Imbuki ya lusumo lunulo, yingilile kubhusimbi bho jigila ja ng’wa munhu uyo atali mpanga. Ubhusimbi bho jigila bhunubho, bhugabhejiyagwa ulu munhu omalaga guzumalika, kunguno ulu bhujisimba hayo atali mpanga, mumho bhahayile giti ache umunhu ng’wunuyo.

Ubhusimbi bho jigila ja  ng’wa munhu uyo atali uguzumalika, hugubhambala mbi ya ng’wa munhu uyo atali mpanga. Hunagwene abhanhu bhagayombaga giki, ‘mbi ya mpanga idabhambalagwa.’

Ulusumo lusuno, lugalenganijiyagwa kuli munhu uyo, agabhalombelaga gupandika yabhubhi abhiye, umukikalile kakwe. Umunhu ng’wunuyo, adina ubhutogwa bho ng’hana ukubhuye, kunguno ya bhuchilu, nulu bhukali bhokwe. Uweyi ahayile apandike weyi duhu iyawiza, abhiye bhagayiwe.

Umunhu ng’wunuyo, agikilolaga nu bhusimbi bho jigila ja ng’wa munhu uyo atali mpanga, kunguno nuweyi agabhiganikilaga mihayo ya bhubhi abhiye. Hunagwene abhanhu bhagang’wilaga giki, ‘mbi ya mpanga idabhambalagwa.’

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhutogwa bho ng’hana ukubhichabho, bho gubhalombela mbango, umukikalile kabho, kugiki bhadule gupandkika matwajo ga gubheja chiza ikaya jabho, umuwikaji bhobho.

Luka 23:53b.

2 Samweli 12:18.

1 Wafalme 13:22.

2 Nyakati 34:28.

Mathayo 27:59-60.

KISWAHILI: KABURI LA MTU HAI HALITAYARISHWI.

Chanzo methali hiyo, chatokea kwenye utayarishaji wa kaburi la mtu  aliye hai. Utayarishaji huo wa kaburi, hufanyika wakati mtu amefariki baada ya kufahamu kule atakakozikwa, kwa sababu wakimchimbia kaburi yule alie hai, humaanisha kumtakia kifo mtu huyo. Kumbe mtu aliye hai hatayarishiwi kaburi kabla hajafa. Ndiyo maana watu husema kwamba, ‘kaburi la mtu hai halitayarishwi.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwatakia mabaya wenzake katika maisha yake. Mtu huyo, hana upendo wa kweli kwa wenzake, kwa sababu ya ukali wake au hasira zake. Yeye hutaka afanikiwe yeye tu na wengine wakose.

Mtu huyo, hufanana na uchimbaji wa kaburi la mtu yule ambaye bado hajafa, kwa sababu naye, huwatakia mabaya wenzake, maishani mwake. Ndiyo maana watu humwambia kwamba, ‘kaburi la mtu hai halitayarishwi.’

Methali hiyo, hufundisha watu juu ya kuwa na upendo wa kweli kwa wenzao, kwa kuwaombea baraka au kuwatakia mema, katika maisha yao, ili waweze kupata mafanikio ya kuziendeleza vyema familia zao, maishani mwao.

Luka 23:53b.

2 Samweli 12:18.

1 Wafalme 13:22.

2 Nyakati 34:28.

Mathayo 27:59-60.

 

ENGLISH: ONE’S GRAVE CANNOT BE PREPARED WHILE HE/SHE IS STILL ALIVE.

The source of this proverb is a grave and how it can be prepared. Under normal circumstances, graves are prepared when someone has died. It is very uncommon to see a person preparing a grave for someone who is still alive. If he/she does so then that person is considered as a bad wisher to his/her colleague. This is why people came with this saying that ‘one’s grave cannot be prepared while he/she is still alive’ to communicate the impossibility of preparing a grave for a still living person.

This proverb can be compared to a person who wishes others bad things in life. Such a person does not have real love to others. Like someone who can dig a grave for a living person, this person can block someone’s struggle in his/her life.

The proverb teaches people to show genuine love for their fellow huma beings by praying for their blessing or wishing them good in their lives. In so doing they will be helping them to have success in life.

Luke 23: 53b, 2Samuel 12:18, 1Kings 13:22, 2Chronicles 34:28, Matthew 27: 59-60.

Imbuki ya lusumo lunulo, yingilile kubhubhaji bho gushika mpaka magana, aliyo gali mabhozu. Ubhubhaji bhunubho, bhuli bho gusoloja ginhu ijo jabhola mpaga jukoma magana mingi.

Umhaji uo magana amabhozu genayo, agiganikaga giki ali na jikolo, aliyo gashinaga nduhu adinajo. Hunagwene abhanhu bhagang’wilaga giki, ‘ugubhalaga magana mabhozu.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalaga ginhu ijo adinajo, umukikalile kakwe. Umunhu ng’wunuyo, agajisolojaga ijikolo ijo jili muwisagizu bhokwe duhu. Uweyi agiganikaga guti giki ugujipandika, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agabhalaga magana mabhozu, kunguno nuweyi agajisolojaga ginhu ijo jilimuwisagizu bhokwe duhu, ijo atali ugujipandika. Uweyi agitindika guchola jikolo bho gutumama milimo yakwe chiza. Hunagwene abhanhu bhagang’wilaga giki, ‘ugubhalaga magana mabhozu.’

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gutumama milimo yabho, gukila gwisagilwa ginhu ijo bhadinajo, umukikalile kabho, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

Hesabu 11:6.

Ayubu 6:20.

Luka 6:34.

Ufunuo 3:17-18.

Luka 12:16-31.

KISWAHILI: UNAHESABU MAMIA YALIYOOZA.

Chanzo cha methali hiyo, chatokea kwenye uhesabuji bho vitu viliyooza mpaga kufikisha mamia. Uhesabau huo, ni wa kuhesabu mpaga kufikisha mamia ya vitu vilivyoharibika. Mhesabuji huyo, hudhani kwamba vitu hivyo vitamsaidia katika maisha yake, kumbe sivyo. Ndiyo maana watu humwambia kwamba, ‘unahesabu mamia yaliyooza.’

Mtu huyo, hulinganishwa kwa mtu yule ambaye huhesabu vitu ambavyo hana, katika maisha yake. Mtu huyo, huwa anavihesabu vitu vile ambavyo yeye huvitumaini kwa maana ya kutaka kuvipata. Yeye huvifikiria vitu hivyo kana kwamba amevipata tayari, maishani mwake.

Mtu huyo, hufanana na yule anayehesabu vitu vilivyooza, kwa sababu naye huhesabu vitu ambavyo huvitumaini tu, kuvipata, lakini bado hajavipata. Yeye hujichelewesha kutafuta mali kwa kujibidisha kufanya kazi. Ndiyo maana watu humwambia kwamba, ‘unahesabu mamia yaliyooza.’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao, kuliko kutegemea vitu vya kufikirika wasivyokuwa navyo, ili waweze kupata mafanikio mengi, maishani mwao.

Hesabu 11:6.

Ayubu 6:20.

Luka 6:34.

Ufunuo 3:17-18.

Luka 12:16-31.

 

ENGLISH: YOU COUNT HUNDREDS OF ROTTEN THINGS.

The source of this saying is counting of objects. This counting can include even things that are out of date or rotten. The person who is doing the counting might think that all the available items/objects are useful in life while in actual fact they are not. This is why people came with this saying that ‘you count hundreds of rotten things’ to mean the inclusion of rotten objects in counting.

This saying can be compared to a person who, in his/her life, tends to include things that do not exist rather he/she is in the plan of getting them. He/she includes hopes/wishes in his/her counting by assuming that he/she has them already. Such a person is compared to someone who includes even rotten things in his/her counting.

This saying teaches people to concentrate on doing their works rather than relying on things they don’t have in life.

Numbers 11: 6, Job 6:20, Luke 6:34, Revelation 3: 17-18, Luke 12: 16-31.

Imbuki ya lusumo lunulo, yingilile ukuwibhaji bho ug´wana uyo agalolaga ng’huni ya ng’wa nina. Ung’wana ng’wunuyo, ulu wibhalwa ku ngongo na nina agalolaga ku ng´huni  iya ng´wa nina yiniyo. Giko lulu, ung`wana ng’wunuyo agwikala ayidebhile umo yili kunguno, agaiyilolelaga bho makanza malihu, umukikalile kakwe. Hunagwene abhanhu bhagayombaga giki, ‘ung’wana ulu wibhalagwa agalolaga ng’huni ya ng’wa nila.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalelaga abhana bhakwe, bho gwikala na nhungwa niza uweyi ng’winikili, umukikalile kakwe. Umunhu ng’wunuyo, adebhile igiki, ung’wana agajilolaga ing’hungwa ja myaji okwe, kunguno akikalile ka ng’wa munhu hako kagalangaga kulebha imihayo yakwe.

Kuyiniyo lulu, umyaji uyo ali na ng’hungwa ja bhubhi, agabhalekejaga na bhana bhakwe, akajile kakwe kenako. Aliyo lulu, umyaji uyo ali na ng’hungwa ja wiza, abhana bhakwe bhagajigemeja ing’hungwa jakwe jinijo, umukikalile kabho.

Umunhu ng’wunuyo, agabhalelaga chiza abhana bhakwe bho kikalile kakwe ako kaligemelo ja gwikala na ng’hungwa jawiza. Uweyi agabhalomelaga abhanhu bhakwe bhenabho, mihayo iyo idulile gubhambilija ugwikala chiza na bhichabho, umuwikaji bhobho. Hunagwene agabhawilaga abhanhu giki, ‘ung’wana ulu wibhalagwa agalolaga ng’huni ya ng’wa nila.’

ULusumo lunulo, lolanga bhanhu higulya ya gubhalela abhana mukalile kawiza, bho gwikala mu ng’hungwa jawiza abhoyi bhenikili, kugiki abhana bhabho bhenabho, bhudule gujikalana ing’hungwa jinijo, umuwikaji bhobho.

Hesabu 11:12.

Mithali 22:6.

Waefeso 6:4.

KISWAHILI: MTOTO AKIBEBWA MGONGONI HUANGALIA KISOGO CHA MAMA YAKE.

Chanzo cha methali hiyo, chatokea kwenye ubebwaji wa mtoto ngongoni ambaye huangalia kisogo cha mama yake. Mtu huyo, akibebwa mgononi na mama yake hukiangalia kisogo hicho cha mama yake. Hivyo basi, mtoto huyo atakuwa anakielewa sana kisogo hicho, kwa sababu ya yeye kukiangalia kwa muda mrefu katika maisha yake. Ndiyo maana watu husema kwamba, ‘mtoto akibebwa mgongoni huangalia kisogo cha mama yake.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwalea watoto wake kwa kuishi katika maadili mema yeye mwenyewe, katika maisha yake. Mtu huyo, anafahamu kwamba, mtoto huiangalia tabia ya mzazi wake, kwa sababu, maisha ya mtu hufundisha zaidi kuliko maneno yake.

Kwa hiyo basi, mzazi mwenye tabia njema, huwaambukiza tabia hiyo watoto wake, kwa sababu ya wao kuifikiria tabia hiyo kuwa ndiyo nzuri kwa kuiishi. Kwa upande mwingine, mzazi mwenye tabia njema, au mwenye maadili mema, huwarithisha tabia hiyo pia watoto wake ambao humuiga jinsi anavyoishi.

Mtu huyo, huwalea vizuri watoto wake kwa kuishi katika maadili mema yeye mwenyewe, ili awe mfano wa kuigwa katika kuiishi tabia hiyo njema. Yeye huwasimulia watoto wake hao, maneno yenye hekima ya kuwasaidia katika kuishi vizuri na wenzao, maishani mwao. Ndiyo maana yeye huwaambia watu wake hao kwamba, ‘mtoto akibebwa mgongoni huangalia kisogo cha mama yake.’

Methali hiyo, hufundisha watu juu ya kuwalea kwa kuwakuza katika maadili mema watoto wao, ili waweze kuwa mfano wa kuigwa katika kuyaishi maadili yaliyo mema, maishani mwao.

Hesabu 11:12.

Mithali 22:6.

Waefeso 6:4.

 

ENGLISH: A BABY CARRIED ON THE BACK LOOKS AT ITS MOTHER’S NAPE.

The source of this saying is the baby that is carried on her mother’s back. When the kid is carried on its mother’s back, it looks at its mother’s nape. Therefore, kids are believed to be very much aware of their mothers’ napes. To describe this kind of awareness to kids, people came with this saying that ‘a baby carried on the back looks at its mother’s nape.’

This saying can be compared to a person who brings up his/her children by living a good life himself/herself. This person tends to behave in a good way thus paving a way for children to emulate him/her. Such a person teaches his/her children through actions, not mere words. He/she seems to hold the view that ‘actions are louder than words.’ The saying also gives an impression that a good parent or well-mannered parent gives such qualities to his/her children who also imitate his/her way of life.

This saying teaches people about nurturing and raising their children morally so that they can become role models in living good values ​​in their lives.

Numbers 11:12, Proverbs 22: 6, Ephesians 6: 4.

Imbuki ya lusumo lunulo,  yingilile kubhubhucha bho ndobho ya minzi kuntwe bho gutumia ngata, na bho nduhu ngata. Uyo agaibhuchaga indobho yiniyo bho gutumila ngata, adaminyiyagwa ntwe gokwe ni ndobho yiniyo, kunguno ingata yakwe igankigijaga ugukandikijiwa nubhudamu bho idako jayo.

Giko lulu, ulu wandya kuminyiwa untwe gokwe ni ndobho yiniyo, uyo agabhukijaga bho ngata, mumho uyo agabhuchaga bho nduhu ngata agubhiza ubishiyagwa, nulu uminyiyagwa noyi. Hunagwene abho bhali na ngata bhagayombaga giki, ‘dayupya na bhangata ala b’ab’ukome ginehe?

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nsabhi, nuyo ali ng’hab’i, ahikanza lya makoye guti ga nzala. Ulu nsab`i ugakoya aliyo alina ginhu, alu ng´hab´i igubhiza ginehe?

Ingata yikolile nu nsabhi, kunguno uweyi ali na jikolo ja gujinja upandika hela ja gugulila jiliwa. Kuyiniyo lulu, umunhu ng’wunuyo, adukoyiwa wangu ni likoye ilya nzala linilo, ilo ligikolanijiyagwa na gupya go ntwe gokwe bho gukandikijiwa na jidako ja ndobho iyo aibhuchije. Uweyi ugushiga wandye gukoya, agubhiza ojimalaga gujijinja pye isabho jakwe, hayo gulandije ugupya ntwe gokwe.

Aliyo lulu, uyo agabhuchaga bho nduhu ngata, untwe gogwe gugabishiyagwa ni jidako ja ndobho yiniyo. Umunhu ng’wunuyo, wikolile na munhu uyo ali ng’hab’i, kunguno agakoyiyagwa ni nzala wangu nulu yingila duhu, iki adina jikolo ja gwisumilila. Hunagwene abhanhu bhagayombaga giki, ‘dayupya na bhangata ala b’ab’ukome ginehe?

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija kutumama milimo yabho chiza, kugiki bhadule gupandika jikolo ijagubhambilija ahikanza ilya nzala, umukikalile kabho.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

KISWAHILI: TUNAUNGUA TULIO NA KATA WASIO NAZO VIPI?

Chanzo cha methali hiyo chatokea kwenye ubebaji wa ndoa ya maji kichani kwa kutumia kata na bila kata. Mbebaji wa ndoa anayetumia kata, hapati upesi maumivu yatokanayo na msuguano wa kichwa na kitako cha ndoa hiyo, kwa sababu ya kata iliyopo katikati ya kichwa na ndoa hiyo.

Hivyo basi, ikifikia hali ya kupata moto au maumivu ya ndoo hiyo, kwake yeye, atakuwa ameumia zamani yule abebaji ndoo hiyo kichwani bila kutumia hata, au nguo iyokunjwa vizuri. Ndiyo maana wale wenye kata husema kwamba, ‘tunaungua tulio na kata wasio nazo vipi?’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri, na yule ambaye ni maskini kwenye kipindi cha tatizo kubwa la njaa. Tajiri akihangaishwa na jaa, wakati ana vitu, je, aliye maskini njaa hiyo itamfikishaje?

Mtu mwenye Kata hufananishwa na tajiri kwa sababu ya yeye  kuwa na vitu ambavyo huviuza, na kupata pesa za kununulia chakula. Kwa hiyo basi, mtu huyo, hatasumbuliwa upesi na tatizo hilo la njaa, ambalo hufananishwa na uumiaji wa kichwa. Yeye akimaliza kuuza vitu vyake vyote, ndipo atakapoanza kuonja shida hiyo ya njaa.

Lakini basi, yule asiye na kata huumizwa na kitako cha ndoo mara abebapo, ambaye hufananisha na maskini, kwa sababu yeye husumbulilwa na tatizo hilo la njaa mara inapoingia tu, kwa vile hana vitu vya kuuza ili apate hela ya kununulia chakula. Ndiyo maana wenye mali husema kwamba, ‘tunaungua tulio na kata wasio nazo vipi?’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri, ili waweze kupata mafanikio ya kutosha kuwasaidia katika kutatua tatizo la njaa, maishani mwao.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

 

ENGLISH: IF THOSE WITH ROUND HEAD PAD ARE BEING BURNT, HOW ABOUT THOSE WITHOUT HAVING IT?

The source of this saying is a round head pad one can use when carrying a heavy luggage on his/her head. If one is carrying a bucket of water on his/her head, he/she can put this round head pad on his head then the bucket is put on it to avoid direct friction between head and the base of the bucket. If different people are carrying different buckets, one group having buckets without the round head pad and another group carrying them with round head pad, it is likely that those without round head pad will begin facing pain in their heads.

Those with round head pads will delay feeling the same pain. When those without round head pad begin feeling pain, it is likely that their counterparts have suffered twice as much. To describe this scenario, people came with the saying that ‘If those with round head pad are being burnt, how about those without having it?’

 This proverb can be compared to a rich person in relation to his/her poor counterpart. In case it happens that these two people are affected by famine, the poor one will be the first to suffer. By the time the rich person begins suffering, the poor fellow might have been finished off. This rich person can have an opportunity to sell some of his/her properties to defend himself/herself from famine. He/she is likely to survive for quiet long until all his/her properties are finished.

The proverb teaches people to work hard to do their jobs so that they can be successful enough to help them solve problems they encounter in life.

Exodus 3: 2-3, Proverbs 11:31,Luke 23:31, 1Peter 4: 17-18, Matthew 19: 23-24.

Imbuki ya lusumo lunulo, yingilile kubhubhaki bho ng’hwi ndoto ni njumu. Ing’hwi ndoto jinijo, jigabhizaga ndimu ugub’aka, kunguno jigikalaga na minzi umugati yajo, ayo gagagujimyaga umoto gunuyo. Giko lulu, ugushiga nose jugahadika kubhaka indoto jinijo, mumho injumu jigubhiza jashilaga kubhaka kale. Hunagwene abhanhu bhagayombaga giki, ‘jalandubhaka ni ndoto ali njumu ginehe?’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nsabhi, nuyo ali ng’hab’i, ahikanza ilya nzala. Ulu nsab`i ugakoya aliyo alina ginhu, alu ng´hab´i agubhiza ginehe?

Ing’hwi indoto jikolile nu nsabhi kunguno uweyi alina jikolo ja gujinja upandika hela ja gugulila jiliwa. Kuyiniyo lulu, umunhu ng’wunuyo, adukoyiwa wangu ni likoye ilya nzala linilo, ilo ligikolanijiyagwa na bhubhaki bho moto. Uweyi ugushiga apandike makoye, agubhiza ojimalaga gujijinja pye isabho jakwe, haho jilandije ugubhaka ng’hwi indoto jinijo.

Aliyo lulu, ing’hwi injumu jigabhakaga wangu nulu gubhachiwa duhu umoto, ijo jikolile na munhu uyo ali ng’hab’i, kunguno agakoyiyagwa ni nzala nulu yingila duhu, iki adina jikolo ja gwisumilila. Hunagwene abhanhu bhagayombaga giki, ‘jalandubhaka ni ndoto ali njumu ginehe?’

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija kutumama milimo yabho chiza, kugiki bhadule gupandika jikolo ijagubhambilija ahikanza ilya nzala, umuwikaji bhobho.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

KISWAHILI: ZINAELEKEA KUWAKA ZILIZO MBICHI JE ZILIZOKAVU VIPI?

Chanzo cha methali hiyo, chatokea kwenye uwakaji wa kuni mbichi na kavu. Kuni hizo mbichi, huwa ngumu kuwaka kwa sababu ya maji yaliyomo ndani yake, ambayo huuzima moto huo. Hivyo basi, kuni hizo zikifikia hatua ya kutaka kuwaka, zile kavu zitakuwa zimekwisha kuteketea zamani. Ndiyo maana watu husema kwamba, ‘zinaelekea kuwaka zilizo mbichi je zilizokavu vipi?’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri na yule ambaye ni maskini, kwenye kipindi cha njaa. Tajiri akihangaishwa na jaa, wakati ana vitu, je, aliye maskini njaa hiyo itamfikishaje?

Kuni mbichi hufanana na tajiri kwa sababu ya yeye  kuwa na vitu ambavyo huviuza na kupata pesa za kununulia chakula. Kwa hiyo basi, mtu huyo, hatasumbuliwa upesi na tatizo hilo la njaa, ambalo hufananishwa na uwakaji wa moto. Yeye akimaliza kuuza vitu vyake vyote, ndipo atakapoanza kuonja shida hiyo ya njaa, kwa sababu kuni zake zitakuwa zimekauka na kuanza kuwaka.

Lakini basi, kuni kavu huwaka mara moja unapowashwa moto huo, ambazo hufanana na maskini, kwa sababu yeye husumbulilwa na tatizo hilo la njaa mara linapoingia tu, kwa vile hana vitu vya kuuza ili apate hela ya kununulia chakula. Ndiyo maana watu husema kwamba, ‘zinaelekea kuwaka zilizo mbichi je zilizokavu vipi?’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri, ili waweze kupata mafanikio ya kutosha kuwasaidia katika kutatua tatizo la njaa, maishani mwao.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

 

 

 

ENGLISH: IF THE GREEN ONE ARE BURNING, HOW ABOUT THE DRY ONE?

The source of this saying is the relationship between green and dry firewood. The green firewood are always late to catch fire because they contain high content of moisture while their dry counterpart tend to catch fire easily because they have low moisture content in them. When put together the green and dry firewood, it is obvious that the dry firewood will get burnt first before the green one.

The moment the fire begins burning the green firewood, the dry one would have been finished completely. This is why people came up with this saying that ‘If the green one are burning, how about the dry one?’ to communicate the effect the dry firewood can get when compared to the green firewood.

This saying can be compared to a rich person. Rich people are the ones with enough resources to sustain their lives. These people, when compared to poor people, are not easily affected by calamities such as famine because they can use their resources to defend themselves from it (the calamity). If it happens that this rich person begins facing the effect of the calamity then it is likely that the poor people have already been severely affected by it (calamity). Like dry firewood, poor people begin facing the effect of the calamity immediately from the start.

This saying teaches people to work hard so that they can be successful enough to sustain their lives and their families. In so doing, they can be able to solve family problems in future, if they happen.

Exodus 3: 2-3, Proverbs 11:31, Luke 23:31, 1Peter 4: 17-18, Matthew 19: 23-24.