Ulusumo lunulo, lwingilile kuli munhu uyo olilaga bhuli ikanza. Olihoyi munhu umo uyo wikalaga ulila bhuli ikanza, aliyo ulu bhamuja abhiye inguno ya gulilila, aliadabhashokeja. Nose abhanhu bhuyibhuja, “ni bhuli agulilaga umunhu ng’wunuyu?” Umo obho ushosha, “hamo alihoyi munhu uyo agang’wibhonelaga.”

Aho bhankengela chiza, bhudebha giki agalilaga ulu alihabhutongi ya bhanhu duhu, ulu alibhung’wene adalilaga. Hunabhumana igiki, amiso gakwe gali mhumu, gashinaga agagabhilaga minzi amiso gakwe, kugiki abhiye bhamone guti alilila. Hunagwene bhang’witana giki, “jisuji ja gwib’ila.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agiyityaga giki aguluhiyagwa na bhiye, aliyo gashinaga ali nomolomo, umugati yakwe. Umunhu ng’wunuyo, agabhaluhyaga abhiye bho bhalembagula. Uluoyiita aya bhulongo yiniyo, agiyityaga guti giki aditumamile iyiniyo, kugiki abhiye bhamone giki ali munhu nhuhiwa, aliyo gashinaga ali nomolomo, umugati yakwe.

Umunhu ng’unuyo, akikolaga nu munhu uyo agagabhilaga minzi amiso gakwe, kugiki abhanhu bhahaye giki agaluhiyagwa, aliyo gashinaga ali nomolomo duhu, kunguno nuweyi ali nomolomo, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “jisuji ja gwib’ila.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza bhatungilila umukikalile kabho.  Bhabhuleke ubhulomolomo, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Mwanzo 27:23-24.

Zaburi 116:11.

KISWAHILI: MACHOZI YA KUJIPAKA.

Methali hiyo ilianzia kwa mtu aliyekuwa akilila kila wakati. Alikuwepo mtu mmoja ambaye alikuwa akilia kila wakati, lakini walipomuuliza sababu ya kulilia, hakuwajibhu. Mwishowe watu wakajiuliza, “kwa nini mtu huyu analia?” Mmoja wao, alijibu, “labda kuna mtu ana muonea.”

Walianza kumchunguza kwa makini ili waweze kuujua ukweli. Walipofanya hivyo, mtu huyo akaonekana kwamba, huwa analia akiwa mbele ya watu tu, akiwa peke yake halii.  Ndipo wakagundua pia kwamba, macho yake huwa makavu wakati akilia, kumbe alikuwa alijipaka maji machoni ili aonekane kwamba analia. Ndiyo maana wakamwita kwamba ni, “machoji ya kujipakaa.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwasingizia wenzake maneno ya uongo katika maisha yake, ili aonekane kuwa mwema. Mtu huyo, huwatesa wenzake kwa kuwadanganya kwamba anaonewa na mtu fulani, kumbe ni muongo. Yeye hujifanya kama anateswa, ili watu wamuonee huruha na wengine waonekane kama watu wanao mtesa, kumbe  ni muongo tu.

Mtu huyo, hufanana na yule anayejipaka macho yake maji ili aonekana kama analia, kwa sababu naye pia ni muongo katika maisha yake. Ndiyo maana watu humwita kwamba ni, “machozi ya kujipaka.” 

Methali hiyo, hufundisha watu juu ya kuwa wakweli kwa kuacha tabia za uongo katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Mwanzo 27:23-24. “Hakumtambua, kwa sababu mikono yake ilikuwa na nywele kama ya ndugu yake Esau, kwa hiyo akambariki. Akamwuliza, “Hivi kweli wewe ni mwanangu Esau?” Akajibu, “Mimi ndiye.’’”

Zaburi 116:11. “Katika taabu yangu nilisema, ‘‘Wanadamu wote ni waongo.’’”

ENGLISH: CROCODILE TEARS.

This proverb began with a man who was always crying.  He was crying all the time, but whenever other people asked him why he was crying, he wouldn’t answer them. People were wondering by asking themselves very often, “Why is this man crying?” One of them replied, “Maybe someone has been torturing him all this long.”

They began searching for him carefully so that they would know the truth. When they did, the man appeared to be crying in public, alone. Then they also noticed that his eyes were dry whenever he cried. However, what made it appear that he was shedding tears is that he was putting water on his eyes to make them look like tears. That is why they called him the “crocodile tears.”

This proverb is used to refer to a man who slanders his fellow men with false words in his life, in order to look good. Such person persecutes his or her colleagues by deceiving them into believing that he or she is being mistreated by someone, but in actual fact he or she is a liar. He pretends to be tortured, so that people will see him as in need of liberation from persecutors, but in actual fact he is just a liar.

That person is like the one who rubs his eyes with water to make him look like he is crying. That is why people call such person “crocodile tears.”

This proverb teaches people on how to be honest, not hypocrites and never engage in lying  by letting go of false habits in their lives, so that they can live in peace with each other.

Genesis 27: 23-24.

Psalm 116: 11.

Ulusumo lunulo, lwingilile kuli nkongi o bhana. Olihoyi munhu umo uyo olinkongi o bhana mu chalo jilebhe. Abhana bhenabho bhali bhabhili, uumo oli ng´wana okwe, alu ungi oli ong´wiye.

Ulu wiga ing´homba ong´wishaga ung´wana okwe chiza, aliyo lulu ung’wana ong´wiye omilaga ing’homba yiniyo ku nomo, kugiki abhanhu bhahaye giki ong´wishaga nawe  ing´homba yiniyo.

Ung’wana ng’wunuyo, agakonda nose unina umanija igiki, gashinaga unkongi ng’wunuyo adang’wishaga ing’homba yiniyo, iyo bhagamonaga alinayo ukunomo gokwe. Hunagwene bhagang’wila unkongi ng’wunuyo giki, alina nhung’wa ja “gub’ila ng’homba ku nomo.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agiyolechaga giki alio wiza ubhogunola, aliyo gashinaga agitaga mihayo ya bhubhi, umugati yakwe. Umunhu ng’wunuyo, agabhaluhyaga abhiye bho gubhayomba shibhi, na gubhabhipija kaya jabho. Uluoyiita imibhi yiniyo, agiyityaga guti giki aditumamile iyiniyo, kugiki abhiye bha mone giki ali munhu ntengeke, aliko gashinaga ali mulagi o kaya ja bhanhu, umoyo gokwe.

Umunhu ng’unuyo, akikolaga nu unkongi o bhana uyo ong’wishaga ng’wana okwe duhu imhomba, uungi omila kunomo inhomba yiniyo, kugiki bhahaye giki nawe ong’waga, aliyo gashinaga nduhu adang’wile, kunguno nu weyi agiyolechaga giki ali ntengeke, aliyo gashinaga ali obhubhi. Hunagwene abhanhu bhagang’wilaga giki alina nhungwa ja “gub’ila ng’homba ku nomo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza bhatungilila umukikalile kabho.  Bhaleke ugwiyolecha giki bhalibhatengeke aliyo gashinaga bhali bhabhihya umumyoyo yabho, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Mwanzo 27:23-24.

Zaburi 116:11.

KISWAHILI: KUPAKA UJI MDOMONI.

Methali hiyo ilianzia kwa mtunza watoto. Alikuwepo mtu mmoja ambaye alikuwa akilea watoto kwenye kijiji fulani. Watoto hao walikuwa wawili, mmoja alikuwa wa kwake, na mwingine alikuwa wa mwenzake.

Alipokoroga uji alimunyesha mtoto wake, na yule wa mwenzake, alimpata ule uji mdomoni, ili watu wanaomuona akiwa na ujio huo, wamdhanie kwamba, naye amekung’wa ule uji.

Mtoto huyo, alikonda mpaka mwishowe mama yake akagundua kwamba, kumbe yule mlezi alikuwa hamunyeshi ule uji, waliowakimuona nao ukiwa mdomoni kwake huyo mtoto. Ndiyo maana humwambia mtunza watoto huyo kwamba anatabia ya “kupaka uji mdomoni.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujionesha kwa nje kuwa ni mwema, lakini kwa ndani ni mtenda maovu. Mtu huyo, huwatesa wenzake kwa kuwasema vibaya. Anapotenda maovu, hujificha kwa kujifanya kana kwamba hakutenda baya lolote, ili watu wamuone kuwa ni mtu mwema, kumbe ndiye mtenda maovu yakiwemo yale ya uvunjaji wa miji ya watu, ndani moyo wake.

Mtu huyo, hufanana na yule mlezi wa watoto ambaye alimnywesha uji mtoto wake tu, na yule ng’wingine, akampata uji huo mdomoni, ili watu wamdhanie kwamba naye amemnyesha ule uji, kwa sababu naye pia hujionesha kuwa ni mwema, kumbe ni muovu. Ndiyo maana watu humwambia kwamba, ana tabia ya “kupata uji mdomoni.”  

Methali hiyo, hufundisha watu juu ya kuwa wakweli kwa kuacha tabia za kujionesha kwa nje tu kuwa ni wema, lakini kumbe kwa ndani ni watenda maovu, katika mioyo yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Mwanzo 27:23-24. “Hakumtambua, kwa sababu mikono yake ilikuwa na nywele kama ya ndugu yake Esau, kwa hiyo akambariki. Akamwuliza, “Hivi kweli wewe ni mwanangu Esau?” Akajibu, “Mimi ndiye.’’”

Zaburi 116:11. “Katika taabu yangu nilisema, ‘‘Wanadamu wote ni waongo.’’”

ENGLISH: RUBBING PORRIDGE ON THE LIPS.

This proverb began with a child caregiver. There was one person who was taking care of children in a certain village. The children were two, one was hers, and the other was of another person.

When she was preparing the porridge, she was always giving it to her son, but with the child of her companion, she was always rubbing some of it on her lips such that the people who saw him would think that she has taken the porridge.

As a result of this the child became so thin that at last her mother realized that the caregiver was not feeding her child the porridge she needed. She realized that what she was made to believe that her child was being fed with porridge was just a coat of it on her child’s lips. After knowing this she told the babysitter that she had a habit of “rubbing porridge on the lips” not actually giving it to the child to swallow in her stomach.

This proverb is likened with a person who outwardly shows oneself to be good, but inwardly that person is an evil doer. Because of such habit and character, such person persecutes his or her fellow human beings including insulting them. When he does something evil, he disguises himself as if he has done nothing wrong, so that people may see him as a good man, but he is the perpetrator of evil, including the destruction of human lives.

This man is like a babysitter who gives only porridge to her child, and the other person’s child she coats her with porridge on his lips, so that people think he has given him porridge. That is why people say of such a person that he has a habit of “coating porridge on the lips.”

This proverb teaches people to be truthful for what they do and not pretending with the outward appearance of goodness, but inwardly showing evil inclinations. They should be good people in order to live peacefully with one another.

Genesis 27: 23-24. “Psalm 116: 11.

Imbuki ya lusumo lunulo, ingilile kubhulingi bho ng’wa munhu uyo olemaga ugugamalila masonga gakwe mu ndimu ndoo guti ndulu. Ubhumaji bho masonga mu ndulu, uwene hubhuli bho jiliwa ijo jigapinihyaga nda sagala mpaga uni ojo uduma ugulya ijilwa ijisoga ijakuwinga.

Olihoyi munhu uyo oliajile kuwinga. Agabhasanga bhanhu bhalilya bhung’wila, “egelaga dulye jiliwa.”  Uweyi agashosha, “nagumalila masonga mu ndugu.” Ijinaguyomba chiniko igolecha giki olemaga ugulya.

Hunalubhiza lusumo lo gutumila ulu munhu ajile gujulya jiliwa jinonu, ulu ukalibhushiwa gulya jiliwa umunzila, agushosha, “nagumalila masonga mu ndugu.” Ukwene huguhaya giki, umunhu ulu ajile kuwinga, adulya umunzila, kunguno ulu ulya aguipinihya inda ya gujulila jiliwa jinonu ukuwinga bhunubho.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agakoyakoyaga bho gutumama milimo yakwe kugiki adule gupangika jikolo jawiza kukila ijo alinajo. Umunhu ng’wunuyo, agilechaga mingi iyo idulile guntindika gukwabha sabho ningi aha shigu jahabhutongi. Uweyi agipunaga dilu oja gujutumama milimo yakwe mpaga oimala chiza iyo igang’winhaga matwajo mingi, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agagakejaga amaonga gakwe bho gwilemeja gwita mihayo mingi kugiki adule gupandika jikolo ijo jilijawiza kukila ijo alinajo. Uweyi agabhalangaga na bhanhu bhakwe inzila ja gwichobhela jikolo bho gwigulambija gutumama milimo yabho chiza. Hunagwene agabhawilaga abhanhu giki, “nagumalila masonga mu ndugu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gutumama milimo iyo idulile gubhenhela matwajo mingi, umukikalile kabho, kugiki bhadule gupandika jiliwa ja gujibheja chiza ikaya jabho, umuwikaji bhobho.

Ijinagongeja ulusumo lunulo, lolanga bhanhu higulya ya gwilemeja gwita ya bhubhi kugiki, bhadule gunkaribhusha Yesu, umuwikaji bhobho. UYesu adulile gubhinha jiliwa jawiza abhanhu bhenabho, kukila ijo bhalinajo.

Yohana 2:1-10.

Mathayo 22:3-4.

KISWAHILI: NITAMALIZIA MISHALE KWENYE PUNDAMILIA.

Chanzo cha methali hiyo, chatokea kwa mwindaji aliyekataa kumalizia mishale yake kwenye wanyama wadogo kama pundamiliya, wakati wale wakubwa walikuwa wanakuja katika siku za mbeleni. Umalizaji wa mishale kwenye pumbamilia ni ulaji wa chakula kisichokuwa kitamu wakati vile ambavyo ni vitamu vinakuja. Vyakula hivyo humaliza nafasi katika tumbo lake, ambayo ni ya kuwekea vyakula vitakavyo kuja kwenye sherehe anayoiendea.

Alikuwepo mtu aliye alikwa kwenye harusi. Mtu huyo alipoanza safari yake, aliwakuta watu wanakula, ambao walimwambia “sogea tule chakula.” Yeye akajibu, “nitamalizia mishale kwenye pundamilia.”

Hiyo ndiyo ikawa methali ya kutumia kwa mtu anayeenda harusini akikaribishwa chakula njiani. Yeye hujibu kwamba, “nitamalizia mishale kwenye pundamilia.”

Hivyo ndiyo kusema kwamba, mtu akialikwa kwenda kwenye harusi, hatakula nyumbani atokako au njiani, kwa sababu akila atapunguza nafasi ya tumbo lake aliyoiweka kwa ajili ya kwenda kula chakula kizuri kwenye sherehe hiyo.

Methali hiyo, hulinganishwa kwa mtu yule ambaye huhangaika kufanya kazi zake ili aweze kupata vitu vizuri zaidi kupita vile alivyo navyo. Mtu huyo, hujinyima mengi yawezayo kumchelewesha kupata mali nyingi kwenye siku za mbeleni. Yeye hujilawa asubuhi kwenda kuyatekeleza majukumu ya kazi zake mpaka anayamaliza vizuri, ambayo humpatia mafanikio mengi, maishani mwake.

Mtu huyo, hufanana na yule aliyekataa kutumia mishale yake kwenye pundamilia, yaani kula chakula kisichokuwa kitamu njiani akienda kwenye harusi, kwa sababu naye hujinyima kufanya mambo mengi ili aweze kupata vitu vilivyo vizuri zaidi kupita vile alivyo navyo. Yeye huwafundisha pia watu wake njia za kujitafutia vitu vizuri kwa kujibidisha kufanya kazi zao vizuri. Ndiyo maana huwaambia watu kwamba, “nitamalizia mishale kwenye pundamilia.”

Methali hiyo hufundisha watu juu ya kujibidisha kufanya kazi ziwezazo kuwaletea mafanikio mengi, katika maisha yao, ili waweze kupata chakula cha kuziendeleza vizuri familia zao, maishani mwao.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kujizuia kutenda maovu ili waweze kumkaribisha Yesu maishani yao. Yesu aweza kuwapatia chakula kizuri zaidi kupita kile walicho nacho.

Yohana 2:1-10. “Siku ya tatu kulikuwa na arusi katika mji wa Kana ya Galilaya, naye mama yake Yesu alikuwako huko. Yesu pamoja na wanafunzi wake walikuwa wamealikwa arusini pia. Divai ilipokwisha, mama yake Yesu akamwambia, “Wameishiwa na divai.” Yesu akamwambia, ‘‘Mwanamke, nina nini nawe? Saa Yangu haijawadia.’’ Mama Yake akawaambia wale watumishi, ‘‘Lo lote atakalowaambia, fanyeni.’’ Basi ilikuwapo huko mitungi sita iliyotengenezwa kwa mawe kwa ajili ya kujitakasa kwa desturi ya Kiyahudi, kila mtungi ungeweza kuchukua vipipa viwili au vitatu. Yesu akawaambia wale watumishi, “Ijazeni hiyo mitungi maji.’’ Nao wakaijaza ile mitungi mpaka juu. Kisha akawaambia, “Sasa choteni hayo maji kidogo, mpelekeeni mkuu wa meza.’’ Hivyo wakachota, wakampelekea. Yule mkuu wa meza akayaonja yale maji ambayo yalikuwa yamebadilika kuwa divai. Hakujua divai hiyo ilikotoka ingawa wale watumishi waliochota yale maji wao walifahamu. Basi akamwita bwana arusi kando akamwambia, “Watu wote hutoa kwanza divai nzuri, kisha huleta ile divai hafifu wageni wakisha kunywa vya kutosha, lakini wewe umeiweka ile nzuri kupita zote mpaka sasa.””

Mathayo 22:3-4. “Akawatuma watumishi wake kuwaita wale waliokuwa wamealikwa karamuni, lakini wakakataa kuja. ‘‘Kisha akawatuma watumishi wengine akisema, ‘Waambieni wale walioalikwa kwamba karamu iko tayari kwa ajili yenu, nimekwisha kuchinja mafahali wangu na vinono. Karibuni |akaenda shambani mwake, mwingine akaenda kwenye biashara yake.”

ENGLISH: I DO NOT WANT TO FINISH MY ARROWS SHOOTING AT ZEBRAS.

The basis of the above proverb comes from a hunter who refused to shoot his arrows at small animals like zebras, while the bigger ones would be coming in future. Finishing one’s arrows by shooting zebras is to take unpleasant food to the full when the ones that are palatable are coming. These unpalatable foods take up the space in the eater’s stomach, which is to store food that he will eat at the party he is going to attend.

There was a man who was invited to the wedding. When the man started his journey, he found people eating. They told him “come and eat.” But he replied, ” If do so, I will finish my arrows shooting at only zebras.”

This is a proverb that relates to a man who is going to a wedding and is invited to a meal on the way. To decline the offer, he answers, “If I do so I will finish my arrows shooting at zebras.”

That is to say, if a person is invited to a wedding, he will not eat at home or on the way, because eating on the way will reduce the stomach space he has set aside for going to a good meal at the ceremony.

The proverb is likened with a man who is anxious to get his own way so that he may have better things than he has. Such a person deprives himself of much that can delay him in obtaining more wealth in the future. He spends the rest of his life in the morning doing his job until he finishes it well, which gives him a lot of success, in his life.

Such man is like the one who refused to use his arrows to shoot at zebras, that is, to eat unhealthy food on the way to a wedding, meaning refusing to do things that are not good so that he can get better things than what he has. He also teaches his people how to get good things by striving to do their work well. That is why he tells the people, “I do not want to finish my arrows shooting at zebras.”

This proverb teaches people on how to work hard enough to make them succed in their lives, including having enough food to sustain their families.

Moreover, this proverb teaches people about abstaining from evil so that they can welcome Jesus into their lives. Jesus can give them better food than what they have.

John 2: 1-10, Matthew 22: 3-4.

Imbuki ya lusumo lunulo, ingilile kubhub’iki bho nda ya ng’wa munhu uyo ohayaga gugeniha hanhu. Ubhub’iki bho nda bhunubho, bhuli bhutuji bho wasa ubho bhulatumilwe aha shigu ijaha bhutongi. Ugub’ika nda mumho gulekela wasa bho gutulile jiliwa ijo alatengelwe ukubhugeni bhokwe umunhu ng’wunuyo, kunguno ungeni agatengelagwa jiliwa jawiza, guti jaha winga.

Olihoyi munhu uyo ahayaga gugeniha. Abho obhalekaga ahaya bhagankalibhusha gulya jiliwa bhaliyomba, “nzugu dulye jatengagwa ijiliwa.” Umunhu ng’wunuyo agashosha giki, “nab’ikaga nda ya kubhugeni.”

Hunakubhiza kahayile ulu munhu ajile bhugeni nulu uyo ajile kuwinga, ulu ukalibhushiwa jiliwa umunzila, agayombaga chene giki, “nab’ikaga nda ya kubhugeni.” Ukwene huguhaya giki, umunhu ulu ajile kuwinga, nulu bhugeni, adulya ijiliwa, kunguno ulu ulya uguipinihya inda ya gujulila jiliwa jisoga uko ajile.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agakoyakoyaga bho gutumama imilimo yake kugiki adule gupangika jikolo jawiza kukila ijo alinajo. Umunhu ng’wunuyo, agilechaga mingi iyo idulile guntindika gukwabha sabho ningi aha shigu jahabhutongi. Uweyi agipunaga dilu oja gujutumama milimo yakwe mpaga uimala chiza iyo igang’winhaga matwajo mingi, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agab’ika nda ya kubhugeni, kunguno nu weyi agilechaga gwita mihayo mingi kugiki adule gupandika jikolo ijo jilijawiza kukila ijo alinajo. Uweyi agabhalangaga na bhanhu bhakwe inzila ja gwichobhela jikolo bho gwigulambija gutumama milimo yabho chiza. Hunagwene agabhawilaga abhanhu giki, “nab’ikaga nda ya kubhugeni.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gutumama milimo iyo idulile gubhenhela matwajo mingi, umukikalile kabho, kugiki bhadule gupandika jiliwa ja gujibheja chiza ikaya jabho, umuwikaji bhobho.

Ijinagongeja ulusumo lunulo, lolanga bhanhu higulya ya gwilemeja gwita ya bhubhi kugiki bhadule gunkaribhusha Yesu, umuwikaji bhobho. UYesu adulile gubhinha jiliwa jawiza abhanhu bhenabho, kukila ijo bhalinajo.

Yohana 2:1-10.

Mathayo 22:3-4.

KISWAHILI: NIMEHIFADHI TUMBO LA UGENINI.

Chanzo cha methali hiyo, chatokea kwenye uhifadhi wa nafasi tumboni mwa mtu anayetaka kwenda harusini au ugenini. Uhifadhi huo ni wa kutunza nafasi itakayo tumika kuwekea chakula kwenye siku za mbeleni. Hivyo kuhifadhi tumbo maana yake ni kuacha nafasi ya kuwekea chakula atakachokula mtu anayeenda kwenye harusi au ugenini, kwa sababu ataletewa chakula kizuri kuliko kile anachopewa nyumbani kwake.

Alikuwepo mtu ambaye alitaka kwenda ugenini ambako kulikuwepo na harusi. Watu wa nyumbani kwake, walimkaribisha chakula wakisema, “njoo tule chakula kimeletwa mezani.” Mtu huyo akajibu, “nimehifadhi tumbo la ugenini.”

Huo ndiyo ukawa msemo kwa mtu anayeenda harusini au ugenini, akikaribishwa chakula, hujibu hivyo kwamba, “nimehifadhi tumbo la ugenini.” Hivyo ndiyo kusema kwamba, mtu akialikwa kwenda ugenini au kwenye harusi, hatakula nyumbani atokako, kwa sababu akila atapunguza nafasi ya tumbo lake aliyoiweka kwa ajili ya kwenda kula chakula kizuri ugenini.

Methali hiyo, hulinganishwa kwa mtu yule ambaye huhangaika kufanya kazi zake ili aweze kupata vitu vizuri zaidi kupita vile alivyo navyo. Mtu huyo, hujinyima mengi yawezayo kumchelewesha kupata mali nyingi kwenye siku za mbeleni. Yeye hujilawa asubuhi kwenda kuyatekeleza majukumu ya kazi zake mpaka anayamaliza vizuri ambayo humpatia mafanikio mengi, maishani mwake.

Mtu huyo, hufanana na yule aliyehifadhi tumbo la ugenini, kwa sababu naye hujinyima kufanya mambo mengi ili aweze kupata vitu vilivyo vizuri zaidi kupita vile alivyo navyo kwa sasa. Yeye huwafundisha pia watu wake njia za kujitafutia vitu kwa kujibidisha kufanya kazi zao vizuri. Ndiyo maana huwaambia watu kwamba, “nimehifadhi tumbo la ugenini.”

Methali hiyo hufundisha watu juu ya kujibidisha kufanya kazi ambazo zaweza kuwaletea mafanikio mengi, katika maisha yao, ili waweze kupata chakula cha kuziendeleza vizuri familia zao, maishani mwao.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kujizuia kutenda maovu ili waweze kumkaribisha Yesu maishani yao. Yesu aweza kuwapatia chakula kizuri zaidi kupita kile walicho nacho.

Yohana 2:1-10. “Siku ya tatu kulikuwa na arusi katika mji wa Kana ya Galilaya, naye mama yake Yesu alikuwako huko. Yesu pamoja na wanafunzi wake walikuwa wamealikwa arusini pia. Divai ilipokwisha, mama yake Yesu akamwambia, “Wameishiwa na divai.” Yesu akamwambia, ‘‘Mwanamke, nina nini nawe? Saa Yangu haijawadia.’’ Mama Yake akawaambia wale watumishi, ‘‘Lo lote atakalowaambia, fanyeni.’’ Basi ilikuwapo huko mitungi sita iliyotengenezwa kwa mawe kwa ajili ya kujitakasa kwa desturi ya Kiyahudi, kila mtungi ungeweza kuchukua vipipa viwili au vitatu. Yesu akawaambia wale watumishi, “Ijazeni hiyo mitungi maji.’’ Nao wakaijaza ile mitungi mpaka juu. Kisha akawaambia, “Sasa choteni hayo maji kidogo, mpelekeeni mkuu wa meza.’’ Hivyo wakachota, wakampelekea. Yule mkuu wa meza akayaonja yale maji ambayo yalikuwa yamebadilika kuwa divai. Hakujua divai hiyo ilikotoka ingawa wale watumishi waliochota yale maji wao walifahamu. Basi akamwita bwana arusi kando akamwambia, “Watu wote hutoa kwanza divai nzuri, kisha huleta ile divai hafifu wageni wakisha kunywa vya kutosha, lakini wewe umeiweka ile nzuri kupita zote mpaka sasa.””

Mathayo 22:3-4. “Akawatuma watumishi wake kuwaita wale waliokuwa wamealikwa karamuni, lakini wakakataa kuja. ‘‘Kisha akawatuma watumishi wengine akisema, ‘Waambieni wale walioalikwa kwamba karamu iko tayari kwa ajili yenu, nimekwisha kuchinja mafahali wangu na vinono. Karibuni |akaenda shambani mwake, mwingine akaenda kwenye biashara yake.”

ENGLISH: I HAVE KEPT MY STOMACH FOR A VISIT.

The origin of the above proverb came through the person who wanted to go for a visit or a wedding and who for that, did not want to eat his usual food at home claiming that he had kept his stomach for a visit which he wanted to make or wedding that one would attend. He claimed so with the argument that if he ate food at home or along the way before getting where he had planned to, there would not be  enough  room in his stomach to store the  nice or palatable food he  would eat  in his host’s house after he had made or at the wedding after he had attended one.

 When the people of his family invited him to the meal saying, “Come and eat, the food has been brought to the table.” The man replied, “I have kept my stomach for a visit.”

That is what a man who goes to a wedding or a visitor does. When invited to a meal, he responds by saying, “I have kept my stomach for a visit.”That is to say, if a person is invited to go for a visit or a wedding, he will not eat at home, because eating at home will reduce the amount of stomach space he has set aside for going to eat the good food he is expecting to eat at the home of one’s host or at the wedding.

The proverb is likened with a man who is anxious to get his own way so that he may have better things than he has. Such a person deprives himself much of what can delay him in obtaining more wealth in the future. He gets up early in the morning, works very hard in order to fulfill his responsibilities which gives him a lot of success, in his life.

This person is like the one who refused to eat his usual food at home claiming that he had kept his stomach for for a visit. This is because; this person also keeps from doing many things which affect his goal. Instead, he focuses on what one is doing so that he can get better things than those he has now. He also teaches his people how to make a living by working hard. That’s why people say, “I have kept my stomach for a visit.”

This proverb teaches people about working hard something that can bring them great success in their lives, because they can have food to sustain their families.

Moreover, this proverb teaches people about abstaining from evil so that they can welcome Jesus into their lives. Jesus can give them better food than what they have.

John 2: 1-10, Matthew 22: 3-4.