Sukuma Riddles

583. KALAGU – KIZE. NANSANGA UMAMA ALIZWA NOGE – IKEMEKELO LYA MUNHU.

Imbuki ya kalagu yiniyo, yingilile ku bhub’eja bho jitwilo ja mujiliwa ijo jigitangwa munhu. Ikale umunhu goli nduhu. Giko lulu, abhachoji bhago, b’akemekaga gayutina minzi gaza, hado hado, ayo gagabhizaga guti munhu alizwa noge. Hunagwene abhanhu bhagiganilaga giki, ‘nansanga umama alizwa noge:- ikemekelo lya munhu.’

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agacholaga nzila ningi ija gugamalila amakoye ayo alinago. Umungu ng’wunuyo, agagatumilaga chiza amasala gakwe mpaga ojipandika nzila ija gugamalila amakoye genayo, aha ng’wakwe.

Uweyi agikolaga nu nkemeki o munhu, kunguno nuweyi agagatumilaga chiza amasala gakwe, ijinagugamala amakoye ga ha ng’wakwe. Hunagwene abhanhu bhagiganilaga giki, ‘nansanga umama alizwa noge:- ikemekelo lya munhu.’

Ikalagu yiniyo, yalanga bhanhu higulya ya gudebha guchola nzila ija gugingija amakoye ayo bhaligo, umuwikaji bhobho, kugiki  bhadule gujibheja chiza ikaya jabho.

Mathayo 5:13-16.

Mathayo 25:31-45.

Luka 10:25-37.

KITENDAWILI – TEGA.

NIMEMKUTA BIBI ANATOKWA DAMU PUANI:- CHUJIO LA CHUNVI.

Chanzo cha kitendawili hicho, chatokea kwenye utengenezaji wa chumvi. Chumvi hiyo, ni kitu kinachoongeza radha kwenye chakula. Zamani chumvi haikuwepo. Hivyo basi, watafutaji wake, walikuwa wakichuja maji yaliyochuluzika kwa kudondosha maji mekundu kama mtu anatokwa damu puani. Ndiyo maana watu huhadithiana kwamba, ‘nimemkuta bibi anatokwa damu puani:- chujio la chumvi.’

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hujibidisha kutafuta njia za kutatua matatizo aliyo nayo, maishani mwake. Mtu huyo, hutumia vizuri akili zake, hadi anafikia hatua ya kupata utatuzi wa matatizo hayo, nyumbani kwake.

Yeye hufanana na mchujaji huyo wa chumvi, kwa sababu naye hutumia akili zake katika kutafuta ufumbuzi wa matatizo aliyo nayo, hapo kwake. Ndiyo maana watu huhadithiana kwamba, ‘nimemkuta bibi anatokwa damu puani:- chujio la chumvi.’

Kitendawili hicho, hufundisha watu juu ya kuelewa namna ya kutafuta njia za kuwatatulia matatizo yao, maishani mwao, ili waweze kuziendeleza vizuri familia zao.

Mathayo 5:13-16.

Mathayo 25:31-45.

Luka 10:25-37.

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salt

salt2

ENGLISH: I HAVE A RIDDLE – LET IT COME.

I FOUND MY GRANDMOTHER BLEEDING ON THE NOSE – A SALT SIEVE.

The source of this riddle comes from salt production. Salt is one of the key substances that add flavor in food. There was a time when salt was very scarce and people could struggle looking for it. They could use traditional methods of getting salt. For example, they could pour water on the soil believed to have salt and begin sieving using sieves in order to get salt.

In an attempt to get salt, the sieve could drop down red liquid that comes from the soil mixed with water, the same way one could experience a person bleeding from his/her nostrils. It is through this process of getting salt using traditional method that the riddle ‘I found my grandmother bleeding on the nose – a salt sieve’ came into being.

This riddle can be compared to a person who struggles to find solutions to his or her problems in his or her life. This person can make use of his/her mind in order to make sure that he/she gets what he/she wants. Such a person is likened to a salt marsh because he/she can squiz himself/herself in order to ensure that he/she solves his/her problems.

This riddle teaches people about understanding how to find solutions to their problems in their lives.

Matthew 5: 13-16, Matthew 25: 31-45, Luke 10: 25-37.

581. KALAGU – KIZE. B’ITOLELA B’AKALI PYE:- MHULI NA MHELA.

Imbuki ya kalagu yiniyo, yililola ndimu ibhili: Mhuli na Mhela. Imhuli ili ndimu nhale na nhali noyi, kunguno ulu yusaya igabhapandagilaga abhanhu, nulu abhana ndimu abhangi. Iyoyi udulile nulu gubhaluta abhanhu bho nkondo goyo, kunguno ilina nguzu ningi.

Imhela nayo ili ndimu iyo igikalaga ing’wene ng’wene duhu, kunguno ili ndimu nhali noyi nayo. Gashinaga imhuli ni mhela jili mhali pye. Hunagwene abhanhu bhagayombaga giki, ‘bhitolela bhakali pye:- Mhuli na Mhela.’

Ikalagu yiniyo, igalenganijiyagwa kubhanhu abho bhagamanaga bhuyoga ahakaya yabho. Abhanhu bhenabho, bhuli ng’wene alemile uguhang’wa, kunguno ya gwibhona gokwe, igiki adulile pye iyose, umukikalile kakwe. Abhoyi bhagibhonaga giki bhali nguvu na bhukali bho gubhalebhya pye abhichabho, kunguno bhadabhudebhile ubhudula bho ng’wa Mulungu unsumbi o jose.

Abhanhu bhenabho, bhagikolaga na mhela na Mhuli, kunguno nabho, bhuli ng’wene agibhonaga giki alinkali kulebha abhiye, umukikalile kakwe. Hunagwene abhanhu bhagabhawilaga giki, ‘bhitolela bhakali pye:- Mhuli na Mhela.’

Ikalagu yiniyo, yalanga bhanhu higulya ya guleka nhinda ja gwihaya bhukali, kunguno ubhukali bhobho bhudadulile gubhushigila ubhukali bho ng’wa Mulungu, unsumbu o jose, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Mathayo 11:28-30.

Mithali 3:5-8.

2Wakorintho 13:10-11.

Waebrania 4:12.

KISWAHILI: KITENDAWILI – TEGA.

WAMEOLEANA WAKALI WOTE:- TEMBO NA KIFARU.

Chanzo cha kitendawili hicho, chaangalia wanyama poli wawili ambao ni Tembo na Kifaru. Tembo ni mnyama mkubwa na mkali sana, kwa sababu yeye akikasilika huweza hata kukanyaga watu, na kuwaua. Yeye huweza hata kuwabeba  watu hao, na kuwatupa kwa mkondo wake, kwa sababu ana nguvu nyingi.

Kifaru naye ni mnyama ambaye hupenda kuishi peke yake, kwa sababu ya ukali wake. Kumbe Tembo na Kifaru ni wanyama wakali wote. Ndiyo maana watu huhadithiana kwamba, ‘wameoleana wakali wote:- Tembo na Kifaru.’

Kitendawili hicho, hulinganishwa kwa watu wale ambao hawamalizi kelele kwenye familia yao. Watu hao, kila mmoja hataki kuambiwa kitu na mwenzake, kwa sababu ya kujiona kwamba anaweza yote, katika maisha yake. Wao hujifirikia kuwa na nguvu na ukali wa kuwazidi wenzao wote, kwa sababu  hawaufahamu uwezo wa Mungu ambaye ndiye Muumba wa vyote.

Watu hao, hufanana na Tembo na Kifaru, kwa sababu nao, hujiona kila mmoja kuwa ni mkali kupita wenzake, katika maisha yao. Ndiyo maana watu huhadithiana kwamba, ‘wameoleana wakali wote:- Tembo na Kifaru.’

Kitendawili hicho, hufundisha watu juu ya kuacha kiburi cha kujidai ukali, kwa sababu ukali wao hauwezi kuufikia ukali wa Mungu aliyeumba vyote, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Mathayo 11:28-30.

Mithali 3:5-8.

2Wakorintho 13:10-11.

Waebrania 4:12.

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mhela2

 

HARSH ANIMALS HAVE MARRIED EACH OTHER – ELEPHANTS AND RHINOS.

The source of this riddle is the two animals, elephant and rhino. An elephant is characterized by being big and fierce to other animals. When it gets angry it can trample on people and kill them. It can also use its tusk to throw away people or any other animal.

A rhino is another wild animal that likes to live a lonely life because of its harshness. The sharing of this attitude of being harsh made people come up with this riddle that ‘harsh animals have married each other – elephant and rhino’ to justify how related behavior of people can affect others in the society.

This riddle can be compared to quarrelsome people in the society. Such people always do not listen to others and they would like to do everything on their own. They always feel superior to others. Unfortunately, they don’t know that God is powerful than any other animal on earth. He is the creator of everything.

This riddle teaches people about giving up the pride of self-indulgence because their severity cannot reach the fierceness of God who created all things. By not praising themselves, people will have peace with each other in the society.

Matthew 11: 28-30, Proverbs 3: 5-8, 2 Corinthians 13: 10-11, Hebrews 4:12.

574. KALAGU- KIZE. NATALI INDO GIKI NANSEKELE NANI?:- NHOB’O YA B’ULUB’A.

Imbuki ya kalagu yiniyo, yilolile Nhob’o ya B’ulub’a iyo itali ndagana. Inhob’o yiniyo, ulu itali ndagana idatanduka, kunguno itali ugushigana aha bhutale bhoyo. Aliyo lulu, ulu yukula inhob’o yiniyo yigatanduka yafunya b’ub’a b’ope, ubho wikolile nu munhu uyo aliseka. Hunagwene abhanhu bhagiganilaga giki, ‘natali ndo giki nansekele nani?:- Nhob’o ya B’ulub’a.’

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo ali na wiyumilija bho gulindila mpaga lishige ligakanza lya gutumama nimo nhebhe, mukikalile kakwe. Uweyi agabhagukaja abhana bhakwe mpaga bhashiga ahikanza lya gutola, nulu gutolwa, kunguno adhebhile igiki abho bhagatolaga bhali bhanhu bhatale, idi bhadoo.

Abhana abhadoo bhikolile ni nhob’o ijo jitali ndagana, kunguno amasala gabho gatali ga nyanigini. Umunhu ng’wunuyo, agabhutumilaga chiza uwiyumilija bhokwe bhunuyo, bhogubhalanga abhiye higulya ya gulindila mpaga lishige likanza ilo lidakilwe uguitumamama imilimo yabho. Hunagwene abhanhu bhagiganilaga giki, ‘natali ndo giki nansekele nani?:- Nhob’o ya B’ulub’a.’

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na wiyumilija bho gubhakuja chiza abhana bhabho, kugiki bhadule gudilila mihayo ya wiza na guleka iyo yili yabhubhi, umukikale kabho.

1Wakorintho 13:11.

Waefeso 5:8-10.

KISWAHILI: KITENDAWILI – TEGA.

BADO MDOGO HIVI NIMCHEKELEE NANI?:- NHOB’O JA B’ULUB’A.

Chanzo cha kitendawili hicho, chaangalia tunda la pamba. Tunda hilo, likiwa changa halipasuki, kwa sababu bado halijakomaa. Lakini basi, likikua na kukomaa, tunda hilo hupasuka na hutoa pamba nyeupe, ambayo hufananishwa na mtu anayecheka. Ndiyo maana watu huhadithiana kwamba, ‘bado mdogo hivi nimchekelee nani?: – tunda la pamba.’

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye ana uvumilivu wa kusubiri hadi ufike wakati sahihi wa kuyatekeleza majukumu yake, katika maisha yake. Yeye huwakuza watu wake vizuri hadi wanafikia umri wa kuyatelekeleza majukumu yao, yakiwemo yale ya kuolewa na kuoa, kwa sababu yeye anafahamu kwamba, wanaooana ni watu wazima, sio watoto.

Watoto hao hufanana na tunda la pamba ambalo bado ni changa, kwa sababu naye ana uvumilivu wa kuwafundisha wenzake juu ya kusubiri wakati mwafaka wa kuyatekeleza majukumu yao. Ndiyo maana watu huhadithiana kwamba, ‘bado mdogo hivi nimchekelee nani?: – tunda la pamba.’

Kitendwawili hicho, hufundisha watu juu ya kuwa na uvumilivu wa kuwalea watoto wao hadi kuwakuza nyema, ili waweze kuzijali vizuri kazi ambazo ni njema, na kuacha uovu, katika maisha yao.

1Wakorintho 13:11.

Waefeso 5:8-10.

nhobho

nhobho1

nhobho2

ENGLISH: I HAVE A RIDDLE – LET IT COME.

AS YOUNG AS I AM TO WHOM SHOULD I LAUGH – A COTTON FRUIT.

The source of this riddle is the cotton fruit. The cotton fruit when it is immature it doesn’t burst to release its wool because it is yet to mature. But when it is mature enough it bursts and releases its wool thus being compared to a person who laughs. This is why people are being warned against doing some things. They have to wait until the right time comes. Such people are warned using the riddle ‘as young as I am to whom should I laugh? – a cotton fruit’. This riddle can be compared to a person who has patience to wait until the right time to fulfill his/her duties comes. Such a person nurtures well his/her people until they are old enough to carry out their responsibilities, including marriage. And, marriage is reserved for adults, not children. Therefore, cotton fruit represents children who are yet to take responsibilities of adults. They have to wait until the time for them to take adult responsibilities comes.

This riddle teaches people about patience in raising their children. It includes good parenting style that can enable children to have societal acceptable morals.

1 Corinthians 13:11. Ephesians 5: 8-10.

557. KALAGU – KIZE: MULULO GO MHELA – MPELO GO NZOKA.

Imbuki ya kalagu yiniyo yilolile nzoka. Inzoka aha yub’itila igamanyikaga, kunguno ya mpelo goyo. Umpelo gunuyo guli jimanyikijo ja nzoka. Hunagwene abhanhu bhagiganilaga giki, ‘mululo go mhela’ bhashosha, ‘Mpelo go nzoka.’

Ikalagu yiniyo igalengajiyagwa kuli munhu uyo agitaga ya bhubhi umukikalile kakwe. Umunhu ng’wunuyo alina nhungwa ja gwibhonela bhanhu na gwituula bhumani bho gubhadalaha abhiye umumahoya gakwe. Uweyi agiikolaga n’umpelo go nzoka, kunguno n’uweyi agitaga ya bhubhi iyo igamanyichaga ukubhanhu. Umunhu ng’wunuyo agagayiyagwa abhanhu bhaguhoya nang’hwe, kunguno bhajidebhile inhungwa jakwe igiki jili jabhubhi. Hunagwene abhanhu bhanebho bhagiganilaga giki, ‘mululo go mhela’ bhashosha, ‘Mpelo go nzoka.’

Ikalagu yiniyo, yalanga bhanhu guleka nhungwa ja bhubhi na gubhadebha abhichacho bho gulola nhungwa jabho, kugiki bhadule gwikala bho mholele na bhichabho umuwikaji bhobho. Yigelelilwe bhuli ng’wene abhize nzugulu matu umukikale kakwe.

(Ufunuo 14:13; Ufunuo 12:13-17; Mthayo 7:15-20; Luka 6:43-45).

KISWAHILI: KITENDAWILI  – TEGA: MBURUTO WA KIFARU – ALAMA YA MPITO WA NYOKA.

Chanzo cha kitendawili hiki chaangalia alama ya nyota alimopitia. Nyoka huacha alama inayomtambulisha kila anapopitia. Alama hiyo humwezesha kila anayeiona kuelewa kuwa amepita nyoka, kwa sababu alama hiyo huonesha umbo lake lilivyo. Ndiyo maana watu hutegeana kitendawili kwamba, ‘mburuto wa kifaru‘ na kujibu ‘Alama ya mpito wa nyoka’.

Kitendawili hiki, hulinganishwa kwa mtu yule ambaye hutenda maovu katika maisha yake. Mtu huyo ana tabia ya kuonea wenzake na kujidai kujua zaidi kuliko wenzake katika maongezi yake. Yeye hufanana na alama ya mpito wa nyoka, kwa sababu hufanya maovu ambayo humtambulisha kwa watu kuwa ndiye aliyeyatenda. Mtu huyo hukosa hata watu wa kuongea naye, kwa sababu watu wanaifahamu tabia yake ilivyo mbaya. Ndiyo maana watu hutegeana kitendawili kwamba ‘mburuto wa kifaru’ na kujibu, ‘Alama ya mpito wa nyoka.’

Kitendawili hiki, hufundisha watu kuacha tabia mbaya na kuwafahamu wenzao kwa kuangalia matendo yao maishani, ili waweze kuishi kwa amani na wenzao maishani. Yafaa kila mmoja awe mwangalifu kwa mwenzake.

(Ufunuo 14:13; Ufunuo 12:13-17; Mathayo 7:15-20; Luka 6:43-45).

nzoka

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ENGLISH: I HAVE A RIDDLE – LET IT COME: A RHINO’S TRACE – THE TRACE OF A SERPENT.

The foundation of this riddle is a trace of a snake. The snake leaves a mark that identifies its passage. The mark enables everyone who sees it to understand that a serpent passed, because the mark shows the true nature of the snake. That’s why people pose a riddle, ‘a rhino’s trace’ and repond, ‘The trace of serpent.’

The riddle is used comparatively to refer to a person who does evil in his/her life. The person has a tendency of bullying others and is a much-know in his/her talks. He/she resembles the trace of a serpent, because he/she does evil that identifies him/her as the doer. This person doesn’t get people to talk to, because people know his/her bad behavior. That’s why people pose a riddle, ‘a rhino’s trace’ and repond, ‘The trace of serpent.’

This riddle, teaches people to refrain from bad habits and get to know their peers through their actions, so that they can live in harmony with others. Everyone should be careful with one another.

(Revelation 14:13; Revelation 12: 13-17; Mathayo 7: 15-20; Luke 6: 43-45).

551. KALAGU – KIZE: ULU UDATUMILILE LUKULUME ADUTUMAMA UNIMO – SIMU.

Imbuki ya kalagu yiniyo yilolile simu na lukulume. Isimu yiniyo, jili ginhu ja gwiyombeja ulu yukandwa bho lukulume. Gashinaga lulu, ulu munhu adatumilile lukulume bho guikanda, idutumama unimo goyo. Hunagwene abhanhu bhagiganilaga giki, ‘ulu udatumillie lukulume adutumama unimo’ bhashosha, ‘Simu.’

Ikalagu yiniyo yigalenganijiyagwa kuli namhala uyo agayitongelaga chiza ikaya yakwe. Unamhala ng’wunuyo agabhapangilaga abhanhu bhakwe imilimo iya gutumama bhuli lushugu. Uweyi agabhalanjaga inzila ja gubhatongela chiza abhichabho umukikalile kabho.

Umunhu ng’wunuyo, agikolaga n’ulukulume ulo lugaikandaga isimu yatumama unimo goyo, kunguno n’uweyi agaipangilaga imilimo ikaya yakwe mpaga yang’wigwa chiza. Hunagwene abhanhu bhagiganilaga giki, ‘ulu udatumilile lukulume adutumama unimo’ bhashosha, ‘Simu.’

Ikalagu yiniyo yalanga bhanhu gudebha kubhatongela chiza abhanhu bhabho bho gubhapangila imilimo ya gutumama, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Kutoka 20:12; Mathayo 4:18-22; Mithali 4:1-4).

KISWAHILI: KITENDAWILI  – TEGA: USIPOTUMIA DOLE GUMBA HATAFANYA KAZI – SIMU.

Chanzo cha kitendawili hiki chaangalia simu na dole gumba. Simu ni chombo cha mawasiliano yanayofanyika baada ya kubonyezwa kwa kutumia dole gumba. Kumbe basi, mtu asipotumia dole gumba lake kukibonyeza, hakitafanya kazi yake. Ndiyo maana watu hutegeana kitendawili kwamba, ‘usipotumia dole gumba hatafanya kazi’ na kujibu, ‘Simu.’

Kitendawili hiki hulinganishwa kwa mzee yule ambaye anafahamu kuiongoza vizuri familia yake. Mzee huyo huwapangia watu wake kazi za kutekeleza kila siku. Yeye huwafundisha watu namna ya kuongoza wenzao katika maisha yao.

Mtu huyo hufanana na dole gumba ambalo huiwezesha simu kufanya kazi kwa kuibonyeza, kwa sababu naye huwapangia majukumu watu wa familia yake, nao humwelewa na kuyatekeleza vizuri. Ndiyo maana watu hutegeana kitendawili, ‘Usipotumia dole gumba hatafanya kazi’ na kujibu, ‘Simu.’

Kitendawili hiki hufundisha watu kuelewa namna ya kuwaongoza watu wao kwa kuwapangia majukumu ya kutelekeza, ili waweze kupata mafanikio mengi maishani mwao.

(Kutoka 20:12; Mathayo 4:18-22; Mithali 4:1-4)

simu

simu1

 

ENGLISH: I HAVE A RIDDLE – LET IT COME: IF YOU DON’T USE YOUR THUMB HE WON’T WORK – A PHONE.

The origin of this riddle is a phone and a thumb. The phone is a tool for communication that works after being tapped with a thumb. However, if a person does not use his/her thumb to press it, it will not do its job. That’s why people pose a riddle, ‘if you don’t use your thumb, he won’t work’ and reply,  ‘A phone.’

This riddle is used comparatively to refer to a family head who knows how to lead well his/her family by way of assigning family members daily tasks to perform. He/she teaches them how to lead their peers in their lives. He/she person is like a thimb that enables the phone to work after pressing it, because he/she also assigns responsibilities to the members of his/her family, who understand and carry out the instructions. That’s why people pose a riddle, ‘If you don’t use your thumb he won’t work’ and respond. ‘A phone.’

This riddle teaches people about understanding how to lead their people, by assigning responsibilities to fulfil, so that they can achieve more in their lives.

(Exodus 20:12; Matthew 4: 18-22; Proverbs 4: 1-4).