Songs

177. UYO AGACHOBHAGA BHUKI ADANOGAGA

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

Mbuki ya kahayile kenako ilolile munhu uyo agacholaga bhuki. Ubhuki jili ginhu jinonu. Kuyiniyo lulu, umunhu uyo ahayile gulya chiza agajicholaga ijawiza na gutumama milimo iyo idulile gung’wambilija ujipandika kugiki abhize na bhuyegi.

Umunhu ng’wunuyo agakwabhaga sabho, nulu jikolo bhogutumama bho nguzu na wiyumilija bhutale. Unchoji o ginhu ijawiza jinijo adanogaga ugujichola mpaka ajipandike. Ukwene huguhaya giki, ‘uyo agacholaga bhuki adanogaga.’

Akahayile kenako kagalenganijiyagwa nu kuli munhu uyo agacholaga ginhu ijawiza bho wiyumilija bhutale mpaka ajipandike. Iginhu jinijo jilisawa na bhusuluja, bhulimi, nu bhutumami ubho milimo iyo iliyawiza. Umunhu ng’wunuyo agajipandikaga, kunguno, ‘Uyo agacholaga bhuki adanogaga.’

Akahayile kenako kalanga bhanhu higulya ya guchola ginhu ijo jilijawiza bho nduhu ugunoga. Ilichiza abhanhu bhabhize na wiyumilija bhutale ubho uguitumama imilimo iyo iliyawiza mpaka guimala chiza na gupandika matwajo mingi.

KISWAHILI: YULE ATAFUTAYE ASALI HACHOKI

Chanzo cha msemo huo chaangalia mtu atafutaye asali. Asali ni kitu kitamu. Kwa hiyo basi, mtu huyo atakaye kula vitu vizuri hutafuta kilicho kizuri kwa kufanya kazi ambazo zaweza kumsaidia kukipata ili awe na furaha.

Mtu huyo hupata mali au vitu hivyo vizuri kwa kufanya kazi kwa nguvu na uvumilivu wa kutosha kumwezesha kuyafikia mafanikio hayo. Mtafutaji huyo wa kitu kilichokizuri huwa hachopi mpaka atakipata. Ndiyo kusema kwamba, ‘Yule atafutaye asali hachoki.’

Msemo huo hulinganishwa kwa mtu yule atafutaye kitu kizuri kwa kuvumilia kukubwa mpaka akipate. Kitu hicho ni sawa na kufanya biashara, kuendesha kilimo na kufanya kazi zingine zilizo nzuri maishani mwa mtu huyo. Mtu huyo hukipata kitu hicho kilichokizuri kwa sababu, ‘Yule atafutaye asali hachoki.’

Msemo huo hufundisha watu juu ya kutafuta kitu kilicho kizuri kwa uvumilivu bila kuchoka. Yafaa watu wawe na uvumilivu mkubwa wa kuwawezesha kufanya kazi zilizonjema kwa bidii kubwa, mpaka kuzimaliza vizuri kiasi cha kutosha kuwapatia mavuno mengi na yaliyo mazuri.

Zaburi 8:10.

Waebrania 10:36.

Mathayo 13:45-46.

man3

ENGLISH: HE WHO SEARCHES FOR HONEY DOES NOT GET TIRED

The above saying talks about a person who searches for honey. Honey is a sweet thing. Thus, anybody who loves eating sweet things will do whatever it takes to find them and be happy.animal1

A person achieves wealth or admirable possessions through hard work and sufficient patience. Such a person never gets tired in the search for those good things until he/she finds it. That is why it is said, “He who searches for honey does not get tired.”

That maxim is compared to the effort of one who searches for an invaluable thing, enduring all the difficulties until one gets it. Such a thing could be an activity like engaging in business, farming or doing other valuable things in one’s life. The person is bound to get that good thing because, ‘He who searches for honey does not get tired.’honey2

The saying teaches people about perseverance in their pursuit of what they value. People ought to possess a lot of patience to enable them undertake their tasks with hard work until they effectively accomplish those tasks and reap bountifully and admirably.

Psalm 8:10.

Hebrews 10:36.

Matthew 13: 45-46.

176. ULUWANDWA GUIPONDA LIWE B’ULI NVA IYO ILIGUMOKA UDUSHIKA NA WANGU UKO UJILE

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

Imbuki ya lusumo lunulo yingilile kuli munhu uyo agakeleja ugushiga uko olajile, kunguno ya gwandya guiluta liwe b’uli nva iyo yammokaga uwei.

Ikale olihoi munhu uyo agasumba lugendo lo guja haleb’e. Aho obhuka ajile chiniko, agiib’ona nva iyo igandya gummoka. Aho oibhona wandya guiluta mawe inva yiniyo. Aho winga hoi usiminza hadoo, nva ingi yandya gummoka, nayo uyiponda liwe. Umunhu ng’wunuyo omanaga uiponda bhuli nva yene iyo yammokaga. Nose agakeleja ugushika uko olajile.

Kanamhala kamo kagansunduhalila umunhu ng’wunuyo, kung’wila giki, ‘ulu wandya guyuiponda liwe bhuli nva iyo iligumoka, udushiga na wangu uko ujile.’ Nanghwe aho wigwa giko, agiyangula goya uguiluta liwe bhuli nva iyo yammokaga, huna usiminza chiza mpaka ushiga uko alajile, ninga iki akelejije.

Gwingila henaho, bhanhu b’ingi bhagayulutumamila ulusumo lunulo, bho gung’wila ung’wichabho uyo agailekaga imilimo yakwe, kunguno ya guidegeleka imihayo ya bhanhu iyo idiyawiza, giki, ‘ulu wandya guiponda liwe bhuli nva iyo iligumoka udushiga na wangu uko ujile.

Ulusumo lunulo lugalenganijiyagwa kuli munhu, uyo agadililaga mamihayo ga bhanhu abho bhadina nhungwa jawiza, mpaga oileka imilimo yakwe. Igelelilwe umunhu agudilile chiza unimo gokwe gunuyo mpaga agumale.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka guidilila imihayo ya bhanhu iyo idulile gubhatindika umuguitumama chiza imilimo yabho. Igelelilwe abhanhu bhenabho bhaleke uguidilila imihayo ya bhasobheji bhabho, kunguno idulile gubhadija uguimala chiza imilimo yabho yiniyo.

KISWAHILI: UKIANZA KUMTUPIA JIWE KILA MBWA AKUBWEKEAE HUTAFIKA MAPEMA KULE UENDAKO

Chanzo cha methali hiyo chatokea kwa mtu aliyechelewa kufika kule alikokuwa akienda, kwa sababu ya kuanza kumtupia jiwe kila mbwa aliyembwekea safarini mwake.

Hapo zamani alikuwepo mtu mmoja, aliyefunga safari yake kwenda sehemu fulani. Alipoianza safari yake hiyo alimuona mbwa aliyeanza kumbwekea. Alipomuona alianza kumponda mawe.

Alipoondoka pale akiendelea kutembea kidogo, mbwa mwingine alianza kumbwekea, naye alimrushia jiwe. Mtu huyo, aliendelea kufanya hivyo, kwa kila mbwa aliyembwekea. Mwishowe, alichelewa kufika alikokuwa akienda.

Mzee mmoja alimhurumia, akamwambia hivi, ‘ukianza kumtupia jiwe kila mbwa akubwekea, hutafika mapema uendako.’ Naye aliposikia hivyo, aliamua kuacha kumtupia jiwe kila mbwa aliyembwekea, ndipo alipofaulu kutembea mpaka akafika alikokuwa akienda, ingawa alikuwa amechelewa.

Kutokea hapo, watu wengi walianza kuitumia methali hiyo, kwa kumwambia mwenzao aliyeacha kazi zake kwa sababu ya kusikiliza maneno ya watu wasiomtakia mema, hivi, ‘kama ukianza kumtupia jiwe kila mbwa akubwekeae, hutafika mapema kule endako.’

Methali hiyo, hulinganishwa kwa mtu asilikilizaye maneno ya watu wasio mtakia mema, mpaka anaziacha kazi zake. Yafaa mtu ajali vizuri kazi zake kwa kuifuatilia vizuri mpaka aimalize bila kukubali kukatishwa tamaa na watu wasio mtakia mema.

Methali hiyo, hufundisha watu juu ya kuacha kuyajali maneno ya watu wenye nia mbaya ambayo yaweza kuwachelewesha kuzimaliza kazi zao. Yafaa watu waache kuyajali maneno ya watu wasiopenda maendeleo ya wenzao au ya nchi, kwa sababu maneno hayo, yatawachelewecha kuzimaliza kazi hizo.

dog2

ENGLISH: IF YOU START THROWING STONES AT EVERY DOG THAT BARKS AT YOU, YOU WON’T MAKE IT TO YOUR DESTINATION IN TIME

The literal meaning of that proverb focuses on someone who arrives at his/her destination late because of regularly stopping to throw stones at every dog that barks at him/her on the way.running-dog

Long time ago there was a man who embarked on a journey to a certain destination. The moment he began the journey, a dog appeared and started barking at him. The man reacted by throwing stones at the dog.

A little further on, another canine happened on the scene and started barking at the traveler. As usual, the man picked some stones and started throwing at the dog. He kept repeating his action for every dog that came barking at him. At long last, he was really delayed on the way.thylacine

One old man pitied him and said, “If you start throwing a stone at every dog that barks at you, you will not arrive at your destination on time.” When he heard that, the traveler decided to stop throwing a stone at every dog that barked at him, so he managed to complete his journey, though quite late.

From then on, many people started finding such proverb useful, and they would use it to advise those who had been discouraged in their endeavours due to spiteful people. They would say, “If you start throwing a stone at every dog that barks at you, you will be late in your journey.”puppy

The adage is likened to a person who listens to statements made by malicious people, and in the end getting derailed from his/her work. It is necessary for someone to remain focused on his or her work until it is accomplished, in essence by shunning the efforts of the naysayers.

That proverb teaches people to stop paying attention to the words of those with evil intentions because such can prevent them from accomplishing their responsibilities. It is advisable for people to ignore the negative statements of those who do not appreciate them, and who are anti-development, because such will prevent them from accomplishing their tasks.

175. BHUYANGI BHO NGOKO BHUDIPANDIKAGA IFUNGWE

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

Imbuki ya kahayile kenako ililola ngoko iyo ilina bhana yao. Ingoko yiniyo ulu yusojiwa ung’wana oyo na Fungwe igayangaga noi. Igahadikaga na gulala, aliyo ifungwe idigwaga nulu kinhu josejose, kunguno iyoi igalalaga ng’wigulya nu ng’wana ongoko na gwandya gukalya akasusu kenako.

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adoyaga wangu ugulila uluopandikaga makoye, guti ga lufu ulu lwigelaga aha ng’wakwe. Ogulila go ng’wa munhu ng’wunuyo, gwiyegelile nu bhuliji ubho ngoko iyo yasojiwagwa ung’wana oyo na lifungwe. Igelelilwe umunhu adebhe igiki, ubhuliji ubho ng’wa munhu b’udadulile ugunshosha uyo omalaga guzumalika.

Akahayile kenako kalanga bhanhu higulya ya gub’iza na wiyumilija bhutale ulu bhapandikaga makoye, guti ga guchilwa na bhadugu bhabho. Igelelilwe abhanhu bhenabho bhamalile na goya ugulila, kunguno undugu obho ng’wunuyo, omalaga gwinga kuwelelo, atiho gushoshiwa na bhuliji bhobho.

Ijinagongeja, akahayile kenako kalanga bhanhu higulya ya kuleka uguyomba imihayo iyo idinasobho ulubhapandikaga makoye. Igelelilwe bhilunguje bho guyomba mihayo iyo idulile gubhambilija abhanhu bhabho umu gwikala na mholele na b’ichab’o.

KISWAHILI: MALALAMIKO YA KUKU HAYAMPATI MWEWE

Chanzo cha msemo huo chaangalia kuku mwenye vifaranga vyake. Kuku huyo akinyang’anywa kifaranga na Mwewe, huhangaika kwa kulia sana. Hujaribu hata kuruka, lakini Mwewe huwa hasikii lolote, kwa maana huruka juu akiwa na kile kifaranga na kuanza kukitafuna.

Msemo huo hulinganishwa kwa mtu asiyeacha mapema kulia apatapo matatizo mbali mbali, yakiwemo yale ya kufiwa na ndugu kwenye familia yake. Kulia kwa mtu huyo hukaribiana na kilio cha kuku aliyenyang’anywa kifaranga chake na Mwewe. Yafaa mtu kama huyo aelewe kwamba, kilio cha mtu hakiwezi kumrudisha kwenye maisha haya yule aliyefariki.

Msemo huo hufundisha watu juu ya kuwa na uvumilivu wa kutosha kuwasaidia katika kustahimili matatizo mbali mbali, yakiwemo yale ya kufiwa na ndugu zao. Yafaa watu kama hao, warudie hali yao ya kawaida kwa kuacha kulia, kwa sababu mtu yule aliyefariki hawezi kurudishwa kwa kilio chao.

Zaidi ya hayo, msemo huo hufundisha watu juu ya kuacha kusema maneno yasiyofaa wapatapo matatizo mbali mbali maishani mwao. Yafaa wafarijiane kwa kuongea yale yawezayo kuwasaidia katika kuishi kwa amani na wenzao pale walipo.

Kutoka 3:19.

Ayubu 1:21.

Mathayo 10:26-28.

1Wakorintho 15:20-26.

1Wakorintho 15:54-58.

cochin

ENGLISH: THE CRIES OF THE HEN DO NOT REACH THE HAWK

The overhead saying is about a hen and her chicks. When a hawk snatches one of the chicks, the hen cries and complains for a long time. But the hawk flies high up without a care, and goes ahead to feast on the chick. The hen’s loud lamentation changes nothing.red-hawk

The saying is likened to someone who keeps on complaining when faced with the various trials and tribulations in life, including loss of a relative in his/her family. His/her incessant lamentation is likened to that of a hen whose chick is snatched by a hawk. It is vital for such a person to understand that no amount of weeping can bring back the dead to life.

That saying teaches people about the need to possess enough patience to enable them cope with various situations of distress, including loss of loved ones. It is necessary that such people quit crying and resume their normal lives, because the deceased cannot be resurrected through expression of sorrow by the bereaved.

In addition, the saying is used to discourage people from negativity in regard to dealing with life’s myriad problems. They should instead comfort and encourage one another to co-exist peacefully and with optimism.

Exodus 3:19.

Job 1:21.

Matthew 10: 26-28.

1 Corinthians 15: 20-26.

1 Corinthians 15: 54-58.

174. KALAGU – KIZE. DIKOYELA NA NG’WANA MIGU NOSE NAMPONYA: – IGONGOTE ILILILINA MANDEGE NULU NYAMA YI GUHA

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

Imbuki ya kalagu yiniyo ililola, munhu uyo alilya lindege. Agumanaulipilimula pilimula alililya, nose agulimaja amandege galyo, uliponya iligongote. Nuku nyama yiguha nigiko, kunguno uni onyama agumana uilya inyama iyo ilihigulya ya liguha, nose agulimaja inyama na aguliponya iliguha linilo.

Ikalagu yiniyo igalenganijiyagwa kulimunhu uyo alinabhulingisiji bho guisolanya imihayo iyo iliyawiza, iyo idulile gubhambilija abhanhu ugujibheja ikaya jabho, na guileka mihayo iyo idinasolobho ijinagujibheja ikaya jinijo. Ilichiza umunhu abhize na bhumani bho guisolanya imihayo iyasolobho ahalili, na guileka iyo idinasolobho umuwikaji bho bhanhu.

Ikalagu yiniyo, yalanga bhanhu higulya ya kuisolanya imihayo iyo ilinasolobho, aho bhalili, umuwikaji bhobho, na guyileka iyo idinasobho. Ilichiza abhanhu ugubhiza na bhumani ubho guikomanya imihayo iyasolobho yiniyo, kugiki bhadule ugujibheja chiza ikaya jabho.

Ijinagonjeja, ikalagu yiniyo yalanga giki bhuli nimo gwene dugagwandyaga bho gukoyakoya, nose ukubhutongi gugadenhelaga solobho. Guti gulima, nguno ahabhutongi jiliwa jigupya.

Hangi, ikalagu yiniyo, yabhalanga abhanhu higulya ya kub’iza na wiyumilija ubho bhudulile,  nulu gung’wambilija umunhu ugugushisha chiza unimo, guti gwingila mubhulangwa bho gunkub’ija Yesu gushiga nose agupandika bhatisimu. Uwiyumilija bhunubho bhugenhaga nguzu jagugushisha unimo aha nhalikilo yago. Umunhu ng’wunuyo agaiponyaga igiti iyi olinayo, na agingilaga ng’wisana.

KITENDAWILI – TEGA.

TUMEHANGAIKIANA NA MWANA MIGU HATIMAYE NIMEMWANGUSHA – GUNZI LILILO NA MAHINDI AU NYAMA YA MFUPA.

Chanzo cha kitendawili hicho chaangalia mtu alaye mhindi. Mtu huyo, huula mhindi huo huku akiugeuzageuza, mwishowe mahindi huisha na kulitupa lile gunzi. Vivyo hivyo kwa upande wa mfupa, kwa sababu mlaji wa nyama huendelea kuila mpaka ikaisha na kubakia mfupa ambao huutupa.

Kitendawili hicho hulinganishwa kwa mtu mwenye umakini wa kuchambua kilicho kizuri pale alipo ambacho chaweza kuwasaidia watu katika kujenga familia zao, na kuyaacha yale ambayo hayana faida katika ujenzi wa familia hizo. Yafaa mtu awe na umakini wa kuchambua maneno na matendo yenye faida pale alipo, na kuyaacha yale ambayo hayana faida katika maisha ya mwanadamu.

Kitendawili hicho, chafundisha watu juu ya kuwa na umakini wa kuchagua maneno na matendo yawezayo kuleta maendeleo katika familia za zao, na kuyaacha yale ambayo hayana faida maishani mwa watu. Mtu atakiwa kuwa na umakini wa kumwezesha kuchagua kile kilicho cha maana katika kujenga familia yake, na kiyaacha yote yawezayo kuibomoa familia yake hiyo.

Zaidi ya hayo, kitendawili hicho, chafundisha watu, juu ya kuwa na ufuatiliaji mzuri wa kazi zao ili waweza kuzifikisha kwenye mwisho wake uwezao kuwapatia maendeleo pale walipo. Hii ni kutokana na ukweli kwamba, watu huhangaika kwanza, ndipo wanayafikia mafanikio yao. Mfano wa mkulima, ambaye huvumilia mahangaiko ya kulima, mpaka anapata mavuno yake.

Kitendawili hicho pia hufundisha watu juu ya kuwa na uvumilivu, uwawezeshao kuyafikia malengo yao, kama vile mwanafunzi aanzavyo mafundisho ya kumfuata Yesu, mpaka anabatizwa. Huyo kutoka gizani na kuingia kwenye mwanza. Kwa hiyo, mtu huyo, ametoa giza na kuupokea mwanza.

1Wakorintho 10:13.

Waefeso 2:1.

Waefeso 2:4-6.

Waefeso 6:10-14.

corn-

ENGLISH: I HAVE RIDDLE – LET IT COME

I HAVE WRESTLED WITH MIGU AND I HAVE EVENTUALLY THROWN HIM DOWN – MAIZE ON COB/STEAK ON BONE

The above riddle refers to a situation when a person eats maize on a maize cob. The person would eat the grain, all the while turning the cob around. When he/she is done, the bereft cob is discarded. The same is true with bone meat, whereupon the person would throw away the bone after methodically eating off its steak.lamb

The paradox is likened to a person who is meticulous enough to determine what is of value in regard to building the family, and what is worthless. It is necessary for a person to possess the capacity to analyze words and deeds, and to be able to disregard those that are worthless in human life.

That riddle teaches people about the importance of making careful choice of words and actions, which can bring prosperity in the family, and about ignoring what is worthless in people’s lives. One should be keen enough to choose what is worthwhile in building one’s family, and leave out everything that can destroy it.corn-on-the-cob

In addition, the riddle educates people about fidelity to their work all through, which is bound to ensure progress. That is due to the fact that people shall first endure trials and tribulations before achieving success, just like a farmer would endure the anxieties of cultivation before he gets his harvest.

Such paradox also instills in people the virtue of patience, a quality that enables them to achieve their goals, like a disciple who follows the teachings of Jesus until he gets baptized. Such a person leaves darkness and enters into the light, that is, the beginning of a new life.

1 Corinthians 10:13.

Ephesians 2: 1.

Ephesians 2: 4-6.

Ephesians 6: 10-14

173. KALAGU – KIZE ULU OLILA UMAMA AB’ANHU B’AYEGA B’AYIKINDIKA NA B’UYENGI – NGOMA/NDONO

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

Imbuki ya jigano jinijo ililola b’ab’ini b’a mbina. Abhanhu bhenabho bhagatulaga ng’oma. Ing’oma yiniyo igalilaga b’o gutulwa b’o nguzu, aliyo ab’ab’ini bhayo b’agayegaga noyi, nduhu nulu gusunduhala igiki untuji aliiminya ing’oma yiniyo.

Ijigano jinijo jigalenganijiyagwa kuli munhu uyo agakoyakoyaga bho gutumama miliyo yakwe bho nguzu ningi, kugiki abhanhu bhakwe, bhapandike bhuyegi. Igelelilwe munhu umo wifunye jinagumama milimo yiniyo iyo idulile gubhenhela b’uyegi abhangi abho bhang’wisanije.

Ijigano jinijo jalanga bhanhu higulya ya gwifunya gubhambilija bhangi bho gutumama miliyo iyo idulile gubhenhela bhuyegi abhanhu bhabho b’enab’o. Ib’elelile umunhu aho alili, abhambilije abhanhu bhake, nulu namugi igelelilwe  atumame b’o nguzu jakwe b’o gwifunya gubhambilija abhanhu bhakwe, kugiki bhadule gupandika bhuyegi.

Ijinagongeja, ijigano jinijo jalanga bhanhu higulya ya gukub’ija inzila ya ng’wa Yesu uyo agaluha na kucha ha nsalabha, kugiki abhapije abho bhalinzunya. Ib’elelile abho danzunya wei duyege bho gub’ina chiza ulu datulilwa ing’oma nu Yesu.

KISWAHILI: KITENDAWILI – TEGA.

BIBI ANAPOLIA WATU WANAFURAHI WANARUKA KWA FURAHA- NGOMA/ZEZE

Chanzo cha kitendawili hicho chaangalia wacheza ngoma. Watu hao hupiga ngoma ambayo hulia kwa kupigwa kwa nguvu. Lakini wachezaji wake hufurahia mno, wala hawahuzuniki kwamba mpigaji wake anaiumiza hiyo ngoma.

Kitendawili hicho hulinganishwa kwa mtu ambaye huhangaika katika kufanya kazi zake kwa nguvu nyingi, ili watu wake wapate kufurahi. Yatakiwa mmoja ajitoe kwa kufanya kazi hizo ziwezazo kuwaletea furaha watu wengi wamtegemeao.

Kitendawili hicho, hufundisha watu juu ya kujitoa kuwasaidia watu wengi kwa kufanya kazi ziwezazo kuwaletea furaha watu hao. Mtu apaswa kuwasaidia wake watu pale alipo, kama vile mzee katika familia atakiwavyo kujituma kwa nguvu zake katika kujitoa kuwafanyia kazi watu wake hao ili waweze kupata furaha.

Zaidi ya hayo, kitendawili hicho hufundisha watu juu ya kufuata njia ya Yesu aliyeteseka na kufa msalabani kwa ajili ya kuwakomboa wale wamwaminio. Twatakiwa wale tumwaminio yeye kufurahi kwa kucheza anapotupigia ngoma hiyo Bwana wetu Yesu Kristo.

Mathayo 11:16-17.

Mathayo 20:28.

Yohana 3:16-17.

1Wakorintho 14:1.

2Wathesalonike 2:15-16.

drum

ENGLISH: I HAVE A RIDDLE – LET IT COME.

WHEN THE GRANDMOTHER CRIES PEOPLE BECOME HAPPY AND THEY JUMP JOYOUSLY– DRUM/CALABASH MUSIC

The foundation of the above riddle is about music and dance. When the drummist beats the drum harder, the dancers grow more excited and the dancing gets more frenzied with the rising drum beat. The dancers do not get angry at the drummist for beating the drum hard.drummer

The puzzle is likened to a person who, through struggle and great energy, works hard so that his dependants can enjoy the fruits of his labour. It is a noble thing for someone to sacrifice and undertake difficult tasks for the sake of bringing happiness to those who rely on him/her.

The riddle teaches about the commitment to help others by undertaking tasks that can bring joy to them. One ought to help one’s people wherever one is, just as an elder in the family would be required to play a lead role in his/her commitment to work hard enough and guarantee success and happiness to his/her people.

Above all, the riddle enlightens people about the need to follow Jesus’ way of suffering and dying on the Cross for the salvation of those who believe in Him. We need to rejoice when our Lord Jesus Christ invites us to dance to His drum – by following His commandments.

Matthew 11: 16-17.

Matthew 20:28.

John 3: 16-17.

1 Corinthians 14: 1.

2 Thessalonians 2: 15-16.