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

Imbuki ya lusumo lunulo ililola makono na Munhu. Umunhu ulu atali ng’wana ndoo agambilijiyagwa bhogub’uchiwa mumakono ga ng’wa nina, nulu ga b’akongi bhakwe. Aliyo lulu umunhu ulu ukula agab’izaga na bhudula bho gwilisha wei bho gutumila makono gakwe.

Gashinaga lulu, imbuki ya lusumo lunulo yalomela giki umunhu ulukula agilishiga ng’winikili bho gutumila makono gakwe. Amakono genayo hayo gagabhizaga myaji okwe.

Amakono gagalenganijiyagwa kuli myaji wa ng’wa munhu uyo amanile ugubhalanghana abhana bhakwe. Umyaji uojigongo agabhalanghanaga chiza abhana bhakwe.

Umyaji ng’wunuyo agatumilaga makono ugub’alanga bhutumami ubho milimo abhana bhenabho. Hunagwene b’agakulaga ukunu bhalilanga uguitumama imilimo yiniyo.

Uluukula umunhu aguyutumama weyi ng’winikili imilimo ya gwilisha umukaji bhokwe. Ichene guhaya giki, amakono gali nina o ng’wa munhu.

Ulusumo lunulo lulilanga bhanhu higulya ya gugatumila chiza amakono gabho, kugiki gadule gubhapandikila matwajo mingi umuwikaji bhobho. Ilichiza abhanhu bhuleke ubhugokolo.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya gufunya ilange lya wiza kubhana jumuiya ilya gutumama milimo iyo idulile gub’enhela matwajo ga wiza umuwikaji bhobho.

KISWAHILI: MIKONO NI MZAZI WA MTU

Chanzo cha methali hiyo kinaangalia mikono na mtu. Mtu akiwa mtoto mdogo husaidiwa kwa kubebwa mikononi mwa mama yake au mikononi mwa walezi wake. Lakini mtu huyo akikua huwa na uwezo wa kujilisha mwenyewe kwa kutumia mikono yake. Ndiyo kusema kwamba, ‘mikono ni mzazi wa mtu.’

Mikono hulinganishwa kwa mzazi wa mtu anayefahamu kumtunza mwanae. Mzazi mwenye huruma huwafundisha vizuri watoto wake namna ya kuitumia mikono yao kwa kulijiletea maendeleo.

Mzazi huyo hutumia mikono yake katika kuwafundisha watoto wake hao namna ya kufanya kazi kwa bidii ili waweze kuifikia hatua ya kupata mafanikio ya kujilisha wenyewe na kuwatunza wenzao maishani mwao. Ndiyo maana watoto hao hukua wakiwa na ufahamu wa kuitumia vizuri mikono yao katika kujipatia mahitaji yao ya kila siku na ya wenzao.

Ndiyo kusema kuna ukweli kwamba ‘mikono ni mzazi wa mtu,’ kwa sababu ya utunzaji anaoupata mtu huyo kutoka kwenye mikono yake.

Methali hiyo huwafundisha watu juu ya kuitumia vizuri mikono yao ili iweze kuwapatia maendeleo maishani mwao. Inapiga vita tabia ya uvivu au ile ya kuwa na utegemezi katika kufanya kazi zile ambayo mtu huyo anaziweza kuzitekeleza mwenyewe.

Zaidi ya hayo, methali hiyo huwafundisha watu juu ya kuwapatia wanafamilia, au wanajumuiya na wananchi wote kwa ujumla, malezi mema yawezayo kuwaletea maendeleo maishani mwao.

Mithali 10:4.

 

 ENGLISH: HANDS ARE A PERSON’S MOTHER

The overhead proverb relates to a human being’s hands. While still in infancy, a baby is taken care of in his/her mother’s hands, or in the hands of the babysitters. But when he/she grows up, the adult is able to feed himself/herself using his/her own hands. As such, ‘hands are a person’s mother.’

Such proverb is likened to a parent who knows how to take care of his/her child. A compassionate parent teaches his/her children how to be self-reliant or how to use their hands to bring them development.

Such a parent uses his/her hands to teach the children to work hard and achieve their own goals, and to care for fellow human beings. That is why the children would grow up with the good habit of using their hands to provide themselves and their peers with daily needs.

In essence, it is a fact that ‘hands are a person’s mother’ because of the care that he/she gets from the mother’s hands.

The proverb teaches people on how to use their hands in a resourceful way in order to improve their lives. It discourages the tendency of being lazy or dependent upon others in undertaking tasks that can be accomplished by them alone.

Furthermore, the proverb instills in people the importance of proper training of family members, the community and society in general for the sake of bringing about progress in their lives.

Proverbs 10: 4.

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

Imbuki ya lusumo lunulo ililola igembe na bhutumami bholyo. Iligembe jilijilanga jagutumamila bho gulima mungunda, nulu bhogusimba hasi, igasendamilaga na bhulingisilo bho bhanhu abho bhalilitumamila.

Gashinaga umugulitumamila chiniko, liganogaga lyab’inzikila mumo munimo golyo. Iligembe linilo ulu lyubhinzika mgulimaga, mumho lyabhinzikilaga guko kunimo golyo.

Ulu lyita chene, abhanhu bhagombaga giki ‘igembe ligab’inzikilaga kungunda.’ Ubhunubho huwandijo bho guhayiwa go lusumo lunulo. Ikolile na ng’wanajeshi uyo wifunyaga guja kuchulugu, nulu agalabhukila kunuko, mumho aliguko kunimo gokwe.

Ung’wunuyo aguhayiwa giki olab’ukilaga kunimo gonghana, ugogubhalanghana abhanhu. Huna gwene agalenganjiyagwa na munhu uyo wifunyaga guja kubhulugu nulu agacha agub’iza wachilaga ha nghana.

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo agatumamaga miliyo yakwe bho guidililila chiza. Umunhu ng’wunuyo azunije nulu gulab’uka kunguno ya guitumama chiza imilimo yakwe yiniyo. Nulu agalab’uka, abhanhu bhaguyomba giki igembe lyab’inzikilaga kungunda, nguno ukwene hukunimo golyo.

Kuyiniyo lulu, ulusumo lunulo lulilanga bhanhu higulya ya gub’iza na bhukomezu bho guitumama imilimo yabho chiza na bhukalalwa bhutale.  Ilichiza ugub’iza na bhukamu bho gulwa mamilimo, kugiki abhanhu bhadule gupandika matwajo mingi. Umubhutumami bhunubho, nulu bhagaminyika mumho bhaminyikilaga munghana, nguno ‘iligembe ligab’inzikilaga kungunda.’

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya gwifunya kuja kujuitumama imilimo iyawiza, iyo idulile gub’inja abhanhu mukakoye bho gujilanghana na kujib’eja chiza ikaya ni chalo jabho. Nulu bhagalab’ukila kuwifunya bhunubho, abhanhu bhaguhaya giki, ‘igembe ligab’inzikilaga kungunda.’

KISWAHILI: JEMBE HUVUNJIKIA SHAMBANI

Chanzo cha methali hiyo kinaangalia jembe na ufanyaji kazi wake. Jembe ni silaha au dhana ya kulimia shambani au kuchimbia chini, kwa kadiri ya lengo la watu walitumialo.

Kumbe katika kulifanyia kazi hivyo, jembe hilo laweza kuvunjikia kwenye kazi yake hiyo. Ikitokea hivyo, watu husema kwamba, ‘jembe limevunjikia shambani.’ Huo ndiyo mwanzo wa kutumika kwa methali hiyo.

Hali hiyo hufananishwa na mwanajeshi anayejitolea kwenda vitani na kubali kuumia akiwa kazini kwake huko. Ikitokea hivyo, watu watasema kwamba, ‘jembe huvunjikia shambani.’

Methali hiyo hulinganishwa kwa mtu ambaye huijali kazi yake vizuri kwa kuitekeleza kwa umakini mkubwa. Mtu huyo hukubali hata kuumia kwa sababu ya kuifanya vizuri kazi yake hiyo.  Mtu huyo akiumia akiwa kazini kwake, watu watasema kuwa ‘jembe huvunjikia shambani’, kwa sababu huko ndiko mahali pake.

Methali hiyo hufundisha watu juu ya kuwa na ukomavu wa kuzifanya kazi zao vizuri. Ukomavu huo utawawezesha kuziletea maendelea familia, jumuiya na nchi zao. Yawahimiza watu kukubali hata kuumia kwa ajili ya kuwaletea maendeleo watu wao, kwa sababu jembe huvunjikia shambani.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kujitolea kwenda kuwaokoa watu walioko kwenye matatizo kwa kuzifanya kazi zile ziwezazo kuwaondolea matatizo yao, ili watu hao nao waweze kuishi kwa amani katika familia zao nan chi zao.

2Wamakabayo 7:1-2.

2Wamakabayo 7:9-14.

2Timotheo 4:6-8.

Mathayo 10:17-22.

 

 

ENGLISH: A HOE IS BROKEN WHILE IN THE FARM

The above proverb is about a hoe and its function. A hoe is a tool for cultivating or for general digging, depending on the user.

But the hoe can be broken in the process of work, whereupon people would say, ‘the hoe has been broken in the field’. That is the foundation of the proverb.

The overhead proverb can be likened to a soldier who volunteers to go to war and who is ready to take risks. So, in the event of injury in the line of duty, people will say ‘the hoe has been broken while in the field.’

The proverb can be likened to a person who keenly cares for his/her work. Such a person is resilient enough and ready for any form of injury or pain. When that person falls ill while at work, it is said that, ‘the hoe has been broken while in the field’.

The proverb teaches people about cultivating maturity in their endeavors, which in turn enables them to bring up prosperous families, communities and even countries. It encourages people to be enduring even in difficult situations for the sake of development, because ‘the hoe is broken while in the field.’

In addition, the maxim imparts in people the virtue of volunteering to rescue those in distress, for instance, by helping alleviate their troubles so they may live a peaceful life with their families.

2 Chronicles 7: 1-2.

2Ch 7: 9-14.

2 Timothy 4: 6-8.

Matthew 10: 17-22.

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

Imbuki ya lusumo lunulo ililola b’ukihamo bho mili. Umili go ng’wa munhu gulinisangi ilo ligolechaga wiyambilija bhutale bho jilunga jago pye ijilihoi umugati yakwe.

Dugemele giki hamo ukomile gusata nulu kulukulume, aliyo ubhusatu bhogo uguwigwa pye umili. Ukwene huguhaya giki, nulu ulabhukile kulwala aliyo gugusanya pye umili ugusata. Gashinaga guligonghana igiki ‘umili gutina mhelo.

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo agadalahijaga ndwala, nulu wambilijiwa ubhogufumila kubhanhu abo bhalihasilili yakwe. Umunhu ng’wunuyo agib’engelejaga indwala indoo. Aliyo indwala yiniyo aguigwa pye umili kunguno ‘umili gutina mhelo.’

Ulusumo lunulo lulilanga bhanhu higulya ya kulega gudalahija ndwala. Lulibhakomeleja bhab’ize nisangi lya gwiyambilija umugub’eja kaya, jumuiya, na chalo jabho. Ilichiza ugwikala na wiyambilija na b’ichab’o umuwikaji bhobho.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya kuleka nhungwa ja b’udalahija bho sata, nulu gubhadalihija bhichabho, kunguno umili gutina mhelo.  Ilichiza kudegeleka miganiko ga gufumila kubhichab’o ayo gadulile ugwambilija umukikalile kwa ng’wa munhu.

KISWAHILI: MWILI HAUNA PEMBENI

Chanzo cha methali hiyo kinaangalia umoja uliyopo ndani ya mwili wa mtu. Mwili huo unaushirikiano ambao hujionesha katika hali ya kusaidiana kwa kiwango kikubwa ndani ya mwili huo.

Tuchukulie mfano, mtu aweza kuumia kwenye kidole gumba, lakini maumivu yake atayasikia mwili mzima. Ndiyo kusema kwamba, hata mtu huyo akiumia kwenye ukucha, maumivu yake atayasikia mwili mzima. Kumbe, ni kweli kwamba, ‘mwili hauna pembeni.’

Methali hiyo, hulinganishwa kwa mtu adharauye ugonjwa, au msaada wa kutoka kwa watu maskini au wale walioko chini yake. Mtu huyo hudharau msisaada iliyomidogo, na ugonjwa ulio mdogo. Yeye hutambua kwamba mwili hauna pembeni, asumbuliwapo na ugonjwa huo, au wakati haukosapo msaada huo.

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kudharau ugonjwa. Yasisitiza watu kuwa na ushirikiano wa kusaidiana katika kujenga maisha yao, familia, jumuiya na vijiji vyao. Ni vizuri kuishi kwa ushirikiano na wenzao maishani mwao.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuachana na tabia ya kudharau ugonjwa, wenzao na misaada ya mawazo kutoka kwa wenzao, kwa sababu mwili hauna pembeni. Ni vizuri kusikiliza ushauri wa wenzao uwezao kusaidia katika kujenga maisha ya mwanadamu.

1kor 12:26.

ENGLISH: THE BODY HAS NO UNIMPORTANT PARTS.

The overhead proverb focuses on the unity that exists within the human body. The body organs depend on each other for mutual support within the system.

For example, an injury on someone’s thumb sends pain to the entire body, just as a painful nail would affect the whole body. That is why it is said that “the body has no sidetrack.”

The proverb can be likened to someone who takes sickness for granted, or who disregards any assistance from poor people. He despises help from those he/she regards poor. Neither does he/she care about minor ailments in the body. He/she appreciates that the body is neutral when he/she is faced with sickness or when he/she misses out the support of others.

Such proverb is used to warn people against arrogance of any nature, like disregarding an illness. It stresses co-operation among people in order to enhance their lives, families, communities and even their villages. It teaches the importance of co-existence with others life.

Moreover, the proverb imparts in people the vanity of despiteful attitude towards their illness and towards their colleagues who are keen to offer psychological support, because “the body is not sidetracked.” It is good to listen to the advice of colleagues for growth and stability in life.

1 Corinthians 12:26.

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

Imbuki ya lusumo lunulo ililola ngeni uyo ogenihaga ahakaya iyo bhagikalaga b’idakiilaka. Ikaya yiniyo iliyabhanhu abho bhadantogagwa ungeni uyo obhagenihaga ng’wunuyo.

Abhanhu bhenabho bhagikalaga bhalubhalile, kunguno ya kukija uguntogwa ungeni ng’wunuyo. Umung’holo jabho bhahayile giki abhingile ungeni uyo alihenaho. B’adatogilwe ugungalila bho gung’winha shiliwa. Huna gwene abhanhu bhagayombaga, ‘Bhugeni bho gwilubhalila.’

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo aliming’holo uyo adatogilwe ijiliwa jakwe jiliwe na bhageni guti bhenabho. Umunhu ng’wunuyo agab’apejaga abhageni bhakwe bho gubhalub’alila. Agikalaga obhadakilaga abhageni b’akwe bhenab’o, mpaga nose b’agwiyangula gushoka kaya yao.

Kuyiniyo lulu, ulusumo lunulo lulilanga bhanhu higulya ya kubhuleka uwiming’holo umumakaya gab’o. Bhatogwe guiyombya chiza na bhageni bhabho. Ulu munhu ugeniha hakaya iyo bhadantogagwa b’adiyombyaga nanghwe, kunguno ya wiming’holo bho hakaya yabho yiniyo.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya kub’iza na b’utogwa kubhageni ubho gub’ambilija uguhoya chiza nab’o na gub’azugila shiliwa, kugiki bhadule gwikala na bhuyegi umuwikaji b’ob’o.

KISWAHILI: UGENI WA KUKASIRIKIANA

Chanzo cha methali hiyo kinaangalia mgeni aliyetembelea kwenye familia ambayo wenyeji wake huwa wamekasilikiana. Familia hiyo ni ya watu ambao hawawapendi wageni waliowafikia pale nyumbani kwao.

Watu hao huwa wako kimya na bila raha kwa sababu ya kukosa upendo kwa mgeni aliyewafikia hapo. Hawapendi kumpa chakula mgeni huyo kwa sababu ya uchoyo uliomo mioyoni mwa wanafamilia hao. Mioyoni mwao hutaka mgeni huyo aondoke kwao. Ndiyo maana watu huuita ugeni huo kama ‘ugeni wa kukasirikiana.’

Methali hiyo hulinganishwa kwa mtu aliye na tabia ya uchoyo. Watu hao hawapendi chakula chao kiliwe na wageni wao. Hawapendi kuwashirikisha wengine mali zao. Mtu huyo, huwafukuza wageni wake kwa kuonesha sura ya kuwakasirikia mpaka wageni hao huamua kuondoka kwenye familia yake hiyo.

Kwa hiyo basi, methali hiyo hufundisha watu juu ya kuacha tabia ya uchoyo maishani mwao kwa kuongea vizuri na wageni hao na kuwapatia chakula kwa kadiri wawezavyo. Ukienda kwenye familia ya wale ambao hawakupendi, hawataongea nawe.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuwa na upendo kwa wageni uwawezeshao kuongea nao na kuwakarimu kwa kupatia mahitahi yao muhimu, kikiwemo chakula, ili waweze kuishi kwa furaha maishani mwao.

Marko 7:21-23.

ENGLISH: AN ANNOYED VISITATION

The above proverb is about paying a visit to a family whose members are full of resentment. Such a family exhibits disgust towards those who come to visit their home.

To show their displeasure and lack of love towards the visitors, such people would be quiet and devoid of excitement. And because of their selfishness, they would be unwilling to share their food with the visitors. In fact, they would quietly be wishing that the guests leave their premises. That is why this is referred to as “an annoyed visitation.”

Such adage can be likened to the character of selfishness in people. Such people dislike sharing their food, or even property, with others. They would repulse guests by wearing an angry countenance, and in essence succeed in expelling these ‘unnoyed intruders’ from their midst.

Therefore, the overhead truism teaches people against selfishness, seeks to promote good communication even with strangers, and encourages the spirit of sharing generously with them. That nurtures healthy family relationships.

In addition, that axiom imparts in people the virtue of love towards visitors, which enhances good relationships, including being generous enough to provide them with basic needs, like food, so they can lead happy lives.

Mark 7: 21-23.

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

Imbuki ya lusumo lunulo ililola nguzu ja shiliwa umu nda ya ng’wa munhu uyo agutumamaga milimo. Ishiliwa jigang’winhaga nguzu umunhu ng’wunuyo ja gongeja bhukamu bho gutumama imilimo yiniyo.

Untumami ulutuub’a agagaiwagwa inguvu ja gung’wambilija ugwikomeja ni milimo yiniyo. Hunagwene abhanhu abhabhalilimila ngese ya bhusiga bhagachaligwa ishiliwa guko ngunda ugo ngese yiniyo.

Ulubhenhelwa ishiliwa abhalimiji bha ngese bhenebho bhagayombaga giki “B’ugilimaga bhuli mu nda” mumho bhatuub’aga iligelelwa bhaje bhagajilwe ishilima jinijo.

“Ulusumo lunulu lugatumiligwa hikanza lya kulima nulu hikanza lya gulya: nono ahikanza ilo bhalilima mu ngunda na gwiigwa bhali na nhuub’a. Ahenaho bhagayombaga, ‘bukilimaga buli mu nda’. Bhalihaya abha Padri Donald Syberts nu Padri Joseph Healey umujitabho jabho ijihayile “KUENEZA INJILI KWA METHALI” ukurasa bho 11.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agabhalishaga shiliwa chiza abhatumami bhakwe, kunguno ishiliwa jilibhupanga bho ng’wa munhu. Jigang’winhaga nguzu ja gwikomeja gutumama milimo yiniyo bho nguzu na bhuyegi.

Hangi ulusumo lunulo lugalenganijiyagwa kuli msab’i uyo agabhagolaga chiza abhatumami bhakwe bho gub’inha ihela (imishahara) jabho bhuli ng’weji bho nyatengeke. Adab’adigijaga imishashara yabho.

Kuyiniyo lulu, ulusumo lunulo, lulilanga bhanhu higulya ya gubhagalila shiliwa nulu hela abhatumami bhabho, kugiki bhadule gutumama chiza na bho b’uyegi imilimo yiniyo.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya guilisha shilima imimili yabho ni mioyo yabho, kugiki bhadule kupandika nguzu ja gutumama chiza. Idichiza uguleka ugulya ululitumama nimo umuwikaji bhoko, kunguno, ‘b’ugilimaga bhuli mu nda.’

KISWAHILI: HUJILIMA UKIWA TUNBONI

Chanzo cha methali hiyo huangalia nguvu ya chakula tumboni mwa mtu anayefanya kazi shambani. Chakula ndicho kimpacho nguvu mtu huyo alimaye shambani.

Ndiyo maana mtu huyo hukosa nguvu za kumsaidia kuongeza bidii ya kuifanya kazi hiyo. Watu wanaopalilia palizi kwenye shamba la mtama hupelekewa chakula huko shambani, kwa ajili ya kuwawezesha kula na kupata nguvu za kuendelea kuipalilia palizi hiyo.

Wanapoletewa chakula hicho wapaliliaji wa palizi hao, husema kwamba, ‘hujilima ukiwa tumboni’ maana yake, watakiwa kwenda kukila chakula hicho.

“Methali hii hutumika wakati wa kulima au wakati wa kula: hasa wakati wanapolima shambani na kujisikia wana njaa. Hapo huwa wanasema “bukilimaga buli mu nda”. Wasema Padri Donald Syberts na Padri Joseph Healey kwenye kitabu chao kiitwacho “KUENEZA INJILI KWA METHALI” ukurasa wa 11.

Methali hiyo hulinganishwa kwa mtu ambaye huwalisha chakula vizuri wafanya kazi wake, kwa sababu chakula ni uhai wa mtu huyo. Chakula humpa nguvu mtu huyo za kuongeza bidii ya kuifanya kwa furaha kazi hiyo.

Zaidi ya hayo, methali hiyo hulinganishwa kwa mtu ambaye ni tajiri anayewajali kwa kuwapatia mishahara wafanya kazi wake vizuri na kwa haki, kila mwezi. Hawakawishii mishahara yao.

Kwa hiyo basi, methali hiyo, hufundisha watu juu ya kuwajali na kuwatunza wafanyazi kwa kuwapatia chakula wanaofanya kazi shambani, na mishahara ya kila mwezi bila kukawia, wale wanaofanya kazi maofisini. Matunzo hayo huwawezesha kupata nguvu za kuzifanya kazi hizo vizuri na kwa furaha.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuilisha milii na mioyo yao kwa chakula kinachotakiwa kwa ajili ya kuwapatia wao wenyewe nguvu za kuzifanya kazi hizo vizuri na kwa furaha. Siyo vizuri kuacha kula chakula unapofanya kazi maishani mwako, kwa sababu ‘hujilima ukiwa tumboni.’

Kumbukumbu la Torati 8:3.

1Corinthians 10: 16-17.

 

ENGLISH: IT CULTIVATES ITSELF WHILE IN THE STOMACH

The overhead proverb is about the energy created by the food in the stomach of someone working in the farm. Food gives a person such energy he/she requires to work, since such a person will have his/her energy drained, resulting in reduced capacity to perform the work well.

People who weed crops are given food in the field to enable them replenish their strength to continue with their work effectively.

When the food is brought in the farm, the workers say to one another, “it cultivates itself while in the stomach”, meaning they should go and eat the food.

 “This proverb is used during cultivation or during eating: especially whenever the farm workers feel hungry. So they would say, “it cultivates itself while in the stomach”, write Fr. Donald Syberts and Fr. Joseph Healey in their book entitled “KUENEZA INJILI KWA METHALI”. Page 11.

The proverb is likened to a person who feeds his/her workers well, because he/she understands that food is life. Food gives people the strength to perform their work happily.

Similarly, the axiom is likened to a wealthy person who cares about his/her workers by paying them fair salaries every month. He/she also pays them promptly.

Thus, such maxim teaches people about caring for workers; by providing those who work in the fields with enough food to give them strength, and by paying monthly salaries to those who work in the offices. Such care gives them the strength to enable them fulfill those tasks effectively and happily.

In addition, such a maxim instills in people the need to provide their bodies with enough food, which is a basic need, to give them the strength for fulfilling their daily tasks well and happily. In life when you work, it is not good to fail to eat, because “it cultivates itself while in the stomach.”

Deuteronomy 8: 3.

1 Corinthians 10: 16-17.