Riddles

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

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.

230. NKANDIKIJA ADAB’INILAGWA MBINA

Imbuki ya kahayile kenako ilolile bhashike abho bhalibhina mbina ya winga, nulu ya jizunya iyo ili ya ng’wana o mshike ng’wichabho, uyo wingilile mulilika linilo. Unkandikija alimkima uyo agab’abhulagaga abhana bhakwe bhogub’akandikija ahikanza ilyagubyala, nulu bhogufunya Nda. Umunhu guti ng’wunuyo adub’inilwa imbina, kunguno ob’abhulaga abhana abhagung’weng’hela imbina ya gub’inilwa yiniyo.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagab’injaga kuwelelo abhana bhabho bho nzila yoseyose. Abhangi b’agab’abhulagaga abhana bhenabho haho b’adinabyalwa, bho njila yoseyose. Abhangi b’agab’alekanijaga b’acha na nzala. Ugwita chiniko ilenganilile na gub’akandikija abhana bhenabho. Kunguno yiniyo lulu, abhanhu bhenabho bhadub’inilwa imbina.

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja kukandikija bhana bho nzila yoseyose. Gashinaga lulu, igelelilwe abhanhu b’ab’alang’hane abhana bhenabho b’abyalwe chiza na b’akule chiza.

Ijinagongeja, akahayile kenako kalanga bhanhu higulya ya gub’asomisha chiza abhana bhabho, kugiki bhadule gub’iza bhatumami b’atale, nulu b’ab’ize b’atongeji bhatale bha si jabho ni Kanisa. Ugub’alemeja ugusoma abhana ilenganilile na gub’akandikija abhana bhenabho. Gashinaga lulu, guligonhana igiki, unkandikija adab’inilagwa mbina.

Akahayile kenako kalib’izukija abhanhu higulya ya gulikala ililagilo lya katano ilya ng’wa Mulungu, ilo lilemejije ugub’ulaga abhanhu bho guhaya giki, “udizub’ulaga.’

KISWAHILI: MKANDAMIZAJI HACHEZEWI MGOMA

Chanzo cha msemo huo huangalia wanawake walioolewa wachezayo ngoma ya harusi au ya kidini ambayo ni ya mtoto wa mmoja wao, aliyeingia kwenye lika hilo. Mkandamizaji ni mwanamke ambaye huwaua watoto wake kwa kuwakandamiza wakati wa kujifungua au kwa kutoa mimba. Mtu kama huyo hachezewi ngoma kwa sababu huwaua watoto wa kumletea hiyo ngoma.

Msemo huo hulinganishwa kwa watu ambao huwaondoa watoto wao duniani kwa njia mbali mbali. Baadhi yao huwaua watoto hao kabla ya kuzaliwa, kwa njia yoyote ile. Wengine huwakandamiza kwa kuwatelekeza baada ya kuzaliwa, kwa njia mbali mbali, ikiwemo ile ya kuwaacha wakafa kwa njaa. Kufanya hivyo hulinganishwa na kuwakandamiza watoto hao. Kwa sababu hiyo, watu hao hawatachezewa ngoma.

Msemo huo hufundisha watu juu ya kuacha tabia za kuwakandamiza watoto kwa njia yoyote ile. Kumbe basi, yafaa watu wawatunze watoto hao ili wazaliwe vizuri na wakue vizuri.

Zaidi ya hayo, msemo huo hufundisha watu juu ya kuwasomisha vizuri watoto wao kusudi waweze kupata elimu ya kuwawezesha kuwa viongozi wakubwa wa nchi zao au Kanisa. Kuwakataza kusoma watoto hao, hulinganishwa na kuwakandamiza. Kumbe basi, ni kweli kwamba, mkandamizaji hachezewi ngoma.

Msemo huo huwakumbusha watu juu ya kuiishi amri ya tano ya Mungu, ikatazayo kuua watu, kwa kusema, ‘Usiue.’

abortion

ENGLISH: THE OPPRESSOR IS NOT PLAYED DRUMS FOR

The overhead saying focuses on the dance that is usually carried out by married women to celebrate a wedding ceremony or a religious rite of passage of one of their children. An oppressor is a woman who kills her children either at childbirth or through abortion. Such a person is not celebrated because she would have killed the source of the celebration: children.

The saying targets people who eliminate their children from the world in various ways. Some of them use any means to destroy the babies even before they are born. Others oppress the children by abandoning them after they are born, for instance by leaving them to starve to death. Doing so amounts to oppression of those children. People who commit such deeds cannot be celebrated through a drum dance.

The saying teaches people to stop abusing children in any way. Instead, people should take care of their children so that they get to be born and grow up well.

In addition, the saying teaches people about giving their children education so that they can become great leaders of their country or the Church. Denying them a chance to get an education is akin to oppressing them. And indeed ‘the oppressor is not played drums for.’

The saying also reminds people about living by the fifth commandment of God which prohibits killing, and it says, ‘You shall not kill.’

224 NYANZA NYANHAFULA MASUMU

Imbuki ya Lusumo lunulo ilolile Nyanza iyoigabokelaga bhuli mbiga ja bhubhi ubho bhugachalagwa moyi na minzi gambula ulu yatulaga. Ubhubhi bhunubho bhuli kihamo na masumu ayo gagingilaga moyi umunyanza yiliyo. Aliyo iyoyi idafulaga, kunguno igamanaga yubokela duhu. Igitaga chinicho bhuli makanza alukunu itali ilinaminzi masoga ayo abhanhu bhalidula gugang’wa. Kunguno yiniyo lulu, abhanhu bhagandya guyulutumila ulusumo lunulo bhoguyomba, ‘Nyanza nyanhafula masumu.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhatogilwe gwita yabhubhi umusi munumu, guti umo nyanza, igabokelelaga mabhubhi ga bhuli mbika ayogagachalagwa moyi na minzi gambula ulu yatulaga, guti umo bhaliyombela abha Pd. Don Syberts MM, nu Pd. Joseph Healey MM, umujitabho jabho ijigitanagwa, ‘Kueneza Injili kwa Methali,’ Uk. 19.

Kunzila yiniyo ubhubhi ubho mbika jose bhugachalagwa munyanza na gusalambanyiwa moyi mpaka bhoya ugwigela, kunguno ya bhutale bho nyanza yiniyo. Kuyiyo lulu, inyanza idafulaga ugubokela amasumu genayo umugati yayo.

Kuyiniyo lulu, ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalina wikumbwi bho gwita bhuli mbika ya bhubhi umuzi, bhadahayile ugwilemeja. Abhanhu bhenabho bhahayile gupandika bhuli ginhu nulu ijojidulile gubhenhela wikenye ni kaya jabho. Bhadafulaga ugwita iyabhubhi, guti umo idafulilaga inyanza yiniyo ugugabokela amapalala.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka uwikumbwi ubhobhubhi. Yigelelilwe abhanhu bhenabho bhatogwe gwita miito ga wiza ayo gadulile ugujibheja chiza ikaya jabho. Uwikaji bhunubho bhugubhenhela nhungwa jawiza ijojidulile gubhenhela mholele na wiyigwi umuwikaji bhobho ni kaya jabho.

Yeremia 2:13.

Mathayo 23:7-28.

Wagalatia 5:19-21.

Wakolosai 3:1-2.

KISWAHILI: ZIWA HALITOSHEKI NA TAKATAKA NA SUMU

Chanzo cha methali hiyo changalia ziwa ambalo hupokea kila aina ya takataka ambazo ni pamoja na sumu. Takataka hizo hupelekwa kwenye ziwa wakati mvua inaponyesha. Pamoja na uchafu wote huo kuingia kwenye ziwa hilo, lenyewe halitosheki kwa sababu huwa linazidi kupokea tu. Linafanya hivyo kila wakati huku likionekana kuwa safi, mpaka watu huweza hata kunywa maji yake. Kutokana na hali hiyo, watu walianza kuitumia methali hiyo wakisema ‘Ziwa halitosheki na takakata na sumu.’

Methali hiyo hulinganishwa kwa mtu ambaye hupenda sana anasa za dunia, kama ziwa linvyopokea takataka na sumu za kila aina wakati wa kunyesha mvua, kama wasemavyo Pd Don Syberts MM, Pd. Joseph Healey MM, katika kitabu chao kiitwacho ‘Kueneza Injili kwa Methali,’ uk. 19.

Kwa njia hiyo uchafu wa aina mbalimbali hupelekwe ziwani na kusambazwa mpaka ukawa hauonekani kwa sababu ya ukubwa wa ziwa hilo. Kwa hiyo, ziwa hilo huwa halitosheki na sumu zipelekwazo ndani yake na maji ya mvua yatirikayo ndani yake.

Kutokana na hali hiyo, methali hiyo hulinganishwa kwa watu wale wenye tamaa ya kupata kila kitu hapa duniani, kwa sababu hao hawataki kujikana. Watu hao pia hutaka kupata kila kitu hata kama kinaweza kuleta ugonvi kwenye familia zao. Hawatosheki kufanya maovu, kama vile ziwa lisivyotosheka kupokea takataka za sumu zipelekwazo ndani yake na mvua zinaponyesha.

Methali hiyo hufundisha watu juu ya kuacha tamaa za kutenda maovu. Badala yake watu hao wapende kutenda mema yawezayo kuzijenga vizuri familia zao. Maisha hayo yataweza kuwajengea tabia njema iwezayo kuwaletea amani na uelewano katika familia zao maishani mwao.

Yeremia 2:13.

Mathayo 23:7-28.

Wagalatia 5:19-21.

Wakolosai 3:1-2.

Ocean

ENGLISH: THE SEA IS NOT SATISFIED WITH TRASH OR POISON

The basis of that proverb relates to how a large water mass like a lake or sea takes in all manner of trash, including poisonous stuff. This rubbish is transported by the flow of water when it rains. It is distributed until it becomes invisible because of the large size of the lake Now, even with the inflow of all the waste, the lake or sea never gets satiated; it just takes in more and more. Interestingly, the water mass will still appear clean, and people may even take the water therein. It is from this background that people began to use the proverb ‘The Sea is not satisfied with trash or poison.’

The proverb is comparable to a person who adores worldly pleasures, the way the lake embraces refuse and all kinds of poison when it rains. This is as articulated by Fr. Donald Sybertz MM and Fr. Joseph Healey in their book ‘Spreading the Gospel in Proverbs,’ p. 19.

Furthermore, the proverb is compared to people who desire to have everything in the world, because they cannot control their greed. Because of their selfishness, they do not care if their bad behavior breeds family strife. They are not satisfied in evildoing, just as a lake is not satisfied in receiving the toxic waste that is fed into it by the floods.

Such proverb teaches people to turn away from being desirous of evil things. Instead, they should aim to do what is pleasant for their families. Positive habits are sure to bring peace and harmony in people’s lives and their families.

Jeremiah 2:13.

Matthew 23: 7-28.

Galatians 5: 19-21.

Colossians 3: 1-2.