mother tongue

1515. SUKUMA: NDINGO JA MIMBO GA NG’WA JIBUNDULILA.

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.

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.

1512. KISUKUMA: WEGWESAGA ING’HANA.

Akahayile ka jisuguma kenako kingilile kubhasugi bha mitugo na bhalimi abho ubhusabhi bhudapimagwa mu hela duhu, aliyo bhuli kihamo na ng’ombe, mabala, kaya, na kajile kawiza ka ng’wa munhu.

Umunhu unsabhi alimunhu uyo wikijiwa lubhango lo gutumama milimo bho wigubhambilija abhanhu na agalanhanagwa na Mulungu. Hunagwene abhanhu bhaganhayaga giki, “wegwesaga ing’hana.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo wikijiwa lubhango lo gupandika sabho, ikujo, umukikalile kakwe kenako. Umunhu ng’wunuyo, agabhalangaga abhanhu gutumama milimo bho gwigulambija gutumama milimo yakwe chiza, umuwikaji bhokwe bhunubho. Uweyi agikalaga bho bhuyeji na bhanhu bha ha kaya yakwe kunguno ya likujo lyakwe ilyawiza linilo umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nunsabhi uyo agolecha wizanholo na widohya bho gubhambilija abhiye, kunguno nuweyi agabhalelaga abhanhu bhakwe bho likujo litale mpaga odula gwikala na bhuyeji na bhanhu bhakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhaganhayaga giki, “wegwesaga ing’hana.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na nikujo lyagubhutumamila ubhusabhi bhobho bho gubhambilija abhichabho kugiki bhadule gwikala na bhuyegi bhutale umukaya jabho jinijo, umuwikaji bhobho bhunubho.

Wafilipi 2:21.

Wafilipi 2:4.

Wakolosai 3:1-3.

Mathayo 6:32-33.

Luka 12:30.

KISWAHILI: AMEPATA MALI.

Msemo huu wa Kisukuma unatoka katika jamii ya kitamaduni ya wafugaji na wakulima ambapo utajiri haukupimwa tu kwa pesa, bali hasa kwa idadi ya ng’ombe, ardhi, familia, na sifa nzuri ambayo mtu alikuwa nayo. Katika utamaduni wa Kisukuma, mtu tajiri alionekana kama mtu aliyebarikiwa ambaye alifanya kazi kwa bidii, alipokea kibali kutoka kwa jamii, na alilindwa na Mungu. Utajiri pia ulimaanisha uwajibikaji, kwa sababu utajiri ulitarajiwa kuwanufaisha wengine, si mmiliki tu. Ndiyo maana watu walisema “amepata mali.”

Msemo huu hulinganishwa kwa mtu ambaye amebarikiwa kwa wingi iwe katika mali, hekima, au ushawishi wa kijamii na hutambuliwa na wengine kama mtu aliyefanikiwa. Mtu huyu huwafundisha wengine jinsi ya kufanya kazi kwa bidii kwa kufanya kazi kwa ubunifu na busara kwa sababu ya hekima aliyo nayo maishani mwake. Yeye huweza kuishi kwa furaha na wanafamilia kwa sababu ya hekima yake nzuri maishani mwake.

Mtu huyu hufanana na yule ambaye si tu alikuwa na utajiri lakini pia alionesha ukarimu, uwajibikaji, na unyenyekevu kwa sababu naye pia huwalea watu wake kwa busara hadi kufikia hatua ya kuishi nao kwa furaha maishani mwake. Ndiyo maana watu husema juu yake kwamba “amepata mali.”

Msemo huu hufundisha kuhusu kutumia utajiri kwa busara ya kutosha kuelewa kwamba mali zao ni kama zawadi na jukumu kwa kuwatia moyo watu: kuthamini kazi ngumu na uvumilivu, kutambua kwamba baraka hutoka kwa Mungu, na kuelewa kwamba utajiri wa kweli unajumuisha tabia njema na mahusiano, si mali tu ili waweze kuishi kwa furaha katika maisha yao. Msemo huo pia huwaonya watu kwamba utajiri bila hekima au unyenyekevu unaweza kusababisha kiburi na kuanguka.

Wafilipi 2:21.

Wafilipi 2:4.

Wakolosai 3:1-3.

Mathayo 6:32-33.

Luka 12:30.

Katika Mithali 10:22: “Baraka ya Bwana huleta utajiri, bila taabu kubwa.” Hii inaonyesha kwamba utajiri wa kweli hutokana na baraka ya Mungu.

Katika Luka 12:15, Yesu anaonya: “Jihadharini! Jihadharini na kila aina ya tamaa; uzima haumo katika wingi wa mali.” Hii inafundisha kwamba utajiri sio lengo kuu la maisha.

Katika 1 Timotheo 6:17-18: “Waamuru matajiri… watende mema, wawe matajiri katika matendo mema, na wawe wakarimu na walio tayari kushiriki.” Hii inasisitiza kwamba matajiri lazima watumie utajiri wao kuwasaidia wengine.

Katika Mathayo 6:21: “Kwa maana hazina yako ilipo, ndipo utakapokuwa na moyo wako.” Hii inatukumbusha kwamba utajiri wa kweli ni wa kiroho, si wa kimwili tu.

Msemo wa Kisukuma “amepata mali” unapita utajiri wa kimwili. Huashiria maisha kamili yaliyobarikiwa na Mungu, yanayoongozwa na hekima, na yanayoshirikiwa na wengine. Utajiri wa kweli unaonekana katika jinsi mtu anavyoishi, si tu katika kile alicho nacho.

ENGLISH: HE HAS GOT WEALTH

This Sukuma saying comes from a traditional pastoral and agricultural community where wealth was not only measured by money, but especially by the number of cattle, land, family, and good reputation a person had. In Sukuma culture, a wealthy person was seen as someone blessed who had worked hard, received favor from the community, and was protected by God. Wealth also meant responsibility, because riches were expected to benefit others, not just the owner. That is why people said “he has got wealth.”

This saying is compared to a person who has been blessed with abundance whether in material possessions, wisdom, or social influence and is recognized by others as prosperous. This person teaches others on how to work hard by working creatively and wisely becauwe of wisdom. He managed to live happly with family members becauwe of his sound wisdom in his life.

This person resembles the one who who not only had riches but also showed generosity, responsibility, and humility because he also nurtures wisely his people to the point of living happily with them in his life. That is why people say “he has got wealth.”

This saying teaches about being wisely to enough use wealth generously as a gift and a responsibility by encouraging people to: value hard work and perseverance, recognize that blessings come from God, and understand that true wealth includes good character and relationships, not just possessions so that they can live happily in their lives. It also warns that wealth without wisdom or humility can lead to pride and downfall.

Wafilipi 2:21.

Wafilipi 2:4.

Wakolosai 3:1-3.

Mathayo 6:32-33.

Luka 12:30.

In Proverbs 10:22: “The blessing of the Lord brings wealth, without painful toil for it.” This shows that true wealth comes from God’s blessing.

In Luke 12:15, Jesus warns: “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.” This teaches that wealth is not the ultimate goal of life.

In 1 Timothy 6:17-18:“Command those who are rich… to do good, to be rich in good deeds, and to be generous and willing to share.” This emphasizes that the wealthy must use their riches to help others.

In Matthew 6:21: “For where your treasure is, there your heart will be also.” This reminds us that true wealth is spiritual, not just material.

The Sukuma saying “He has got wealth” goes beyond material riches. It points to a full life blessed by God, guided by wisdom, and shared with others. True wealth is seen in how a person lives, not just in what they possess.

1510. KISUKUMA: ALINIFUFU.

Imbuki ya kahayile kenako ifumilile kuwikaji bho muchalo umo ubhusatu bhugahoyelagwa wangu. Ilifufu jilijibhimba ja mugati ya mili go ng’wa munhu ijo jigakula hadohado mpaga jenha makoye ukuli munhu ng’wunuyo. Umunhu uyo olilekanija ilifufu nililo mpaga lyukula agupandika makoye umuwikaji bhokwe, kunguno ligitendaga. Hunagwene bhanhu bhaganhayaga giki, “alinifufu.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agagabhisaga amakoye gakwe mpaga gang’wenhela mayange matale, umukikalile kakwe kenako. Umunhu ng’wunuyo apandikaga makoye ugoha ugubhawila abhile kunguno ya gubhona soni, umuwikaji bhokwe bhunubho. Uweyi agakoyiyagwa na makoye mingi, aha kaya yakwe kunguno ya gogoha ugubhawila abhiye haho gadina kula amakoye genayo, umukalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nuyo agalibhisa ilifufu lyakwe mpaga lyung’wenhela makoye umuwikaji bhokwe, kunguno nuweyi agagabhisaga amakoye gakwe mpaga gang’wenhela mayange aha kaya yake yiniyo. Hunagwene abhanhu bhaganyombaga giki, “alinifufu.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhushikanu bho gugamala wangu amakoye gabho haho gatali ugukula, kugiki bhadule gwikala na bhuyeji umukaya jabho jinijo.

Isaya 53:5.

Luka 17:1.

KISWAHILI: ANA UVIMBE.

Msemo huu wa Kisukuma unatokana na maisha ya kitamaduni ya jamii ambapo ugonjwa ulichunguzwa na kujadiliwa kwa karibu. Uvimbe, ambao mara nyingi hufichwa ndani ya mwili mwanzoni, hukua polepole na huenda usionekane hadi utakapokuwa mkubwa na hatari.

Watu walitumia picha hii kuelezea matatizo ambayo huanza madogo na yasiyoonekana lakini hukua baada ya muda yakipuuzwa. Katika muktadha wa Kisukuma, haukuwa tu kuhusu ugonjwa wa kimwili bali pia kuhusu mtu anayeficha matatizo yake ya kijamii au ya kiadili. Ndiyo maana watu walimwambia mtu kama huyo aliyeficha kwamba, “ana uvimbe.”

Msemo huu hulinganishwa kwa mtu ambaye ana tatizo lililofichwa kama vile hasira, wivu, dhambi, au makosa ambayo hayashughulikiwi mapema maishani mwake. Mtu huyu huficha tatizo lake ambalo mwanzoni huonekana dogo au halionekani, lakini baada ya muda hukua na kuwa hatari kwa mtu kama huyo na wengine kwa sababu ya kulificha katika masha yake. Yeye hushindwa kutatua matatizo ya familia yake kwa sababu ya kuyaficha hadi yanafikia hatua ya kutoweza kutatuliwa, maishani mwake.

Mtu huyu hufanana na yule aliyeweka siri, kinyongo, au tabia mbaya ndani bila kutafuta msaada au marekebisho hadi zikawa kubwa vya kutosha kuonekana kwa wengine, kwa sababu naye pia huficha matatizo yake hadi yanakuwa magumu kutatuliwa katika familia yake. Kama vile uvimbe unavyokua kimya kimya mwilini, matatizo kama hayo ya ndani hukua kimya kimya hadi yanaathiri tabia, mahusiano, na wanafamilia wake. Ndiyo maana watu husema kumhusu kwamba, “ana uvimbe.”

Msemo huu huwafundisha watu kuhusu umuhimu wa ufahamu na hatua za mapema. Wanapaswa kutatua matatizo yao haraka iwezekanavyo badala ya kuyaficha. Huwahimiza watu kukabiliana na matatizo yakiwa bado madogo kwa kutafuta mwongozo, kuishi kwa uwazi na uaminifu. Pia huonya kwamba kupuuza masuala iwe ya kimwili, kihisia, au kiroho kunaweza kusababisha matokeo makubwa.

Isaya 53:5.

Luka 17:1.

Yakobo 1:15 “Kisha tamaa ikiisha kuchukua mimba, huzaa dhambi; na dhambi ikiisha kukomaa huzaa mauti.” Hii huonesha jinsi kitu kidogo kinavyokua na kuwa kitu chenye uharibifu.

1 Wakorintho 5:6 “Chachu kidogo huchachusha donge zima la unga.” Watu wanapaswa kuwa macho kwamba, suala dogo linaweza kuenea na kuathiri kila kitu.

Zaburi 32:3 “Niliponyamaza, mifupa yangu ilichakaa…” Hii ni kutokana na ukweli kwamba matatizo yaliyofichwa huleta mateso ya ndani.

Mithali 28:13 “Yeye afichaye dhambi zake hatafanikiwa, bali yeye aziungamaye na kuziacha hupata rehema.” Mstari huu huwatia watu moyo wa kutosha kuyashughulikia matatizo hadharani.

Kwa hiyo, msemo huu wa Kisukuma unatumia taswira ya uvimbe kuwakumbusha watu kwamba matatizo yaliyofichwa hayapaswi kupuuzwa. Kama vile matibabu ya mapema yanavyoweza kuokoa maisha, marekebisho ya mapema na uaminifu vinaweza kuokoa tabia na mahusiano ya mtu.

ENGLISH: HE HAS A TUMOR.

This Sukuma saying comes from traditional community life where illness was closely observed and discussed. A tumor, often hidden inside the body at first, grows slowly and may not be noticed until it becomes serious and dangerous.

People used this image to describe problems that begin small and unseen but grow over time if ignored. In the Sukuma context, it was not only about physical sickness but also about a person who hides his social or moral problems. That is why people said to such person who hid it, “he has a tumor.”

This saying is compared to a person who has a hidden problem such as anger, jealousy, sin, or wrongdoing that is not addressed early in his life. This person hides his problem which at first seems small or invisible, but with time it grows and becomes harmful to such person and others because of hiding it. He fails to solve his family problems because of hiding them until they become imposible to work out them, in his life.

This person resembles the one who kept secrets, grudges, or bad habits inside without seeking help or correction until they grow enough to be seen by others because he also hides his problems until they become imposible to be solved in his family. Just like a tumor grows silently in the body, such inner problems grow quietly until they affect behavior, relationships, and his family members. Thay is why people say about him, “he has tumor.”

This saying teaches people about an importance of early awareness and action. They should solve their problems as soon as possible instead of hiding them. It encourages people to confront problems while they are still small by seeking guidance, living openly and honestly. It warns that neglecting issues whether physical, emotional, or spiritual can lead to serious consequences.

Isaiah 53:5.

Luke 17:1.

James 1:15 “Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.” It shows how something small grows into something destructive.

1 Corinthians 5:6 “A little yeast leavens the whole batch of dough.” People should be awary that, a small issue can spread and affect everything.

Psalm 32:3 “When I kept silent, my bones wasted away…” This is due to the fact that hidden problems bring inner suffering.

Proverbs 28:13 “Whoever conceals their sins does not prosper, but the one who confesses and renounces them finds mercy.” This verse encourages people enough to deal with problems openly.

Therefore, this Sukuma saying uses the image of a tumor to remind people that hidden problems must not be ignored. Just as early treatment can save a life, early correction and honesty can save a person’s character and relationships.