Ujibundulila oli ningi o mbina za kale uyo wimbaga mimbo ayo gimbagwa umulikuminga lya bhanhu, umumamilimo ya bhuyegi na mulikanza lya gwilomela majigano. Amimbo gakwe genayo, galangaga bhanhu gwikala chiza, na gubhahugula umuwikaji bhobho bhunubho. Hunagwene abhanhu bhagagitana amimbo gakwe genayo giki, “ndingo ja mimbo ga ng’wa jibundulila.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alina witegeleja bho guyomba mihayo ya gubhambilija bhanhu umukikalile kakwe kenako. Umunhu ng’wunuyo, agayombaga mihayo iyo igabhalangaga abhiye gwigulambija kutumama milimo na gwikala chiza na bhichabho, kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe kenako. Uweyi agadulaga ugubhalela chiza abhanhu bha ha kaya yakwe yiniyo kunguno ya witegeleja bhokwe ubho guyomba mihayo miza umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu ningi uyo wimbaga mimbo gagubhalanga bhanhu gwikala chiza na bhichabho, kunguno nuweyi agayombaga mihayo ya gubhalanga gwikala chiza abhanhu bhakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhenabho bhagiitanaga imihayo yakwe yiniyo giki, “ndingo ja mimbo ga ng’wa jibundulila.”

Ulusumo lunulo lolanga bhanhu higulya ya kudebha solobho ya kudegeleka na witegeleja bho guidebha imihayo iyo iliyombwa na bhichabho kugiki bhadule kutumama milimo yabho chiza na kupandika matwajo mingi umukaya jabho jinijo.

Mithali 1:5–6.

Mathayo 13:34.

1 Nyakati 16:23-25.

1 Nyakati 16:8-9.

Zaburi 40:9.

Warumi 10:15.

SWAHILI: UJUMBE WA NYIMBO ZA JIBUNDULILA.

Katika utamaduni wa Wasukuma, Jibundulila alikuwa kiongozi wa ngoma za jadi ambaye nyimbo zake ziliimbwa wakati wa mikusanyiko ya kijamii kama vile sherehe, au wakati wa kusimulia hadithi. Nyimbo zake si za burudani tu; bali pia zinabeba ujumbe wa kina kuhusu maisha, maadili ya jamii, na marekebisho ya kijamii. Methali hii “ujumbe wa nyimbo za Jibundulila” huashiria hekima na mafundisho yaliyofichwa ndani ya nyimbo hizo.

Methali hii hulinganishwa kwa mtu ambaye huzungumza kwa njia isiyo ya moja kwa moja lakini kwa busara ya kutosha kuwafundisha wengine kwa kutokabiliana na masuala hadharani bali kwa kutumia hadithi, nyimbo, au methali kuwasilisha ukweli. Mtu huyu hutumia maneno yake kwa kuwafundisha wengine jinsi ya kufanya kazi kwa bidii na kuishi vyema kwa sababu ya hekima yake maishani. Yeye hufanikiwa katika kuwalea wanafamilia wake kwa sababu ya hekima yake hiyo ambayo huwaelimisha wengine jinsi ya kuishi vizuri na kufanya kazi kwa bidii maishani.

Mtu huyu hufanana na yule kiongozi wa ngoma za jadi aliyeimba nyimbo zilizowafundisha watu jinsi ya kuishi vizuri kwa sababu naye pia huchagua maneno kwa uangalifu wa kutosha kufundisha, kurekebisha, au kuwaonya wengine bila ya kusababisha migogoro. Kama mwimbaji Jibundulila, maneno yake hutoa masomo muhimu kwa njia iliyofichika na isiyosahaulika. Ndiyo maana watu huyaita maneno yake hayo kwamba ni “ujumbe wa nyimbo za Jibundulila.”

Methali hii huwapa watu wazo la umuhimu wa kusikiliza kwa makini na kuelewa maana za ndani zaidi ya kile kinachosemwa au kuimbwa. Yenyewe huwakumbusha watu kwamba hekima mara nyingi hufichwa katika sanaa, utamaduni, na mila, na kwamba ujumbe unaokusudiwa kufundisha watu kuwa na tabia njema, huenda usiwe wa moja kwa moja kila wakati.

Mithali 1:5–6. Katika Kitabu cha Mithali, hekima mara nyingi hutolewa kupitia misemo mifupi na lugha ya ishara kwa kuwatia moyo watu kutafuta uelewa wa kina zaidi.

Mathayo 13:34. Yesu Kristo pia alifundisha kwa mifano kwa kutumia hadithi kuwasilisha ukweli wa kiroho kwa wale walio tayari kutafakari na kuelewa.

Katika Kitabu cha Zaburi, nyimbo hutumika kuelezea ujumbe kuhusu Mungu, maisha, na mwenendo wa mwanadamu, kama vile nyimbo za Jibundulila zinavyobeba mafundisho ndani ya mashairi yake.

Ujumbe wa nyimbo za Jibundulila unatukumbusha kwamba si ukweli wote unaosemwa waziwazi baadhi ya masomo yenye nguvu zaidi huja kupitia muziki, utamaduni, na tafakari.

ENGLISH: THE MESSAGE OF THE SONGS OF JIBUNDULILA

In Sukuma culture, Jibundulila was traditional dance leader whose songs were sung during communal gatherings such as dances, ceremonies, or storytelling moments. His songs are not merely for entertainment; they carry deep messages about life, morality, community values, and social correction. The proverb “the message of the songs of Jibundulila” points to the hidden wisdom and teachings embedded in such songs.

This proverb is compared to a person who speaks indirectly but wisely enough to teach others by not confronting issues openly but using stories, songs, or proverbs to communicate truth. This person uses his words to teach others on how to work hard and behave because of his wisdom in life. He becomes successefull in nurturing his family members because of his wisdom which educates others on how to behave and work hard in life.

This person resembles the traditional dance leader who sang songs which taught people on how to live well because he also choses words carefully enough to teach, correct, or warn others without causing conflict. Like the singer of Jibundulila, his words pass on important lessons in a subtle and memorable way. That is why people call his words “the message of the songs of Jibundulila.”

This proverb imparts in people an idea of the importance of listening carefully and understanding deeper meanings beyond what is spoken or sung. It reminds people that wisdom is often hidden in art, culture, and tradition, and that messages meant to guide behavior may not always be direct.

Proverbs 1:5–6. In the Book of Proverbs, wisdom is often given through short sayings and symbolic language by encouraging people to seek deeper understanding.

Matthew 13:34. Jesus Christ also taught in parables by using stories to convey spiritual truths to those willing to reflect and understand.

In the Book of Psalms, songs are used to express messages about God, life, and human conduct, much like Jibundulila songs carry teachings within their lyrics.

The message of the songs of Jibundulila reminds us that not all truth is spoken plainly some of the most powerful lessons come through music, culture, and reflection.

Imbuki ya lusumo lunulo ihoyelile munhu uyo agajimija mbuli yakwe iyo yaliyapi. Umunhu ng’wunuyo agandya guyichola imbuli yakwe bhujiku uduma uguyibhona kunguno ya bhupi bho bhoyo ubho wikolile ni giti ya bhujiku bhunubho. Hunagwene abhanhu bhagang’wila giki “imbuli yapi icholage limi lidinalib’ila.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agakelejaga ugutumama imilimo yakwe mpaka lyabhita ilikanza lya guitumamama imilimo yiniyo, umuwikaji bhokwe. Umunhu ng’wunuyo agikalaga wilendejije bho wigwasha ulu lyashiga ilikanza lya gwandya kutumama milimo guti gulima mpaka nose lyapita kunguno ya bhukeleja bhokwe bhunubho. Uweyi agadumaga ugupandika ijiliwa aha kaya yakwe mpaga ogukoya na nzala kunguno ya wilendeja bho gutumama milimo yakwe bhunubho umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo agajimija mbuli yakwe yapi uyichola bhujiku mpaka uduma uguyibhona, kuguno nuweyi agakelejaga ugutumama imilimo yakwe mpaga lyapita ilikanza lya guitumama imilimo yiniyo. Hunagwene abhanhu bhagang’wilaga giki, “imbuli iyapi icholage limi lidinalib’ila.”

Ulusumo lunuyo, lolanga bhanhu higulya ya gub’iza na witegeleja bho gwanguya kuitumama imilimo yabho ulu lyashiga ilikanza lyayo, kugiki bhadule kupandika matwajo mingi, umukaya jabho.

Mathayo 24:42-44.

Mathayo 5:14-16.

Luka 11:33-36.

KISWAHILI: MBUZI MTAFUTE KABLA JUA HALIJAZAMA.

Methali hii ya Kisukuma hutokana na maisha ya kitamaduni ya kijijini ambapo mifugo, hasa mbuzi, walithaminiwa sana. Mbuzi mweusi ni vigumu kumwona, hasa mwanga wa jua unapofifia. Akipotea lazima atafutwe mapema kabla ya jua kutua wakati bado kuna mwanga wa kutosha. Kusubiri hadi giza liingie hufanya kazi iwe ngumu zaidi, kama si haiwezekani. Ndiyo maana watu humwambia yule aliyepoteza mbuzi hiyo kwamba, “tafuta mbuzi mweusi kabla ya jua kutua.”

Methali hii hulinganishwa na mtu anayechelewesha majukumu au maamuzi muhimu kwa kufikiri kwamba kutakuwa na muda zaidi baadaye. Mtu huyu huchelewesha kufanya maamuzi ya kuteyatekeleza majukumu yake kwa kufanya mambo mengine ambayo si ya lazima sana kwa sababu ya kutokuwa mwangalifu sana maishani mwake. Yeye hushindwa kupata mahitaji ya msingi katika familia yake kwa sababu ya kuchelewa kwake kufanya kazi zake maishani mwake.

Mtu huyu hufanana na yule aliyemtafuta mbuzi mweusi baada ya jua kutua hadi wakashindwa kumuona, kwa sababu naye pia huchelewesha kutimiza majukumu yake hadi anashindwa kupata mafanikio katika family yake, maishani mwake. Ndiyo maana watu humwambia kwamba, “mtafute mbuzi mweusi kabla jua halijazama.”

Methali hii huwafundisha watu kuhusu kutenda haraka kwa kutochelewesha mambo muhimu ili waweze kutumia fursa zao wakati bado zinapatikana vya kutosha kuwapatia mafanikio katika maisha yao. Zaidi ya hayo, huwataka watu wawe na hekima ya kutosha kupanga na kusimamia majukumu yao kabla hali hazijazidi kuwa mbaya kwa sababu muda uliopotea hauwezi kupatikana.

Mhubiri 9:10 – “Lolote mkono wako utakalopata kulifanya, lifanye kwa nguvu zako zote…”

Yohana 9:4 – “Lazima tufanye kazi zake Yeye aliyenituma maadamu ni mchana; usiku unakuja ambapo hakuna mtu awezaye kufanya kazi.”

Mithali 6:6–8 – Mfano wa chungu akijiandaa mapema

Wagalatia 6:9 – Kutiwa moyo kutochoka kutenda mema kwa wakati unaofaa.

Mathayo 24:42-44.

Mathayo 5:14-16.

Luka 11:33-36.

Maandiko haya, kama methali, yanasisitiza kutenda kwa wakati, bidii, na umuhimu wa kutoahirisha kile kinachopaswa kufanywa.

ENGLISH: FIND A BLACK GOAT BEFORE THE SUN SETS.

This Sukuma proverb comes from traditional village life where livestock, especially goats, were highly valued. A black goat is difficult to see, particularly as daylight fades. If it strays or gets lost, it must be searched for early before sunset while there is still enough light. Waiting until darkness falls makes the task much harder, if not impossible. Thus, the proverb arose as a practical warning about urgency and timing saying “find a black goat before the sun sets.”

This proverb is compared to a person who delays important responsibilities or decisions by thinking that there will always be more time later. This person delays doing his responsibilities by doing other things which are not so necessary because of not being so carefully in his life. He fails to get basic needs at his family because of delaying to do his works in his life.

This person resembles the one who looked for a black goat after sun setting until it was already too late to see it, as conditions had become unfavorable. In the same way, he also delays fulfilling his responsibilities until it is too late in his life. That is why people tell him “find a black goat before the sun sets.”

This proverb teaches people about acting promptly by not delaying important matters so that they can use their opportunities while they are still available enough to be successfully in their lives. Besides, it calls them to be wise enough to plan and manage responsibilities before situations worsen because the time lost cannot be recovered.

Ecclesiastes 9:10 – “Whatever your hand finds to do, do it with all your might…”

John 9:4 – “We must work the works of Him who sent Me while it is day; the night is coming when no one can work.”

Proverbs 6:6–8 – The example of the ant preparing in advance.

Galatians 6:9 – Encouragement not to grow weary in doing good at the right time.

Matthew 24:42-44.

Matthew 5:14-16.

Luke 11:33-36.

These scriptures, like the proverb, emphasize acting in time, diligence, and the importance of not postponing what must be done.

Imbuki ya lusumo lunulo ilolile lulimi. Ululimi kajalikajisanjo kadoo kamumili ako kagikalaga munomo. Bhanhu bhangi bhagatumilaga akajisanjo kenako bho guyomba mihayo iyo iliyambisila jabho nulu ja bhichabho. Abhanhhu bhenabho bhagayomba mihayo mibhi iyo yigakenagulaga kaya kunguno ya guyiyomba bho nduhu ugwiganika chiza. Hunagwene abhanhu bhagabhawilaga giki, “ijahalulimi jigagab’anhilagwa haho.”

Ulusumo lunulo lugelenganijiyagwa kuli munhu uyo agayombaga mihayo yakwe bho nduhu uguyitila bhukengeji chiza, umuwikaji bhokwe. Umunhu ng’wunuyo, agayombaga mihayo mibhi bho nduhu uguiganika chiza kunguno ya gugayiwa witegeleja umuwikaji bhokwe bhunubho. Uweyi agayibalasanyaga ikaya yakwe kunguno ya kuyomba mihayo yabhubhi yiniyo bho nduhu gwitegeleja chiza umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nabho bhagayomba mihayo yabhubhi iyo igakenagula kaya jabho, kunguno nuweyi agayombaga mihayo yabhubhi bho nduhu gwiganika chiza, mpaga oyisalambanya ikaya yakwe yiniyo umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ijahalulimi jigagab’anhilagwa haho.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na witegeleja bho guyitila bhukengeji imihayo yabho, habho bhatali uguyiyomba kugiki bhadule gujibheja chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Zaburi 140:3.

Mithali 10:20. 15:2,4. 20:23.

Yakobo 3:5-6.

KISWAHILI: KILICHO KWENYE ULIMI HUGAWANWA HAPOHAPO.

Methali hii ya kisukuma hutokana na maisha ya kitamaduni ya jamii, ambapo watu walithamini usemi na hekima ya uangalifu. Katika mazingira ya kijiji, ilibainika kuwa baadhi ya watu waliweza kuongea chochote kilichokuja akilini mwao bila kufikiria. Watu kama hao mara nyingi walifichua siri, walisababisha kutoelewana, au walileta migogoro kwa sababu tu hawakuweza kudhibiti ndimi zao. Wazee, waliotetea maelewano na umoja, walitumia methali hii kuonya dhidi ya usemi usiojali na kuhimiza mawasiliano ya busara na yenye nidhamu. Ndiyo maana walisema “kilicho kwenye ulimi hugawanwa hapo hapo.”

Methali hii hulinganishwa na mtu ambaye huzungumza bila kufanya utafiti kwa makini katika maisha yake. Mtu huyu huzungumza na watu bila kufikiria vizuri kwa sababu ya uzembe wake katika maisha yake. Yeye husababisha mgawanyiko kwa wanafamilia wake kwa sababu ya kuzungumza bila kufanya utafiti unaohitajika katika maisha yake.

Mtu huyu hufanana na yule aliyefichua siri mpaka akasababisha kutoelewana katika jamii, kwa sababu naye pia huzungumza bila kufikiria vizuri mpaka anafikia hali ya kusababisha mgawanyiko katika familia yake. Ndiyo maana watu humuonya kwa kusema kwamba “kilicho kwenye ulimi hugawanwa hapo hapo.”

Methali hii huwafundisha watu juu ya umuhimu wa kujizuia katika maongezi yao. Hutia watu moyo wa hekima, uvumilivu, na utambuzi kabla ya kusema. Maneno yana nguvu, yanaweza kujenga au kuharibu, kwa hiyo mtu lazima afikirie kwa makini kabla ya kuongea. Pia yenyewe hufundisha watu kuwa heshima kwa wengine, usiri, na thamani ya ukimya inapobidi.

Mithali 13:3. “Yeye achungaye kinywa chake huhifadhi uhai wake, bali yeye afunuaye midomo yake ataangamia.”

Yakobo 1:19. “Kila mtu na awe mwepesi wa kusikia, si mwepesi wa kusema, si mwepesi wa hasira.”

Mithali 21:23. “Yeye azuiaye kinywa chake na ulimi wake hujilinda na taabu.”

Waefeso 4:29. “Neno lolote ovu lisitoke kinywani mwenu, bali lililo jema kwa ajili ya ujenzi unaohitajika.”

Zaburi 140:3.

Mithali 10:20. 15:2,4. 20:23.

Yakobo 3:5-6.

Mithali hii hutukumbusha kwamba hekima haimo tu katika kile tunachojua, bali katika jinsi na wakati tunaozungumza. Ulimi wenye nidhamu huonesha moyo wenye nidhamu.

ENGLISH: WHAT IS ON THE TONGUE IS SHARED INSTANTLY.

This Sukuma proverb comes from traditional community life, where people valued careful speech and wisdom. In the village setting, it was observed that some individuals would speak whatever came to their mind without thinking. Such people often revealed secrets, caused misunderstandings, or brought conflict simply because they could not control their tongues. Elders, who upheld harmony and unity, used this proverb to warn against careless speech and to encourage thoughtful, disciplined communication. That is why they said “what is on the tongue is shared instantly.”

This proverb is compared to a person who speaks quickly without researching carefully in his life. This person speaks without thinking well with people because of his carelessness in his life. He caused division to his family members at home because of speaking without making a required research in his life.

This person resembles the one who could not keep a secret to point of causing misunderstanding and conflict in society, because he also speaks without thinking well to the point of causing division in his family. That is why people warn him by saying “what is on the tongue is shared instantly.”

This proverb teaches people the importance of self-control in speech. It encourages wisdom, patience, and discernment before speaking. Words have power, they can build or destroy, so one must think carefully before speaking. It also teaches respect for others, confidentiality, and the value of silence when necessary.

Proverbs 13:3. “He who guards his mouth preserves his life, but he who opens wide his lips shall have destruction.”

James 1:19. “Let every person be quick to hear, slow to speak, slow to anger.”

Proverbs 21:23. “Whoever keeps his mouth and his tongue keeps himself out of trouble.”

Ephesians 4:29. “Let no corrupt word proceed out of your mouth, but what is good for necessary edification.”

Psalm 140:3.

Proverbs 10:20. 15:2,4. 20:23.

James 3:5-6.

This proverb reminds us that wisdom is not only in what we know, but in how and when we speak. A disciplined tongue reflects a disciplined heart.