Author: Sukuma legacy

1030. ULU UDAMANILE GUCHA SULAGA MUJIGIRA.

Ikale olihoyi munhu uyo oliadamanile umo bhagachilaga abhanhu. Giko lulu, umunhu ng’wunuyo, wikalaga ubhikobhya abhiye bho gubhatula na gubhakenaguja ijikolo jabho.

Lushiku lumo agasumba lugendo ugasamba bhanhu bhalijika munhu, ubhabhuja, “mlitaji ahenaha?” namhala umo aganshokeja, “dulijika munhu ogayaga.” Uweyi agabhuja “ogayaga ginehe?”

Unanhala ng’winuyo, agang’wila, “sulaga umujigira umane igiki oyaga ugweshema.” Aho osula umujigira umunhu ng’wunuyo, agabhona umo bhaganjikira, unjimiji ng’wunuyo, ogosha noyi. Huna bhuyung’wila abhanhu bhuli ng’wene uyo alina nungwa ja bhubhi giki, “ulu udamanile gucha sulaga mujigira.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhitilaga ya bhubhi abhiye, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga abhadalahile abhanhu kunguno ya bhudoshi bhokwe ubho gwibhona giki aliosolobho gukila abhiye. Uweyi agigakala bhung’wene aha kaya yakwe kunguno ya libhengwe lwake linilo ukubhiye, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo okenagulaga jikolo ja bhanhu iki oliadamanile umo bhagachilaga mpaga usanga bhanhu bhalijika, usula umujigira, kunguno nuweyi agabhitilaga miito gabhubhi abhiye umukikalile kakwe. Hunagwene abhanhu bhaganhugulaga bho gung’wila giki, “ulu udamanile gucha sulaga mujigira.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka nhungwa ja bhutoshi bho gubhadalahija abhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele na gujilela chiza ikaya jabho, umuwikaji bhobho.

Mwanzo 3:19.

Ayubu 20:8-9.

Ayubu 14:10-12.

Yohana 11:11-14.

KISWAHILI: KAMA HUJUI KUFA CHUNGULIA KABURI.

Hapo zamani alikuwepo mtu mmoja ambaye hukujua wanavyokufa watu. Hivyo basi, aliwachokoza wenzake kwa kuwapiga na kuwaharibia mali zao. Siku moja alifunga safari akakuta watu wanamzika mtu, akawauliza, “munafanya nini?” Mzee mmoja akamjibu, “tunazika mtu amefariki.” Yeye akauliza tena, “amefariki namna gani?”

Yule mzee alimwambia, “chungulia kwenye kaburi ufahamu kwamba ameacha kupumua. Alipo chungulia kwenye kaburi hilo yule mtu, akamuona yule marehemu alivyozikwa, aliogopa sana. Ndipo watu wakawa wanamwambia mtu mwenye tabia mbaya kwamba, “kama hujui kufa chungulia kaburi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwatendea matendo maovu wenzake, katika maisha yake. Mtu huyo, huwadharau watu wengine kwa sababu ya majivuno yake ya kujiona yeye kuwa ni wa maana kuliko wenzake. Yeye huishi peke yake kwenye familia yake kwa sababu ya dharau zake hizo, maishani mwake.

Mtu huyo hufanana na yule aliyeharibu mali za wenzake kwa vile hukujua namna mtu anavyokufa, mpaka alipokuta mmoja anazikwa, kwa sababu naye huwatendea matendo maovu wenzake, katika maisha yake. Ndiyo maana watu hao humuonya kwa kumwambia kwamba, “kama hujui kufa chungulia kaburi.”

Methali hiyo, hufundisha watu juu ya kuacha majivuno ya kuwadharau wenzao, katika maisha yao, ili waweze kuishi kwa amani na kuzilea vizuri familia zao, maishani mwao.

Mwanzo 3:19.

Ayubu 20:8-9.

Ayubu 14:10-12.

Yohana 11:11-14.

ENGLISH: IF YOU DON’T KNOW TO DIE PEEP INTO A TOMB.

Once upon a time there was a man who did not know how people die. Thus, he provoked his colleagues by striking them down and destroying their property. One day he made a trip and found people burying someone on the way, and he asked them, “What are you doing?” One of the elders answered, “We are burying a dead man.” He asked again, “How did he die?”

The old man said to him, “Look into the grave and know that he has stopped breathing. When he looked into the tomb, he saw the dead body of such person, and he was terrified. Then people would say to the immoral man, “if you don’t know to die peep into a tomb.”

This proverb is likened to a man who treats his fellow workers with contempt. This person, in turn, despises other people because of his arrogance of self-esteem. He lives alone in his family because of his contempt, in his life.

This person resembles the one who destroyed the property of his fellows because he did not know how a man dies, until he finds one buried, because he also does evil to his fellows, in his life. That is why they warn him by saying that, “if you don’t know to die peep into a tomb.”

This proverb teaches people on how to stop being arrogant and looking down on their neighbors, in their lives, so that they can live in peace and take good care of their families, in their lives.

Genesis 3:19.

Job 20: 8-9.

Job 14: 10-12.

John 11: 11-14.

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1029. OGWILAGA NINDO.

Akahayile kenako, kahoyelile higulya ya ng’wa munhu uyo ogwilaga ningo. Olihoyi munhu uyo oliolinha mlinti lya minyembo kugiki ayobhe minyembe ya gulwa. Umunhu ng’wunuyo oliadina witegeleja bhutale umukalinhile kakwe kenako kunguno agatyuja gwiza hasi uyigwila inindo yakwe. Hunagwene abhanhu bhagang’wila giki, “ogwilaga nindo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo ajaga ng’wichola ugashoga adapandikile josejose, umubhuchoji bhokwe bhunubho. Umunhu ng’wunuyo agacholaga sabho bho nduhu gubhiza na uwitegeleja bhutale, kunguno ya gukija ugwiganika chiza umumasala gakwe. Uweyi agashoga kaya bho nduhu nulu ginhu josejose umumakono gakwe, kunguno ya gubhugayiwa uwitegeleja bhunubho, umukacholele kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agalinha mulinti lya minyembe bho nduhu gubhiza na witegeleja bhutale mpaga nose ugwila nindo, kunguno nuweyi agacholaga sabho bho nduhu gubhiza na witegeleje bhutale umubhuchoji bhokwe bhunubho mpaga nose ojigayiwa isabho jinijo. Hunagwene abhanhu bhagang’wilaga giki, “ogwilaga nindo.” Imaana ya gwila nindo ili gugayiwa ijo olujicholaga, unchoji o sabho ng’wunuyo, ushoga makono duhu ugukaya yakwe.

Akahayile kenako kalanga bhachoji bha sabho higulya ya gubhiza na witegeleja bhutale umukacholele kabho, kugiki bhadule gujipandika isabho ijo bhalijichola, umuwikaji bhobho.

Luka 15:13-14.

Luka 16:3-9.

KISWAHILI: AMEANGUKIA PUA.

Msemo huo, huongelea juu ya mtu aliyeangukia pua. Alikuwepo mtu mmoja aliyekwea kwenye mtu wa maembe ili achume maembe ya kula. Mtu huo, aliukwea mtu huo wa muembe bila kuwa na umakini mkubwa katika ukweaji wake, kwa sababu aliteleja akaangukia pua. Ndiyo maana watu walimwambia kwamba, “ameangukia pua.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huenda kutafuta mali na kurudi bila kupata chochote, katika utafutaji wake. Mtu huyo, hutafuta mali hizo bila kuwa na umakini mkubwa kwa sababu kutokufikiri vizuri katika akili zake. Yeye hurudi nyumbani kwake bila kuwa kitu chochote katika mikono yake, kwa sababu ya kuukosa umakini huo katika utafutaji wake huo.

Mtu huyo, hufanana na yule aliyekwea kwenye mti wa maembe bila kuwa na umakini mkubwa, mpaka mwishowe akaangukia pua, kwa sababu naye hutafuta mali bila kuwa na huo umakini katika utafutaji, mpaka anashindwa kupata chochote. Ndiyo maana watu humwambia kwamba, “ameangukia pua.” Maana ya kuangukia pua ni kukosa au kushindwa kupata mali na kurudi nyumbani mikono mitupu kwa mtafutaji huyo.

Msemo huo, hufundisha watafutaji wa mali juu ya kuwa na umakini mkubwa katika utafutaji wao, ili waweze kufanikiwa kupata mali wanayoitafuta, katika maisha yao.

Luka 15:13-14.

Luka 16:3-9.

ENGLISH: HE HAS FALLEN ON HIS/HER NOSE.

This saying speaks of a person who fell on his nose from a Mango tree. There was one man climbed on a mango tree carelessly to pick mangoes for eating. He fell on his nose to the point of hurting it. That is why people said to him that, “He has fallen on his nose.”

This saying is compared to a man who goes about seeking wealth but returns without getting anything, in his search. He did not look for those treasures with much caution because of not thinking well in his mind. He returns home with nothing in his hands.

This man is like the one who climbed on a mango tree without much attention, until he finally fell on his nose, because he too seeks wealth without having that focus in searching, until he fails to get anything. That is why people say to him that, “he has fallen on his nose.” The meaning of falling on one’s nose is to miss or fail to acquire property and return home empty-handed to his family.

This saying teaches property seekers to be very careful in their ways of searching, so that they can successfully find the property which they are looking for, in their lifetime.

Luke 15: 13-14.

Luke 16: 3-9.

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1028. LIGUNILA LYA MUNHU LIDAMALAGA MUNHU.

Imbuki ya lusumo lunulo, yingilile kubhusagiji bho munhu umuligunila ilo guligotulilwa. Bhalihoyi bhanhu abho bhagajila munhu Nyalanja bhugagubhukija mumagunila. Inyalanja yinilo ili ilamba kunkoa go Singida. Abhoyi bhagaja bhugagwenha umunhu gunuyo umuchalo jabho ija idisa. Bhagagujinja umunhu gunuyo mpaga gushila umumagunila gabho.

Lushugu lumo, bhagagayiwa munhu gogutwila mumakubhi, bhugagema ugutuula amakono gabho umuligunila linilo. Aho bhagafunya amakono genayo bhugabhona galina munhu, huna bhulikunhunha iligunila linilo mpaga bhupandika munhu gugotwila umumakubhi gabho.

Gashinaga goligadamila munhu gunuyo umukati ya ligunila linilo uyo gugalimanyichaga igiki lyali na munhu. Hunagwene abhanhu bhagayomba giki, “ligunila lya munhu lidamalaga munhu.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu msabi omajikolo mingi umukikale kakwe. Umunhu ng’wunuyo agikalaga amanyikile duhu igiki alina sabho aho azengila nulu jigashila imumitugo jakwe jinijo, kunguno jigalekaga julugu aho jikalaga. Uweyi agabhizaga na bhumanyikijo bhutale bho sabho ijo alinajo umukikalile kakwe, kunguno ya jimanikijo ijo jigalekaga ni sabho jinijo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga niligunila lya munhu uyo gugadamilaga moyi, kunguno nuweyi agikalaga na jimanyikijo ja sabho jakwe ijo wikalaga najo, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ligunila lya munhu lidamalaga munhu.”

Ulusumo lunulo, lolanga bhanhu higulya ya kujilanhana chiza isabho jabho bho gujitumila bho masala, kugiki jidule gubhambilija chiza umuwikaji bhobho, nabho bhalabhalekele isabho jinijo.

Mithali 27:23 – 24.

Mithali 19:4.

Luka 14:34 – 35.

KISWAHILI: GUNIA LA CHUMVI HALIMALIZI CHUMVI.

Chanzo cha methali hiyo, kilianzia kwenye ubakiaji wa chumvi kwenye gunia ilimokuwa imewekwa. Walikuwepo watu walioenda Nyalanja kuchota chumvi kwemye magunia. Nyalanja hiyo iko Iramba mkoani Singida. Walioenda kuchota chumvi hiyo walitoka kwenye kijiji cha Idisa. Walipoileta chumvi hiyo waliiuza mpaka ikaisha yote kwenye magunia yao.

Siku moja waliishiwa chumvi ya kutumia kwenye mboga, wakajaribu kuweka mikono yao kwenye gunia lilikuwa na chumvi hiyo. Walipoitoa mikono hiyo ilionekana ina chumvi, ndipo wakalitikisha gunia hilo na kupata chumvi ya kutosha kutumia kwenye mboga yao.

Kumbe chumvi hiyo iligandamana ndani ya gunia hilo walilokuwa wameitunzia kuonesha kwamba lilikuwa na chumvi. Ndiyo maana watu hao walisema kwamba, “gunia la chimvi halimalizi chumvi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri wa mali nyingi katika maisha yake. Mtu huyo, huwa na alama za kuonesha uwepo wa mali alizokuwa nazo ikiwemo mifugo, hata kama mali hizo zitakuwa zimeisha, kwa sababu huwa inaacha lutuba pale ilipoishi kwa muda mrefu. Yeye huendelea kuwa na alama kubwa za utajiri wake huo, kwa sababu ya uwepo wa sehemu mbalimbali zilibalishwa na utajiri wake huo, maishani mwake.

Mtu huyo, hufanana na lile gunia la chumvi iliyogandamana ndani yake, kwa sababu naye huwa na alama za mali alizokwa nazo, katika maisha ya utajiri wake huo. Ndiyo maana watu humwambia kwamba, “gunia la chumvi halimalizi chumvi.”

Methali hiyo, hufundisha watu juu ya kuzitunza vizuri mali zao kwa kuzitumia kwa akili, ili ziweze kuwasaidia vizuri maishani mwao, na wale watakaowaachia mali hizo.

Mithali 27:23 – 24.

Mithali 19:4.

Luka 14:34 – 35.

ENGLISH: SALT IS NEVER FINISHED IN A SACK OF SALT.

The origin of this proverb began with the retention of salt in a sack in which it was placed. There were people who went to Nyalanja to fetch salt in their sacks. Nyalanja is located at Iramba place in Singida region. Those who went to fetch such salt came from the village of Idisa. When they brought it, they sold it until it was all gone in their sacks.

One day they ran out of salt for using in their vegetables. They tried to put their hands in a sack that contained the salt. When they removed their hands that looked salty, they shook the sack and found enough salt to use in their vegetables.

But the salt stuck in the sack that they were holding to show that it had salt in it. That is why the people said, “Salt is never finished in a sack of salt.”

This proverb is compared to the man who is rich in many things in his life. This person, in turn, has the marks to indicate the presence of the property he owned, including livestock, even if the property is depleted, because it usually loses its fertility when it has lived for a long time. He continues to have great marks of his wealth, because of the presence of various parts acclaimed by his wealth, in his life.

This person is like the salt bag which stuck in the sack, because he also has the marks of the wealth he possessed, in the life of his wealth. That is why people say to him that, “salt is never finished in a sack of salt.”

This proverb imparts in people an idea on how to take good care of their possessions by using them wisely, so that they can help them better in their family lives.

Proverbs 27: 23-24

Proverbs 19: 4

Luke 14: 34-35.

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1027. IDEBE LYUMU LIDAPANDIKAGA.

Imbuki ya kahayile kenako, ihoyelile higulya ya bhanhu abho bhali bhaja kuwinga ukunu bhatulile jiliwa umumadebe gabho, bhugashoga na jiliwa moyi. Abhanhu bhenabho bhagatulaga mandege nulu bhusika, iyo igitanagwe sunge. Isunge yiniyo igashogaka na kinhu ukukaya jabho.

Ikale bhalihoyi bhanhu abho bhagaja kuwinga ukunhu bhabhuchije jiliwa umumadebe gabho. Aliyo lulu, umo obho agakija ugutuula nulu ginhu umulidebe lyakwe aho ajiile ukuwinga bhunubho.

Aho bhoshila uwinga bhunubho, ikaya yiniyo igabhulaga ng’ombe bhuyiinhiwa bhuli ng’wene nyama iyoilenganilile ni jiliwa ijo agachala koyi. Umunhu uyo adatulile ginhu umulidebe lyakwe aho ajile ukuwinga bhunubho, adinhilwe inyama umulidebe lyake. Hunagwene abhanhu bhagayomba giki, “idebe lyumu lidapandikaga.”

Akahayile kenako, kagalenganijiyagwa kubhanhu abho bhagikalaga nabhumo bho gwiyambilija chiza, umukikalile kabho. Abhanhu bhenabho, bhagibhilingaga ahikanza lya gulima bhagatumama nimo ntale bho gwiyambilija chiniko mpaga bhagumala chiza unimo gunuyo, kunguno ya ng’wigwano gobho gunuyo. Abhoyi bhagapandikaga sabho ningi noyi umukaya jabho kunguno ya bhumo bhobho ubho gwiyambilija chiza bhunubho, umuwikaji bhobho.

Abhanhu bhenabho, bhagalenganijiyagwa nabho bhagaja kuwinga na jiliwa bhugashoga na nyama umumadebe gabho, kunguno nabhoyi bhagabhambilijaga abhichabho, nabho bhambilijiwa mpaga bhapandika sabho ningi, umukikalile kabho. Abhoyi bhagabhalelaga abhanhu bhabho bho gwikala na bhumo bho gwiyambilija chiza, umukikalile kabho. Hunagwene bhagabhawilaga giki, “idebe lyumu lidapandikaga.”

Akahiyile kenako, kalanga bhanhu higulya ya gubhiza na bhumo ubho bhuli na ng’wigano go gwiyambilija chiza umubhutumami bho milimo yabho, kugiki bhadule kupandika sabho ja kutumamila shigu ningi, umuwikaji bhobho.

Mathayo 22:4.mathayo 9:40 – 44.

Mathayo 7:1-2B.

KISWAHILI: DEBE KAVU HALIPATI.

Chanzo cha msemo huo, chaongelea juu ya watu walioenda kwenye harusi wakiwa wamebeba chakula kwenye madebe yao ambao walirudi na chakula ndani ya madebe yao hayo. Wengine walibeba mahindi au mtama kwenye madebe hayo. Chukula hicho huitwa ‘sunge’ ambayo kila aliyeenda nacho hurudi nyumbani kwake na sunge.

Hapo zamani walikuwepo watu walioenda kwenye harusi huku wakiwa wamebeba chakula ndani ya madebe yao, isipokuwa mmoja wao ambaye hakuweka kitu chochote kwenye debe lake.

Ilipomalizika sherehe hiyo ya harusi, familiya yenye hiyo yenye harusi ilichinja ng’ombe ambaye nyama yake waligawiwa kila mmoja kiasi kile alicholeta kwenye debe lake aliloenda nalo pale.

Mtu yule ambaye hukuweka chakula chochote kwenye debe lake, hakupewa nyama yoyote. Yeye alirudi nyumbani kwake kama alivyoenda. Ndiyo maana watu walisema kwamba, “debe kavu halipati.”

Msemo huo, hulinganishwa kwa watu wale ambao wana umoja wa kusaidiana vizuri katika maisha yao. Watu hao, hualikana wakati wa kilimo ili wafanye kazi kubwa kwa kusaidiana kwa kila mmoja wao mpaga wanafanikiwa kumaliza mashamba yao, kwa sababu ya uelewano wao huo. Wao hupata mali nyingi sana kwenye familia zao kwa sababu ya umoja wao huo wa kushirikiana katika kuyatekeleza vizuri, majukumu yao hayo, maishani mwao.

Watu hao, hulinganishwa na wale walioenda kwenye harusi wakiwa wamechukua chakula kwenye madebe yao, wakarudi na nyama, kwa sababu nao wanaumoja wa kusaidiana kila mmoja vizuri mpaka wanapata mali nyingi katika maisha yao. Wao huwafundisha pia watu wao juu ya kuwa na ushirikiano huo wa kusaidiana katika kazi zao. Ndiyo maana wao huwaambia watu kwamba, “debe kavu halipati.”

Msemo huo, hufundisha watu juu ya kuwa na umoja wenye uelewano wa kusaidiana vizuri katika kuyatekeleza majukumu yao, ili waweze kupata mafanikio ya kutosha kutumia kwa muda mrefu, maishani mwao.

Mathayo 22:4.mathayo 9:40 – 44.

Mathayo 7:1-2B.

ENGLISH: A DRY TIN DOES NOT GET.

The origin of the above saying talks about people who went to a wedding while carrying food in their bags who came back with food in their bags. Others carried corn or sorghum in those boxes. The bag is called a ‘sunge’ which everyone who goes with it and returns home with sunge.

In the past there were people who went to a wedding carrying food in their bags, except for one of them who did not put anything in the bag.

At the end of the wedding, the bride and groom slaughtered a cow and its meat was distributed to each of them as much as she brought to her bag.

The one who did not put any food in her bag, was not given any meat. She returned to her home as she had gone. That is why people said, “a dry tin does not get.”

This saying is applied to people who are united in helping one another well in their lives. These people are invited during the agricultural season to work hard by helping each other enough enough be able to complete their farms, because of their mutual understanding. They get a lot of wealth from their families because of their unity in working together enough to fulfil their responsibilities, in their lives.

These people resemble those who went to the wedding with food in their trunks and they returned with meat, because they are also one way of helping each other until they get a lot of wealth in their lives. They also teach their people about having that mutual support in their works. That is why they tell people that, “a dry tin does not get.”

This saying teaches people on how to have a harmonious unity for helping each other in carrying out their responsibilities, so that they can have enough success to spend a long time, in their lives.

Matthew 22: 4.

Matthew 9:40 – 44.

Matthew 7: 1-2B.

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1026. TULAGA LIJIGOGO WIGWE JILAKA JALYO.

Imbuki ya kahayile kenako, ilolile bhutuji bho lijigogo bho bhaseni bha ng’hwi nulu bhachoji bho manti ga guzengela numba jabho. Ilijigogo linilo, lililinti ilo lyateng’wa lyugwa hasi ilo bhagasenaga ng’hwi, nulu guzengela numba abhanhu. Aliyo lulu ulu munhu alihaya gupandula ng’wi agaligumhulaga bho gulitula bho mbasa ilijigogo linilo, kugiki amane ulu lidab’olile nulu lib’olile. Ulu giki lyufunya lilaka mumho lidab’olile ilo agulisengelela nulu nunba, ulu lyulema ugufunya ililaga munho lib’olile, ilo agalitemaga lyab’iza lyukwi lokwe, umunhu ng’wunuyo. Hunagwene abhanhu bhagayombga giki, “tulaga lijigogo wigwe jilaga jalyo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu nshikanu uyo agatumamaga milimo bho guyitila bhukengeji wiza taamu, umukikalile kakwe. Umunhu ng’winuyo, alemile ugugaluchiwa sagara na bhanhu abho bhali na nhungwa ijo jidijawiza, kunguno ya gujitila bhukengeji bhuli jene ijo alijita, umuwikaji bhokwe. Uweyi agailelaga chiza ikaya yakwe, mpaga bhapandika sabho za gudula gubhambilija chiza abhahakaya yakwe, kunguno ya bhushiganu bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nabho bhagalitulaga lijigogo bhalidebha ubhudamu bholyo, kunguno nuweyi agajitilaga bhukengeji bhuli jene ijo alihaya gujita, umukikalile kakwe. Uweyi agabhalangaga abhanhu inzila ja gujitila bhukengeji bhuli gene ijo bhalihaya gujita haho bhatali ugujandwa, umuwikaji bhobho. Hunagwene abhawilaga abhanhu giki, “tulaga lijigogo wigwe jilaga jalyo.”

Akahayile kenako, kalanga bhanhu higulya ya gwikala na nhungwa ja wiza bho gujitila bhukengeji bhuli jene ijo bhalihaya gujiita, haho bhatali ugujandwa, kugiki bhadule gujidebha ija wiza na gujitumamila chiza, umutumami bho milimo yabho, umuwikaji bhobho.

Yohana 3:31.

Mathayo 4:1-11.

Luka 4:1-13.

Yeremia 1:19.

Ayubu 14:7-8.

KISWAHILI: PIGA GOGO USIKIE MLIO WAKE.

Chanzo cha msemo huo huangalia upigaji wa gogo unaofanywa na watu kwa lengo la kufahamu uimara wake. Gogo hilo, ni mti unaokatwa ukaanguka chini au uliokauka ambao huweza kutumika kama kuni au kujengea, kulingana na uimala wake. Mtu akitaka kukata kuni hulipiga gogo hilo kwa kutumia shoka ili aweze kufahamu kama halijaoza au limeoza. Gogo hilo likitoa sauti au mlio ataelewa kuwa linafaa kwa kujengea kutokana na uimara wa mlio wake, endapo halitatoa mlio maana yake limeoza, lafaa kutumika kama kuni ya kupikia kwake mtu huyo. Ndiyo maana watu husema kwamba, “piga gogo usikie mlio wake.”

Msemo huo, hulinganishwa kwa mtu yule aliyekomaa ambaye hufanya kazi zake kwa kuzifanyia utafiti mzuri kwanza ndipo anazitekeleza, katika maisha yake. Mtu huyo, hataki kuyumbishwa hovyo na yeyote asiyekuwa na tabia njema, kwa sababu ya kukifanyia utafiti kila kile anachotaka kukifanya kabla ya kuanza kukitekeleza, maishani mwake. Yeye hufanikia katika kuilea vyema familia yake, mpaga wanapata mali za kuweza kuwasaidia vizuri wanafamilia hao, kwa sababu ya uimara wake huo, katika maisha yake.

Mtu huyo, hufanana na wale waliolipiga gogo wakaulewa ugumu wake, kwa sababu naye hukifanyia utafiti kila kile anachotaka kukifanya kabla ya kuanza kukitekeleza, maishani mwake. Yeye huwafundisha pia watu wake namna ya kukifanyia utafiti chochote wanachotaka kifanya, kabla ya kuanza kukitekeleza, maishani mwao. Ndiyo maana huwaambia watu hao kwamba, “piga gogo usikie mlio wake.”

Msemo huo, hufundisha watu juu ya kuishi katika maadili mema kwa kukifanyia utafiti kila kile wanachotaka kukifanya kabla ya kukianza, ili waweze kukielewa kile kilicho chema na kukitekeleza, maishani mwao.

Yohana 3:31.

Mathayo 4:1-11.

Luka 4:1-13.

Yeremia 1:19.

Ayubu 14:7-8.

ENGLISH: STRIKE A LOG TO HEAR ITS SOUND.

The origin of the above saying looks at the striking of a log with an aim of knowing its durability. This log is a fallen tree that has fallen to the ground and can be used as firewood or a building, depending on its size. When a person wants to cut wood, he hits the log with an ax so that he can determine if it is fit for building or for fire wood if it is rotten. If this log makes a sound he will understand that it is good for building due to the strength of its sound, if it does not give the sound it means it is rotten, it should be used as fire wood for cooking food. That is why people say that, “strike a log to hear its sound.”

This saying is compared to the mature man who does his work by doing good research first and then implementing it, in his life. Such person does not want to be shaken by anyone who does not have good manners, because he researches everything he wants to do before beginning to do it, in his life. He succeeds well in raising his family to the point of getting enough resources to better support the family members, because of his resilience in his life.

This person resembles those who hit the log for knowing the strength of the wood, because he also researches everything which he wants to do before doing it, in his life. He also teaches his fellows on how to do research for whatever they want, before starting to do it, in their lives. That is why he tells the people that, “Strike a log to hear to its sound.”

This saying instills in people an idea on how to live in good morals by researching everything which they want to do before starting it, so that they can understand what is good and implement it, in their lives.

John 3:31

Matthew 4: 1-11

Luke 4: 1-13

Jeremiah 1:19

Job 14: 7-8.

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