Riddles

939. KALAGU – KIZE. AGWITAGA MBIYU NINGI ALIYO UGUZWA NDUHU – MAMOTO GA MBULA.

Ikalagu yiniyo, iholile mamoto ga mbula. Amamoto ga mbula genayo, gali mizilo ga mingi ahikanza lya gutula mbula. Agoyi gagikolaga nu mhib’i o mbiyu ijo jidazwaga kunguno ulu yutula imbula igenhaga mingi duhu ayo gagahumaga gaja. Hunagwene abhanhu bhagiganilaga giki, “agwitaga mbiyu ningi aliyo uguzwa  nduhu – mamoto ga mbula.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe bho nguzu ningi, umukikalile kakwe. Umunhu ng’wunuyo, agib’egejaga ng’winikili bho gwandya kulima wangu ahikaza lya mbula ja gwandya. Uweyi agagatumilaga chiza aminzi ga mbula jinijo mpaga opandika jiliwa ja mbika ningi, umuwikaji bhokwe.

Umunhu ng’winuyo, agikolaga nu wingi bho mamoto ga mbula, kunguno nu weyi agikomejaga kutumama milimo yakwe bho nguzu ningi ijo jigampandikilaga sabho ningi, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “agwitaga mbiyu ningi aliyo uguzwa  nduhu – mamoto ga mbula.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gwikomeja kutumama milimo yabho bho nguzu ningi, kugiki bhadule gupandika sabho ningi ja gwikoma kujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 24:13.

Waruma 12:1.

Wagalatia 9:6.

Yohana 16:21-22.

Ufunuo 2:10.

Luka 9:62.

 

KISWAHILI: KITENDAWILI  –  TEGA.

ANAMWAGA MBEGU NYINGI LAKINI KUOTA HAKUNA – MATONE YA MVUA.

Kitendawili hicho, huongelea matone ya mvua. Matone hayo ya mvua, ni mapitio ya maji wakati mvua hiyo inanyesha. Yenyewe hufananishwa na mmwagaji wa mbegu ambazo hazioti kwa sababu inaponyesha mvua hiyo, huleta maji tu ambayo hutiririka na kwenda zake. Ndiyo maana watu huhadithiana kwamba, “anamwaga mbegu lakini kuota hakuna –  matone ya mvua.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hufanya kazi zake kwa nguvu nyingi, katika maisha yake. Mtu huyo, hujitegemea mwenyewe kwa kuanza kulima mapema wakati wa mvua za mwanzo. Yeye huyatumia vizuri maji hayo ya mvua mpaga anapata chakula cha aina nyingi, maishani mwake.

Mtu huyo, hufanana na wingi wa matone ya mvua, kwa sababu naye hujibidisha kuyatekeleza kwa nguvu majukumu yake hayo ambayo humpatia mali nyingi, maishani mwake. Ndiyo maana watu humwambia kwamba, “agwitaga mbiyu ningi aliyo uguzwa  nduhu – mamoto ga mbula.”

Kitendawili hicho hufundisha watu juu ya kujibidisha kuyatekeleza kwa nguvu nyingi majukumu yao, ili waweze kupata mali nyingi za kutosha kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 24:13.

Waruma 12:1.

Wagalatia 9:6.

Yohana 16:21-22.

Ufunuo 2:10.

Luka 9:62.

raindrop-

rainy-day-

clover-drops

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

“HE POURS OUT MANY SEEDS BUT THERE IS NO GERMINATION – RAINDROPS.”

The overhead riddle looks at raindrops. These raindrops are a review of water when it rains. It is likened to a bath of seeds that do not germinate because when it rains, it brings only water that flows and goes away. That is why people tell each other that, “he pours out many seeds but there is no germination – raindrops.”

This riddle is paralleled to the man who performs his deeds with great force, in his life. He is self-sufficient in early plowing during the early rains. He makes good use of this rainwater and gets plenty of food in his life.

This man is like the raindrops, because he also strives to carry out his responsibilities, which give him a lot of wealth, in his life. That is why people say to him that, “he pours out many seeds but there is no germination – raindrops.”

This riddle teaches people on how to work hard enough to fulfill their responsibilities, so that they can earn enough money for running well their families.

Matthew 24:13.

Romans 12: 1.

Galatians 9: 6.

John 16: 21-22.

Revelation 2:10.

Luke 9:62.

923. KALAGU – KIZE. NKULUKULU ONG’WIGUNGULI – MATU.

Imbuki ya kalagu yiniyo, ililola matu. Amatu geneyo gagabhizaga makulukulu umu bhuli chalo jene kunguno agoyi gagigwaga bhuli mhayo, nulu gugafumila kule na ginehe. Hunagwene abhanhu bhagiganilaga giki, “nkulukulu ong’wigunguli  –  matu.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agigwaga mhayo wandra gugusombola kubhiye bho nduhu ugugwideta chiza, umukikalile kakwe. Umunhu ng’wunyo, agitulaga bhumani bho bhuli mhayo uyo aligwigwa bho gwandra gugutangaja kubhiye, kunguno ya kukija gwitegeleja chiza gokwe gunuyo. Uweyi agipondaga soni noyi ulu okanilijiwa na bhiye abho bhayimanile chiza imihayo iyo agayiyombaga yiniyo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga na matu ayo gagigwaga mihayo mingi bho nduhu uguitegeleja, kunguno nuweyi agatangajaga mihayo bho nduhu uguitegeleja chiza, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “nkulukulu ong’wigunguli  –  matu.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na witegeleja bho mihayo iyo bhagayigwaga haho bhatali ugubhasombolela abhichabho, kugiki bhadule gwikala chiza na bhanhu bhabho, umukaya jabho.

Mwanzo 3:1-7.

2Timotheo 2:16-18.

 

KISWAHILI: KITENDAWILI  –  TEGA.

MWENYEJI WA KIJIJINI  –  MASIKIO.

Chanzo cha kitendawili hicho chaangalia masikio. Masikio huwa na wenyeji wa kwenye kila kijiji kwa sababu yenyewe husikia kila neno hata litokea mbali namna gani. Ndiyo maana watu huhadithiana kwamba, “mwenyeji wa kijijini – masikio.”

Kitendawili hicho hulinganiswa kwa mtu yule ambaye husikia neno na kuanza kulitangaza kwa wengine bila ya kulitafakali kwa makini kwanza, katika maisha yake. Mtu huyo, hujitia kujua kila jambo analoambiwa na kuanza kulitangaza kwa wenzake, kwa sababu ya kuacha kwake kulitafakari kwa makini. Yeye hujisikia aibu anapoambiwa ukweli na wale wanaoyafahamu vizuri, maneno hayo, maishani mwake.

Mtu huyo, hufanana na masikio yaliyosikia maneno mengi bila kuyatafakari kwa makini, kwa sababu naye hutangaza maneno posipo kuyatafakari vizuri kwanza. Ndiyo maana watu humwambia kwamba yeye ni, “mwenyeji wa kijijini – masikio.”

Kitendawili hicho hufundisha watu juu ya kuwa na umakini wa kuyatafakari kwanza maneno wanayoyasikia, kabla ya kuanza kuyatangaza kwa wenzao, ili waweze kuishi vizuri na watu wao katika familia zao.

Mwanzo 3:1-7.

2Timotheo 2:16-18.

man---1

ENGLISH: I HAVE A RIDDLE – LET IT COME.

FAMILIAR OF VILLAGES – EARS.

The foundation of the above riddle looks at the ears. The ears are natives to every village because they can hear any word no matter how far away it sounds. That is why people say to one another that, “familiar of villages – ears.”

This puzzle is compared to the person who hears a word and begins to spread it to others without first paying attention to it, in life. Such person, in turn, pretends to know everything which he/she is told and begins to announce it to others, because of his/her failure to think it through before spreading it. He/she feels ashamed when he/she is told the truth by those who know those words, in life.

This person is like the ears that can hear many words without thinking about them, because he/she also utters words without thinking about them first. That is why people say that he/she is “familiar of villages – ears.”

This riddle imparts in people an idea of being careful by thinking first about the words they hear, before they start spreading them to others, so that they can live well with their people in their families.

Genesis 3: 1-7.

2 Timothy 2: 16-18.

677. KALAGU – KIZE. IGASHAGA AHA NU NENE AHA, DUNZUJE NG’HALA MYENDA:- MANDEGE.

Ikalagu yiniyo, ifumilile kubhanhu abho bhiganilaga hikanza lya gulya mandege madoto. Amandege genayo, gagikolanijiyagwa na ng’hala, kunguno ya ya guzujiwa amadutu gago, huna adule ugugalya umunhu, guti numo abhanhu bhagingijaga amakolele aga ng’halanga, huna bhajilya.

Giko lulu, umubhuyegi bho gubisha mandege genayo, uumo aganganila ung’wiye kugiki ajibadije ijigano, bho guyomba giki, ‘igashaga aha nu nene aha, dunzuje ng’hala myenda.’

Ung’wiye ng’wunyo, nang’hwe uyo olinabho ubhuyegi bhunubho, ubho gubisha na gulya mandege madoto genayo, agajibadija ijigano jinijo bho guyomba, ‘Mandege.’ Aho ujibadija ijigano jinijo, pye abhose bhagaseka, na gwandya gugalya amandege genayo.

Hunagwene abhanhu bhagandya huiganila giki, ‘igashaga aha nu nene aha, dunzuje ng’hala myenda:- Mandege.’ Lolaga Kueneza Injili kwa Methali, bhukurasa bho 29. Abhanhu ulu bhagakubhula amandege genayo, nulu ulu bhajitondola ing’halanga, igolechaga giki, bhalinzuja ng’hala myenda.

Ijitabho jinijo jigandikwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Ikalagu yiniyo, igalenganijiyagwa kubhanhu abho bhalandya wikaji bhupya bho gubhuzuula uwikaji ubho kale. Uwikaji bhunubho, ubho kale bhuli wikaji bho umushibhi.

Umunhu uyo obhatijiwa ung’wene obyalwa bhupya, kunguno ya gwingijiwa ishibhi jakwe, na gwandya wikaji bhupya, ubho nema ya bhutakaso. Inema yiniyo, ni jizwalo, nulu ng’wenda uyo duging’hiyagwa ulu dabhatijiwa.

Aliyo lulu, ushetani agaduzujaga ung’wenda gunuyo, bho gudulembalemba gwita shibhi. Giko, ulu duzunya dugulenganijiwa nu ng’hana uyo alizunya guzujiwa ng’wenda, guti numo ligazugijiyagwa ilindege linilo. Hunagwene ushetani na bhahemba bhakwe, bhagayombaga giki, ‘igashaga aha nu nene aha, dunzuje ng’hala myenda:- Mandege.’

Ikalagu yiniyo, yalanga bhabhu higulya ya kulema kuzujiwa nema ya bhutakaso bho guzunya mihayo ya gwita shibhi, kugiki bhadule guwikalana ubhulagani bhobho ubho bhatizimu, bho gugikalana amalagilo ga ng’wa Mulungu mpaga bhinghile umubhupanga ubho bhudashilaga.

Ayise bhahemba bha ng’wa Yesu Kristo ulu dang’winha wasa ushetani na bhahemba bhakwe, ubho guduzuja ing’wenda iyape iya bhubhatizo, tugabhizaga guti na mandege umo abhanhu agagakubhulaga na gugalya.

Ushetani, adadulile uguduhadikija gwita shibhi. Uweyi agadinhaga miganiko gabhubhi na yise dagabokela na dugazunilija, na hanuma yahoo, gwita shibhi. Igeleliwe dugalemeje amiganiko genayo, umu mioyo yise, bho gujitumila ijilanga ija gufumila kuli Mulungu. Gashinga yilichiza dusalile pye amakanza, kunguno ulu diyibha, ushetani agamanaga wiyungula na gulundula guti Shimba iyo igucholaga gulya munhu.

Olihoyi nsumba umo, uyo alina ng’wenda gope, uyo onondejaga Yesu, agading’wa aliyo, ubhipuluka na gupela uguleka ng’wenda gokwe ugope gunuyo. Nayise ushetani, agaduzujaga ung’wenda gunuyo, ugope, ulu dagazunilija amiganiko agabhubhi, umumioyo yise.

Marko 14:50-52.

Dimilagi higiki umugunya gwise, bho gugapeja amiganiko agabhubhi umumioyo yise, kugiki dukije ugung’inha wasa nulu bhudoo ushetani. Lolaga kueneza Injili kwa Methali, bhukurasa bho 29-30.

1Petro 5:8.

Waefeso 6:11-13.

Mathayo 22:12-13.

KITENDAWILI:- TEGA.

KETI HAPA NA MIMI HAPA, TUMVUE MJINGA NGUO:- MAHINDI.

Kitendawili hicho, kinatokea kwa watu waliokuwa wanahadithiana wakati wa kula mahindi mabichi ya mwanzo wa mwaka. Mahindi hayo, hufananishwa na mjinga kwa sababu ya kuvuliwa maganda ndipo mtu aweze kuyala, kama wanavyoondoa maganda ya kalanga ndipo wanazila.

Hivyo basi, wakiwa na furaha ya kupata mahindi hayo mabichi ya mwaka, mmoja alimtegea mwenzake ili ategue kitendawili, akisema, ‘keti hapa na mimi hapa, tumvue mjinga nguo.’ Mwenzake huyo, naye akiwa na furaha ya kuyala mahindi hayo mabichi, alitegue kitendawili hicho kwa kusema, “Mahindi.”  Baada ya kukipatia kitenawili hicho, wote wawili walicheka na kuanza kuyala mahindi hayo.

Ndiyo maana watu wakaanza kuhadithiana wakisema, ‘keti hapa na mimi hapa, tumvue mjinga nguo:- Mahindi.’ Rejea kueneza Injili kwa Methali, ukurasa 29. Watu wanapotoa maganda ya mahindi au ya karanga humaanisha kwamba, wanamvua mjinga nguo.

Kitabu hicho, kiliandikwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Kitendawili hicho, hulinganiswa na watu walioanza maisha mapya baada ya kuyavua yale ya zamani. Maisha hayo ya zamani ni maisha ya dhambi. Mtu aliyebatizwa amezaliwa upya kwa maana ya kuondolea dhambi zake na kuanza maisha ya mapya akipewa neema ya utakaso. Neema hiyo, ni vazi au nguo tunayovaa baada ya kubatizwa.

Lakini shetani hutuvua nguo hiyo kwa kutushawishi kutenda dhambi. Hivyo, tukikubali kutenda dhambi tutafananishwa na mjinga anayekubali kuvuliwa nguo, kama yanavyovuliwa mahindi. Ndiyo maana shetani na wafuasi wake husema kwamba, ‘keti hapa na mimi hapa, tumvue mjinga nguo:- Mahindi.’

Kitendawili hicho, hufundisha watu juu ya kukataa kuvuliwa neema ya utakaso kwa kukubali kushawishiwa kutenda dhambi, ili waweze kuziishi ahadi zao za ubatizo wao kwa kuziishi amri za Mungu, mpaga waweze kuingia kwenye uzima wa milele.

Kama vile watu hutoa maganda ya mahindi na kula, sisi wafuasi wa Yesu Kristo tunampa shetani na wenzake nafasi ya kutuvulia nguo nyeupe ya ubatizo.

Shetani hawezi kutulazimisha kutenda dhambi. Bali hutupa mawazo mabaya na sisi tunayapokea na kuyakubali na baadaye kutenda dhambi.

Marko 14:50-52. “Hapo wanafunzi wote wakamwacha, wakakimbia. Kulikuwa na kijana mmoja aliyekuwa anamfuata Yesu akiwa amevaa shuka. Nao wakajaribu kumkamata. Lakini yeye akaponyoka, akaiachilia ile shuka akakimbia uchi.”

Kijana yule aliyekuwa akimfuata Yesu amevaa nguo nyeupe, lakini alipojaribiwa akaiahilla ile shuka, akamvua Yesu na kukimbia uchi. Sisi wakati wa kujaribiwa tunashindwa kuvumilia, tunamwacha Yesu Kristo na kumkubalia shetani kuvua nguo ya ubatizo wetu.

Basi, tusimame imara tusimpe nafasi shetani hata kidogo. Tuyafukuze mawazo yetu maovu mara yanapoingia ndani yetu. Rejea kueneza Injili kwa Methali, ukurasa 29-30.

1Petro 5:8. “Muwe macho, kesheni! Maana adui yenu, shetani, huzunguzunguka kama Simba aungurumaye akitafuta mtu ammeze.”

Waefeso 6:11-13. “Vaeni silaha anazowapeni Mungu mpate kuzipinga mbinu mbaya za shetani, maana vita vyenu si vita kati yetu na binadamu, bali ni vita dhidi ya jeshi ovu la ulimwengu wa roho; tunapigana na watawala wakuu na wenye nguvu wanaomiliki ulimwengu huu wa giza. Kwa sababu hiyo, vaeni silaha za Mungu ili siku ile itakapofika muweze kuyapinga mashambulio ya adui, na mkisha pigana mpaka mwisho, muwe bado thabiti. Basi, simameni imara.”

Mathayo 22:12-13. “Mfalme akamwuliza: “Rafiki, umeingiaje hapa bila mavazi ya arusi?” Lakini yeye akakaa kimya. Hapo Mfalme akawaambia watumishi: Mfungeni miguu na mikono mkamtupe nje gizani, huko atalia na kusaga meno.”

mandege

mandege1

mandege2

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

SIT HERE AND I SIT THERE TO UNDRESS THE FOOL – MAIZE.

This riddle came from people who were talking to each other while eating cooked maize. As they were eating, they began riddling. One paused a riddle that ‘sit here and I sit there to undress the fool’ and the respondent answered it as maize and both of them burst out laughing. In this riddle, a mazie is considered to be a fool creature that can be stripped naked without any complain (Refer to Kueneza Injili kwa Methali, which means ‘Spreading the Gospel through Proverbs,’ page 29) written by Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1984.

This riddle can be compared to people who started a new life after leaving aside their old type of life style that is full of sins. A baptized person is born again in the sense of taking away his/her sins and beginning a new life with the grace of sanctification. Grace is the garment or dress we wear after being baptized. But, Satan tends to take off the robe by inducing us to sin. So if we admit to sin, we will be compared to a fool who lets himself/herself be stripped of his/her clothes in the same way we see in maize. Satan and his followers will say, ‘Sit here and I sit there to undress the fool – Maize’ to mean the way human beings fall into the world of sin.

This riddle teaches people about refusing to be deprived of the grace of sanctification by accepting the temptation to sin. People need to live up to their promises of baptism by living the commandments of God so that they can enter into eternal life.

Just as people remove corn husks and eat, we followers of Jesus Christ give satan and his followers an opportunity to strip off our white robes of baptism.

Satan cannot force us to sin but he gives us wrong ideas and we accept, admit it and then fall into sin.

Mark 14: 50-52: “Then all the disciples forsook him, and fled. A young man was following Jesus. And they tried to seize him. But he escaped, and let go the sheaf, and fled naked.”

The young man who was following Jesus was dressed in white, but when he was tempted, he slipped off the cloth, forsook Jesus and fled naked. When we are tempted, we fail to persevere, leaving Jesus Christ and allowing the devil to take off the rob of our baptism.

So, let us stand firm and not give the devil a chance. We have to get rid of our evil thoughts once they get into us (Refer to ‘Spreading the Gospel in Proverbs,’ page 29-30).

1Peter 5:8. Ephesians 6:11-13. Matthew 22:12-13.

654. KALAGU:– KIZE. KAKIMA KASOGA KAKABHEJAGA NANI:- NZUKI.

Imbuki ya kalagu yiniyo, yilolile Nzuki umoyigabhegejaga bhuki. Inzuki yiniyo, yilijisumva ijo jilijidoni, aliyo jigabhejaga bhuki bhunonu gete ubho bhugabhizaga makubhi. Hunagwene abhanhu bhagiganilaga giki, ‘kakima kasoga kakabhejaga nani:- Nzuki.’

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo alina nhungwa jawiza, umukikalile kakwe. Umunhu ng’wunuyo, agatumamaga mpaga oyimala chiza imilimo yakwe, iyo igikolanijiyagwa ni kubhi, ukubhiye, kunguno ya bhutumami bhokwe ubhowiza bhunubho. Uweyi agibhegelejaga chiza hayo atali ugugwandya unimo gokwe, kunguno ajidebhile ijitumamilo ija milimo yakwe, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni nzuki iyawiza yiniyo, kunguno nuweyi aliowiza umubhukamu bho guitumama chiza imilimo yakwe mpaga oyimala. Uweyi alijigemelo ukubhiye,  ija gwilanga uguitumama imilimo yiniyo, bho bhukamu bhutale mpaga guimala chiza. Hunagwene abhanhu bhagiganilaga bho gung’wilaga giki, ‘kakima kasoga kakabhejaga nani:- Nzuki.’

Ikalagu yiniyo, yalanga bhanhu higulya ya gutumama milimo yabho bho bhukamu bhutale mpaga guimala chiza, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Ezekieli 3:3.

Zaburi 81:16.

Luka 1:40.

Mithali 31:10.

Luka 11:27.

KISWAHILI: KITENDAWILI – TEGA:-

KANAKAKE KAZURI KANATENGENEZA MBOGA – NYUKI.

Chanzo cha kitendawili hicho, chaangalia Nyuki anavyotengeneza asali. Nyuki huyo, ni kiumbe kidogo sana ambacho kina uwezo wa kutengeneza asali tamu ya kuweza kutumika kama mboga. Ndiyo maana watu huhadithiana kwamba, ‘kanakake kazuri kanatengeneza mboga:- Nyuki.’

Kitendawili hicho, hulinganishwa kwa mtu yule mwenye tabia njema katika maisha yake. Mtu huyo, hufanya kazi zake kwa umakini mkubwa mpaga anazimaliza, ambazo hulinganishwa na mboga au asali, kwa sababu ya utendaji wake ulio mzuri. Yeye hujiandaa vizuri kabla ya kuanza kazi zake, kwa kuvikusanya vitendea kazi vinavyohitajika katika kazi hiyo, maishami mwake.

Mtu huyo, hufanana na Nyuki kwa sababu naye ni mzuri katika utendaji wake wa kazi, ambazo huzitekeleza vizuri na kwa umakini wa hali ya juu. Yeye ni mfano wa kuigwa kwa wenzake, katika kuwa na bidii kubwa ya kuzitekeleza kazi mpaga kuzimaliza vizuri. Ndiyo maana watu huhadithiana kwa kumwambia kwamba, ‘kanakake kazuri kanatengeneza mboga:- Nyuki.’

Kitendawili hicho, hufundisha watu juu ya kufanya kazi kwa bidii kubwa kuanzia mwanzo wa kazi hizo, mpaga kuzikamilisha vizuri, ili waweze kupata mafanikio mengi, maishani mwao.

Ezekieli 3:3.

Zaburi 81:16.

Luka 1:40.

Mithali 31:10.

Luka 11:27.

honey-bees

honey-bees2

honey bees1

ENGLISH: A HAVE A RIDDLE – LET IT COME

A BEAUTIFUL WOMAN MAKES VEGETABLES – BEE.

The source of this riddle is the bee and its honey. It is built on the idea that bees make honey. Bees are very small insects that make honey that human beings sometimes use it as sauce in their food. Since vegetables, in traditional setting, are associated with women, people came with such a riddle to describe how one can enjoy eating ugali with honey. Thus they say, ‘a beautiful woman makes vegetables – bee.’

This riddle can be compared to a person of good character in his/her life. That person performs his/her tasks with great care, which is compared to vegetables or honey, because of his/her good performance. Such a person can prepare himself/herself well before starting his/her work. Preparation may include gathering all the necessary tools for the work. People of this nature can be regarded as role models to others because of the way they do their things with great care.

This saying teaches people about working hard from the very beginning. This will enable them to accomplish their tasks within the given time and at the same time, it helps them to yield the required results of their labour thus having a good life with their families.

Ezekiel 3: 3. Psalm 81:16. Luke 1:40. Proverbs 31:10. Luke 11:27.

646. KALAGU – KIZE. BHANHYA BHAMILENGANILO:- MASHIGA.

Imbuki ya kalagu yiniyo, yingilile kukalenginilile ka wiyambilija bho katumamile ka mashiga. Amashiga genayo, gali mawe nulu madafali adatu ayo gagikalaga galenganilile chiza, kugiki gadule gudimila nungu, nulu sufulila iyaguzugila ijiliwa.

Ubhulenganiji bhogo bhunubho, bhulolile bhutale, nulu bhudoni ubho bhulinganilile.  Agoyi gagikolanijiyagwa na bhaniki, kunguno nabho bhagazugaga jiliwa aha kaya. Hunagwene abhanhu bhagiganilaga giki, ‘bhanhya bhamilenganilo:- Mashiga.’

Ikalagu yiniyo, igalenganijiyagwa kubhanhu abho bhalina ng’wigwano go gwiyambilija uguitumama imilimo yabho, umuwikaji bhobho. Abhanhu bhenabho, bhali na bhutogwa ubho bhugabhalumanyaga kihamo, umukikalile kabho. Abhoyi bhagapandikaga matwajo mingi, umumilimo yabho guti numo gagajisijaga ijiliwa amashiga genayo.

Abhanhu bhenabho, bhagikolaga na mashiga, kunguno nabho bhali na ng’wigwano go gwiyambilija halumo uguitumama chiza imilimo yabho, umukikalile kabho.

Abhoyi bhagalangaga na bhichabho, ahigulya ya gubhiza na bhutogwa bho gwiyambilija halumo ijinaguitumama chiza imilimo yabho yiniyo, umuwikaji bhobho. Hunagwene abhanhu bhenabho, bhagabhaganilaga abhichabho giki, ‘bhanhya bhamilenganilo:- Mashiga.’

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na ng’wigwano go gwiyambilija halumo uguitumama na bhutogwa imilimo yabho, kugiki bhadule gupandika matwaho mingi, umuwikaji bhobho.

Mathayo 28:16-20. Jiligemelo ja Utatu Mtakatifu.

KISWAHILI: KITENDAWILI – TEGA:-

WASICHANA WANAOLINGANA:- MAFIGA.

Chanzo cha kitendawili hicho, chatokea kwenye ulinganifu wa mafiga katika kusaidiana kufanya kazi. Mafiga hayo, ni mawe au matofali matatu yanayolingana vizuri, kiasi cha kutosha kukishikilia chungu au chombo cha kupikia chakula. Yenyewe huwa yamelingana kwa maana kwa kuwa na ukubwa unaoendana, au kama ni madogo, yote yawe udogo unaolingana.

Mafiga hayo, hufananishwa na wasichana kwa sababu nao hufanya kazi za kupika chakula katika familia.  Yenyewe, huacha nafasi katikati ambapo huwekwa kuni zinawashwa moto na kuendelea kuchochewa mpaka chakula kinaifa vizuri. Ndiyo maana watu huhadithiana kwamba, ‘washichana wanaolingana:-  Mafiga.’

Kitendawili hicho, hulinganishwa kwa watu wale ambao wana uelewano wa kusaidiana katika kufanya kazi zao. Watu hao, wana upendo ambao huwaunganisha pamoja, maishani mwao. Wao hupata mafanikio mengi katika utekelezaji wa majukumu yao, kama yanavyoivisha chakula Mafiga hayo.

Watu hao, hufanana na mafiga, kwa sababu nao, wana uelewano wa kusaidiana pamoja katika utekelezaji wa majukumu yao, maishani mwao. Wao huwafundisha pia wenzao, juu ya kuwa na upendo huo wa kusaidiana pamoja katika kuzitekeleza vizuri kazi zao. Ndiyo maana watu hao, huwahadithia wenzao kwamba, ‘washichana wanaolingana:-  Mafiga.’

Kitendawili hicho, hufundisha watu juu ya kuwa na ushirikiano wa kusaidiana pamoja katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Mathayo 28:16-20. Ni mfano wa Utatu Mtakatifu.

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ENGLISH: I HAVE A RIDDLE – LET IT COME.

THREE GIRLS OF SIMILAR ATTRIBUTES – THREE COOKING STONES.

The source of this riddle is the cooking stones. These stones always appear in the kitchen and one of their central functions is to hold a cooking pot or saucepan when cooking. These three cooking stones are characterized by having similar attributes; they have similar size and height in order to facilitate easy holding of the pot or saucepan.

The three stones are always arranged in such a way that they leave a space between them where one can make fire. This is why people came with this riddle ‘three girls of similar attributes – cooking stones’ to communicate the resemblance of cooking stones.

This riddle can be compared to people who tend to help each other in doing something. Such peple tend to regard themselves as one solid unit who can work together in order to achieve something of great impact to the society. These people also teach others about the need for helping each other in doing their jobs well.

This riddle teaches people about how to work together to help each other in fulfilling their responsibilities so that they can achieve more in their lives.

Matthew 28: 16-20. It is an example of the Holy Trinity.