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).

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).

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)

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).

Imbuki ya kalagu yiniyo ilolile ikanza lya mbula iyo ilitula na lukubha. Imbula ulu ilitula chiniko igitagulaga minzi mingi ayo gagabhizaga guti yilihuluma gwiza kutula. Ubhuhulumi bhunubho bhugikolanijiyagwa na gulila goyo. Iyoyi igagigimaga yiikola na ng’oma ijo jilitulwa na igalabhaga yiikola na tala ijo jilibhaka. Hunagwene abhanhu bhagiganilaga giki, ‘Kabhula alilila, ng’oma jilitulwa tala jilibhaka’ bhashosha, ‘ Jilundumo ja mbula na lukubha.’

Ikalagu yiniyo igalenganijiyagwa kuli nkima uyo agatumamaga milimo mingi umukikalile kakwe. Unkima ng’wunuyo agipunaga dilu gujila minzi, ogashoga na kuja guj’uchola makubhi na ng’hwi ja guzugila. Unkima ng’wunuyo, ulu wenha inghwi, agapembaga moto na gwandya gubhazugila abhanhu bhakwe. Ulu ubisha ijiliwa jinijo, agabhatengelaga abhanhu bhalya, uweyi agajijilaga ijiseme na gwandya gujoja. Umayu ng’wunuyo agajaga gujufula myenda, ulu omala ugoja ijisema jakwe. Ulu ogashoka koyi, wandya goja bhanigini na guja gujushelwa na yingi mingi. Kuyiniyo lulu, unkima ng’wunuyo agatumamaga milimo mingi ahakaya yakwe. Hunagwene abhanhu bhagiganilaga giki, ‘Kabhula alilia, ng’oma jilitulwa tala jilibhaka’ bhashosha, ‘Jilundumo ja mbula na lukubha.’

Ikalagu yiniyo yalanga bhanhu gwilanga gutumama milimo mingi ahakaya jabho, kugiki bhadule gupandika matwajo mingi, umukikalile kabho.

KISWAHILI: KITENDAWILI  –  TEGA: KABULA ANALIA, NGOMA ZINAPIGWA NA TAA ZINAWAKA – NGURUMO YA MVUA YENYE RADI.

Chanzo cha kitendawili hiki chaangalia wakati wa mvua yenye radi inaponyesha. Mvua ikinyesha hivyo humwaga maji mengi ambayo hupiga kelele kama ngurumo ya mvua inayokuja. Yenyewe hunguruma kwa namna inayofanana na ngoma zinayopigwa, na hutoa mwanga unaofananishwa na taa zinazowaka. Ndiyo maana watu hutegeana kitendawili kwamba, ‘Kabula analia, ngoma zinapigwa na taa zinawaka’ na kujibu, ‘Ngurumo ya mvua yenye radi.’

Kitendawili hiki hulinganishwa kwa mwanamke anayefanya kazi nyingi, katika mwenendo wake wa maisha ndani ya familia yake. Mwanamke huyo hujilawa asubuhi kwenda kuchota maji, akirudi huko, huenda kutafuta mboga na kuni za kupikia.

Mwanamke huyo akileta kuni, huwasha moto na kuanza kuwapikia chakula watu wake wa kwenye familia yake. Akiivisha chakula hicho, huwatengea mezani chakula hicho. Wakimaliza kula, mama huyo huenda kuondoa vyomba vyake na kuanza kuviosha.

Mama huyo huenda kufua nguo baada ya kumaliza kuviosha vyombo vyake. Akimaliza kazi hizo, huanza kufanya kazi zingine zikiwemo zile za kwenda kusaga nafaka mashineni, au anasaga yeye mwenyewe, kuogesha watoto, na zingine nyingi. Kwa hiyo basi, mwanamke huyo hutekeleza majukumu mengi sana kwenye familia yake. Ndiyo maana watu hutegeana kitendawili kwamba, ‘Kabula analia, ngoma zinapigwa na taa zinawaka’ na kujibu, ‘Ngurumo ya mvua yenye radi.’

Kitendawili hiki hufundisha watu kuwa na uelewa wa kuyatekeleza majukumu mengi katika familia zao, ili waweze kufikia hatua ya kupata mafanikio mengi maishani mwao.

ENGLISH: I HAVE A RIDDLE- LET IT COME: KABULA IS CRYING WHILE DRUMS ARE BEING BEATEN AND THE LIGHTS ARE SHINING – THUNDERSTORM.

The origin of this riddle is a thunderous rain. When it rains, it pours out a lot of water which screams like a thunderstorm. It itself roars the atmosphere similar to the Drums that are played, and emits a light that is comparable to the burning lamps. That is why people pose a riddle that, ‘Kabula is crying, drums are being beaten and the lights are lighting’ and respond, ’Thunderstorm.’

This riddle is used comparatively to refer to a busy woman. The woman works early in the morning to fetch water, returns home and goes to find vegetables and firewood.

After bringing firewood, the woman makes fire and begins to cook food for her people and thereafter puts the food on the table. After they have eaten the food, the woman clears the table and begins to wash the dishes.

After washing the dishes, she washes clothes after which she performs other tasks such going to a milling machine, washing the children and many more. The woman, therefore, performs many tasks in her family. That is why people pose a riddle that, ‘Kabula is crying, drums are being beaten and the lights are lighting’ and respond, ‘Thunderstorms.’

This riddle teaches people about understanding how to carry out many responsibilities in their families, so that they can reach a point of success in their lives.

Imbuki ya kalagu yiniyo ilolile bhutale na kikalile ka mhuli. Imhuli ili ndimu nhale ya ng’wipolu, iyo igasiminzaga hulimo na bhichayo. Ijoyi jigikilaga halumo pye n’ijibhyalilwe jayo. Hunagwene abhanhu bhagiganilaga giki, ‘munhu okaya nhale’ bhashosha, ‘Mhuli.’

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo aludebhile chiza uluganda lo hakaya yakwe. Umunhu ng’wunuyo agikalaga halumo n’uluganda lokwe lunulo, ulo bhanhu abho bagikalaga  ahakaya yakwe yiniyo.

Uweyi agikolaga n’imhuli yiniyo, iyo igikalaga halumo n’ijibhyalilwe jayo, kunguno nang’hwe agikalaga halumo na luganda lo bhanhu abha hakaya yakwe umukikalile kakwe. Umunhu ng’wunuyo agabhalanjaga na bhiye inzila ja gwikala bhitogilwe umuluganda lobho. Hunagwene abhanhu bhagiganilaga giki, ‘munhu okaya nhale’ bhashosha, ‘Mhuli.’

Ikalagu yiniyo yalanga bhanhu gubhiza na witogwa bho gwiyambilija gutumama milimo chiza umukikalile kabho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Mwanzo 50:22-24; 2Mambo ya Nyakati 1:4-11).

KISWAHILI: KITENDAWILI   –  TEGA: MTU WA FAMILIA KUBWA –  TEMBO.

Chanzo cha kitendawili hiki chaangalia ukubwa na umoja wa tembo. Tembo ni myamapori mkubwa ambaye hutembea pamoja na wenzake. Yeye huishi na watoto wa uzao wake.  Ndiyo maana watu hutegeana kitendawili kwamba, ‘mtu wa familia kubwa’ na kujibu, ‘Tembo.’

Kitendawili hiki hulinganishwa kwa mtu yule ambaye anafahamu kuishi vizuri na kundi la watu walioko kwenye familia yake. Mtu huyo huishi kwa upendo wa kusaidiana na watu walioko kwenye familia yake hiyo. Yeye huuendeleza umoja wao vizuri. Mtu huyo hufanana na tembo anayeishi pamoja na kizazi chake, kwa sababu naye huishi vizuri na watu walioko kwenye familia yake maishani mwake. Yeye huwafundisha pia wenzake njia za kuishi kwa upendo wa kusaidiana vizuri katika maisha yao. Ndiyo maana watu hutegeana kitendawili kwamba, ‘mtu wa familia kubwa’ na kujibu, ‘Tembo.’

Kitendawili hicho, hufundisha watu  kuwa na upendo wa kusaidiana katika kuyatekeleza vizuri majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

(Mwanzo 50:22-24; 2Mambo ya Nyakati 1:4-11).

ENGLISH: I HAVE A RIDDLE – LET IT COME: A PERSON WITH A BIG HOUSEHOLD – AN ELEPHANT.

The origin of this riddle is the size and unity of elephants. The elephant is a large wild animal that walks with her/her family. He/she lives with his/her children’s children. That’s why people pose a riddle, A person with a big house hold’ and respond’ ‘An elephant.’

The riddle, is used comparatively to refer to any individual who knows how to live well with a group of people in his/her family. The person loves to help other people in his family to well promote their unity.

The person is like an elephant that lives with his/her family, because he also lives well with people in his/her family. He/she also teaches others to love and help one another. That’s why people pose a riddle, ‘A person with a big household’ and respond, ‘An elephant.’

This riddle teaches people to love and help each other in fulfilling their responsibilities, so that they can get the most out of their lives.

(Genesis 50: 22-24; 2 Chronicles 1: 4-11).