuishi nao kwa sababu ya tabia mbaya aliyo nayo, katika maisha yake.

Mtu huyo, hushindwa kuvitunza vitu vyake, kutokana na mwenendo wake wa kuviharibu kwenye matumizi yasiyofaa. Yeye pia, huwavuruga watu anaoishi nao kwa sababu ya tabia yake ya kuwadharau wenzake.

Watu humfananisha na mtu yule aliyekuwa akitengeneza chuma ambacho hubaki na ubaya wa chenyewe, siyo wake mtengenezaji, kwa sababu naye huwapata watu wenye tabia njema, lakini hushindwa kuishi nao vizuri. Ndio maana watu humwambia kwamba, “ubaya wa chuma sio wa mtengenezaji.”

Methali hiyo, hufundisha watu juu ya kuelewa namna ya kuishi na watu kwa kusaidiana vizuri katika maisha yao, ili waweze kujiletea maendeleo mengi maishani mwao. Wanatakiwa kujifunza namna ya kuishi kwa kuongozana na watu wao.

Mathayo 19:12. “Kwa maana wengine ni matoashi kwa sababu wamezaliwa hivyo, wengine wamefanywa matoashi na wanadamu na wengine wamejifanya matoashi kwa ajili ya Ufalme wa Mbinguni. Yeye awezaye kulipokea neno hili na alipokee.”

ENGLISH: THE USELESSNESS OF AN IRON SHOULD NOT BE BLAMED ON THE MANUFACTURER.

This proverb began with the man who was manufacturing irons. The manufactured iron may be good or bad, but the manufacturer remains as he is, because he cannot match what he made. If the manufactured iron is bad that means it is so in its own right not that its manufacturer is bad. That is why people say, “The uselessness of an iron should not be blamed on the manufacturer.”

The proverb is likened with a person who finds good things, but fails to take care of them, because of negligence or a lack of understanding on how to use them properly. So he also finds good people but fails to live with them because of the bad behaviour he has.

That person as result fails to take care of his or her belongings, due to his or her tendency to waste them due to his improper usage. He, too, disturbs the people he lives with because of his contemptuous behaviour.

People liken him with a man who used to make irons, this is because he also finds people with good character, but he fails to live well with them. That is why people say to him, “The uselessness of an iron should not be blamed on the manufacturer.”

This proverb teaches people how to understand ways of living with people by helping each other well in their lives so as to progress in their lives. They need to learn how to live in harmony with their people.

Matthew 19:12.

 

Ulusumo lunulo lwingine kuli munhu uyo ocholaga nhola. Uweyi omanaga uja agubhuja kubhanhu kugiki bhang’olekeja unkima uyo ali owiza. Umunhu ng’wunuyo abhabhujaga bhanhu, “ali ng’wanani unkima uyo aliowiza nagantole umuchalo jiniji?” Munhu umo aganshokeja, “alihoyi akaya iyaho.” Uweyi agabhuja hangi, “unkima ng’wunuyo alina nhungwa jawiza ahene?” Abhiye bhung’wila, “ubhipe b’eb’e ntoji, ntolwa ati na mihayo.”

Ulusumo lunulo, lugelenganijiyagwa kuli munhu uyo agapandikaga ginhu jawiza ojikenagula, nulu uyo agapandikaga bhanhu bhawiza, aliyo uweyi adamanile ugubhalangaha abhanhu bhakwe bhenabho, umukikalile kakwe.

Umunhu ng’wunuyo, agajikenagulaga sagala ijikolo ijawiza kunguno ya nhungwa jakwe ijo jidijawiza. Uweyi hangi agabhasalambanyaga abhanhu abho agikalaga nabho, kunguno ya gubhitila ibhengwe umukikalile kakwe.

 Abhanhu bhagang’wikolanijaga nuyo ocholaga kutola umpandika unkima uowiza, bhusaga ubhubhi gwigela kuliweyi duhu, kunguno nuweyi agapandika bhanhu abho bhalibhawiza, obhasambaja kubhitila ku nhungwa jakwe ijo jili jabhubhi. Hunagwene abhanhu bhagang’wilaga giki, “ubhipe b’eb’e ntoji ntolwa ati na mhayo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gub’iza na nhungwa ja bhutogwa bho gubhambilija gwikala chiza na bhanhu, umukaya jabho, kugiki bhadule gwikala bho mholele na bhanhu bhabho. Igeleliwa bhilange ugwikala chiza, bho gujilang’hana ijo bhali najo.

Mathayo 19:12.

KISWAHILI: UWE MBAYA WEWE MWOAJI, MWOLEWA HANA NENO.

Methali hiyo ilianzia kwa mtu yule ambaye alikuwa akitafuta mwanamke wa kuoa. Mtu huyo, katika kutafuta kwake alikuwa akiuliza watu ili wamuoneshe aliko mwanamke ambaye ni mzuri. Aliuza watu, “yuko kwa nani mwanamke ambaye ni mzuri nimuoe kwenye kijiji hiki?” Mwenyeji mmoja akamjibu, “yuko kwenye familia yile.” Yeye akazidi kuuliza, “mwanamke yule anatabia njema?” Watu wakamjibu, “uwe mbaya wewe mwoaji, mwolewa hana neno.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupata vitu vizuri, lakini hushindwa kuvitunza, au hupata watu wema lakini hushindwa kuishi nao kwa sababu ya tabia yake mbaya, katika maisha yake.

Mtu huyo, hushindwa kuvitunza vitu vyake, kutokanam na mwenendo wake wa kuviharibu kwenye matumizi yasiyofaa. Yeye pia, huwasambalatisha watu anaoishi nao kwa sababu ya tabia yake ya kuwadharau wale anaoishi nao.

Watu humfananisha na mtu yule aliyekuwa akitatufa mwanamke mzuri wa kuoa, ambaye ubhaya ulibakia kwake tu, kwa sababu naye huwapata watu wenye tabia njema, lakini huwasambaza kwa kushindwa kuishi nao vizuri. Ndio maana watu humwambia, kwamba, “uwe mbaya wewe mwoaji, mwolewa hana neno.”

Methali hiyo, hufundisha watu juu ya kuwa na tabia zenye upendo wa kuishi na watu kwa amani, kwenye familia zao, ili waweze kusaidiana vizuri maishani mwao. Wanatakiwa kujifunza namna ya kuishi na watu wao, kwa kuvitunza vile walivyo navyo.

Mathayo 19:12. “Kwa maana wengine ni matoashi kwa sababu wamezaliwa hivyo, wengine wamefanywa matoashi na wanadamu na wengine wamejifanya matoashi kwa ajili ya Ufalme wa Mbinguni. Yeye awezaye kulipokea neno hili na alipokee.”

ENGLISH: THE WOMAN WHO WANTS TO MARRY YOU IS READY MAY BE YOU YOURSELF ARE NOT READY.

This proverb began with the man who was looking for a woman to marry. Such man, in his search, was asking people to show him where the best woman was. He sold his idea to the people, “Who is the best woman to marry in this village?” One host replied, “She is in that family.” He kept asking, “Is that a good woman?” The people answered him, “The woman who wants to marry you is ready may be you yourself are not ready.”

 This proverb is compared with a person who finds good things, but fails to take care of them, or finds good people but fails to live with them because of his bad behaviour in his life.

Such person, in turn, fails to take care of his or her belongings, due to his or her tendency to ruin them for improper use. He, too, stigmatizes the people he lives with because of his contempt for those around him.

People liken him with a man who wanted to marry a beautiful woman, but had a bad behaviour because he could find women of good character and fail to live with them well. That’s why people say to him, that, “The woman who wants to marry you is ready may be you yourself are not ready.”

This proverb teaches people to have habits of living peacefully with people in their families, so that they can help each other in their lives. They need to learn how to live with their people, by taking care of them as they are.

Matthew 19:12.