Shinyanga

1511. KISUKUMA: GALAMBA NSHASHA.

Ulusumo lo jisuguma lunulo lwingilile kubhukengeji bho chalo ijo mara hingi jigolechiwagwa na chalo ja Galamba ijo bhanhu bhagadumaga ugwikala bho mholele.

Umuchalo jinijo yaligigi abhanhu bhikale ni kujo, ng’wigwano, na wiyambilija wiza umubhutumami bhobho. Aliyo lulu, ichalo jinijo, jigamanyika bho wikenya kunguno ya gwita jito ijo jilijigongwanuma na kajile kawiza. Hunagwene abhanhu bhagajitana giki, “Galamba nshasha.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alinakajile ako kadidebhile ni mihayo yakwe umukikalile kakwe. Umunhu ng’wunuyo, agitaka miito ayo gagenhaga widumi kunguno ya gwita mihayo ya bhubhi umuwikaji bhokwe bhunubho. Uweyi agabhabalasanyaka abhanhu bha hakaya yakwe kunguno ya gwita mihayo ya bhubhi, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga ni chalo ijo jali na widumi na wikaji bho sagala, kunguno nuweyi agitaga mihayo ya bhubhi iyo igabhabalasanyaga abhanhu bhakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’witanaga giki, “Galamba nshasha.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na widebhi bho gutumama milimo yabho kihamo na bho mholele, kugiki bhadule kujilela chiza ikaya jabho umuwikaji bhobho bhunubho.

Waefeso 5:3.

1Wathesalonike 4:3.

Yuda 1:7.

Ezekieli 23:48.

Warumi 13:13.

KISWAHILI: GALAMBA OVYO.

Methali hii ya Kisukuma inatokana na uchunguzi wa jamii ambayo mara nyingi huonyeshwa na mahali kama kijiji cha Galamba ambapo watu hushindwa kuishi kwa amani.

Katika jamii ya kitamaduni ya Wasukuma, kijiji kilitarajiwa kuungana katika mila, heshima, na ushirikiano. Kijiji kilipojulikana kwa ugomvi, utata, au watu wanaotenda kinyume na maadili ya pamoja, kilielezewa kistiari kama “kijiji cha tabia zisizopatana.” Kinaonesha kuvunjika kwa umoja na utaratibu wa maadili. Ndiyo maana watu hukiita “Galamba ovyo.”

Methali hii hulinganishwa kwa mtu ambaye tabia yake haipatani. Mtu huyu hufanya vitendo vinavyosababisha mkanganyiko na migogoro miongoni mwa wengine kwa sababu ya tabia zake mbaya. Yeye huwatenganisha wanafamilia wake kwa sababu ya matendo yake hayo maovu maishani mwake.

Mtu huyu hufanana na kijiji cha Galamba ambacho kilijulikana kwa ugomvi na mkanganyiko kwa sababu naye pia hufanya maovu ambayo huwatenganisha wanafamilia wake maishani. Ndiyo maana watu humwita “Galamba ovyo.”

Methali hii huwafundisha watu kuhusu umuhimu wa umoja na maelewano katika jamii, thamani ya uthabiti katika matendo na tabia, hatari ya mgawanyiko, migogoro. Yeye huwapa watu wazo la kuishi kulingana na maadili na ukweli ulioshirikiwa ili waweze kudumisha maelewano katika familia zao.

Waefeso 5:3.

1Wathesalonike 4:3.

Yuda 1:7.

Ezekieli 23:48.

Warumi 13:13.

1 Wakorintho 14:33 “Kwa maana Mungu si Mungu wa machafuko bali wa amani.” Mungu anataka utaratibu na maelewano, si machafuko kama ya “kijiji” kilichogawanyika.

Yakobo 1:8 “Mtu mwenye nia mbili husitasita katika njia zake zote.” Hii inaonyesha wazo la tabia isiyolingana ndani ya mtu.

Marko 3:25 “Ikiwa nyumba imegawanyika dhidi yake yenyewe, nyumba hiyo haiwezi kusimama.” Kijiji au mtu aliyegawanyika hawezi kustahimili.

Zaburi 133:1 “Jinsi ilivyo vizuri na kupendeza watu wa Mungu wanapokaa pamoja kwa umoja!” Umoja ni kinyume cha hali ya “Galamba”.

Kwa hivyo msemo huu wa sukuma unaonya dhidi ya machafuko, kutofautiana, na mgawanyiko. Inawataka watu binafsi na jamii kuishi kwa umoja, amani, na uthabiti wa maadili, ikiakisi hekima ya kitamaduni na mafundisho ya kibiblia.

ENGLISH: GALAMBA – A VILLAGE OF INCOMPATIBLE MANNERS.

This Sukuma Proverb comes from an observation of a community which is often symbolized by a place like Galamba village where people fail to live in harmony.

In traditional Sukuma society, a village was expected to be united in customs, respect, and cooperation. When a village became known for quarrels, contradictions, or people acting against shared values, it was described metaphorically as a “village of incompatible behavior.” It reflects a breakdown of unity and moral order. That is why people call it “Galamba – a vilaage of incompatible manners.”

This proverb is compared to a person who is inconsistent in character in his life. This person does actions which cause confusion and conflict among others because of his evil manners. He disunites his family members because of his wicked deeds in his lilfe.

This person resembles to Galamba village which was known for quarrels and contradictions becauwe he also does evils which disunite his family memberfs in life. That is why people call him “Galamba – village of incompatible manners.”

This proverb teaches people about importance of unity and harmony in the community, value of consistency in actions and character, danger of division, conflict, and double standards. It imparts in people an idea of living according to the shared values and truth so that they can maintain harmony in their families.

Ephesians 5:3.

1Thessalonians 4:3.

Jude 1:7.

Ezekiel 23:48.

Romans 13:13.

1Corinthians 14:33 “For God is not a God of disorder but of peace.” God desires order and harmony, not confusion like that of a divided “village.”

James 1:8 “A double-minded man is unstable in all his ways.” This reflects the idea of incompatible behavior within a person.

Mark 3:25 “If a house is divided against itself, that house cannot stand.” A divided village or person cannot endure.

Psalm 133:1 “How good and pleasant it is when God’s people live together in unity!” Unity is the opposite of the “Galamba” condition.

Therefore this sukuma saying warns against disorder, inconsistency, and division. It calls individuals and communities to live in unity, peace, and moral consistency, reflecting both cultural wisdom and biblical teaching.

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.

1509’ B’UDODI WISOB’ANYAGA, NANI AGUB’UTALIGULA?

Imbuki ya kahayile ka jisuguma kenako ilolile wigobhanya bho b’udodi. Ub’udodi bhunubho ulu witunganya igabhizaga jidimu noyi ugubhutaligula kunguno bhugidimaga noyi. Hunagwene abhanhu bhagayombaga giki, “b’udodi wisob’anyaga, nani agub’utaligula?”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhalisanyaga bhanhu obhaleka bho gwima lwande, umukikalile kakwe. Umunhu ng’wunuyo agabhalisanyaga abhanhu bho guyomba mihayo ya bhulomolomo kunguno ya bhusigani bhokwe bhunubho umuwikaji bhokwe. Uweyi agabhalisanyaga abhanhu bha ha kaya yakwe bhiduma mpaka bhaduma ugwikala kihayo, kunguno ya bhusigani bhokwe bhunubho umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nu b’udodi ubho bhugigobhanya mpaga abhanhu bhuyuchola munhu ogubhutaligula, kunguno nuweyi agabhalisanya abhanhu wakwe b’iduma mpaga bhaduma ugwikala kihamo aha kaya yakwe yiniyo. Hunagwene abhanhu bhaganyombaga giki, “b’udodi wisob’anyaga, nani agub’utaligula?”

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja bhusigani kugiki bhadule gwikala bho mholele umukaya jabho jinijo. Kalibhalanga abhanhu bhenabho, bhabhize na masala ga gugamala wangu amakoye ga bhanhu bhabho umuwikaji bhobho bhunubho.

Mathayo 5:9.

Wagalatia 5:16-26.

1 Wakorintho 14:33. “Kwa maana Mungu si Mungu wa machafuko bali wa amani.” Mstari huu unawahimiza watu kuleta utulivu pale palipo na machafuko.

Mathayo 5:9. “Heri wapatanishi, maana wataitwa watoto wa Mungu.” Wale “wanaofungua fundo” kwa kuleta amani wamebarikiwa.

Wagalatia 6:5. Kila mtu lazima achukue jukumu la sehemu yake katika tatizo.

Mhubiri 4:9. Baadhi ya “bangili zilizopinda” zinahitaji ushirikiano ili kurekebishwa.

KISWAHILI: UDODI UMEJICHANGANYA NANI ATAUFUNGUA?

Msemo huu wa Kisukuma unatokana na maisha ya kila siku ambapo watu walitumia waya kutengeneza bangili na mapambo. Wakati mwingine, bangili ya waya ingechanganyika na kuwa vigumu kunyoosha. Kuifungua kulihitaji uvumilivu, ujuzi, na mtu aliye tayari kuchukua jukumu.

Katika jamii ya Wasukuma, hali kama hizo zikawa ishara ya matatizo magumu ambayo hayawezi kujitatua yenyewe isipokuwa mtu aingie kwa busara. Ndiyo maana wanasema “udodi umejichanganya, nani ataufungua?”

Msemo huu hulinganishwa na mtu ambaye husababisha mkanganyiko, migogoro, au hali ngumu kwa kuwasengenya wengine lakini kisha hurudi nyuma na hafanyi chochote kuitatua katika maisha yake. Mtu huyu husababisha mgogoro kati ya watu kwa kuwasema wengine vibaya kwa sababu ya tabia yake ya usengenyaji katika maisha yake. Yeye husababisha matatizo katika familia yake ya kutoishi pamoja kwa sababu ya tabia yake hiyo ya usengenyaji.

Mtu huyu hufanana na ule udodi uliojichanganywa wenyewe hadi kufikia hatua ya kutafuta mtu wa kuufungua, kwa sababu naye pia hukata mahusiano ya watu wake kwa kuunda mgogoro kati ya wanafamilia wake kupitia umbea ambao husababisha matatizo ya kutoishi pamoja na kuwaacha wengine wakipambana na matokeo yake. Ndiyo maana wanafamilia wake huo husema kumhusu yeye kwamba “udodi umejichanganya, nani ataufungua?”

Msemo huu huwafundisha watu kuhusu kuchukua jukumu la matendo yao kwa kutatua matatizo badala ya kuyaepuka ili waweze kuishi kwa amani katika familia zao. Wao wanahitaji kuwa na ujasiri, uvumilivu, na hekima ya kuchukua hatua katika kushughulikia hali ngumu katika jamii zao kwa kudumisha ushirikiano wa jamii kwa sababu baadhi ya matatizo yanahitaji juhudi za pamoja.

Mathayo 5:9.

Wagalatia 5:16-26.

1 Wakorintho 14:33. “Kwa maana Mungu si Mungu wa machafuko bali wa amani.” Mstari huu unawahimiza watu kuleta utulivu pale palipo na machafuko.

Mathayo 5:9. “Heri wapatanishi, maana wataitwa watoto wa Mungu.” Wale “wanaofungua fundo” kwa kuleta amani wamebarikiwa.

Wagalatia 6:5. Kila mtu lazima achukue jukumu la sehemu yake katika tatizo.

Mhubiri 4:9. Baadhi ya “bangili zilizopinda” zinahitaji ushirikiano ili kurekebishwa.

 

ENGLISH: THE WIRE BRACELET IS MIXED UP, WHO WILL UNTIE IT?

This Sukuma saying comes from everyday life where people used wire to make bracelets and ornaments. Sometimes, the wire bracelet would become tangled and difficult to straighten. Untying it required patience, skill, and someone willing to take responsibility.

In the Sukuma community, such situations became a symbol of complicated problems that cannot solve themselves unless someone steps in wisely. That is why they say “the wire bracelet is mixied up, who will untie it?”

This saying is compared to a person who creates confusion, conflict, or a complicated situation by gossiping others but then steps back and does nothing to resolve it in his life. This person creates conflict between people by speaking against others because of his gossiping behavior in his life. He causes problems in his family members of not living together because of his gossiping behavior.

This person resembles the wire bracelet which was mixed up by itself to the point of looking someone to untie it, because he also cuts relationships by creating conflict between his family members through gossip which creates problems of not living together and leaves others struggling with the consequences. That is why his family members say about him “the wire bracelet is mixied up, who will untie it?”

This saying teaches people about taking responsibility for their actions by solving problems instead of avoiding them so they can live peacefully in their families. They need to have courage, patience, and wisdom of taking initiative in handling complicated situations in their communities by maintaining community cooperation because some problems need colletive effort.

Matthew 5:9.

Galatians 5:16-26.

1 Corinthians 14:33. “For God is not a God of confusion but of peace.” This verse encourages people to bring order where there is disorder.

Matthew 5:9. “Blessed are the peacemakers, for they shall be called children of God.” Those who “untie the knot” by bringing peace are blessed.

Galatians 6:5. Each person must take responsibility for their part in a problem.

Ecclesiastes 4:9. Some “tangled bracelets” require teamwork to fix.

1508. LISANA LYAGWAGA MUGITI

Imbuki ya kahayile kajisuguma kenako, ifumilile kuwikaji bho muchalo umo igiti ja bhujiku mara hingi, jigenhaga bhobha, na wibhakizu ukubhanhu bhenebho. Giko lulu, ulu ligela lisana nulu lya ng’weji nulu lya moto ligenhaga bhuholele na bhupanga. Hunagwene abhanhu bhagayombaga giki, “lisana lyagwaga mugiti.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinikujo lya gwenha wisagiji, na bhunhana ukubhanhu bhakwe ahikanza lya maluho, umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo, agabhenhelaga nhulu ja wiza abhanhu bhakwe abho bhalina makoye, kunguno ya likujo lyakwe linilo umukikalile kakwe kenako. Uweyi agabhizaga lisana lya kubhatimila chiza abhanhu bha ha kaya yakwe kunguno ya likujo lyakwe ilyagubhatongela chiza umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nilisana ilo ligabhatimila abhanhu abho bhalimugiti mpaka bhuyega, kunguno nuweyi agabhatongelaga bho likujo abhanhu abho bhalina makoye mpaga bhayega umuwikaji bhokwe. Hunagwene abhanhu abhenabho bhagang’witanaga lisana bho guyomba giki, “lisana lyagwaga mugiti.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na nikujo lya gubhinha nhulu jawiza ijagubhatongela chiza abhanhu bhabho, kugiki bhadule gwenha lisana ukubhichabho abho bhalimugiti umukaya jabho, umuwikaji bhobho bhunubho.

Yohana 8:12.

Yohana 3:19-21.

Luka 8:16.

Mathayo 4:15-16.

KISWAHILI: MWANGA UMEANGUKA GIZANI

Msemo huu wa Kisukuma unatokana na maisha ya kitamaduni ya kijijini, ambapo giza usiku mara nyingi huleta hofu, kutokuwa na uhakika, na hatari. Katika nyakati kama hizo, kuonekana ghafla kwa mwanga iwe kutoka mwezini, motoni, au taa kulileta utulivu, usalama, na uwazi. Kifungu “mwanga umeanguka” kinaelezea wazo kwamba mwanga umeingia bila kutarajia mahali ambapo hapo awali palikuwa na giza, na kubadilisha hali hiyo kabisa. Ndiyo maana watu walisema kwamba “mwanga umeanguka gizani.”

Msemo huu hulinganishwa kwa mtu anayeleta matumaini, ukweli, au suluhisho katika wakati wa mkanganyiko, mateso, au ujinga katika maisha yake. Mtu kama huyo huonekana wakati mambo yanaonekana kuwa hayaeleweki au magumu na huwasaidia wengine kuona njia sahihi kwa kuwaletea wema wanajamii wake kwa sababu ya hekima yake kwa watu wake. Yeye huwa mwanga kwa wanafamilia wake kwa sababu ya hekima yake ya kuwaongoza vizuri inayomfanya aishi kwa busara katika maisha yake.

Mtu huyu hufanana ule mwanga ulioleta usalama gizani kwa sababu pia naye huleta habari njema kwa wanafamilia wake kwa kuwaongoza kwa busara katika maisha yake. Ndiyo maana wanafamilia wake hao husema juu yake kwamba, “mwanga umeanguka gizani.”

Msemo huu huwafundisha watu kuhusu umuhimu wa kuleta ukweli ambapo kuna mkanganyiko ili waweze kufikia malengo yao katika maisha yao. Hiyo ndiyo kusema kwamba, maarifa, hekima, na wema vinaweza kushinda giza katika familia.

Yohana 8:12.

Yohana 3:19-21.

Luka 8:16.

Mathayo 4:15-16.

Yohana 1:5 “Nuru hung’aa gizani, wala giza halikuishinda.”

Isaya 9:2 “Watu wanaotembea gizani wameona nuru kuu.”

Mathayo 5:14 “Ninyi ni nuru ya ulimwengu.”

Waefeso 5:8 “Kwa maana hapo awali mlikuwa giza, lakini sasa mmekuwa nuru katika Bwana.”

Mistari hii inaonyesha ujumbe ule ule: nuru inayoashiria ukweli, uwepo wa Mungu, na haki ambayo hushinda giza na kuleta uzima, mwelekeo, na tumaini.

ENGLISH: LIGHT HAS FALLEN IN THE DARKNESS

This Sukuma saying comes from traditional village life, where darkness at night often brought fear, uncertainty, and danger. In such moments, the sudden appearance of light whether from the moon, fire, or a lamp brought relief, safety, and clarity. The phrase “light has fallen” expresses the idea that illumination has unexpectedly entered a place that was once covered in darkness, transforming the situation completely. That is why people say “light has fallen in the darkness.”

This saying is compared to a person who brings hope, truth, or solutions in a time of confusion, suffering, or ignorance in his life. Such a person appears when things seem unclear or difficult and helps others to see the right path by bringing goodness to his societal members because of his wisdom to his people. He becomes the light to his family members because of his wisdom which make him live wisely in his life.

This person resembles the light which brought safety in the darkness because he also brings good news to his family members by guiding them wiselly in his life. That is why his family members say about him, “light has fallen in the darkness.”

This saying teaches people about an importance of bringing truth where is confusion so that, they can actualize their goals in their lives. That is to say, knowledge, wisdom, and goodness can overcome darkness in families.

John 8:12.

John 3:19-21.

Luke 8:16.

Matthew 4:15-16.

John 1:5 “The light shines in the darkness, and the darkness has not overcome it.”

Isaiah 9:2 “The people walking in darkness have seen a great light.”

Matthew 5:14 “You are the light of the world.”

Ephesians 5:8 “For you were once darkness, but now you are light in the Lord.”

These verses reflect the same message: that light symbolizing truth, God’s presence, and righteousness which overcomes darkness and brings life, direction, and hope.

1507. NGIKULU UYU ODUNOJIJE ALINAMIHAYO MINGI.

Akahayile ka jisuguma kenako kingilile kuwikaji bho mujijiji umo abha namhala na abhagikulu, bhalomelaga jigano bho jilihu umumakanza ga wikumingi. Ningi iki abhakakuji bhenabho bhakujiwe kulwa likujo lyabho, lyalihoyi likanza lingi ilo bhayombaga mihayo mingi mpaka yabhanoja abhadegeleki bhabho. Hunagwene abhanhu bhagayomba giki, “ngikulu uyu odunojije, alina mihayo mingi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agayombaga mihayo mingi bho nduhu ugubhiza na witegeleja bho ugubhiganika abhadegeleji bhakwe umuwikaji bhokwe. Umunhu ng’wunuyo adalidebhile ilikanza ilya guleka uguyomba iki agashokelaga mihayo mingi umumahoya gakwe kunguno ya gugayiwa witegeleja umukikalile kakwe kenako. Uweyi agabhanojaga abhanhu bha ha kaya yakwe kunguno ya guyomba mihayo mingi bho nduhu witegeleja bho gubhadegeleka abhanhu bhakwe bhenabho, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo oyambaga mihayo mingi mpaka obhanoja abhadegeleki bhakwe, kunguno nuweyi agayombaga mihayo mingi bho nduhu agubhadegeleka abhanhu bhakwe mpaga obhanoja umuwikaji bhokwe. Hunagwene abhanhu bhakwe bhenabho bhagayombaga giki, “ngikulu uyu odunojije, alina mihayo mingi.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gubhadegeleka abhanhu bhabho umumahoya gabho kugiki bhadule gujilela chiza ikaya jabho umuwikaji bhobho bhunubho.

Kutoka 20:12.

Mithali 23:22.

KISWAHILI: AJUZA HUYU AMETUCHOSHA; ANA MANENO MENGI.

Msemo huu wa Kisukuma unatokana na maisha ya kitamaduni ya kijijini ambapo wazee, hasa wanawake wazee, walijulikana kwa kusimulia hadithi, kushauri, na wakati mwingine kuzungumza kwa muda mrefu wakati wa mikusanyiko. Ingawa wazee wanaheshimiwa kwa hekima yao, kulikuwa na nyakati ambapo kuzungumza sana hasa maneno yanayojirudia au yasiyo ya lazima kuliwachosha wasikilizaji. Jamii iliona kwamba maneno mengi, hata kama yakitoka kwa mtu anayeheshimiwa, yanaweza kuwa mzigo wa kuwachosha wasikilizaji wake. Ndiyo maana walisema, “ajuza huyu ametuchosha; ana maneno mengi.”

Msemo huu hulinganishwa kwa mtu ambaye huzungumza sana bila kuwafikiria wasikilizaji wake katika maisha yake. Mtu huyu hajui wakati wa kuacha kuzungumza katika maongezi yake kwa vile hurudia mambo yaleyale mara kwa mara kwa sababu ya kutokuwa mwangalifu sana katika maisha yake.  Yeye huwawachosha wanafamilia wake kwa sababu ya kuzungumza sana bila ya kuwasikiliza wao katika maisha yake.

Mtu huyu hufanana na yule aliyetawala mazungumzo kwa kuzungumza bila kuwasikiliza wengine mpaka akawachosha, kwa sababu naye pia huongea sana hadi kufikia hatua ya kuwachosha wanafamilia wake katika maisha yake. Ndiyo maana wanafamilia hao aliowachoka husema kwamba “ajuza huyu ametuchosha; ana maneno mengi.”

Msemo huu huwafundisha watu kuhusu umuhimu wa kuwa na kiasi katika maongezi yao kwa kuwa na hekima ya kuzungumza kwa ufupi na kwa maana ili waweze kuwaheshimu wasikilizaji wao vya kutosha kuzingatia umakini wao na muda wao katika maisha yao. Huwakumbusha watu kwamba maneno yanapaswa kujenga, kuongoza, na kutia moyo, yasichoshe au kuwalemea wengine.

Kutoka 20:12.

Mithali 23:22.

Mithali 10:19 “Maneno yakiwa mengi, dhambi haikosekani; bali yeye azuiaye midomo yake ana hekima.”

Mhubiri 5:2 “Usiwe mwepesi wa kusema… maneno yako na yawe machache.”

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

Mafundisho haya ya kibiblia husisitiza kwamba hekima haioneshwi kwa maneno mengi, bali kwa maneno ya kufikiri, makini, na yenye kujizuia.

ENGLISH: THIS OLD LADY HAS TIRED US OUT; SHE HAS A LOT OF WORDS.

This Sukuma saying comes from traditional village life where elders, especially old women, were known for storytelling, advising, and sometimes speaking at length during gatherings. While elders are respected for their wisdom, there were moments when too much talking especially repetitive or unnecessary words would tire listeners. The community observed that excessive speech, even from a respected person, could become burdensome. That is why they said, “this old lady has tired us out; she has a lot of words.”

This saying is compared to a person who talks too much without considering the listeners in his life. This person does not know when to stop speaking. He repeats the same things over and over because of not being so careful in his life. He bored his family members because of talking too much without listening to them in his life.

This person resembles the one who dominated conversations by speaking without listening to others, because he also speaks too much to the point of boring his family members in his life. That is why his exhausted family members by him say “this old lady has tired us out; she has a lot of words.”

This saying teaches people about an importance of moderation in speech by having wisdom of speaking briefly and meaningfully so that they can respect listeners enough to be mindful of their attention and time in their lives. It reminds people that words should build, guide, and encourage not tire or overwhelm others.

Exodus 20:12.

Proverbs 23:22.

Proverbs 10:19 “When words are many, sin is not absent, but whoever restrains his lips is wise.”

Ecclesiastes 5:2 “Do not be quick with your mouth… let your words be few.”

James 1:19 “Everyone should be quick to listen, slow to speak, and slow to become angry.”

These biblical teachings emphasize that wisdom is shown not in many words, but in thoughtful, careful, and restrained speech.