Songs

243. LIGELE LYA B’AKENGEJI LILIMBA LYIMBO LYA B’ULUMBI KULI MULUNGU NU KUB’ANZILISHI B’AB’UKENGEJI

LIGELE LYA B’AKENGEJI LILIMBA LYIMBO LYA B’ULUMBI KULI MULUNGU NU KUB’ANZILISHI B’AB’UKENGEJI.

Balikihamo na bha: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin,  Mabula, Clement na bhangi b’ingi.

 

KISWAHILI: KIKUNDI CHA KAMATI YA UTAFITI NDOLELEJI, KIKIIMBA WIMBO WA SHUKRANI KWA MUNGU, NA KWA WAANZILISHI WA UTAFITI.

Hao ni pamoja na: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin, Mabula, Clement na wengine wengi.

ENGLISH: NDOLELEJI RESEARCH COMMITTEE GROUP SINGING A GRATITUDE SONG TO GOD AS WELL AS TO THE RESEARCH FOUNDERS. Video

They include: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin, Mabula, Clement and others. Video of the research committee group singing. Video

 

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241. LYIMBO LYA GUNNUMBILIJA MULUNGU

YUSTINA DEUS O JIKUNDI JA B’AKENGEJI B’A KAMATI YA NDOLELEJI ALIMBA LYIMBO LYA GUNUMBILIJA MULUNGU UYO AGAMPIJA PADRI DONALD SYBERTS NG’WANAHELENA OHO OLIOSADA.

KISWAHILI: WIMBO WA SHUKRANI KWA KWA MUNGU

YUSTINA DEUS WA KIKUNDI CHA KAMATI YA UTAFITI CHA NDOLELEJI AKIIMBA WIMBO WA KUMSHUKURU MUNGU KWA KUMPONYA PADRI DONALD NG’WANAHELENA ALIYEKUWA MGONJWA.

ENGLISH: A THANKSGIVING SONG TO GOD

YUSTINA DEUS OF NDOLELEJI RESEARCH COMMITEE GROUP, SINGING A THANKSGIVING SONGVIDEO TO GOD FOR HEALING FR. DONALD SYBERTZ WHO WAS SICK.

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SAMIKE ADADULILE UGUHU

MULA

B’ULUMBI

Samike olintongezi o mbina ya Bagalu, uyo olinduja noyi na okindaga b’ojinagu umuwikindi bhokwe na luganda lo mbina ya B’agika. Uluganda lo B’agika lugab’iza na wilu, na lugachola nzila ja gudula gunhabhula USamike. Aho magemero mingi gaduma, lushugu lumo umujilabhu ja walwa, abhanishi wakwe bhaganlabhula USamike ub’iza nsadu noyi. Unfumu okwe uomakanza genayo, adadulile ugunlagula. Huna uja kubhafumu bhangi nabho bhugaduma ugunlagula.

Nose aho wikala adalile kulikanza lya shugu itano, na giko uduma ugusiminza, USamike agabhuchiwa na bhahemba bhakwe mpaga gukaya ya nfumu ntale uyo agapijaga witanagwa, Luhumbika, huko agaja ugalagulilwa mpaga upila.

Aho opijiwa, USamike agapandika bhuyegi bhutale noyi mpaga utunda na lyimbo lya bhulumbi kuli Luhumbika. Agasiminza bhuli kwene alilyimba ilyimbo linili ilya bhukumilija na bhulumbi. USamike adadulile uguhumula, aliyo umuwikindi bho mbina agendelea ugubhawila abhanhu ginhu jitale ijo ULuhumb

ika ong’witila. Agimba:

Ugusada idigucha. Napandika hambohambo gete. Napijiwa. Bhana b’ane, yegagi kihamo nane. Luhumbika huyo unipija. Nalilomba wikale bhulunga kele! Uwei alinfumu ntale uyo agapijaga. Ubhugota bhokwe bhulibho nhana bhulina nguzu noyi ikibhugahangijaga abhanishi bhaduma ugunilabhula. Bhugota bhokwe bhuli na nguzu kukila abhanishi. Ulu nioliadiweyi ninacha. Ninadimhola mpaga lelo.

Yalinduhu inzila yingi ukuli nene. Oliadiho munhu ungi uyo ninansanga. Luhumbika aganifyadula guti umoagitilaga umeja omadafari ulualilubha b’ulolo b’upya b’o madafari, guti giki nafuma munda muli mayu one.” Uk. 95, mujitabho ja Jigano za Jiafrika, ku bhahubiri  na b’ang’walimu, jandikwa na Joseph G. Healey, MM. Jakengelwa na Bakengeji bhusuguma bha Bujora.

KISWAHILI: SAMIKE HAKUWEZA KUNYAMAZA

SHUKRANI

“Samike alikuwa ni kiongozi wa ngoma ya Bagalu aliyefanikiwa sana na ambaye alishinda kwa urahisi mashindano dhidi ya Kikundi cha Ngoma ya Bagika. Kikundi cha Bagika kikawa na wivu, na husuda na kutafuta njia ya kuweza kumdhuru Samike. Baada ya majaribio mengi kushindwa, siku moja katika klabu ya pombe, adui zake walimdhuru Samike na akawa mgonjwa sana. Mganga wake wa wakati ule hakuweza k

umtibu. Ndipo akawaendea  baadhi ya waganga wengine ambao nao pia walishindwa.

Hatimaye, baada ya kushinda  bila kula kwa muda wa siku tano, na hivyo akashindwa kutembea, Samike alibebwa na wafuasi wake hadi nyumbani kwa mganga mkuu wa uponyaji, aitwaye Luhumbika, ambako ndiko alikotibiwa na kupona.

Baada ya kuponywa hivyo, Samike alijawa na furaha kubwa ilioje hata akatunga wimbo wa shukrani kwa Luhumbika. Alisafiri kila mahali huku akiuimba wimbo huo wa sifa na shukrani kwa Luhumbika. Samike hakuweza kunyamaza, lakini katika mashindano ya ngoma aliendelea kuwaambia watu juu ya mambo makuu ambayo Luhumbika alimtendea. Aliimba:

Kuugua siyo kufa. Nimepata nafuu kabisa. Nimeponywa. Watoto wangu, furahini pamoja nami. Luhumbika ndiye aliyeniponya. Naomba aishi milele! Yeye ni mpanga mkuu mponyaji. Dawa yake ya kweli ina nguvu sana kwani huwafanya maadui washindwe kunidhuru. Dawa yake ina nguvu zaidi kuliko ya maadui. Kama asingekuwa yeye ningekuwa nimekufa. Nisingekuwa hai bado.

Hapakuwepo na njia nyingive kwangu. Hakakuwepo na mtu mwingine ambaye ningemwendea. Luhumbika aliniinua kutoka kwenye kitanda. Aliniponyesha. Luhumbika alinifyatua kama afanyavyo mtengenezaji wa tofali anavyokanda udongo mpya wa matofali kana kwamba nilitoka tumboni mwa mama yangu.” Uk. 95, wa kitabu cha Hadhithi za Kiafrica, kwa Wahubiri na Walimu, cha Joseph G. Healey, MM. kilichotafitiwa na Kamati ya Utafiti ya Wasukuma, Bujora, Tanzania.

Grateful song from Ndoleleji Research committee group video

ENGLISH: SAMIKE COULDN’T KEEP SILINT

THANKSGIVING,

 Samike was a very successful dance leader of Bagalu group and would easily win the competitions against the Bagika Dance Group. The Bagika became very jealous, envious and looked for ways to harm Samike. After several unsuccessful attempts, one day at a local beer party, his enemies bewitched Samike and he became seriously ill. His regular diviner-healer could not cure him. Then he went to several other ordinary diviner-healers who also failed to cure him.

Finally, after going without food for five days and being unable to walk, Samike was carried by his disciples to the home of the great divine-healer, Luhumbika where he was eventually cured. After his recovery, Samike was overcome with joy and composed a song of thanksgiving to Luhumbika. He traveled everywhere singing this song of praise and thanksgiving. Samike could not keep silent, but at dance competitions he kept telling people the great things that Luhumbika had done for him. He sang:

To be sick is not to die. I am completely better. I am healed. My children, rejoice with me. Luhumbika is the one who healed me. May he live forever? He is a real divine-healer. His magical medicine is so powerful that it is impossible for the witches to harm me. His medicine is more powerful than the sorcerers. If it were not for him I would be dead. I would have no life in me.

There was no way out for me. I had no one else to turn to. I was in a hopeless situation. I was like one dead or lost. Luhumbika raised me up from my sick bed. He healed me. Luhumbika refashioned me like a brick maker makes a new mud brick as if I had just come from my mother’s womb.

African Stories For Preachers and Teachers (2005), p.95, compiled by Rev. Joseph G. Healey, MM. It was researched by Bujora Committee Research Group.  It is also found in the www.afriprov.org.

215. MUJIKUBHA JA NG’WAMUNHO ISENGE LILIHO

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile mhayo uyo gub’isile umung’holo iyo ilimujibha ja ng’wa munhu. Umunhu ng’wunuyo ulu aduguhayaga umhayo gunuyo uyo gulihoyi umung’holo yakwe, mdugumana. Ijikubha jigalenganijiyagwa ni isenge, kunguno ulu jikolo jitulile kumpindo mudujibhona abhangi.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagab’isaga makoye gabho, nulu bhusatu bhobho. B’adab’awilaga abhichabho amakoye gabho nulu isada jabho. Amakoye genayo gagakulaga mpaga galemela ugwinjiwa. Nose gagabhinjaga kuwelelo, hunaho abhanhu abha munzengo gunuyo bhagayombaga giki, “Mujibha ja ng’wa munhu isenge liliho.’

Ulusumo lunulo lolanga bhanhu higulya ya kuleka gubhisa makoye gabho, kunguno amakoye genayo gadulile kukula mpaga gubhalemela uguginja. Yigelelilwe abhanhu abho bhalina makoye ga bhusatu guti genayo, bhab’achale kusitali bhagalagulwe haho gatali ugukula, kugiki bhadule ugupila.

Warumi 16:25-26.

1Kor 2:9-11.

Mathayo 13:10-11.

KISWAHILI: KIFUANI MWA MTU KIFICHO KIMO

Chanzo cha methali hiyo huangalia neno au tatizo lililofichwa ndani ya moyo ulioko kifuani mwa mtu. Mtu huyo asipotaka kuwaambia tatizo au neno hilo lililopo ndani ya moyo wake, hamtalifahamu. Kifua hulinganishwa na kificho kwa sababu kitu kikiwekwa kwenye kificho humtakiona ninyi wengine.

Methali hiyo hulinganishwa kwa watu wale wafichao matatizo au magonjwa yao. Watu hao huwa hawawambii wenzao matatizo au ugonjwa wao. Matatizo hayo hukua mpaka kufikia hali ya kushindikana kutatuliwa. Mwishowe hufikia hatua ya kusababisha kifo kwao, ndipo waishio karibu nao kugundua uwepo wake matatizo hayo kwa watu hao, na kusema, ‘kifuani mwa mtu kificho kimo.’

Methali hiyo hufundisha watu juu ya kuacha kuficha matatizo yao kwa sababu matatizo hayo yaweza kukua mpaka kufikia hatua ya kuwaondolea uhai wao. Yafaa watu walio na matatizo yakiwemo yale ya ugonjwa, wayapeleke watu hao kutibiwa mahospitalini, kabla hayajafikia hatua ya kuhatarisha maisha yao, ili waweze kupona.

Warumi 16:25-26.

1Kor 2:9-11.

Mathayo 13:10-11.

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ENGLISH: A PERSON’S CHEST IS A HIDING PLACE

The above proverb literally looks at the human character of keeping secrets. People are known to conceal their Issues or troubles within their chests, that is, in their hearts. As such, it is difficult for anyone to tell what the other person’s heart holds. The chest is compared to a hiding place, like a cave, because it hides things from view.

The proverb is compared to those who hide their problems or illnesses from the knowledge of others. Consequently, their problems grow until they become impossible to solve, reaching a point of becoming fatal to them. It is usually at this point that neighbors get to learn of the afflictions of the troubled person. Then they would say, ‘A person’s chest is a hiding place.’

The proverb teaches people to avoid hiding their problems because those problems can escalate to a point of causing harm, including loss of life. It is therefore important that people use the earliest opportunity to detect and share what ails them, to avert disaster.

Romans 16: 25-26.

1 Corinthians 2: 9-11.

Matthew 13: 10-11.

214. UYO ADADULILE UGUKUNGILA ADUBHULAGA INDIMU

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile b’alingi b’a ndimu. Umunhu ulu ahayile gub’ulaga ndimu igelelilwe agolanye ijilanga ja gub’ulagila giti masonga, ichumu, na ngong’ho, kugiki adule uguib’ulaga.  Amane uko lulolile uluyaga, na adule ugujikungila indimu jinijo. Hunagwene abhanhu bhagayombaga giki, ‘uyo adadulile ugukungila adub’ulaga indimu.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alinawitegeleja bho gub’iza na bhugolanya b’ushiganile haho adinita nimo gosegose undimu. Umunhu ng’wunuyo agapandikaga matwajo mingi umubhutumami bho milimo yakwe. Adebhile igiki ‘uyo adadulile ugukungila adubhulaga indimu.’

Ugudula ugukungula igalenganijiyagwa na gub’iza na bhugolanya ubho bhushiganile, haho munhu adinita nimo gosegose undimu. Ugub’ulaga indimu ilenganilile na gupandika matwajo mingi kwingila mubhutumami bho mumilimo yakwe umunhu ng’wunuyo.

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na witegeleja bhogugolanya gushiganile, haho bhadinita nimo gosegose undimu. Uwitegeleja bhunubho bhugabhambilijaga abhanhu bhenabho ugupandika amatwajo amingi, umumilimo yabho, ayo dadulile gujichala bhutongi ikaya jabho.

Yigelelilwe abhanhu bhenabho bhab’ize na witegeleja bho gugolanya gushiganile haho bhatali ugwandya uguitumama imilimo yabho, kugiki bhadule ugupandika amatwajo agagujibheja chiza ikaya jabho.

Matendo 20:29.

Waroma 16:19.

Mathayo 10:16.

Yohana 10:12.

KISWAHILI: ASIYEWEZA KUNYEMELEA HATAUA MYAMA PORI

Chanzo cha methali hiyo huangalia wawindaji  wenye vibali harali vya kuwindia wanyama pori. Mtu akitaka kuua mnyaga pori hutakiwa kuwa na maandalizi ya kuchukua silaha za kuulia kama vile: mishale, mkuki, na bunduki ili aweze kufanikisha lengo lake hilo. Hutakiwa kufahamu pia mwelekeo wa upepo na kuwa na uwezo wa kuwanyemelea wanyama hao. Ndiyo maana watu husema kwamba, ‘Asiyeweza kunyemelea hutaua mnyama pori.’

Methali hiyo hulinganishwa kwa mtu mwenye umakini wa kufanya maandalizi yaliyo kamilika kabla ya kuanza kufanya kazi yoyote iliyo ngumu. Mtu huyo hupata mafanikio mengi katika kazi zake kwa sababu afahamu kwamba, ‘asiyeweza kunyemelea hataua mnyama pori.’

Kuweza kunyemelea hufananishwa na kuwa na maandalizi makamilifu kabla ya kufanya kazi yoyote ile iliyo ngumu. Kuua mnyama pori hulinganishwa na kupata mafanikio ya kutoka kwenye kazi yake mtu huyo.

Methali hiyo hufundisha watu juu ya kuwa na umakini wa kufanya maandalizi makamilifu kabla ya kufanya kazi yoyote ile iliyo ngumu. Umakini huo huwasaidia watu hao katika kupata mafanikio mengi kwenye kazi zao yawezayo kuziendeleza vizuri familia zao.

Yafaa watu hao wawe na umakini wa kujiandaa kikamilifu kabla hawajaanza kuzifanya kazi zao ili waweze kupata mafanikio ya kuweza kuziendesha vizuri familia zao.

Matendo 20:29.

Waroma 16:19.

Mathayo 10:16.

Yohana 10:12.

the-man-watering can

ENGLISH: HE/SHE WHO DOES NOT KNOW HOW TO STALK CANNOT KILL PREY

The overhead proverb relates to hunting wild game, especially by those who are licensed to do so. If a hunter intends to accomplish his/her goal, the person must be sufficiently prepared with suitable weapons like: arrows, spears and rifles. And apart from being able to tell the direction of the wind, the hunter should also have the capacity to stealthily stalk or track the animals. This is why people would say, “He/she who does not know how to stalk cannot kill a wild animal.”

The proverb is compared to a person who is careful to do thorough preparation before undertaking any difficult task. Such a person is sure to achieve a lot of success in his/her endeavors, with the realization that ‘He/She who knows not how to stalk cannot kill a wild animal.’

‘Procrastination’ is a term used to mean not having thorough preparation before undertaking any difficult task. It is compared to laziness. On the other hand, killing a wild animal is compared to gaining the success of a job.

The proverb teaches people to be keen on making proper preparations before undertaking any task. This principle would help them achieve more success in their activities, which would in turn guarantee better families.

Acts 20:29.

Romans 16:19.

Matthew 10:16.

John 10:12.

213. BHULILI BHOLALILWA NGENI BHULI YIYENE

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile bhulili ubho bholalilagwa na ngeni. Umunhu uyo ogenihagwa agang’wanukulaga ungeni uyo ongenihaga bho bhuyegi. Adulile nulu gung’wingila aha bhulili ubho agalalilaga uwei, kunguno agamanaga igiki ungeni ng’wunuyo agumala amakanza agabhugeni bhokwe, ushoka gukaya yakwe. Gwingila henaho, umunhu uyo ogenihagwa agushoka ahabhulili bhokwe.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalinabhutogwa bhogub’akaribhusha abhanhu abhageni ahakaya jab’o. Gub’itila nzila yiniyo abhanhu bhenabho bhagapandikaga mbango. B’agab’ambilijaga abhageni bhab’o bho gub’inha b’ulalo umukaya jabho, kunguno ubhulili ubho bholalilwa na ngeni bhali yiyene.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na witogwi bhogub’agunana abhanhu abho bhalina makoye. Abhanhu bhenabho bhalikihamo na bhageni abho balib’ageniha ahakaya jabho. Uwitogwi bhunubho bhugub’enhela mbango ja gwikala bho bhuyegi na mholele umukaya jabho.

Mathayo 25:43.

Luka 2:7.

KISWAHILI: KITANDA KILICHOLALIWA NA MGENI NI CHA PEKEE

Chango cha methali hiyo huangalia kitanda kilicholaliwa na mgeni. Mtu aliyefikiwa na mgeni huyo humkaribisha kwa furaha. Aweza hata kumuachia kitanda atumiacho yeye kwa sababu hufahamu kwamba, mgeni huyo atamaliza muda wa kuwatembelea na kurudi kwenye familia yake. Kuanzia hapo, mtu huyo aliyefikiwa na mgeni hurudi kwenye kitanda chake.

Methali hiyo hulinganishwa kwa watu wenye upendo wa kuwakaribisha watu kwenye familia zao. Kupitia njia hiyo watu hao hupata baraka maishani mwao. Huwasaidia wageni wao kwa kuwapatia malazi kwenye familia zao, kwa sababu kitanda kilicholaliwa na mgeni ni cha pekee.

Methali hiyo, hufundisha watu juu ya kuwa na upendo wa kuwasaidia watu walio na matatizo. Watu hao ni pamoja  na wageni wawafikiao kwenye familia zao. Upendo huo utawaletea baraka za kuishi kwa furaha na amani kwenye familia zao.

Mathayo 25:43.

Luka 2:7.

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ENGLISH: THE BED IN WHICH THE GUEST SLEEPS IS SPECIAL

The above proverb looks at the relationship between the visitor and the bed that he/she is given by the host to sleep in. Usually, the host warmly and happily welcomes the guest, and would even offer the newcomer his/her (host’s) own bed. The visitor won’t stay too long, after all; he/she would in due course return to his/her family. The host is confident in the knowledge that, once the guest leaves, he/she can comfortably get back to his/her bed.

The proverb is comparable to people who find pleasure in welcoming and entertaining others in their families. Since it is believed that visitors bring blessings, such generous families experience these blessings in their lives, as they help the visitors by providing them with accommodation. This is because the bed in which the guest sleeps is special.

The proverb teaches people about the virtue of helping those that are in trouble. Such may include visitors who come calling in the family. This loving and accommodating spirit will yield blessings which would create an environment of happy and peaceful co-existence among families.

Matthew 25:43.

Luke 2: 7.

212. GULWILA MUFUGO

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile bhanhu abho bhalilya jiliwa guti bhugali. Ubhugali bhugazugilagwa mufugo iyo igatengagwa nabho ukubhanhu abho bhalilya ijiliwa jinijo. Ubhugali bhunubho ulu bhutengwa b’ulingwene ahayile abhahuge ab’iye. Hunagwene abhanhu bhagayombaga giki, abhanhu bhenabho bhalilwila mufugo.

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo alinaku ojiliwa. Umunhu ng’wunuyo agiiganigaka weli ng’winikili duhu, ulu alilya, kugiki abhahuge abhiye. Atogilwe gulila jiliwa kubhiye, aliyo ahakaya yakwe alemile kunguno aling’wimi ng’holo. Adabhakaribhushaga abhiye ahajiliwa jakwe.

Ulusumo lunulo lolanga bhanhu higulya ya kujileka inhungwa ja bhulaku bho jiliwa. Abhanhu bhoye uguimana bhoyi bhinikili duhu ulu bhalilya ijilwa. Yigelelilwe abhanhu bhenabho bhab’ize bhizanholo umujiliwa jabho. Uwizang’holo bhunubho bhugub’ambilija ugubhinha ijiliwa jinijo nabhichibho abho bhalilya nabho.

2 Petro 2:18.

Waroma 1:29.

KISWAHILI: KUGOMBANIA KWENYE CHOMBO CHA KULIA CHAKULA

Chanzo cha methali hiyo huangalia watu wanaokula chakula kama ugali. Ugali hupikiwa kwenye chombo ambacho huwa kinapelekwa pamoja na chakula hicho pale wanapolia watu hao.

Ugali huo ukipelekwa pale wanapolia watu, kila mmoja wao hutaka kuwapunja wenzake kwa kuchukua kiasi kingi kutoka kwenye chombo hicho na kula kwa haraka haraka. Ndiyo maana watu husema kuwa, watu hao wanagombania kwenye chombo cha kulia chakula.

Methali hiyo hulinganishwa kwa mtu ambaye ni mlafi wa kula chakula. Mtu huyo hujifikilia yeye mwenyewe tu, wakati akiwa anakula chakula, ili awapunje wenzake. Hupenda kula chakula cha wenzake, lakini kwenye familia yake hataki wengine wale chakula chake, kwa sababu ya uchoyo wake aliyo nao. Huwa hawakaribishi wenzake kwenye chakula chake.

Methali hiyo, hufundisha watu juu ya kuachana na tabia za ulafi wa kula chakula. Watu waache kujifikiria wenyewe tu wakati wa kula chakula. Yafaa watu hao wawe wakarimu wa kula chakula chao na wenzao. Ukarimu huo utawasaidia katika kugawana chakula chao vizuri na wenzao wakati wa kula chakula hicho pamoja nao.

2 Petro 2:18.

Waroma 1:29.

toast

 

ENGLISH: TO FIGHT IN THE COOKING POT

The above proverb looks at people who eat food such like ugali. Ugali is normally carried in the same cooking utensil. It is sent in the same utensil for people to eat.

When the cooking pot is sent to the eating place, each one wants to take a big amount of food from the utensil and eats quickly. That is why people say these people are fighting in the cooking pot.

This proverb is used to refer to a person who is a glutton in eating food. This person only thinks about himself while eating food. He/she never thinks of others. He/she likes to eat all the food out of greed.

This proverb teaches people about abandoning bad food habits. People should stop thinking about themselves while eating food. 2 Peter 2:18.

Romans 1:29.