Mwanza

1506 AHA NIMO GOKO GULIHO NIMO.

Imbuki ya kahayile kenako ihoyelile munhu uyo agaleka gudilila nimo gokwe kunguno ya gudilila gungi. Umunhu ng’wunuyo, agaja ukunimo gokwe ugatumama nimo gungi uyo gudina solobho ukuweyi kunguno ya guduma gwitegeleja chiza. Hunagwene abhanhu bhagang’wila giki, “aha nimo goko guliho nimo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adinawitegeleja bho gutumama milimo yakwe chiza, umuwikaji bhokwe. Umunhu ng’wunuyo, agajaga ukumilimo yakwe ogalijimija ilikanza bho gudilila milimo iyo idinasolobho kunguno ya gugawila witegeleja umuwikaji bhokwe bhunubho. Uweyi agikalaga ukoya na nzala aha kaya yakwe kunguno ya kugayiwa witegeleja bho gutumama milimo yakwe umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nuyo agaguleka unimo gokwe bho gudilila milimo yingi mpaka uduma ugugumala, kunguno nuweyi agajaga ukumilimo yakwe ogadilila milimo iyo idina solobho mpaga opandika makoye ga gugayiwa jiliwa ahakaya yakwe umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “aha nimo goko guliho nimo.”

Akakayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gudilila milimo yabho ijinaguitumama chiza kugiki bhadule gupandika matwajo mingi umumilimo yabho ya bhuli lushigu yiniyo.

Mathayo 22:1-4.

Luka 14:15-17.

Ufunuyo 19:9.

KISWAHILI: KUNA KAZI KAZINI KWAKO.

Msemo huu wa Kisukuma unatokana na maisha ya kitamaduni ya jamii ambapo kila mtu alikuwa na jukumu wazi iwe katika kilimo, ufugaji ng’ombe, ujenzi, au majukumu ya kifamilia. Unawakumbusha watu kwamba kila sehemu ya jukumu ina majukumu yake.

Hapo zamani, alikuwepo mtu aliyetarajiwa kuzingatia kazi aliyopewa, kwa bahati mbaya alitangatanga kwa kuingilia kazi za watu wengine. Ndiyo maana wengine walisisitiza ufahamu wa uwajibikaji na kujitolea katika kulitekeleza jukumu lake mwenyewe, kwa kusema “kuna kazi kazini kwako.”

Msemo huu hulinganishwa na mtu anayepewa jukumu lakini analipuuza, ama kwa kuwa mvivu, kuvurugwa, au kujishughulisha na mambo ambayo hayahusiani nalo maishani mwake. Mtu huyo hupuuza kazi zake kwa kufanya kazi zisizo za lazima kwa sababu ya kutokuwa makini maishani mwake. Yeye hukabiliwa na matatizo ya upungufu wa chakula katika familia yake kwa sababu ya kupuuza kazi zake maishani mwake.

Mtu huyo hufanana na yule aliyetangatanga kwa kuingilia kazi za watu wengine hadi kufikia hatua ya kushindwa kufikia lengo lake. Kwa njia hiyo, pia yeye hupuuza kazi zake hadi kufikia hatua ya kukabiliana na matatizo ya upungufu wa chakula katika familia yake. Ndiyo maana watu humwambia kwamba, “kuna kazi kazini kwako.”

Msemo huu huwafundisha watu kuhusu kuwa makini vya kutosha kutimiza wajibu wao na uwajibikaji katika majukumu yao ili waweze kufanikiwa katika kazi zao za kila siku.

Mathayo 22:1-4.

Luka 14:15-17.

Ufunuyo 19:9.

Mhubiri 9:10 “Lolote mkono wako utakalolipata kulifanya, lifanye kwa nguvu zako zote.”

Wakolosai 3:23 “Lolote ufanyalo, lifanye kwa moyo wako wote, kama kwa ajili ya Bwana.”

1 Wathesalonike 4:11 “Fanya azma yako kuishi maisha ya utulivu: Unapaswa kuzingatia mambo yako mwenyewe na kufanya kazi kwa mikono yako.”

Luka 16:10 “Yeyote anayeweza kuaminiwa katika mambo madogo sana anaweza pia kuaminiwa katika mengi.”

Methali hii ya Kisukuma huwataka watu kuwa na umakini katika majukumu yao. Hufundisha kwamba kila mtu ana “mahali pa kazi” maishani, na kutimiza wajibu wake kwa uaminifu huleta utulivu, uaminifu, na baraka katika jamii na mbele za Mungu.

 

ENGLISH: THERE IS A WORK AT YOUR WORK.

This Sukuma saying comes from traditional community life where every person had a clear role whether in farming, cattle keeping, building, or family responsibilities. It reminds people that every place of responsibility has its own duties.

There as person was expected to focus on the work which was assigned to him, unfortunately he wandered by interfering in other people’s tasks. That is why other emphasized awareness of responsibility and commitment to one’s own role, by saying “there a work at your work.”

This saying is compared to a person who is given a responsibility but neglects it, either by being idle, distracted, or busying with matters that do not concern it in his life. This person neglects his works by doing unnessary works because of not being serious in his life. He faces food shortage problems in his family because neglecting his works in his life.

This person resembles the one who wandered by interfering in other people’s works to the point of failing to attain his goal. In the way, he also neglectes his works to the point of faceing food shortage problems at his family. That why people tell him, “there a work at your work.”

This saying teaches people about being serious enough to fulfil their responsibility and accountability in their duties so that they can be successifully in their daily works.

Matthew 22:1-4.

Luke 14:15-17.

Revelation 19:9.

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

Colossians 3:23 “Whatever you do, work at it with all your heart, as working for the Lord.”

1 Thessalonians 4:11 “Make it your ambition to lead a quiet life: You should mind your own business and work with your hands.”

Luke 16:10 “Whoever can be trusted with very little can also be trusted with much.”

This Sukuma proverb calls people to seriousness in their responsibilities. It teaches that each person has a “workplace” in life, and fulfilling one’s duty faithfully brings order, trust, and blessing both in the community and before God.

1505. IMBULI YAPI ICHOLAGE LIMI LIDINALIB’ILA.

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.

1504. IJAHALULIMI JIGAGAB’ANHILAGWA HAHO.

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.

1503. OBOKULA B’UKULU ADAJIMILAGA JILUNGA.

Imbuki ya lusumo lunulo ingilile kuli munhu uyo ogabokula kubhutale bhokwe. Umunhu ng’wunuyo adajimilaga ijilunga kunguno obokula aidebhile ikiya, ni ng’weli, isuguma ni dakama. Hunagwene abhanhu bhagang’wilaga giki, “obokula b’ukulu adajimilaga jilinga.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo wilanga mihayo yawiza aho atali ndoo iyo igang’wambilijaga ugwikala chiza umuwikaji bhokwe. Umunhu ng’wunuyo, agalitumilaga ililange ilo wilanga ahabhuni bhokwe bho guyilela chiza ikaya yakwe bho guyilanga gutumama milimo chiza mpaga bha bhedema chiza abhanhu bhakwe kunguno ya witegeleja bhokwe ubho gwilanga chiza ililange linilo, uhabhudoni bhokwe. Uweyi agikalaga na bhuyegi ni kaya yakwe kunguno ya witegeleja bhokwe bhunubho ubho gwilanga chiza ililange linilo, ahamudoni bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nuyo agabhutumila ubhumani bho jilunga mpaga wikala chiza aho obokula, kunguno nuweyi agalitumamilaga chiza ililange ilo wilanga aha bhudoni bhokwe mpaga wikala na bhuyegi aha kaya yakwe yiniyo umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “obokula b’ukulu adajimilaga jilunga.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhalanga lilange lya wiza abhana bhabho kugiki ililange linilo lidule gubhambilija ugwikala na bhuyegi umuwikaji bhobho bhunubho.

1Samweli 3:2.

1Wafalme 14:4.

Zaburi 146:8.

Yohane 12:40.

KISWAHILI: ALIYEPOFUKA UKUBWANI HAPOTEI PANDE.

Methali hii ya Kisukuma inatokana na maisha ya kitamaduni ya kijijini, ambapo watu waliona kwamba mtu aliyepata kuwa kipofu baadaye maishani bado angeweza kusonga mbele kwa ujasiri katika mazingira aliyoyazoea. Kwa sababu tayari alikuwa ameona njia, alama, na mpangilio wa nyumba na kijiji chake, alihifadhi hisia ya mwelekeo hata baada ya kupoteza kuona. Kumbukumbu yake ilimwongoza mahali ambapo macho yake hayangeweza kuona tena. Ndiyo maana watu husema kuhusu yeye kwamba, “aliyepata kuwa kipofu akiwa mtu mzima hapotezi mwelekeo.”

Methali hii hulinganishwa kwa watu ambao hapo awali walikuwa na ujuzi, uzoefu, au msingi mzuri maishani. Hata wakati watu hawa wanapokabiliwa na magumu, hasara, au mapungufu, hawapotezi njia yao kabisa kwa sababu wanategemea kile walichojifunza hapo awali. Wanafanikiwa kuendesha maisha yao kwa sababu ya kile walichojifunza hapo awali, katika maisha yao.

Watu hawa hufanana na yule ambaye hapo awali alikuwa na nguvu kiroho, hekima, au uzoefu, na akapitia magumu, kuchanganyikiwa, au udhaifu, akawa bado ana mwongozo wa ndani. Uelewa wao wa zamani pia huendelea kuelekeza maamuzi na matendo yao. Ndiyo maana watu huwakumbuka kwa kusema kwamba, “aliyepata kuwa kipofu akiwa mtu mzima hapotezi mwelekeo.”

Methali hii huwafundisha watu kwamba msingi imara maishani ni muhimu sana. Kile ambacho mtu hujifunza, hukifanyia mazoezi, na kukijenga katika nyakati nzuri kitamwongoza katika nyakati ngumu. Huwatia moyo watu wa kupata hekima mapema kwa kuishi ipasavyo, na pia kujenga tabia imara itakayowategemeza hata wakati hali zinapobadilika.

Mithali 22:6. “Mlee mtoto katika njia impasayo, naye hataiacha atakapokuwa mzee.”

Mhubiri 12:1, “Hutia moyo kumkumbuka Mungu siku za ujana kabla ya matatizo hayajaja.”

Zaburi 119 105. “Neno lako ni taa ya miguu yangu na mwanga wa njia yangu,” kuonyesha kwamba mwongozo hudumu hata gizani.

2 Timotheo 1:5. Huzungumzia imani ambayo ilijifunza kwanza na inaendelea kuongoza baadaye maishani.

1Samweli 3:2.

1Wafalme 14:4.

Zaburi 146:8.

Yohane 12:40.

Kwa hiyo mtu anayejenga msingi imara wa hekima, imani, na uzoefu hatapoteza mwelekeo kwa urahisi, hata anapokabiliwa na “upofu” wa changamoto za maisha.

 

ENGLISH: HE WHO BECAME BLIND IN ADULTHOOD DOES NOT LOSE DIRECTION

This Sukuma proverb comes from traditional village life, where people observed that a person who became blind later in life could still move confidently within familiar surroundings. Because he had already seen paths, landmarks, and the arrangement of his home and village, he retained a sense of direction even after losing sight. His memory guided him where his eyes no longer could. That is why people speak about him “he who became blind in adulthood does not lose direction.”

This proverb is compared to people who once had knowledge, experience, or a good foundation in life. Even when these people face difficulties, loss, or limitations, they do not completely lose their way because they rely on what they learned before. They manage to run their lives because of what they learned before, in their lives.

These people resemble the one was once spiritually strong, wise, or experienced, and went through hardship, confusion, or weakness, he still has an inner guide. Their past understanding too continues to direct their decisions and actions. That is why people remember them saying, “he who became blind in adulthood does not lose direction.”

This proverb teaches that a strong foundation in life is very important. What a person learns, practices, and builds in good times will guide them in difficult times. It encourages people to gain wisdom early, to live rightly, as well as building a strong character that will sustain them even when circumstances change.

Proverbs 22:6. “Train up a child in the way he should go, and when he is old he will not depart from it.”

Ecclesiastes 12:1, “Encourages remembering God in the days of youth before difficulties come.”

Psalm 119 105. “Your word is a lamp to my feet and a light to my path,” showing that guidance remains even in darkness.

2 Timothy 1:5. Speaks of faith that was first learned and continues to guide later in life.

1 Samuel 3:2.

1Kings 14:4.

Psalm 146:8.

John 12:40.

Thefore, a person who builds a strong foundation of wisdom, faith, and experience will not easily lose direction, even when facing the “blindness” of life’s challenges.

1502. GUJAITUNGO.

Imbuki ya kahayile kajisuguma kenako yandija kubhikaji bha muchalo ijo bhanhu bhagaja nhana nhana bhugeni bho kule bho magulu kunguno ya guja gujubhayelela bhadugu bhabho, na migunda yabho. Abhanhu bhenabho bhagadila noyi ugushoka mpaga nose abhichabho bhuyibhuja giki, “Nibhuli bhaja limo na limo giki?” Hunagwene bhagayubhawila kahayile kenako giki, “gujaitungo.”

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagadilaga uguitumama imilimo yabho umukikalile kabho. Abhanhu bhenabho bhagapangaga kutumama milimo yabho bholoha uguitumama kunguno ya winogolelwa bhobho bhunubho. Abhoyi bhagadumama ugujilanhana chiza ikaya jabho kunguno ya winogolelwa bhobho bhunubho, umuwikaji bhobho.

Abhanhu bhenabho bhagikolaga nabho bhagadila ugushoka umubhusiminzi bhobho kunguno nabhoyi bhagadilaga uguitumama imilimo yabho yiniyo mpaga bhaduma ugujilanhana chiza ikaya jabho jinijo. Hunagwene abhanhu bhagabhawilaga giki, “gujaitungo.”

Akahayile kenako kalanga bhanhu higulya ya kuleka kukeleja uguitumama imilimo yabho kugiki bhadule kujilanhana chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mhubiri 9:10.

Mithali 3:27–28.

Yakobo 4:17.

Luka 12:35–40.

Yeremia 31:3.

Yohana 15:12-13.

Yohana 13:35.

1Wakorintho 13:3-4.

KISWAHILI: KWENDA MUDA MREFU/KUCHUKUA MUDA MREFU.

Chanzo cha msemo huu wa Kisukuma kinatokana na maisha ya kijijini ambapo watu walisafiri umbali mrefu kwa miguu kwa lengo la kutembelea jamaa, masoko, au mashamba. Wakati mwingine watu haliondoka kijijini na kukaa mbali kwa muda mrefu sana bila kurudi au kutoa habari. Watu wa kijijini waliuliza, “Kwa nini watu hao wameenda muda mrefu?” ikimaanisha kwamba watu hawa wamechelewa sana safarini au kurudi nyumbani. Kwa sababu ya hali hiyo, watu walianza kutumia msemo “Kwenda muda mrefu / kuchukua muda mrefu.”

Msemo huu hulinganishwa kwa watu wale wanaochelewa kufanya kile wanachopaswa kufanya. Watu hao huahirisha majukumu kutekeleza muhimu, ahadi, au majukumu, na huchukua muda mrefu sana kabla ya kuyakamilisha katika maisha yao. Wao huendesha kuendesha familia zao kwa shida kwa sababu ya kuchelewa kutimiza majukumu yao katika maisha yao.

Watu hawa hufanana na wale wasafiri walioondoka kijijini kwa safari fupi lakini walikaa mbali kwa muda mrefu sana hadi watu wakaanza kujiuliza. Vivyo hivyo, wao pia huchelewa kufanya mambo mema, kutimiza majukumu, au kurudi kwenye njia sahihi. Ndiyo maana wanafamilia wao huwalalamikia wakisema “kwenda muda mrefu / kuchukua muda mrefu.”

Msemo huu huwafundisha watu kwamba hawapaswi kuchelewa kufanya yaliyo mema na yaliyo sawa. Wanapaswa kutimiza majukumu yao kwa wakati, kutimiza ahadi zao, na kutenda haraka wakati jambo muhimu linapohitaji kufanywa. Kuchelewesha matendo mema kunaweza kusababisha matatizo, kutoelewana, na kupoteza fursa.

Mhubiri 9:10 “Lolote mkono wako utakalopata kufanya, lifanye kwa nguvu zako zote.”

Mstari huu unafundisha kwamba watu wanapaswa kutenda kwa bidii na wasichelewe kufanya kazi yao.

Mithali 3:27–28 “Usiwanyime mema wale walio haki yao… Usimwambie jirani yako, ‘Rudi kesho nami nitakupa,’ wakati tayari unayo.” Kifungu hiki kinaonya dhidi ya kuahirisha matendo mema.

Yakobo 4:17 “Basi, kila mtu ajuaye mema anayopaswa kufanya na hayatendi, hutenda dhambi. Hii inawakumbusha watu kwamba kuchelewa kutenda mema ni makosa.

Luka 12:35–40 Yesu anawafundisha watu kuwa tayari na waaminifu, si kuchelewa katika majukumu yao huku wakimsubiri bwana.

Yeremia 31:3.

Yohana 15:12-13.

Yohana 13:35.

1Wakorintho 13:3-4.

Kwa hivyo, msemo wa Kisukuma “Kwenda muda mrefu/kuchukua muda mrefu” huwakumbusha watu kuepuka kuchelewa kusiko kwa lazima. Huhimiza uwajibikaji, uaminifu, na utayari katika kufanya yaliyo sahihi kwa wakati unaofaa.

ENGLISH: GOING LONG/TAKING LONG.

The origin of this Sukuma saying comes from village life where people traveled long distances by foot to visit relatives, markets, or farms. Sometimes they would leave the village and stay away for a very long time without returning or giving news. The people in the village would begin asking, “Why are they going long?” meaning that these people have delayed too much on the journey or in returning home. Because of that situation, people began using the saying “Going long / taking long.”

This saying is compared to people who delay doing what they are supposed to do. They postpone important responsibilities, promises, or duties, and they take too long before completing them in their lives. They hardly manage to run their families because of delaying to fulfill their responsibilities in their lives.

These people resemble those travelers who left the village for a short journey but stayed away for too long until people began wondering about them. In the same way, they too delay in doing good things, fulfilling responsibilities, or returning to the right path. That is why their family members complain saying “going long/taking long.”

This saying teaches people that they should not delay in doing what is good and right. They should fulfill their responsibilities on time, keep their promises, and act promptly when something important needs to be done. Delaying good actions can cause problems, misunderstandings, and missed opportunities.

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

This verse teaches that people should act diligently and not delay in doing their work.

Proverbs 3:27–28 “Do not withhold good from those to whom it is due… Do not say to your neighbor, ‘Come back tomorrow and I will give it to you,’ when you already have it with you.” This passage warns against postponing good deeds.

James 4:17 “Anyone, then, who knows the good he ought to do and doesn’t do it, sins. This reminds people that delaying to do good is wrong.

Luke 12:35–40 Jesus teaches people to be ready and faithful, not delaying in their responsibilities while waiting for the master.

Jeremiah 31:3.

John 15:12-13.

John 13:35.

1 Corinthians 13:3-4.

Therefore, the Sukuma saying “Going long / taking long” reminds people to avoid unnecessary delays. It encourages responsibility, faithfulness, and readiness in doing what is right at the proper time.