Sukuma Riddles

477, KALAGU – KIZE. ULU UBHUCHA ABHANA BHAKWE ADADULILE GUBHICHA:- LINDEGE.

Imbuki ya kalagu yiniyo, ililola lindege, ilo ligabhuchaga abhana bhalyo pye amakanza. Ilindege linilo, ulu lyuhegela bhana lidadulile ugubhicha, mpaga munhu wize abhinje, ulu aligakobhola amandege genayo ahitina. Hunagwene abhanhu bhagayomgaga giki, ‘ulu ubhucha abhana bhakwe adadulile gubhicha:= lindege.’

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agabhalabhilaga chiza abhana bhakwe. Umunhu ng’wunuyo, adabhalekanijaga abhana bhakwe bhenabho, kunguno agikomejaga ugubhatongela mpaga bhakula nilange lya wiza, guti numo ligabhabhukijaga abhana bhalyo, ilindege linilo.

Umungu ng’wunuyo, agabhalangaga nabhiye ahigulya ya gubhalabhila chiza abhana bhabho, mpaka bhashikana ugutumama imilimo yabho bhoyi bhinikili. Hunagwne abhanhu bhagayombaga giki, ‘ulu ubhucha abhana bhakwe adadulile gubhicha:= lindege.’

Ikalagu yiniyo, yalanga bhanhu higulya ya kubhalabhila chiza abhana bhabho, kugiki bhadule gubhiza nilange lya wiza, umuwikaji bhobho. Abhabyaji yigelelilwe, bhoye ugubhalekanija abhana bhabho.

Yohana 6:68.

Zaburi 36:8.

KISWAHILI: KITENDAWILI – TEGA.

AKIBEBA WATOTO WAKE HAWEZI KUWASHUSHA: – MHINDI.

Chanzo cha kitendawili hicho, chaangalia mhindi, ambao hubeba watoto wake, kwa muda wote bila kuwashusha. Mhindi huo, ukibeba watoto wake, huwa hauna uwezo wa kuwashusha, mpaka hufikia muda ule ambayo mtu huenda kuvuna mahindi, ndipo anawatoa watoto wake hao. Ndiyo maana watu husema kwamba, ‘akibeba watoto wake hawezi kuwashusha: – mhindi.’

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huwalinda na kuwatunza watoto wake, kwa kuwalea vizuri. Mtu huyo, hawatelekezi watoto wake hao, kwa sababu kujibidisha katika kuwaelekeza mpaka waweze kukua katika malezi mema. Yeye huwa pamoja na watoto wake hao, kama vile mhindi unavyobeba watoto wake.

Mtu huyo, huwafundisha pia wenzake namna ya kuwalea vizuri watoto wao, mpaka wanafikia hatua ya kujitegemea wao wenyewe, kwa kufanya kazi zao. Ndiyo maana watu husema kwamba, ‘akibeba watoto wake hawezi kuwashusha: – mhindi.’

Kitendawili hicho, chafundisha watu juu ya kuwalea watoto wao vyema, ili waweze kukua wakiwa na malezi yawezayo kuwasaidia katika kuishi vyema na wenzao, maishani mwao.

Yohane 6:68.

Zaburi 36:8.

mandege

woman2

ENGLISH: I HAVE A RIDDLE – LET IT COME.

WHEN SHE CARRIES HER BABIES SHE CANNOT BRING THEM DOWN – MAIZE.

The source of this riddle is maize and the way the maize straw can carry cobs till harvesting time. The maize straw cannot let its cobs down until the harvestor comes to harvest them. This is why people can describe this situation using the riddle that ‘when she carries her babies cannot bring them down – maize.’

This riddle can be compared to a person who protects and cares for her/his children by raising them properly. It can be also compared to people who take care of their families. This is why people are warned against not taking care of their children by encouraging them to learn from plants like maize straw that ‘carries her babies without putting them down’ to communicate tolerance and care for children.

The riddle teaches people how to properly nurture their children until they reach the point of being independent by doing their own jobs. In so doing, children will be behaving in a good manner because of passing through a good nurturing system from their parents.

John 6:68.

Psalm 36: 8.

476. KALAGU – KIZE. NG’WANISHI DANYAMIJAGA ALIYO DUDUNDUJA: -LIMOTO.

Imbuki ya kalagu yiniyo, ililola bhanhu abho bhalijinya libhupi. Ubhupi ulu bhubhaka, umoto gugabhizaga ntale noyi. Nulu bhagagunyamanija bhanhu bhingi, gugubhaduducha duhu, kunguno gulimoto ntale uyo bhadadulile ugugujimya. Hunagwene abhanhu bhenabho bhagayombaga giki, ‘ng’wanishi danyamijaga aliyo dudunduja: – limoto.’

Ikalagu yiniyo, yilenganijiyagwa kuli munhu uyo agatumilaga ginhu guti moto, bho nduhu gubhiza na witegeleja. Umunhu ng’wunuyo, adebhile isolobho ya moto, iyo ilikihamo na guzugila jiliwa, ulu gutumilwa umoto gunuyo na witegeleja.

Aliyo lulu, uweyi adamanile igiki, umoto gunuyo, ulu gudatumililwe na witegeleja, gudulile gwenha makoye matale, ayogalikihamo na gukenagula sabho, ijo jigabishiagwa umlibhupi liniyo. Ubhupi ulu bhubhaka bhugatabhanyaga ugubhujimya. Hunagwene abhanhu bhagayombaga giki, ‘ng’wanishi danyamanijaga aliyo dudunduja: – limoto.’

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na witegeleja bhutale, ulu bhaligutumila umoto gunuyo, kugiki gudizubhakenaguja isabho jabho, umuwikaji bhobho

Mathayo 3:11.

KISWAHILI: KITENDAWILI  –  TEGA

ADUI TUMEMZINGIRA LAKINI HATUMWEZI: – MOTO.

Chanzo cha kitendawili hicho, chaangalia watu wanaozima moto uliowaka katika maeneo yao. Moto huo, huongezeka kuwapa mpaka kufikia hatua ya kuwazidi uwezo wale wanaouzima, kwa sababu ya wenyewe kuwa mkubwa sana.

Watu wanaouzima hata wauzingile kwa wingi kiasi gani, huwa unawashinda kuuzima, kwa sababu ya moto huo kuzidi kuwa mkubwa, mpaka kufikia hatua ya kuwashinda kuuzima. Ndiyo maana watu hao husema kwamba, ‘adui tumemzingira lakini hatumwezi: -moto.’

Kitendawili hicho, hulinganishwa kwa mtu, yule ambaye hutumia vitu kama vile moto, bila kuwa  na uangalifu wenye umakini. Mtu huyo, aelewa juu ya faida za moto huo, ambazo ni pamoja na kupikia, endapo moto huo utatumiwa kwa uangalifu.

Lakini basi, yeye haelewi kwamba, moto huo, ukitumiwa bila kuwa na umakini, unaweza kuleta madhara makubwa, ambayo ni pamoja na kuteketeza mali zao, kwa kuunguzwa na moto huo. Moto huo, ukiwaka, hushindikana kuzimwa na watu.  Ndiyo maana, watu hao husema kwamba, ‘adui tumemzingira lakini hatumwezi: -moto.’

Kitendawili hicho, chafundisha watu juu ya kuwa na uangalifu mkubwa kila watakapo kuutumia moto huo, ili waweze kujiepusha na madhara yanayoweza kuletwa na moto usiotumiwa kwa umakini, na uangalifu huo, maishani mwao.

Mathayo 3:11.

moto2

moto

ENGLISH: I HAVE A RIDDLE – LET IT COME.

WE HAVE SURROUNDED THE ENEMY BUT WE CANNOT OVERCOME IT – FIRE.

The source of the riddle is a group of people who teamed up to blaze off the fire in their place. The flame is too high for people to extinguish it. Much as people struggle to get rid of the fire their efforts end in vein. This is why people can describe this scenario using the riddle that ‘we have surrounded the enemy but we cannot overcome it – fire.’

This riddle can be compared to a person, the one who uses such things as fire, without being careful. He/she can understand the benefits of fire, including cooking, but if not used carefully it can cause danger to people, including destruction of their property and burning them.

This riddle teaches people to be extra careful whenever they use fire. In so doing they can avoid harmful effects that are likely to come out because of fire.

Matthew 3:11.

475. KALAGU – KIZE ULU NAMANHYA NU NG’WANISHI WANE NIHONDELA: – BHUSATU.

Imbuki ya kalagu yiniyo, ililola munhu uyo alinsatu. Ubhusatu bhunubho, bhuganzonjaga umunhu ng’wunuyo, kunguno umili gokwe gugamalaga inguzu. Isata yigenhaga bhusunduhazu, ukulinsati ubho gugayiwa ulubhango. Hunagwene umunhu ng’wunuyo, agayombaga giki, ‘ulu namanhya nu ng’wanishi wane nihondela: – bhusatu.’

Ikalagu yiniyo, igalenganijiyagwa kuli munhu, uyo agagulang’hanaga chiza umili gokwe, kugiki adule gubhiza alimhola. Umunhu ng’wunuyo, agatumamaga milimo yakwe bho makanza malihu, kunguno ya wilang’hani bhokwe ubho bhugang’wambilijaga gubhiza alimhola, umuwikaji bhokwe.

Umunhu ng’wunuyo, nulu agasata aganguhaga guja kusitali, kugiki adule guping’wa, na gupandika bhugota, ubho bhudulile gumpija wangu. Hunagwene ulu osata agayombaga giki, ‘ulu namanhya nu ng’wanishi wane nihondela:- bhusatu.’

Ikalagu yiniyo, yalanga bhanhu higulya ya kuilang’hana chiza imimili yabho, na gwanguha guja kusitali ulu bhasata, kugiki bhadule gwikala mhola na gwendelea kutumama milimo yabho chiza.

Luka 5:12-16.

Luka 5:30-32.

Luka 7:1-10.

Luka 8:40-56.

KISWAHILI: KITENDAWILI  –  TEGA

NIKIKUTANA NA ADAUI YANGU MWILI UNANYONG’ONYEA: –  UGONJWA.

Chanzo cha kitendawili hicho, chaangalia mtu ambaye ni mgonjwa. Mtu huyo, huhuzunika kwa sababu ya mwili wake kukosa nguvu za kumwezesha kuzitekeleza vizuri kazi zake. Ugonjwa huo, humletea huzuni ya kufikia hatua ya kukosa raha. Ndiyo maana, mtu huyo husema kwamba, ‘nikikutana na adui yangu mwili unanyong’onyea: – ugonjwa.’

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huutunza kwa kuuangalia vizuri mwili wake, ili uweze kuwa salama. Mtu huyo, hufanya kazi zake kwa muda mlefu, kwa sababu ya mwili wake huo, kuwa na matunzo mazuri, yauwezeshao kuwa salama, maishani mwake.

Mtu huyo, hata kama akiuugua, huwahi kwenda hospitalini, kwa ajili ya kwenda kupimwa, na kupatiwa matibabu, yawezayo kumponya haraka.  Ndiyo maana mtu huyo husema kwamba, ‘nikikutana na adui yangu mwili unanyong’onyea: – ugonjwa.’

Kitendawili hicho, hufundisha watu juu ya kuilinda kwa kuitunza miili yao vizuri, na kuwahi kwenda hosipitalini, wanapougua, ili waweze kupata matibabu yawezayo kuwaponya haraka.

Luka 5:12-16.

Luka 5:30-32.

Luka 7:1-10.

Luka 8:40-56.

bhugota

women

ENGLISH: I HAVE A RIDDLE – LET IT COME

WHEN I MEET MY ENEMY MY BODY BECOMES WEAK- SICKNESS.

The source of this riddle is human body and sickness. Sickness makes people feel weak physically and therefore not able to perform their daily activities. It brings grief to the point of restlessness. That is why people can say ‘when I meet my enemy, the body becomes weak – sickness’ to communicate how sickness pulls down individual’s working abilities.

This riddle can be compared to a person who takes care of his/her body by ensuring that it is safe all the time. He/she makes sure that his/her body is cared for, hospitalized in case of any abnormality, treated well and fed well with nutritious food stuff. In so doing, one’s body will avoid from meeting an enemy who can weaken it.

This rriddle teaches people about protecting their bodies from diseases by taking good care of them. This includes going to hospital in case there is any sign of sickness and feeding them well. This will enable them to be healthy all the time and thus productive for the wellbeing of the family and society in general.

Luke 5: 12-16.

Luke 5: 30-32.

Luke 7: 1-10.

Luke 8: 40-56.

336. KALAGU – KIZE. IGAGI LYA HA LUB’IMBI UDULIB’UTA – ILUMBUYO.

Imbuki ya kalagu yiniyo yingilile kub’ub’uti wigagi lya halub’imbi. Iligagi linilo, lilijimanijkijo ja ngelelo go kikolo ja ng’wa munhu, na wandijo  b’ojikolo ja ng’wa ungi. Ulu munhu ulib’inza iligagi linilo mumho ojijimija ijimanikijo jinijo. Hunagwene abhanhu bhagaganaga giki, ‘igagi lya halub’imbi udulib’inza.’ Uungi oshosha giki, ilumbuyo.

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo aliha guntola ilumbuye. Uilumbuye ng’wunuyo alisawa nigapi linilo ilyaha lub’imbi. Gashinaga lulu, ilemejiwe uguntola munhu uyo alinduguye ogubyalwa munda yimo. Hunagwene abhanhu bhagiganilaga kiki, ‘igagi lya ha ulub’imbi udulibuta:- Dada yako.’

Ikalagu yiniyo yalanga bhanhu higulya ya kudiimila malagilo gali wiza umuchalo jabho, kugiki bhadule kupandika matwajo mingi umuwikaji bhobho.

Mambo ya walawi 8:9.

Mambo ya walawi 20:17.

2 Samweli 13:11 – 12.

Waroma 27:22.

KISWAHILI: KITENDAWILI  – TEGA

MUWA WA MPAKANI HUUKATI: – DADA YAKO

Chanzo cha kitendawili hicho chatokea kwenye ukataji wa muwa wa mpakani. Muwa huo ni kitambulisho cha pale ambapo mali ya mtu inaishia na pale inapoanzia mali ya mtu mwingine. Mtu akiukata muwa huo, maana yake ameiondoa alama ya kitambulisho cha mpaka huo. Ndiyo maana watu huambiana kwamba, ‘muwa wa mpakani huukati: mwingine hujibu – dada yako.’

Kitendawili hicho hulinganishwa kwa mtu ambaye hutaka kumuoa dada yake. Dada huyo ni sawa na muwa huo wa mpakani. Kumbe basi, mtu haruhusiwi kumuoa ndugu yake wa tumbo moja. Ndiyo maana watu huambiana kwamba, ‘muwa wa mpakani huukati: mwenzake hujibu, dada yako.’

Kitendawili hicho hufundisha watu juu ya kushika maagizo yaliyomema katika jamii, ili waweze kupata mafanikio mengi maishani mwao.

Mambo ya walawi 8:9.

Mambo ya walawi 20:17.

2 Samweli 13:11 – 12.

Waroma 27:22.

cane

 

ENGLISH: I HAVE A RIDDLE – LET IT COME

THE BORDERLINE SUGARCANE THAT SHOULD NOT BE CUT:- YOUR SISTER.

The source of this riddle comes from cutting borderline sugarcane. Such sugarcane functions as an identification post that marks the end of someone’s property and the beginning of another one’s property. Cutting the borderline sugarcane means disturbing some other people’s possessions.

This riddle can be compared to someone who wants to marry his sister. The sister is likened to the borderline sugarcane that a brother cannot dare to cut it, which implies that a brother is not allowed to marry his sister.

This riddle teaches people to abide by societal principles that make them become good members of the society who are capable of nurturing their families in a morally accepted manner.

Leviticus 8: 9.

Leviticus 20:17

2 Samuel 13:11 – 12.

277. NYAMA YA MBOKU UDILYA.

Imbuki ya lusumo lunulo ilolile nyama ya ng’wa munhu uyo alimboku. Inyama ya ng’wa munhu ng’wunuyo, igikalaga na mapalala mingi, kunguno uwei adabhonaga. Kuyiniyo lulu, inyama yiniyo igazuganijiyagwa na mapalala gayo genayo, ayogagib’ipyaga. Hunagwene abhanhu bhagayombaga giki, ‘nyama ya mboku udilya.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhali na miito gabhubhi. Amiito genayo gagigaluchaga ni mihayo yabho yab’iza mib’i. Amiito genayo amabhi, gikolile nu mboku. Imihayo imibhi ikolile ni nyama iyo ili na mapalala. Hunagwene abhanhu bhagabhawilaga abha miito gabhubhi bhenabho giki, ‘nyama ya mboku udilya.’

Ulusumo lunulo lolanga bhanhu kuleka gwita miito ga bhubhi, kunguno amiito genayo gagaib’ipyaga ni mihayo yabho. Gashinaga lulu, yigelelilwe gwita miito ga wiza, ayo gagayib’ejaga ni mihayo yabho, kugiki bhadule gujibheja chiza ikaya jabho abhanhu bhenabho.’

(Mathayo 23:26).

KISWAHILI: NYAMA YA KIPOFU HUTAWEZA KUILA.

Chanzo cha methali hiyo chaangalia nyama iliyoandaliwa na mtu ambaye ni kipofu. Nyama hiyo huwa na takataka nyingi, kwa sababu ya yeye kuwa na hali ya kutoona. Hivyo, yeye huwa hawezi kukiandaa vizuri chakula chake. Ndiyo maana chakula hicho huwa na takataka nyingi. Kwa sababu hiyo, watu husema, ‘Nyama ya kipofu hutaweza kuila.’

Methali hiyo hulinganishwa kwa watu wenye matendo mabaya. Matendo hayo husababisha watu hao pia kuwa na maneno mabaya. Matendo mabaya hayo hufanana na kipofu. Maneno mabaya hufanana na nyama hiyo ya kipofu, yenye takataka nyingi. Ndiyo maana, watu huwaambia watu wengine kwa kuwarejelea watu hao wenye matendo mabaya kwamba, ‘Nyama ya kipofu hutaweza kuila’ wakiwa na maana kwamba hawatayaweza yale matendo maovu na maneno ya ovyo.

Methali hiyo hufundisha watu  kuacha kutenda matendo maovu, kwa sababu matendo hayo maovu husababisha pia wawe na maneno mabaya.  Kumbe basi, yafaa kutenda matendo mema ambayo huzaa maneno mazuri yatakiwayo kwa ajili ya kuishi vizuri katika jamii na kuleta maendeleo kwa familia zao.

(Mathayo 23:26).

 

meat food

ENGLISH: YOU CANNOT EAT THE MEAT OF A BLIND PERSON.

The origin of the proverb is meat that is prepared by a blind man. Such meat has a lot of trash, because of the person’s blindness. It is assumed that such a person can’t prepare food in a proper manner, which is why it contains a lot of garbage. That is why people also say, ‘you cannot eat the meat of a blind person.’

The proverb is used to liken people whose deeds are evil to blind persons. Such actions lead to use of inappropriate words by those people. Such evil acts are like the meat prepared by a blind person. The inappropriate words are like the trash which soil the meat during preparation. That is why people tell others with reference the evil doers that ‘you cannot eat the meat of a blind person.’

This proverb teaches people to refrain from doing evils, because those evils also lead them to inappropriate diction. It is necessary, therefore, to do good deeds that yield appropriate diction that is cherished by the societal moral guardians and that may have positive contribution to family welfare and development.

(Matthew 23:26).