Sukuma Sayings

1520. SUKUMA: B’IZAGA NA SUNGE YA NG’HANA.

Imbuki ya kahayile kenako ifumilile kukikalile kabhasuguma. Abhanhu bhenabho bhabhuchaga sunge ya jiliwa guti mandege, busiga nulu jiliwa jingi ulubhajile ku nimo guti go winga bho bhazenganwa bhabho. Hunagwene bhagiwilaga bhuli ng’wene giki, “b’izaga na sunge ya ng’hana.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agayegaga nijo alinajo na adikalaga na wiminholo umuwikaji bhokwe bhunubho. Umunhu guti ng’wunuyo, agalonjaga mbango, bho gutumama milimo yakwe bho bhutungilija na wizanholo kunguno ya nhungwa jakwe ijawiza jinijo, umuwikaji bhokwe bhunubho. Uweyi agabhalelaga chiza abhanhu bha ha kaya yakwe yiniyo kunguno ya bhutungilija bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga na bhasuguma abho bhagachala sunge ukuwinga bho mazenganwa bhabho, kunguno nuweyi agabhalelaga chiza abhanhu bha ha kaya yakwe mpaka bhakula chiza, umuwikaji bhokwe bhunubho. Hunagwene agang’wilaga bhuli ng’wene giki, “b’izaga na sunge ya ng’hana.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhutungilija bho guyega na ginhu ijo bhalinajo, na kutumama milimo yabho bho wizanholo na widohya, kugiki bhadule kujilela chiza ikaya jabho umuwikaji bhobho bhunubho.

Wafilipi 4:11–12.

1 Timotheo 6:6.

Waebrania 13:5.

Mithali 15:16.

SWAHILI: UWE NA ZAWADI YA KURIDHISHA.

Asili ya msemo huo inaweza kufuatiliwa hadi kwenye maisha ya kitamaduni ya wasukuma. Watu hawa hubeba chakula kwenye ndoo zao wanapoenda kwenye sherehe za majirani zao zikiwemo zile za harusi kama michango yao kwenye sherehe hizo. Ndiyo maana wao huambiana kwamba “uwe na zawadi ya kuridhisha.”

Msemo huo hulinganishwa kwa mtu yule ambaye huridhika na kile alicho nacho na haishi na uchoyo au wivu usioisha maishani mwake. Mtu kama huyo huthamini baraka, hufanya kazi kwa uaminifu, na huepuka malalamiko yasiyo ya lazima kwa sababu ya tabia yake hizo njema maishani mwake. Yeye huwalea vyema wanafamilia wake kwa sababu ya uaminifu wake huo katika maisha yake ya kila siku.

Mtu huyo hufanana na wale wasukuma waliotuma zawadi nzuri kwenye harusi za majirani zao kwa sababu naye pia huwalea vyema wanafamilia wake kama zawadi yake kwao, maishani mwake. Ndiyo maana huwafundisha kwa kusema “uwe na zawadi ya kuridhisha.”

Msemo huo huwafundisha watu kuhusu kuridhika, kuwa na shukrani, unyenyekevu, na amani ya moyo. Unawakumbusha kwamba kuridhika huleta furaha, huku uchoyo mara nyingi ukileta migogoro, wivu, na huzuni. Mtu mwenye shukrani huthamini baraka za Mungu na anaheshimu ustawi wa wengine.

Wafilipi 4:11–12. “Nimejifunza kuridhika katika hali yoyote.”

1 Timotheo 6:6. “Utauwa pamoja na kuridhika ni faida kubwa.”

Waebrania 13:5. “Ridhika na ulicho nacho.”

Mithali 15:16. “Afadhali kuwa na kidogo pamoja na kumcha Bwana, kuliko kuwa na mali nyingi pamoja na masumbufu.”

ENGLISH: HAVE A GIFT OF SATISFACTION.

The origin of this saying can be traced back to the traditional life of the Sukuma people. These people carry food in their bucket while going to their ceremonies like weddings of their neighbors as their contributions to such party. That is why they encourage one another by saying “have a gift of satisfaction.”

This saying is compared to a person who is content with what he or she has and does not live with endless greed or jealousy in life. Such a person appreciates blessings, works honestly, and avoids unnecessary complaints because of his sound behavior in life. He nicely nurtures his family members because of his being honest in his daily life.

This person resembles those who sent nice gifts to the weddings of their neighbors because of he also nurtures well his family members in his life. That is why he encourage them by saying “have a gift of satisfaction.”

This saying teaches people about contentment, gratitude, humility, and peace of heart. It reminds them that satisfaction brings happiness, while greed often brings conflict, envy, and sorrow. A thankful person values God’s blessings and respects the welfare of others.

Philippians 4:11–12. “I have learned to be content whatever the circumstances.”

1 Timothy 6:6. “Godliness with contentment is great gain.”

Hebrews 13:5. “Be content with what you have.”

Proverbs 15:16. “Better a little with the fear of the Lord than great wealth with turmoil.”

 

1519. SUKUMA: NOMO LOMO AGULISAMULAGA.

Akahayile kenako kahoyelile munhu nomo lomo uyo agasambajaga mihayo ya bhulongo kubhangi. Umunhu ng’wunuyo agaponanjaga mihayo ya bhulongo kubhangi iyo igasambalaga wangu kunguno ya kuiyombela habhanhu bhingi giti munhu uyo agalutaga mawe bho nduhu ugumana uko galigwila. Hunagwene abhanhu bhaganhayaga giki, “nomo lomo agulisamulaga.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agasambajaga wangu mihayo ya bhulomo lomo bho nduhu ugudilila amafumilo gayo, umukikalile kakwe kenako. Umunhu ng’wunuyo, adayiganikaga chiza iyo idulile gwenhelejiwa na mihayo yakwe iya bhulongo yiniyo kunguno ya nhungwa jakwe ijabhubhi jinijo umuwikaji bhokwe bhunubho. Uweyi agayiminyaga sagala ikaya yakwe kunguno ya kusambaja mihayo ya bhulongo iyo igenhaga widumi ukubhanhu bhakwe bhenabho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu nomo lomo uyo oyombaga mihayo ya bhulongo bho nduhu ugudebha amafumilo gayo, kunguno nuweyi agayombaga mihayo ya bhulongo mpaga obhenheleja gwiduma abhanhu bhakwe bhenabho umuwikaji bhokwe. Hunagwene abhanhu bhakwe bhaganhayaga giki, “nomo lomo agulisamulaga.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho kuleka kuyomba mihayo ya bhulongo ukubhichabho, kugiki bhadule kujilanga chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mithali 12:22.

Waefeso 4:25.

Yakobo 3:5.

Katika Mithali 12:19.

SWAHILI: MUONGO ANALIRUSHA.

Msemo huu unamzungumzia mwongo anayeeneza maneno ya uongo kwa wengine. Mtu huyu hutupa maneno yake ya uongo kwa wengine ambayo huenea haraka kwa sababu ya kuzungumza mbele ya watu kama mtu anayetupa mawe bila kujua yatatua wapi. Ndiyo maana watu husema “muongo analirusha.”

Msemo huu hulinganishwa kwa mtu yule ambaye hueneza uongo haraka na bila kujali matokeo yake, katika maisha yake. Mtu kama huyo hafikirii madhara ambayo maneno yake yanaweza kusababisha kwa wengine kwa sababu ya tabia yake hiyo mbaya maishani mwake. Yeye huwajeruhi wanafamilia wake kwa sababu ya kuwatupia maneno hayo ya uongo ambayo husababisha migogoro na mgawanyiko kati yao, katika maisha yake.

Mtu huyo hufanana yule muongo aliyesema maneno ya uongo bila kujua matokeo yake, kwa sababu naye pia hufurahia kusema uongo unaowadhuru wanafamilia wake hadi kusababisha mkanganyiko na mgawanyiko kwao kati yao. Ndiyo maana wanafamilia wake hao husema kwamba “muongo analirusha.”

Msemo huu huwafundisha watu kuhusu hatari ya kusema uongo na kusambaza taarifa za uongo. Inaonya kwamba uongo unaweza kusafiri haraka na kusababisha madhara makubwa, hata unaposemwa kwa upole. Inahimiza ukweli, uwajibikaji katika usemi, na kufikiria kwa makini kabla ya kusema.

Mithali 12:22 “Bwana huchukia midomo ya uongo, bali hupendezwa na watu waaminifu.”

Waefeso 4:25 “Kwa hiyo kila mtu aache uongo na aseme kweli na jirani yake.”

Yakobo 3:5 “Ulimi ni kiungo kidogo cha mwili, lakini hujisifu sana.” Ulimi unaelezewa kuwa mdogo lakini wenye nguvu, unaoweza kusababisha madhara makubwa, kama moto.

Katika Mithali 12:19 “Midomo ya kweli hudumu milele, bali ulimi wa uongo hudumu kwa muda mfupi tu.”

Msemo huu unatukumbusha kwamba maneno yana nguvu yakitolewa, hayawezi kudhibitiwa kwa urahisi. Kwa hivyo, hekima iko katika kusema ukweli na kulinda ulimi wa mtu.

ENGLISH: THE LIE IS THROWING IT

This saying talks about a liar who spreads false words to others. This person throws his false words to others which spreads quicks because of speaking infront of people like someone who throws stones without knowing where they will land. That is why people say “the lie is throwing it.”

This saying is compared to a person who spreads lies quickly and carelessly, in his life. Such a person does not consider the harm their words may cause to others because of his wicked behavior in life. He injures his family members because of throwing those false words to them which cause conflicts and division to them, in his life.

This person resembles the liar who spoke false words without knowing their consequences, because he also enjoys speaking lies which injure his family members to the point of causing confusion and division to them. That is why his family members say “the lie is throwing it.”

This proverb teaches people about the danger of lying and spreading false information. It warns that lies can travel fast and cause great harm, even when spoken lightly. It encourages truthfulness, responsibility in speech, and careful thinking before speaking.

Proverbs 12:22 “The Lord detests lying lips, but he delights in people who are trustworthy.”

Ephesians 4:25 “Therefore each of you must put off falsehood and speak truthfully to your neighbor.”

James 3:5 “The tongue is a small part of the body, but it makes great boasts.” The tongue is described as small but powerful, capable of causing great harm, like a fire.

In Proverbs 12:19 “Truthful lips endure forever, but a lying tongue lasts only a moment.”

This saying reminds us that words have power once released, they cannot be easily controlled. Therefore, wisdom lies in speaking the truth and guarding one’s tongue.

 

 

 

 

 

 

1516. SUKUMA: LIGUNKAYULA MINO.

Akahayile kabhasuguma kenako kandija kuwikaji bhobho, umo amino gagolechaga nguzu, bhukandikija na bhudula bho gukayula kinhu gete. Uwikaji bhobho bhunubho, bhulolecha ndimu nhali iyo idulile gunkayula munhu bho mino gayo mpaka ucha. Hunagwene abhanhu bhaganhugulaga umunhu ng’wunuyo bho guyomba giki, “ligunkayula mino.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adina witegeleja bho guyilanhana chiza ikaya yakwe umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo agazunulijaga miganiko ga bhanhu bha masala mabhi gashiga aha kaya yakwe kunguno ya gugayiwa witegeleja umuwikaji bhokwe bhunubho. Uweyi agiyenhela ikaya yakwe makoye ga nduhu gushila kunguno ya kugazunulija miganiko ga bhanhu bha masala mabhi aha kaya yakwe yiniyo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo agalyegala lilimu likali mpaga lyunkayula kunguno nuweyi agagazunilijaga gwingila ha kaya yakwe miganiko ga bhanhu bha masala mabhi mpaka wiyenhela ikaya yakwe yiniyo makoye ga nduhu gushila, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhaganhugula bho guyomba giki, “ligunkayula mino.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gulema guzunilija miganiko gabhubhi gwingila kubhanhu bhabho, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Ayubu 37:20.

Yeyemia 50:17.

1 Petro 5:8.

Mithali 21:23.

Mathayo 7:25.

Waefeso 6:11.

SWAHILI: LITAMSAGA KWA MENO.

Msemo huu wa wasukuma unatokana na maisha yao kitamaduni, ambapo meno huashiria nguvu, shinikizo, na uwezo wa kuponda kitu kabisa. Huonesha taswira ya kitu kinachotafunwa au kupondwa na mnyama hatari bila kukoma, hadi kiweze kukipinga. Mnyama kama huyo humtoa mtu uhai. Ndiyo maana watu huonyana kwa kusema “litakusaga kwa meno.”

Msemo huu hulinganishwa kwa mtu ambaye hujiweka katika hali ya kupata changamoto kubwa sana maishani mwake. Mtu huyu hutumia ushauri mbaya katika kuendesha familia yake kwa sababu ya kutokuwa mwangalifu katika maisha yake. Yeye husababisha kuwepo kwa matatizo yasiyoisha kwa wanafamilia wake kwa sababu ya kuruhusu mawazo hayo mabaya yawafikie wanafamilia wake katika maisha yake hayo ya kila siku.

Mtu huyu hufanana na yule aliyepondwa na mnyama hatari wa kuondoa uhai wake kwa sababu naye pia huwaruhusu watu waovu waifikie familia yake ambao husababisha kuwepo kwa matatizo yasiyoisha kwa wanafamilia wake. Ndiyo maana watu hao humuonya kwa kusema “litakusaga kwa meno.”

Msemo huo huwafundisha watu kuhusu: hatari ya kutokuwa mwangalifu kuhusu hali au watu wanaoharibu ustawi wa mtu polepole, na hitaji la kutafuta msaada au hekima kabla changamoto hazijawa kubwa. Yenyewe hukumbusha jamii kwamba si hatari zote huja ghafla, baadhi ya hizo “kusaga” polepole lakini kwa uhakika.

Ayubu 37:20.

Yeyemia 50:17.

1 Petro 5:8. “Adui yenu Ibilisi huzunguka-zunguka kama simba angurumaye akitafuta mtu wa kummeza.” Kama vile meno ya kusaga, uovu unaweza kummeza mtu polepole.

Mithali 21:23. “Wale wanaolinda midomo yao na ndimi zao hujilinda na maafa.” Kutojali kunaweza kumwongoza mtu katika hali zinazomkandamiza.

Mathayo 7:25. “Mvua ikanyesha, vijito vikafurika, na pepo zikavuma… lakini haikuanguka, kwa sababu msingi wake ulikuwa juu ya mwamba.” Msingi imara humsaidia mtu kuhimili shinikizo ambazo zingemponda.

Waefeso 6:11. “Vaeni silaha zote za Mungu, mpate kusimama dhidi ya hila za ibilisi.” Nguvu ya kiroho humlinda mtu kutokana na kushindwa.

Kwa ujumla, msemo huo ni onyo na somo: maisha yana nguvu ambazo zinaweza kumponda mtu polepole, lakini hekima, imani, na nguvu zinaweza kumsaidia mtu kuvumilia na kuzishinda.

ENGLISH: IT WILL GRIND YOU BY TEETH.

This Sukuma saying comes from the traditional life of the Sukuma people, where teeth symbolize strength, pressure, and the ability to crush something completely. It reflects an image of something being relentlessly chewed or ground down by a dangerous animal, until it cannot resist it. Such creature takes life of a person. That is why people warn each other by saying “it will grind you by teeth.”

This saying is compared to a person who puts himself in a situation of facing a very strong challenge in his life. This person uses evil advices in running his family because not being carefully in his life. He causes endeless problems to his family members because of letting evil idea reach his family members in his daily life.

This person resembles a person who was ground by dangerous animal that killed him because he also lets evil people reach his family which cause endelless problems to his family members. That is why people warn him by saying “it will grind you by teeth.”

This saying teaches people about: the danger of not being cautious of situations or people that slowly destroy one’s well-being, and the need to seek help or wisdom before challenges become overwhelming. It reminds the community that not all dangers come suddenly some “grind” slowly but surely.

Job 37:20.

Psalm 50:17.

1 Peter 5:8. “Your enemy the devil prowls around like a roaring lion looking for someone to devour.” Just like teeth grinding, evil can slowly consume a person.

Proverbs 21:23. “Those who guard their mouths and their tongues keep themselves from calamity.” Carelessness can lead one into situations that “grind” them down.

Matthew 7:25. “The rain came down, the streams rose, and the winds blew… yet it did not fall, because it had its foundation on the rock.” A strong foundation helps a person withstand pressures that would otherwise crush them.

Ephesians 6:11. “Put on the full armor of God, so that you can take your stand against the devil’s schemes.” Spiritual strength protects a person from being overcome.

Overall, the saying is a warning and a lesson: life has forces that can slowly crush a person, but wisdom, faith, and strength can help one endure and overcome them.

 

 

 

1514. SUKUMA: JINHILWA JA BHUZUGI.

Imbuki ya kahayile ka jisuguma kenako ingila mubhukengeji bho giki idi bhuli munhu adulile guzuga jiliwa jisoga nulu bhagatumila jitwilo ja mbika imo. Umunhu uyo alinajinhilwa ja guzuga chiza agasangilijaga ijisanjo bho bhudebha bhutale mpaka ozuga jiliwa jinonu ijo abhali bhajo bhagajitogagwa. Kuyiniyo lulu, ubhuzugi bhuli jinhilwa bhudi bhukamu bho guzuga duhu. Hunagwene umunhu uyo agazugaga chiza abhanhu bhaganhayaga giki, alina “jinhilwa ja bhuzugi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina bhumani ni kujo lya gwita ginhu chiza, umukikalile kakwe. Gitumo unzugi uyo alina jinhilwa ja gujigalucha jiliwa mpaga jabhiza ja kutogisha ukubhali bhajo, umunhu ng’wunuyo agaigaluchaga imilimo ya kawaida mpaga yafunya matwajo masoga kunguno ya bhumani na likujo lwakwe linilo umuwikaji bhokwe bhunubho. Uweyi agadulaga uguyitongela chiza ikaya yakwe kunguno ya bhumani bhokwe na likujo lwakwe linilo, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu nzugi uyo agajitumila chiza ijinhilwa ijo winhiwa nu Mulungu bho guzuka jiliwa jawiza, kunguno nuweyi agabhutumilaga ubhumani bhokwe ni likujo lyakwe bho gubhatongela chiza abhanhu bhakwe mpaka bhatogwa, umukikalile kakwe kenako. Hunagwene abhanhu bhakwe bhenabho bhaganhayaga giki alina “jinhilwa ja bhuzugi.”

Akahayile kenako kalanga bhanhu higulya ya solobho ya: kudebha na gujitumila ijinhilwa jabho, gutumila bhudula bho ng’wa munhu bho gubhambilija bhiye, na kudebha igiki ijinhilwa jabho jigelelilwe jibhambilije bhichabho, kugiki bhadule gwikala na bhuyeji umuwikaji bhobho bhunubho.

Kumbukumbu 8:10.

Warumi 14:6-7.

Kutoka 31:3-5.

Warumi 12:6.

1 Petro 4:10.

SWAHILI: ZAWADI YA UPISHI.

Katika utamaduni wa Wasukuma, kupika ni zaidi ya kuandaa chakula. Ni usemi wa utunzaji, hekima, na uwajibikaji. Msemo wa asili unatokana na uchunguzi kwamba si kila mtu anayeweza kupika vizuri, hata kama wana viungo sawa. Mtu mwenye “kipawa cha kupikia” anajua jinsi ya kuchanganya, kupima, na kuandaa chakula kwa njia inayoleta kuridhika na umoja kwa wale wanaokula. Kwa hivyo, msemo huo unasisitiza kwamba uwezo wa kweli ni zawadi inayozidi juhudi tu. Ndiyo maana watu huiita “zawadi ya upishi.”

Msemo huu hulinganishwa kwa mtu ambaye ni mwenye ujuzi na hekima ya asili katika kufanya mambo maishani mwake. Kama vile mpishi mwenye kipawa anavyogeuza chakula rahisi kuwa kitu cha kupendeza, mtu kama huyo hubadilisha kazi za kawaida kuwa matokeo yenye maana na mafanikio kwa sababu ya ujuzi na hekima yake hiyo ya asili maishani mwake. Yeye hufanikiwa katika kuendesha familia yake vizuri kwa sababu ya ujuzi na hekima yake ya asili katika matendo yake ya kila siku.

Mtu huyu hufanana na yule aliyetumia kwa busara vipaji vyake alivyopewa na Mungu kwa kupika chakula kizuri ambacho kilinufaisha wengine kwa sababu naye pia hutumia ujuzi na hekima yake ya asili kwa kufanya matendo mema ambayo huwanufaisha wanafamilia wake maishani mwake. Ndiyo maana watu wake hao husema kwamba ana “zawadi ya upishi.”

Msemo huu huwafundisha watu kuhusu: kutambua na kuthamini vipaji vya asili, kutumia uwezo wa mtu kuwatumikia wengine, kuelewa kwamba ujuzi ni kipawa na wajibu, na kufahamu kwamba si mafanikio yote hutokana na juhudi pekee, bali mengine hutokana na hekima na kipawa cha mtu aliyehusika kuyatekeleza.

Kutoka 31:3-5. Mungu alimjaza Bezaleli ujuzi, uwezo, na maarifa ya kufanya kila aina ya ufundi.

Warumi 12:6. “Tuna vipawa tofauti, kulingana na neema tuliyopewa kila mmoja wetu.”

1 Petro 4:10. “Kila mmoja wenu atumie kipawa chochote alichopokea kuwatumikia wengine.”

Maandiko haya yanasisitiza kwamba vipawa, kama kipawa cha kupikia, hutoka kwa Mungu na vinapaswa kutumika kwa manufaa ya wengine.

 

ENGLISH: THE GIFT OF COOKING.

In Sukuma culture, cooking is more than preparing food. It is an expression of care, wisdom, and responsibility. The original saying comes from an observation that not everyone can cook well, even if they have the same ingredients. A person with the “gift of cooking” knows how to combine, measure, and prepare food in a way that brings satisfaction and unity to those who eat. Thus, the saying highlights that true ability is a gift that goes beyond mere effort. That is why people call it “the gift of cooking.”

This saying is compared to a person who has natural skill and wisdom in doing things in his life. Just as a gifted cook turns simple food into something delightful, such a person turns ordinary tasks into meaningful and successful outcomes because of his natural skill and wisdom in his life. He becomes successifull in running well his family because of his natural skill and wisdom in his daily deeds.

This person resembles the one who applied wisely his God-given talents by cooking nice food which benefited others because he also uses his natural skill and wisdom for doing decent deeds which benefits his family members in his life. That is why his people say that he has “the gift of cooking.”

This saying teaches people about: recognizing and valuing natural talents, using one’s abilities to serve others, understanding that skill is both a gift and a responsibility, and appreciating that not all success comes from effort alone some comes from wisdom and gifting.

Exodus 31:3-5. God filled Bezalel with skill, ability, and knowledge to do all kinds of craftsmanship.

Romans 12:6. “We have different gifts, according to the grace given to each of us.”

1 Peter 4:10. “Each of you should use whatever gift you have received to serve others.”

These scriptures emphasize that talents, like the gift of cooking, come from God and should be used for the good of others.

 

 

 

 

1513. SUKUMA. UMUNHU UYU ALI NSABHI O BHUGOTA.

Akahayile akajisuguma kenako kingilile kuwikaji bha bhasuguma abho bhagikalaga lwande lo suguma ng’weli ya Tanzania. Aho wandijo ubhugota bholibhudolechaga miti ya gupija duhu, aliyo hangi bholechaga bhupija bho moyo, ni kujo lya gumala makoye kubhanhu. Umunhu uyo alinabhugota bho mbiga ningi wigelaga giki alina nguzu, bhugagaja, na wibhegeleja bho heke. Umunhu ng’wunuyo winhagwa ikujo na bhanhu bhakwe kunguno ya gugamala amakoye gabho chiza. Hunagwene abhanhu bhenabho bhagayomba giki, “umunhu uyu ali nsabhi o bhugota.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali na bhumani wingi wa gugamala amakoye umuwikaji bhokwe. Umunhu ng’wunuyo, adadumaga ugugamala amakoye kunguno ya bhumani bhokwe bhunubho umukikalile kakwe. Uweyi agadulaga ugubhalela chiza abhanhu bha aha kaya yakwe kunguno ya bhumani bhokwe bhunubho ubho gugamala amakoye chiza, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nu nsabhi obhugota bho gupija bhanhu kunguno nuweyi alina bhumani bho gugamala chiza amakoye ga bhanhu bha aha kaya yakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhakwe bhaganhayaga giki, “umunhu uyu ali nsabhi o bhugota.”

Akahayile kenako kalanga bhanhu higulya ya solobho ya gwibhegeleja bho gupandika bhumani, na bhugagaja umuwikaji bhobho kugiki bhadule gugamala chiza amakoye gabho umuwikaji bhobho bhunubho.

Katika Mithali 24:5.

Katika Mhubiri 7:12.

Katika Yakobo 1:5.

SWAHILI: MTU HUYU NI TAJIRI WA DAWA.

Msemo huu wa Kisukuma unatokana na maisha ya kijamii ya Wasukuma wanaoishi sehemu ya kaskazini magharibi mwa Tanzania. Hapo awali, “dawa” haikumaanisha tu mimea ya kuponya magonjwa, bali pia ilijumuisha tiba za kiroho, na hekima ya kushughulikia matatizo ya maisha. Mtu aliyekuwa na aina nyingi za dawa alionekana kuwa na nguvu, mbunifu, na aliyejiandaa vyema kwa hali tofauti. Mtu kama huyo aliheshimiwa na wanajamii kwa sababu ya kuwa na suluhisho la changamoto mbalimbali. Ndiyo maana watu walisema “mtu huyu ni tajiri wa dawa.”

Msemo huu hulinganishwa kwa mtu yule ambaye ana ujuzi, maarifa, au rasilimali kadhaa za kutatua matatizo maishani mwake. Mtu huyu hashindwi kirahisi na matatizo kwa sababu ya “kuwa na utalaamu” kwa njia kadhaa kimwili, kiakili, au kiroho maishani. Yeye hufanikiwa kuwalea vyema wanafamilia wake kwa sababu ya ujuzi wake huo wa kutatua matatizo mbalimbali maishani mwake.

Mtu huyu hufanana na yule aliyekuwa na dawa kadhaa za kuponya watu kwa sababu naye pia ana ujuzi wa kutatua matatizo ya wanafamilia wake maishani. Ndiyo maana wanafamilia wake hao husema kwamba “mtu huyu ni tajiri wa dawa.”

Msemo huu huwafundisha watu kuhusu umuhimu wa kujitayarisha kwa kujipatia ujuzi, na ubunifu maishani. Huwatia watu moyo wa kutafuta hekima, kujifunza ujuzi tofauti, na kujiimarisha kiroho na kijamii. Yenyewe pia huwakumbusha kwamba “utajiri” wa kweli si utajiri wa kimwili tu bali pia uwezo wa kushughulikia changamoto za maisha kwa ufanisi.

Katika Mithali 24:5 “Mtu mwenye hekima ana nguvu nyingi, na mtu mwenye maarifa huongeza nguvu zake.” Hii inaonyesha kwamba maarifa na hekima ni aina za nguvu za kweli.

Katika Mhubiri 7:12 “Hekima huwahifadhi walio nayo.” Kama vile dawa inavyolinda mwili, hekima hulinda uhai.

Katika Yakobo 1:5 “Mtu yeyote kati yenu akipungukiwa na hekima, na amwombe Mungu.” Hii inasisitiza kwamba “dawa” ya kiroho hutoka kwa Mungu.

Kwa ujumla, msemo unasisitiza kwamba mtu “aliye tajiri wa dawa” ni yule ambaye ana hekima nyingi, maandalizi, na uwezo wa kushinda magumu ya maisha.

ENGLISH: THIS PERSON IS RICH IN MEDICINES.

This Sukuma saying comes from community life of the Sukuma people who live in the northwestern part of Tanzania. In the past, “medicine” did not only mean herbs for healing sickness, but also included spiritual remedies, and wisdom for dealing with life’s problems. A person who possessed many kinds of medicine was seen as powerful, resourceful, and well-prepared for different situations. Such a person was respected by societal members because of having solutions to various challenges. That is why people said “this person is rich in medicines.”

This saying is compared to a person who has several skills, knowledge, or resources of solving problems in his life. This person is not easily defeated by difficulties because of being “equipped” in several ways physically, mentally, or spiritually in life. He succeeded in nicely nurturing his family members because of his skills for solving various difficulties in his life.

This person resembles the one who possessed several medicines for healing people because he also has skills for solving problems of his family members in life. That is why his family members say “this person is rich in medicines.”

This saying teaches people about the importance of being prepared, knowledgeable, and resourceful in life. It encourages people to seek wisdom, learn different skills, and strengthen themselves spiritually and socially. It also reminds them that true “richness” is not only material wealth but also the ability to handle life’s challenges effectively.

In Proverbs 24:5 “A wise man is full of strength, and a man of knowledge enhances his might.” This shows that knowledge and wisdom are forms of true strength.

In Ecclesiastes 7:12 “Wisdom preserves those who have it.” Just like medicine protects the body, wisdom protects life.

In James 1:5 “If any of you lacks wisdom, you should ask God.” This highlights that spiritual “medicine” comes from God.

Overall, the saying emphasizes that a person who is “rich in medicines” is one who is rich in wisdom, preparation, and the ability to overcome life’s difficulties.