Author: Sukuma legacy

1543. SUKUMA: UMAYU ALI NHINGI YA NUMBA.

Ulusumo lunulo lufumilile kulikujo lya kikalile ka bhanhu bha muafrica. Uloyi luhoyelile nhingi iyo igatumamaga nimo goguyibhucha pye inumba. Gitumo inhingi igabhubhukijaga ubhudito bho numba pye, giko nu mayu nang’hwe agayibhuchaga pye ikaya yakwe gubhitila mubhutogwa bhokwe, ikujo na nguzu jakwe jinijo umukikalile kakwe kenako. Hunagwene abhanhu bhaganhayaga giki, “umayu ali nhingi ya numba.”

Usulumo lunulo lugalenganijiyagwa kuli munhu uyo ali na bhutogwa bho guyilanhana chiza ikaya yakwe umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo, agayilanhanaga chiza ikaya yakwe kunguno ya bhutogwa bhokwe bhunubho umuwikaji bhokwe bhunubho. Uweyi agadujaga uguyilela chiza ikaya yakwe kunguno ya bhutogwa bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu mayu uyo agayidilila chiza ikaya yakwe kunguno nuweyi alina bhutogwa bho gubhalela chiza abhanhu bhakwe bhenabho, umuwikaji bhokwe bhunubho. Hunagwene abhanhhu bhagang’witanaga giki, “umayu alinhingi ya numba.”

Usulumo lunulo lolanga bhanhu higulya ya gubhiza na bhutogwa bho gubhakuja abhamayu na gubhambilija chiza kugiki bhadule gujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mithali 31:10–31.

Mithali 1:8–9.

Kutoka 20:12.

Tito 2:3–5.

Isaya 66:13.

SWAHILI: MAMA NI NGUZO YA NYUMBA.

Asili ya methali hii inatokana na hekima ya kitamaduni inayopatikana katika tamaduni mbalimbali barani Afrika. Metheli hiyo huzungumzia juu ya nguzo imara inayofanya kazi ya kulitegemeza jingo zima. Kama vile nguzo inavyobeba uzito wa nyumba na kuiweka imara, mama pia hutegemeza familia kupitia upendo wake, majitoleo yake, hekima, na kazi ngumu maishani mwake. Ndiyo maana watu husema kwamba, “mama ndiye nguzo ya nyumba.”

Methali hii hulinganishwa kwa mtu mwenye upendo wa kweli wa kutunza familia yake maishani mwake. Mtu huyu ndiye msingi wa maisha ya familia kwa sababu ya kuwapa wanafamilia upendo, matunzo, mwongozo, na utulivu unaounganisha familia. Yeye hufanikiwa kuwalea vizuri wanafamilia wake kwa sababu ya upendo wake huo wa kweli maishani mwake.

Mtu huyu hufanana na yule mama mwaminifu, anayejali familiya yake mvumilivu, na uwajibikaji ambaye aliitunza vizuri na upendo, kwa sababu naye pia huwalea watoto wake viziri kwa kuwatia moyo na kufanya kazi bila kuchoka mpaka akafikia hatua ya kudumisha amani, umoja, na furaha katika familia yake hiyo. Ndiyo maana watu humuita nguzo kwa kusema kwamba, “mama ndiye nguzo ya nyumba.”

Methali hii huwafundisha watu kuhusu: kuwaheshimu akina mama. Kuthamini majitoleo ambayo akina mama hutoa kwa ajili ya familia zao. Kutambua kwamba upendo, utunzaji, na uwajibikaji huimarisha nyumba. Kuwatia moyo wazazi katika kujenga familia zao kwa imani, hekima, na tabia njema. Kuelewa kwamba familia imara huanza na wazazi waliojitolea kuwalea watu wao kwa upendo.

Mithali 31:10–31. Huelezea mwanamke mwema ambaye hekima, bidii, na wema wake hubariki nyumba yake.

Mithali 1:8–9. “Mwanangu, sikiliza mafundisho ya baba yako wala usiache mafundisho ya mama yako.”

Kutoka 20:12. “Waheshimu baba yako na mama yako.”

Tito 2:3–5. Huwahimiza wanawake kupenda familia zao na kuzisimamia nyumba zao kwa hekima.

Isaya 66:13. “Kama mama anavyomfariji mtoto wake, ndivyo nitakavyokufariji wewe,” kuonyesha upendo unaowalea akina mama.

ENGLISH: A MOTHER IS THE PILLAR OF THE HOUSE.

The origin of this proverb comes from traditional wisdom found in various cultures around Africa. It talks about a strong pillar that supports a building. Just as a pillar carries the weight of a house and keeps it standing, a mother too supports the family through her love, sacrifices, wisdom, and hard work. That is why people say “a mother is the pillar of the house.”

This proverb is compared to a person who has true love for taking care of the family in life. This person is the foundation of family life because of providing the family members with love, care, guidance, and stability that hold the family together. He/she manages to nurture the family members well because of his/her true love in life.

This person resembles a faithful, caring, patient, and responsible mother who supported her family, because he/she nurtures her children, encourages her family, and works tirelessly to maintain peace, unity, and happiness in the family. That is why people say about him/her “a mother is the pillar of the house.”

This proverb teaches people: To respect and honor mothers. To appreciate the sacrifices mothers make for their families. To recognize that love, care, and responsibility strengthen the home.To encourage parents to build their families on faith, wisdom, and good character. To understand that a strong family begins with devoted and loving parents.

Proverbs 31:10–31. Describes the virtuous woman whose wisdom, diligence, and kindness bless her household.

Proverbs 1:8–9. “Listen, my son, to your father’s instruction and do not forsake your mother’s teaching.”

Exodus 20:12. “Honor your father and your mother.”

Titus 2:3–5. Encourages women to love their families and manage their homes with wisdom.

Isaiah 66:13. “As a mother comforts her child, so will I comfort you,” showing the nurturing love that mothers reflect.

1542. IJINIJO JALIJIB’ITILE DUHU.

Imbuki ya kahayile kenako yilolile ng’wana uyo obyalagwa wikala shigu ngehu duhu uzumalika. Ung’wana agalengajiyagwa na jikolo ijo jib’itile kunguno ya gwikala shigu ngegu duhu uzumaliza. Abhanhu bhagabhalungujaga abho bhazumalikilagwa bho gubhawila giki, “ijinijo jalijib’itile duhu.”

Akahayile kenako kagalenagnijiyagwa kuli munhu uyo alina witegeleja bho gubhalunguja chiza abhiye abho bhapandikaga makoye, umuwikaji bhokwe. Umunhu ng’wunuyo, agagatumilaga amasala gakwe bho gubhalunguja abho bhapandika mayange ga guzumalikilwa na bhatogwa bhabho kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe kenako. Uweyi agadujaga ugubhalunguja abhanhu bhakwe abho bhapandikaga makoye kunguno ya wigeteleja bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nabho bhagabhalunguja abho bhagazumalikiwa na ng’wana obho, kunguno nuweyi agadujaga ugubhalunguja abhiye abho bhapandikaga makoye ga guzumalikilwa na bhatogwa bhabho, umuwikaji bhokwe. Hunagwene agabhawilaga abhanhu bhakwe giki, “ijinijo jalib’itile duhu.”

Akahayile kenako kalanga bhanhu higulya ya kubhiza na witegeleja bho gudebha igiki, abhanhu dulibhab’iti duhu aha welelo henaha, kugiki bhadule gwita mihayo ya wiza ukubhichabho haho bhatali ugwinga umusi, umuwikaji bhobho bhunubho.

Ayubu 1: 21.

Ayubu 14: 1-2.

Ayubu 2: 10-12.

KISWAHILI: HICHO KILIKUWA KINAPITA TU.

Chanzo cha msemo huo huangalia mtu aliyezaliwa akakaa siku chache na kufariki. Mtoto huyo hulinganishwa na kitu kilichopita kwa sababu naye hukaa siku chache tu na kufariki. Hivyo watu huwafariki wale waliofiwa kwa kuwaambia kwamba “hicho kilikuwa kinapita tu.”

Msemo huyo hulinganishwa kwa mtu yule ambaye ana uelewa wa kuwafariji vizuri wenzake waliopata matatizo, maishani mwake. Mtu huyo, hutumia akili zake kwa kuwafariki wale walioondokewa na wapendwa wao kwa sababu ya uelewa wake huo, katika maisha yake. Yeye hufanikiwa kuwatuliza wenzake waliopata matatizo kwa sababu ya uelewa wake huo, maishani mwake.

Mtu huyo, hufanana na wale waliowafariji vizuri wale waliofiwa na mtoto wao siku chache baada ya kuzaliwa kwake, kwa sababu naye pia hufanikiwa kuwatuliza wenzake waliopata matatizo ya kupotelewa na wapendwa wao, maishani mwake. Ndiyo maana yeye huwaambia watu wake kwamba, “hicho kilikuwa kinapita tu.”

Msemo huo, hufundisha watu juu ya kuwa na akili za kuelewa ukomo wa mwanadamu kuishi hapa dunia, kwamba, watu wote ni wapitaji tu, ili waweze kuwatendea mema wenzao kama namna mojawapo ya kujiandaa vyema wakiwa hapa duniani, maishani mwao.

Ayubu 1: 21.

Ayubu 14: 1-2.

Ayubu 2: 10-12.

ENGLISH: THAT WAS JUST PASSING.

The origin of this saying looks at a person who passed away few days after been born. This child is compared to something that has passed because he also lives for a few days and passed away. So people comfort those who have lost their baby by telling them, “that was just passing.”

This saying is equated to a person who has an understanding to properly comfort his colleagues who have had problems in his life. That person uses his intelligence enough to comfort those who have lost their loved ones because of his understanding, in his life. He succeeds in comforting his colleagues who have had problems because of his understanding, in his life.

This person is similar to those who well comforted those who lost their child a few days after his birth, because he also succeeds in comforting his colleagues who have had problems of losing their loved ones, in his life. That is why he tells his people that, “that was just passing.”

This saying imparts in people an idea of being intelligent enough to understand limitations of human life on this earth, that all people are just passers-by, so that they can do good to their fellows as a way as preparing themselves well to pass way, by while they are here on earth, in their lives.

Job 1: 21.

Job 14: 1-2.

Job 2: 10-12.

1541. SUKUMA: AHO BHULIHO BHUPANGA, BHULIHO WISAGIJI.

Ulusumo lunulo lwingila kuli nimi uyo opandikaga jiliwa ja gung’wambilija gwikala alinhola. Uweyi wikomejaga gulima bhuli ng’waka nulu yatula mbula ngehu mpaga okela kunguno opandikalaga moyi ijiliwa, bhulalo na myenda umuwikaji bhokwe bhunubho. Hunagwene oyombaga giki, “aho bhuliho bhupanga, bhuliho wisagiji.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adagwaga nholo nulu opandikaga bhudamu umuwikaji bhokwe. Umunhu ng’wunuyo, agakoyiyagwa na bhusatu, bhuhabhi, guduma nulu gubhinzwa moyo umumilimo yakwe bho nduhu kuileka imilimo yakwe yiniyo kunguno ya wiyumilija bhokwe bhunubho umukikalile kakwe kenako. Uweyi agapandikaga sabho ningi aha kaya yakwe kunguno ya wiyumilija bhokwe bhunubho umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu nimi uyo wikomejaga gulima nulu okelaga umumigunda yakwe yinijo, kunguno nuweyi agikomejaga kutumama milimo yakwe nulu opandikaga bhudamu umumilimo yakwe yiniyo, umukikalile kakwe kenako. Hunagwene agayombaga giki, “aho bhuliho bhupanga, bhuliho wisagiji.”

Ulusumo lunulo lolanga bhanhu higulya ya kubhiza na wiyumilija na wisagiji bho gutumama milimo yabho chiza, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho bhunubho.

Mhubiri 9:4.

Warumi 12:12.

Yeremia 29:11.

Zaburi 42:11.

Maombolezo 3:21–23.

SWAHILI: PALIPO NA UZIMA, PANA MATUMAINI.

Chanzo cha methali hii kinaweza kufuatiliwa kutoka kwa mkulima aliyeendesha maisha yake kupitia shughuli za kilimo. Aliendelea kulima licha ya ugumu wa kutopata mazao ya kutosha kumsaidia kutokana na uhaba wa mvua. Yeye aliamini kwamba shughuli za kilimo humpa mahitaji ya msingi kama vile chakula, malazi na nguo za kumsaidia maisha. Ndiyo maana alisema kwamba, “palipo na uzima, kuna matumaini.”

Methali hii hulinganishwa kwa mtu ambaye hakati tamaa licha ya kukabiliwa na magumu maishani mwake. Mtu huyu anakabiliwa na ugonjwa, umaskini, kushindwa, au kukata tamaa katika kazi zake bila kuacha kuendelea na shughuli zake kwa sababu ya uvumilivu wake. Yeye hufanikiwa katika familia yake kwa sababu ya matumaini na uvumilivu wake katika maisha yake hayo ya kila siku. Mtu kama huyo anaamini kwamba mradi watu wako hai, bado kuna fursa ya mabadiliko, kupona, na kufanikiwa.

Mtu huyu hufanana na mtu yule anayebaki mwaminifu, mvumilivu, na jasiri hata wakati hali zinaonekana kutokuwa na matumaini. Kama yule mkulima anayeendelea kupanda mbegu hata baada ya mavuno kuwa duni, yeye huamini kwamba siku bora zitakuja. Ndiyo maana husema kwamba, “palipo na uzima, kuna matumaini.”

Methali hii huwafundisha watu kuhusu: kuwa na tumaini na uvumilivu katika hali ngumu. Umuhimu wa kutokukata tamaa maishani. Kuamini kwamba kesho inaweza kuwa bora kuliko leo. Kudumisha imani wakati wa majaribu na changamoto na kuamini kwamba Mungu anaweza kubadilisha hali yoyote wakati maisha yapo.

Mhubiri 9:4. “Yeyote aliye miongoni mwa walio hai ana tumaini hata mbwa aliye hai ni afadhali kuliko simba aliyekufa.” Mstari huu unafundisha moja kwa moja kwamba maisha yenyewe yana tumaini.

Warumi 12:12. “Furahini kwa tumaini, vumilieni katika mateso, na mwaminifu katika maombi.” Wakristo wanahimizwa kubaki na matumaini na subira katika nyakati ngumu.

Yeremia 29:11. “Kwa maana najua mipango niliyo nayo kwa ajili yenu,” asema Bwana, “inapanga kufanikiwa na si kukudhuruni, inapanga kukupa tumaini na wakati ujao.” Mungu anaahidi tumaini na wakati ujao kwa watu wake.

Zaburi 42:11. “Mtumaini Mungu, kwa maana nitamsifu tena, Mwokozi wangu na Mungu wangu.” Hata katika huzuni, waumini wanaitwa kumwekea Mungu tumaini lao.

Maombolezo 3:21–23. “Lakini nakumbuka hili, na kwa hiyo nina tumaini: Kwa sababu ya upendo mkuu wa Bwana, hatuangamii… Rehema zake ni mpya kila asubuhi.” Rehema ya Mungu hutoa tumaini jipya kila siku.

Kwa hiyo methali hii “palipo na uzima, kuna matumaini,” hutukumbusha kwamba hakuna hali isiyo na matumaini kabisa tunapokuwa hai. Inatutia moyo kuvumilia, kumwamini Mungu, na kuendelea kujitahidi kwa ajili ya mustakabali bora, tukijua kwamba Mungu anaweza kuleta urejesho na baraka hata katika nyakati za giza zaidi.

ENGLISH: WHERE THERE IS LIFE, THERE IS HOPE.

The original of this proverb can be traced back from a farmer ran his life through farming activities. He carried on cultiving despite the diffulties of not getting enough crop to support him because of rain shortage. He believed that farming activities give to him basic needs like food, shelter and cloths for supporting his life. That is why he said “where there is life, there is hope.”

This proverb is compared to a person who does not give up despite facing hardships in his life. This person faces sickness, poverty, failure, or disappointment in his works without stopping to carry on with his activities because of his patience. He becomes successiful ni his family because of his hope and perseverance in his daily life. Such a person believes that as long as people are alive, there is still an opportunity for change, recovery, and success.

This person resembles someone who remains faithful, patient, and courageous even when circumstances seem hopeless. Like a farmer who continues planting seeds after a poor harvest, they trust that better days will come. That is why he says “where there is life, there is hope.”

This proverb teaches people about: Hope and perseverance in difficult situations. The importance of never giving up. Trusting that tomorrow can be better than today. Maintaining faith during trials and challenges. Believing that God can change any situation while life remains.

Ecclesiastes 9:4. “Anyone who is among the living has hope even a live dog is better off than a dead lion.” This verse directly teaches that life itself carries hope.

Romans 12:12. “Be joyful in hope, patient in affliction, and faithful in prayer.” Christians are encouraged to remain hopeful and patient in difficult times.

Jeremiah 29:11. “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.” God promises hope and a future for His people.

Psalm 42:11. “Put your hope in God, for I will yet praise Him, my Savior and my God.” Even in sorrow, believers are called to place their hope in God.

Lamentations 3:21–23. “Yet this I call to mind and therefore I have hope: Because of the Lord’s great love we are not consumed… His mercies are new every morning.” God’s mercy gives new hope every day.

Therefore this proverb “Where There Is Life, There Is Hope“ reminds us that no situation is completely hopeless while we are still alive. It encourages us to persevere, trust in God, and continue striving for a better future, knowing that God can bring restoration and blessings even in the darkest moments.

1540. SUKUMA: UNTI GUGAMANYIKAGA KUMATWAJO GAGO.

Ulusumo lunulo lugigelaga mukikalile ka jiafrica na kuwelelo yose. Uloyi lugalingisilaga giki, ubhunhana, ni nhungwa jigolejichiwa na miito ga ng’wa munhu, gitumo unti gugamanyichiwagwa na matwajo gako. Hunagwene abhanhu bhagayomba giki, “unti gugamanyigaka kumatwajo gago.”

Ulusumo lunulo lugelenganijiyagwa kuli munhu uyo amiito gakwe gagang’olechaga umo ali umukikalile kakwe. Umunhu ng’wunuyo, agitaga miito gawiza ukubhiye kunguno agiganikaga chiza umuwikaji bhokwe bhunubho. Uweyi agabhalelaga abhanhu bhakwe chiza kunguno ya bhutungilija bhokwe bhunubho umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu nti uyo gugolechiyagwa na matwajo gago, kunguno nuweyi alina bhutungilija bho gubhitila miito gawiza abhanhu bhakwe ayo gagabhalelaga chiza, umuwikaji bhokwe bhunubho. Hunagwene agabhawilaga abhanhu bhakwe giki, “unti gugamanyikaga kumatwajo gago.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na bhutungilija bho gubhitila miito gawiza abhanhu bhabho kugiki bhadule kujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mathayo 7:16-20.

Luka 6:43-45.

Wagalatia 5:22-23.

Yakobo 2:17.

SWAHILI: MTU HUJULIKANA KWA MATUNDA YAKE.

Methali hii hupatikana katika tamaduni nyingi za Kiafrika na pia huoneshwa katika mila za hekima za kale kote ulimwenguni. Yenyewe humaanisha kwamba asili ya kweli, tabia, na thamani ya mtu hufunuliwa na matendo, tabia, na mafanikio yake, kama vile aina na ubora wa mti unavyotambuliwa kupitia matunda yake. Ndiyo maana watu husema “mti hujulikana kwa matunda yake.”

Methali hii hulinganishwa kwa mtu yule ambaye matendo yake huonesha kwamba yeye ni nani katika maisha yake. Mtu huyu hutenda matendo mema kwa wengine kwa sababu ya kuwa na mawazo mazuri katika maisha yake. Yeye huwalea wanafamilia wake vizuri kwa sababu ya kuwa mwaminifu katika maisha yake. Anajua kwamba, haijalishi mtu anasema nini kuhusu yeye mwenyewe au wengine, matendo yenyewe hatimaye yataonesha tabia yao halisi.

Mtu huyu hufanana na mti unaozaa matunda yake halisi, kwa sababu pia huwalea wanafamilia wake vizuri kwa kuwatendea wengine matendo mema katika maisha yake. Yeye ni kama mtu anayetenda yale anayoyahubiri, huaonesha wema wake kupitia matendo yake, uaminifu wake kupitia mwenendo wake, na huonesha pia imani yake kupitia matendo mema.

Vivyo hivyo, mtu asiye mwaminifu hutambuliwa na athari mbaya za matendo yake. Ndiyo maana yeye huwafundisha wengine kwa kusema kwamba, “mti hujulikana kwa matunda yake.”

Methali hii huwafundisha watu kuhusu: Umuhimu wa kuwa na tabia njema. Thamani ya matendo kuliko maneno. Ukweli kwamba matendo mema huleta heshima na maisha ya watu huhukumiwa kwa matokeo wanayoyatoa katika matendo yao.

Mathayo 7:16-20. “Kwa matunda yao mtawatambua. Je, watu huchuma zabibu kwenye miiba, au tini kwenye miiba?… Hivyo, kwa matunda yao mtawatambua.” Yesu anafundisha kwamba asili ya kweli ya mtu hujulikana kwa matokeo ya maisha na matendo yake.

Luka 6:43-45. “Hakuna mti mzuri uzaao matunda mabaya, wala mti mbaya uzaao matunda mazuri; kila mti hutambuliwa kwa matunda yake.” Kifungu hiki kinalingana moja kwa moja na methali hiyo, kikisisitiza kwamba tabia njema huzaa matendo mema.

Wagalatia 5:22-23. “Lakini tunda la Roho ni upendo, furaha, amani, uvumilivu, wema, fadhili, uaminifu, upole na kujizuia.” Maisha ya mwamini yanapaswa kuzaa matunda ya kiroho yanayoakisi uwepo wa Mungu.

Yakobo 2:17. “Imani yenyewe, ikiwa haiambatani na matendo, imekufa.” Imani ya kweli huonyeshwa kupitia matendo yanayoonekana, kama vile mti unavyojulikana kwa matunda yake.

Sifa ya mtu hujengwa si kwa maneno, mwonekano, au ahadi, bali kwa matunda ya maisha yake. Kwa hivyo, kila mtu anapaswa kujitahidi kutoa matunda mema upendo, uaminifu, wema, uaminifu, na haki ili wengine waweze kuona wema wa Mungu kupitia matendo yao.

ENGLISH: “A TREE IS KNOWN BY ITS FRUITS.”

This proverb is found in many African cultures and is also reflected in ancient wisdom traditions around the world. It means that the true nature, character, and value of a person are revealed by their actions, behavior, and achievements, just as the type and quality of a tree are recognized by the fruits it produces. That is why people say “a tree is known by its fruits.”

This proverb is compared to a person whose deeds reveal who they truly are in his life. This person truly practices decent deeds to others because of having decent thoughts in his life. He nicely nurtures his family members because of being honest in his life. He know that, no matter what a person says about himself or others, their actions will eventually show their real character.

This person resembles the tree which produces his real fruits, because he also nurtures nicely his family members by doing decent deeds to others in his life. He like someone who practices what they preach, demonstrates kindness through actions, shows honesty through conduct, and reveals faith through good works. Likewise, a dishonest or harmful person is recognized by the negative effects of their actions. That is why he teaches others by saying,“a tree is known by its fruits.”

This proverb teaches people about: The significance of good character. The value of actions over words. Personal responsibility for one’s behavior. The fact that good deeds bring honor and respect. The truth that people’s lives are judged by the results they produce.

Matthew 7:16-20. “By their fruits you will recognize them. Do people pick grapes from thornbushes, or figs from thistles?… Thus, by their fruits you will recognize them.” Jesus teaches that a person’s true nature is known by the results of their life and actions.

Luke 6:43-45. “No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit.” This passage directly parallels the proverb, emphasizing that good character produces good deeds.

Galatians 5:22-23. “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.” A believer’s life should produce spiritual fruit that reflects God’s presence.

James 2:17. “Faith by itself, if it is not accompanied by action, is dead.” True faith is demonstrated through visible actions, just as a tree is known by its fruit.

A person’s reputation is built not by words, appearance, or promises, but by the fruits of their life. Therefore, everyone should strive to produce good fruits love, honesty, kindness, faithfulness, and righteousness so that others may see the goodness of God through their actions.

1539. SUKUMA: LILONDA LYA MUNHOLO LIDABHONAGWA BHO MISO.

Ulusumo lunulo lwingilile kusumo ja jiafrica. Lulimhoyela munhu uyo agakoyiyagwa ni lilolanda lya mugati ya mholo yakwe ilo lidabhonagwa ubho miso na bhiye. Ililonda linilo ligaminyaga uweyi bho sele sele duhu kunguno abhanhu bhadalibhonaga. Hunagwene agayombaga giki, “lilonda lya munholo lidabhonagwa bho miso.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agolechaga bhuyeji bho bhanze aliyo alina makoye umugati yakwe, umuwikaji bhokwe bhunubho. Umungu ng’wunuyo, agayegana na gwigela giki alina nguzu bho hanze ukunu alina bhupina bhutale umunholo yakwe kunguno ya bhusatu bho makoye gakwe genayo ayo bhadagabhonabho abhiye umukikalile kakwe. Uweyi agiyumilijaga bho sele sele uguyilela ikaya yakwe kunguno nduhu uyo agagabhonaga amakoye gakwe genayo umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo wiyumilijaga bhusadu bho lilonda lyakwe, kunguno nuweyi agagiyumilija amakoye agaguyilela chiza ikaya yakwe yiniyo umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “lilonda lya munholo lidabhonagwa bho miso.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na lisungu lya gubhambilija abhanhu abho bhali na makoye kugiki bhadule gupandika mbango ja gwikala na bhuyegi umukaya jabho jinijo.

Mithali 14:10.

Zaburi 34:18.

1Samweli 16:7.

Mathayo 11:28.

Zaburi 147:3.

SWAHILI: KIDONDA CHA MOYO HAKIONEKANI KWA MACHO.

Asili ya methali hii inapatikana katika mila na misemo mingi yenye hekima za Kiafrika. Inaelezea ukweli kwamba maumivu ya kihisia, kiroho, na kisaikolojia hayawezi kuonekana kwa nje kama kidonda cha mwilini, lakini yanaweza kuwa ya kina na yenye uchungu zaidi. Mtu aliye na kidonda hicho ndani yake huteseka kimya kimya maishani mwake. Ndiyo maana yeye husema kwamba, “kidonda cha moyo halionekani kwa macho.”

Methali hii hulinganishwa kwa mtu yule anayeonekana mwenye furaha lakini ana majeraha ndani yake maishani mwake. Mtu huyu hutabasamu na kuonekana mwenye nguvu kwa nje huku akiwa na huzuni kubwa maishani mwake kwa sababu ya kuwa na huzuni, na maumivu ya kihisia ndani ya maisha yake. Yeye huvumilia mateso kimya kimya katika kuwalea wanafamilia wake kwa sababu hakuna anayeweza kuona maumivu yaliyomo moyoni mwake.

Mtu huyo hufanana na mtu aliyeteseka kutokana na maumivu yake, kwa sababu naye pia huteseka kutokana na maumivu ya kihisia maishani mwake. Yeye ni kama mtu ambaye mwili wake unaonekana kuwa na afya njema, lakini moyo wake umelemewa na kukataliwa, usaliti, upweke, hatia, au hasara. Wengine wanaweza wasigundue maumivu hayo kwa sababu yamefichwa ndani mwake. Ndiyo maana yeye husema kwamba, “kidonda cha moyo halionekani kwa macho.”

Methali hii huwafundisha watu kuhusu: Kuwa na huruma na uelewa kwa wengine. Kuepuka hukumu za haraka kwa sababu hatujui wengine wanapitia nini. Umuhimu wa kuwafariji na kuwatia moyo wale wanaoumia. Kutafuta uponyaji kwa majeraha ya kihisia na kiroho. Kuonesha wema, kwa kuwa maumivu yaliyofichwa mara nyingi ni makubwa kuliko maumivu yanayoonekana.

Mithali 14:10. “Moyo hujua uchungu wake, wala mgeni hashiriki furaha yake.” Mstari huu unafundisha kwamba maumivu mengine hujulikana tu kwa mtu anayeyapitia.

Zaburi 34:18. “Bwana yuko karibu nao waliovunjika moyo, huwaokoa waliopondeka roho.” Mungu huona na huponya majeraha ambayo macho ya wanadamu hayawezi kuona.

1Samweli 16:7. “Mwanadamu hutazama sura ya nje, bali Bwana hutazama moyo.” Wakati watu wanaona nje, Mungu huona hali iliyofichwa ya moyo.

Mathayo 11:28. “Njooni kwangu, ninyi nyote mlio na kazi na wenye kulemewa na mizigo, nami nitawapumzisha.” Yesu anawaalika wale waliobeba mizigo isiyoonekana kupata faraja kwake.

Zaburi 147:3. “Huwaponya waliovunjika moyo na kuyafunga majeraha yao.” Mungu ndiye mponyaji wa majeraha yanayoonekana na yasiyoonekana.

Jeraha la kimwili linaweza kuonekana na kila mtu, lakini jeraha la moyoni mara nyingi hufichwa. Kwa hivyo, tunapaswa kuwatendea wengine kwa wema, uvumilivu, na upendo, tukikumbuka kwamba ni Mungu pekee anayejua kikamilifu maumivu ambayo watu hubeba ndani yao.

ENGLISH: A HEART WOUND IS INVISIBLE TO THE EYES.

The original of this proverb is found in many African traditions and wisdom sayings. It expresses the truth that emotional, spiritual, and psychological pain cannot be seen outwardly like a physical wound, yet it can be deeper and more painful. The person who has inner wounds suffers silently in his life. That is why he says, “a heart wound is invisible to the eyes.”

This proverb is compared to a person who appears happily but has wounds within him in life. This person smiles and appears strong on the outside while carrying deep sorrow in his life because of having disappointment, grief, and emotional pain within himself in life. He endures sufferings silently in nurturing his family members because no one can see the wounds which are in his heart.

This person resembles the person who suffers from his wounds, because he also suffers from emotional pain in his life. He is like someone whose body appears healthy, but whose heart is burdened by rejection, betrayal, loneliness, guilt, or loss. Others may not notice the pain because it is hidden inside. That is why people say about him “a heart wound is invisible to the eyes.”

This proverb teaches people about: Being compassionate and understanding toward others. Avoiding quick judgments because we do not know what others are going through. The importance of comforting and encouraging those who are hurting. Seeking healing for emotional and spiritual wounds. Showing kindness, since hidden pain is often greater than visible pain.

Proverbs 14:10. “The heart knows its own bitterness, and no stranger shares its joy.” This verse teaches that some pains are known only to the person experiencing them.

Psalm 34:18. “The Lord is near to the brokenhearted and saves the crushed in spirit.” God sees and heals wounds that human eyes cannot see.

1Samuel 16:7. “Man looks at the outward appearance, but the Lord looks at the heart.” While people see the outside, God sees the hidden condition of the heart.

Matthew 11:28. “Come to me, all who labor and are heavy laden, and I will give you rest.” Jesus invites those carrying invisible burdens to find comfort in Him.

Psalm 147:3. “He heals the brokenhearted and binds up their wounds.” God is the healer of both visible and invisible wounds.

A physical wound may be seen by everyone, but a wound in the heart is often hidden. Therefore, we should treat others with kindness, patience, and love, remembering that only God fully knows the pain that people carry within.