Author: Sukuma legacy

1035. BHUSAB’I BHO BHANGI DUHU ALAYISE NDUHU.

Imbuki ya kahayile kenako ingilile kubhanhu abho bhilolelaga mbina muchalo ja Idisa. Imbina yiniyo yali ya bhagika na bhagalu. Bhuli ningi ng’wene oli na bhanyalali bhakwe.

Aho yashila imbina yiniyo, abhiloleji bhabhugika na bhabhugalu, bhagayuhaya giki bhuli bhene bhakindaga mpaga nose bhuhaya gwiduma aliyo bhiloleji duhu abho bhadapandikaga isabho. Abhalingi bhabho habho bhagasolaga isabho ijahambina yiniyo. Hunagwene abhanhu bhenabho bhagayomba giki, “bhusab’i bho bhangi duhu alayise nduhu.”

Akahahile kenako, kagalenganijiyagwa kuli munhu uyo agalijimijaga sagala ilikanzwa lwakwe ilya milimo bho gwikala mumaligusha ayo gadina solobho ukuli weyi, umukikalile kakwe. Umunhu ng’wunuyo, aligatumilaga ilikanzwa lwakwe bho gwikala mumaligusha ga gwingila diyu mpaga mhindi, bho nduhu ugupandika solobho yoseyose, kunguno ya gukija gwiganika gokwe chiza. Uweyi agagayiyagwa ijiliwa aha ng’wakwe kunguno ya gulijimija sagala ilikanza lwakwe linilo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nabho bhihalalikila bhukindi bho mbina aliyo isabho jalijabhalingi bhabho, kunguno nuweyi agalijimejaga sagala ilikanza lwakwe bho nduhu gupandika josejose umuwikaji bhokwe. Hunagwene agayombaga giki, “bhusabhi bho bhangi duhu alayise nduhu.”

Akahayile kenako kalanga bhanhu higulya ya gulitumila ilikanzwa lyabho bho gutumama milimo iyo idulile gubhenhela solobho yoseyose, kugiki bhadule gupandika sabho ja gubhambilija chiza umuwikaji bhobho.

1Wakorintho 9:24-27.

Yakobho 1:12-14.

KISWAHILI: UTAJIRI WA WENGINE TU LAKINI SISI HAKUNA.

Chanzo cha msemo huo, ulianzia kwa watu waliokuwa wakiangalia ngoma kwenye kijiji cha Idisa. Ngoma hiyo, ilikuwa ya wagika na wagalu. Kila manju alikuwa na mashabiki wake.

 Ilipoisha ngoma hiyo, wale mashabiki wa pande zote mbili wakaanza kudai kwamba kila kundi limeshinda mpaka mwishowe wakataka kugombanga wakati wao ni watazamaji tu wa ngoma hiyo. Mamanju wa ngoma hiyo ndiyo waliochukua mali za hapo. Ndiyo maana mashabiki hao walisema kwamba, “utajiri wa wengine tu lakini sisi hakuna.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huutumia ovyo muda wake wa kufanya kazi, kwa kujali mambo yasiyo na faida kwake, katika maisha yake. Mtu huyo, huutumia muda wake kwenye michezo ya kuanzia asubuhi hadi jioni, bila kupata faida yoyote, kwa sababu ya kutokufikiri vizuri kwakwe. Yeye hukosa mali za kumsaidia katika kutunza familia yake, maishani mwake.

Mtu huyo, hufanana na wale mashabiki wa ngoma waliokuwa wakibishania ushindi wa ngoma mpaka wakataka kukosana bure, kwa sababu naye huupoteza muda wake wa kazi kwenye michezo ambayo haimletei faida yoyote, maishani mwake. Ndiyo maana yeye alisema kwamba, “utajiri wa wengine tu lakini sisi hakuna.”

Msemo huo, hufundisha watu juu ya kuutumia muda wao kwa kufanya kazi ziwezazo kuwaletea faida yoyote, ili waweze kupata mali za kutosha kuwasaidia vizuri maishani mwao.

1Wakorintho 9:24-27.

Yakobho 1:12-14.

ENGLISH: ONLY OTHER PEOPLE’S WEALTH, BUT WE DO NOT HAVE ANY.

The foundation of the above saying started from the people who were watching a game in Idisa village. Such dance was of Wagika and Wagalu group. Each leader of above groups had followers.

When the game ended, the followers of both sides started to claim that each group had won until finally they wanted to fight when they were just viewers of such game. The leaders of each group are the ones who took the properties there. That is why the followers said that, “only other people’s wealth, but we do not have any.”

This saying is compared to the person who wastes his working time by caring about things that are not beneficial to him in life. Such person, spends his time in watching games from morning to evening, without getting any benefit, because of his lack of good discerning. He lacks assets for helping him in taking care of his family life.

This person is similar to those game followers who were arguing about the victory of such game until they wanted to hurt one other for nothing, because he also wastes his working time by watching games that do not bring him any benefit in his life. That is why he said that, “only other people’s wealth, but we do not have any.”

This saying, teaches people about spending their time by doing jobs that can bring them profits, so that they can get enough assets to nicely run their lives.

1 Corinthians 9:24-27.

James 1:12-14.

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1034. KALAGU –  KIZE. ULU NAGUSIMIZAGA JILINIKOMELEJA UKO NUMA – MABADA.

Ikalagu yiniyo yiholelile jilatu ja mabada. Amabada genayo jili jilatu ijo jigamanaga julila ukumashigina ulu munhu alisiminza uyo ajizwalile umumagulu gakwe. Umugulila chiniko jigabhizaga guti jilimkomeleja umunhu uyo ajizwalile ng’wunuyo. Hunagwene abhanhu bhaganilaga giki, “ulu nagusimizaga jilinikomeleja uko numa – mabada.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agazwalaga jizwalo jikujo ijo jigankomelejaga gutumama milimo yakwe chiza. Umunhu ng’wunuyo, adebhile ugutumama imilimo yakwe chiza bho gubhakomeleja abhanhu bhakwe gwikala na jitumamilo ja wiza umumilimo yabho. Uweyi agapandikaga sabho ningi kunguno ya gutumamila jitumamilo ijo jigabhakomeleja abhanhu gutumama milimo yabho chiza.

Umunhu ng’wunuyo, agikolaga na mabada ayo gankomeleja ugusiminza uyo aliagazwalie, kunguno nuweyi agatumamilaga jitumamila ijo jigang’winhaga bhukamu bho gutumama milimo yakwe chiza. Hunagwene agayombaga giki, “ulu nagumimizaga jilinikomeleja uko numa.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gutumamila milimo yabho na jitumamilo jiikujo ija gubhinha bhukamu bho gutumama milimo yabho chiza, kugiki bhadule gupandika sabho ja gubhambilija chiza, umuwikaji bhobho.

1Thimotheo 2:9-10.

2Wakorintho 5:2-4.

 

KISWAHILI: KITENDAWILI – TEGA.

NINAPOTEMBEA HUNIHIMIZA KWA NYUMA – KANDA MBILI.

Kitendawili hicho, huongelea kanda mbili. Kanda mbili hizo ni viatu ambavyo huwa vinatoa mlio kwenye visigino vya mtu aliyevivaa miguuni mwake. Mlimo huo huwa kama vina mhimiza mtu huyo aliyevivaa. Ndiyo maana watu husema kwamba, “ninapotembea hunihimiza kwa nyuma – kanda mbili.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huvaa mavazi ya heshima yamhimizayo kufanya kazi zake vizuri, katika maisha yake. Mtu huyo, afahamu kutekeleza vizuri kazi zake kwa kuwahimiza watu wake kuwa na vitendea kazi vizuri. Yeye hupata mali nyingi katika kazi na familia yake kwa sababu ya kutumia vitendea kazi vinavyowahimiza watu kufanya kazi zao vizuri.

Mtu huyo, hufanana na kanda mbili zilizomhimiza mtu aliyekuwa amezivaa, kwa sababu naye hutumia vitendea kazi viwahimizao watu wake kufanya kazi vizuri. Ndiyo maana husema kwamba, “ninapotembea hunihimiza kwa nyuma – kanda mbili.”

Kitendawili hicho, hufundisha watu juu ya kutumia vitendea kazi vizuri viwahimizavyo kufanya kazi zao vizuri ili waweze kupata mali za kuwasaidia vizuri maishani mwao.

1Thimotheo 2:9-10.

2Wakorintho 5:2-4.

ENGLISH: I HAVE A RIDDLE – LET COME.

WHEN I WALK, ONE ENCOURAGES ME FROM BEHIND – SANDALS.

The above riddle speaks of sandals. Those sandals are shoes that make noise on the heels of the person who wears them on his feet. Such kind of noise appear as if it encourages the person is wearing those sandals. That is why such person says that, “when I walk, one encourages me from behind – sandals.”

This paradox is compared to the person who wears respectable clothing that encourages him to do his work well, in life. Such person knows how to perform his duties well by encouraging his people to have good working tools. He gets a lot of wealth in his works at the family because of using tools that encourage people to do their jobs well.

This person is similar to the sandals that encouraged the person who was wearing them, because he also uses tools that encourage his people to work well. That is why they say that, “when I walk, one encourages me from behind – sandals.”

This riddle teaches people about using good tools that encourage them to do their jobs well so that they can get enough assets to help them well in their lives.

1 Timothy 2:9-10.

2 Corinthians 5:2-4.

1033. KALAGU – KIZE. SHEPAGA NANE NASHEPE DUGUTUNG’WANHILA KUB’UKWINGWA – NSHIBI MKIMBILI.

Ikalagu yiniyo, yihoyelile higulya ya bhuzwaji bho nshibi go mkimbili. Unshibi gunuyo gugabhitiyagwa mumagwasijo ga mbutula nulu ga msulubhale ya ng’wa munhu nhebhe. Unzwaji ogo agajaga ushepya bhuli higwasijo lyene mpaga gwiza go gotung’wanhila kung’humbi. Ing’humbi yiniyo ha hab’ukwingwa lulu. Hunagwene abhanhu bhagiganilaga giki, “shepaga nane nashepe dugutung’wanhila kub’hukwingwa – Nshibi mkimbili.”

Ikalagu yiniyo, yigalenganijiyagwa ku bhana bha myaji umo abho ligashigaga likanza bhaja bhagalumana ahali myaji obho ng’wunuyo, umukikalile kabho. Abhana bhanebho, bhali bha myaji umo abho bhabalasana ahakaya yabho bhuja bhuli ng’wene kumilimo yakwe abho bhagalumanaga bhuli ng’waka ahali myaji obho ng’wunuyo kunguno ya kungisha na gwiyizukiza mihayo ya gwikala chiza na bhanhu. Abhoyi bhaganhanhanaga chiza umyaji obho gung’wambilija na gwidilila chiza kunguno ya likujo lyabho ukuli myaji obho na witogwi bhobho, umuwikaji bhobho.

Abhanhu bhenabho bhagikolaga nu nshibi go mkimbili uyo gugashepaga mumalungulo ga sulubhale nulu mbutula, gogalumana aha ng’humbi, kunguno nabhoyi bhagalumanaga bhuli ng’waka ahali myaji obho bhang’wambilija na gwiizukija mihayo ya gwikala chiza na bhanhu. Hunagwene bhagiganilaga giki, “shepaga nane nashepe dugutung’wanhila kub’hukwingwa – Nshibi mkimbili.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhalanghana bhabyaji bhabho bho gubhambilija chiza na gwiyizukija mihayo ya gwikala chiza na bhanhu kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

Mwanzo 5:3 – 32.

Mathayo 1: 1-17.

 

KISWAHILI: PENYA NAMI NIPENYE TUTAKUTANA UKWENI – MKANDA KIUNONI.

Kitendawili hicho, chaongelea juu ya uvaaji wa mkanda wa kiunoni. Mkanda huo, hupitishwa kwenye vifunguo vya kaputula au suluali ya mtu fulani. Mvaaji wa mkanda huo, huupitisha kwenye kila fungio mpaka unakutana kwenye tumbo. Tumbo hilo ndipo ukweni. Ndiyo maana watu huhadithiana kwamba, “penya nami nipenye tutakutana ukweni – mkanda kiunoni.”

Kitendawili hicho, hulinganishwa kwa watoto wale ambao hukutana kwa mzazi wao mara kwa mara, katika maisha yao. Watoto hao, ni wa mzazi mmoja waliosambaa kwenye familia yao kwa ajili ya kufanya kazi ambao hukutana kwa mzazi huyo kila mwaka, kwa lengo la kumsalimia na kukumbushana juu ya maadili ya kuishi vizuri na watu. Wao humtunza vizuri mzazi wao kwa sababu ya heshina walio nayo kwake, na upendo walio kati yao, maishani mwao.

Watu hao hufanana na ule mkanda wa kiunoni unaopitishwa kwenye kila fungio mpaga unakutana kwenye tumbo, kwa sababu nao hukutana kila mwaka kwa mzazi wao kwa lengo la kumtunza na kukumbashana juu ya maadili ya kuishi vizuri na watu. Ndiyo maana wao huhadithiana kwamba, “penya nami nipenye tutakutana ukweni – mkanda kiunoni.”

Kitendawili hicho, hufundisha watu juu ya kuwaheshimu wazazi wao kwa kuwatunza na kukumbushana juu ya maadili ya kuishi vizuri na watu, ili waweze kupata mafanikio mengi, maishani mwao.

Mwanzo 5:3 – 32.

Mathayo 1: 1-17.

I HAVE A RIDDLE – LET IT COME.

ENGLISH: GO IN AND I GO IN AND WE WILL MEET AT OUR IN LAW’S PLACE – WAIST BELT.

The over head riddle talks about wearing a waist belt. This belt is passed through all brooches of a person’s shorts or pants. The wearer of the belt, passes it through each bronch until it meets to the stomach. Such stomach is what is compared to the wife’s parents’ place. That is why people tell each other that, “go in and I go in and we will meet at our in law’s place – waist belt.”

This puzzle is compared to children who meet their parents frequently, in their lives. Those children, spread out in their family for working purposes, who meet at that parents’ place every year, with the aim of greeting them and reminding each other of the values ​​of living well with people. They take good care of their parents because of the love they have for them, and the love they have in their lives.

These people are similar to the waist belt that is passed on every brooch up to the stomach, because they also meet every year at their parents’ house with the aim of taking care of them and arguing about the values ​​of living well with people. That is why they tell each other that, “go in and I go in and we will meet at our in law’s place – waist belt.”

This riddle imparts in people an idea of respecting their parents by taking care of them and reminding each other about the values ​​of living well with people, so that they can achieve many successes in their lives.

Genesis 5:3 – 32.

Matthew 1: 1-17.

 

1032. ILINO ILYA HA NHELO ITI B’UGOTA B’O B’UYU.

Akahayile kenako, kingilile kuli munhu uyo uli na b’uyu uyo wikalaga Ng’wagala. Umunhu ng’wunuyo olemaga uguwilwa igiki alina b’uyu kunguno oli omala amino usaja lino lyaha mhelo tuhu.

Lushugu lumo agenhelwa maguha kugiki alye, huna uduma ugugalya kunguno ya guyagaiya Mino. Hunagwene abhanhu bhagang’wila giki, “ilino ilya ha nhelo iti b’ugota b’o b’uyu.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo ozumalikilwa na myaji okwe uyo oli ang’wisanije gete, umukikalile kakwe. Umunhu ng’wunuyo, opandikaga sabho na jikolo ja mbika ningi ija gufumila kuli myaji okwe ng’winuyo. Kiyiniyo lulu, ubhuzumaliki bho myaji okwe ng’winuyo, bhugang’wenheleja kugayiwa umunhu uogung’wambilija, kunguno oliang’wisanijia weyi duhu umukikalile kakwe. Uweyi agikalaga na makoye ga gugayiwa isabho ja gungunana aha kaya yakwe yiniyo.

Umunhu ung’wunuyo, agikolaga nuyo ali na lino lya ha mhelo ilolidang’wambilijije ugulya amaguha ayo agenhelwa, kunguno nuweyi ogaiwa umunhu uogung’wingija amakoye aha kaya yakwe gwingila haho ozumalikilwa nu myaji okwe uyo ong’wambilija, umuwikaji bhokwe. Hunagwene agayombaga giki, “ilino ilya ha mhelo iti b’ugota b’o b’uyu.”

Akahayile kenako, kalanga bhanhu higulya ya gujilabhila chiza isabho ni jitumamilo jabho, umukikalile kabho, kugiki didule gubhambilija chiza ihikanza bhalinajo, umubhulamu bhobho bhunubho.

1Wakorintho 12:14-26.

1Wakorintho 13:11-12.

KISWAHILI: JINO LA PEMBENI SIYO DAWA YA MAPENGO.

Msemo huo, ulianzia kwa mtu mwenye mapengo aliyekuwa anaishi Ng’wagala. Mtu huyo, alikuwa akikataa kuambiwa kuwa ana mapendo kwa sababu ya kubakiwa na jino moja la pembeni baada ya yale mengine kung’oka.

Siku moja aliletewa miwa ili ale, ndiyo akashindwa kuila kwa sababu ya kukosa meno. Ndiyo maana watu walimwambia kwamba, “jino la pembeni siyo dawa ya mapengo.”

Msemo huo, hulinganishwa kwa mtu yule aliyefiwa na mzazi wake aliyekuwa akimtegemea sana katika maisha yake. Mtu huyo, alikuwa akipokea mali na vitu vya aina mbalimbali kutoka kwa mzazi wake huyo. Kwa hiyo, kufariki kwa mzazi wake huyo, kumemsababishia kukosa mtu wa kumsaidia kwa sababu alikuwa akimtegemea yeye tu katika maisha yake. Yeye huishi katika hali ya kukumbwa na matatizo ya kukosa mali za kumsaidia katika familia yake.

Mtu huyo, hufanana na yule aliyekuwa na jino la pembeni ambalo halikumsaidia kuweza kula miwa aliyoletewa, kwa sababu naye alikosa wa kumsaidia katika familia yake baada ya mzazi wake kufariki. Ndiyo maana yeye husema kwamba, “jino la pembeni siyo dawa ya mapengo.”

Msemo huo, hufundisha watu juu ya kutumia vizuri mali walizozipata katika utekelezaji wa majukumu yao, ili ziweze kuwasaidia vizuri wakati wakiwa nazo, maishani mwao.

1Wakorintho 12:14-26.

1Wakorintho 13:11-12.

ENGLISH: A SIDE TOOTH IS NOT A MEDICINE FOR GAPS.

The above saying started with a man that has gaps who lived in Ng’wagala. This man was refusing to be told that he has gaps in his mouth because he had one front tooth that was left after the others had fallen out.

One day sugarcane was brought for him to eat, but he couldn’t eat it because of missing teeth. That is why people told him that, “a side tooth is not a medicine for gaps.”

This saying is compared to the person who lost his parent to whom he depended on in his life. Such person used to receive wealth and various things from his parent. Therefore, the death of his parent has caused him to have no one who can help him because he was only relying on him in his life. He lives in a situation where he faced many problems of not having assets to support him in his family.

This person is similar to the one who had a side tooth that did not help him to be able to eat the cane that was brought to him, because he also lacked someone to help him in his family after his parent died. That is why he says that, “a side tooth is not a cure for gaps.”

This saying, teaches people about using the assets they got in performing of their duties, so that they can help them well when they have them, in their lives.

1 Corinthians 12:14-26.

1 Corinthians 13:11-12.

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1031. DUTAGA INDILI BHUGALI BHUSEB’U.

Ulusumo lunulo, luhoyelile higulya ya bhulanhani bho ng’wa kugiki adizubishiwa na fugo ya bhugali bhuseb’u. Ikale olihoyi munhu uyo agazuka bhugali hikanza lya bhujiku. Aho obisha ubhugali bhunubho, agabhubhucha ajile gujubhutenga kugiki abhanhu bhalye.

Aliyo lulu, umunhu ng’wunuyo, agunang’wana nu ng’wana okwe umzila, ung’wila giki, “dutaka indili bhugali bhuseb’u.” Uguduta indili mumho, gwisesa bho gunyamuka numa kugiki akije gubishiwa nilifugo ilya bhugali ubhuseb’u bhunubho. Hunagwene abhang’wila ung’wana okwe ng’wunuyo giki, “dutaga indili bhugali bhuseb’u.” Ung’wa okwe ng’wunuyo agigwa wisesa gitumo agawililwa nu myaji okwe.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalanhanaga chiza abhana bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga bihi na bhana wake bho gubhatongela inzila ijagwikala chiza na bhanhu, kunguno ya bhutogwa bhakwe bhutale ukubhana bhakwe bhanabho. Uweyi agabhakujaga abhana bhakwe pye abhose bho lilange lya gwikala bhidilile chiza bhuli ng’wene, kunguno ya nhungwa jakwe ijawiza jinijo, umuwikaji bhokwe.

Umunhu ng’winuyo, agikolaga nuyo agananhana ng’wana okwe ukija gupya fugo ya bhugali bhuseb’u, kunguno nuweyi agabhalanhanaga abhana bhakwe bho gubhawila bhaleke nhungwa ja bhubhi, kugiki bhikale najo ijagwidilila chiza, umuwikaji bhobho. Hunagwene agang’wilaga bhuli ng’wene giki, “dutaga indili bhugali bhuseb’u.”

Ulusumo lunulo, lolanga bhabyaji higulya ya gwikala na bhulalanhanu bho gubhalanhana chiza abhanhu bhabho, umukikalile kabho, kugiki bhakije bhulabhuka, nulu gulangwa nhungwa ja bhubhi na bhabihya, umuwikaji bhobho.

Waefeso 6:1-4.

Mithali 23:1-2.

Mithali 5:1-2.

Kutoka 20:12.

KISWAHILI: VUTA NGOZI UGALI NI WA MOTO.

Methali hiyo, huongelea juu ya utunzaji wa mtoto ili asiunguzwe  na chungu cha ugali wa moto. Hapo zamani alikuwepo mtu mmoja aliyekuwa anapika ugali wakati wa usiku. Alipoivisha alibeba chungu cha ugali huo kwenda kutenga mezani ili watu wale.

Lakini basi, mtu huyo alikutana na mtoto wake njiani, akamwambia, “vuta ngovi ugali ni wa moto.” Maana yake, ni kumwambia arudi kinyume nyume ili asiunguzwe na chungu hicho cha ugali wa moto. Ndiyo maana alimwambia kwamba, “vuta ngozi ugali ni wa moto.” Mtoto huyo aliposikia hivyo alitii haraka kwa kutekeleza alichoambiwa na mzazi wake.

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwaangalia vizuri watoto wake, katika maisha yake. Mtu huyo, huwa karibu nao hao watoto wake kwa kuwaongoza katika njia za kuishi vizuri na watu kwa sababu ya upendo wake huo mkubwa kwao. Yeye huwakuza watoto wake wote katika malezi mema ya kumjali kila mmoja, kwa sababu ya tabia yake hiyo njema, maishani mwake.

Mtu huyo, hufanana na yule mzazi aliyemlinda mwanae kwa kumwepusha kuunguzwa na chungu cha moto, kwa sababu naye huwalinda watoto wake kwa kuwalea katika malezi mema ya kuacha uovu na kutenda mema. Ndiyo maana yeye humwambia kila mmoja wao kwamba, “vuta ngozi ugali ni wa moto.”

Methali hiyo, hufundisha wazazi juu ya kuwa na umakini wa kuwalinda vizuri watoto wao, ili wasije wakaumizwa, au kufundishwa tabia ya kutenda maovu na waovu, maishani mwao.

Waefeso 6:1-4.

Mithali 23:1-2.

Mithali 5:1-2.

Kutoka 20:12.

ENGLISH: PULL THE SKIN THE STIFF PORRIDGE IS HOT.

This proverb talks about taking care of a child so that he is not burned by a pot of hot food. Once upon a time there was a man who was cooking stiff porridge at night. When he finished cooking it, he carried the pot of the stiff porridge to set aside on the table for people to eat.

But then, the man met his son on the way, and he said to him, “take a skin, the stiff porridge is hot.” What it means is to tell him to go back so that he doesn’t get burned by that hot pot. That is why he told him that, “pull the skin, the stiff porridge is hot.” When the child heard that, he obeyed quickly by doing what he was told by his parent.

This proverb is compared to the person who takes good care of his children, in his life. Such person is close to his children by guiding them in good ways enough to live well with people because of his great love for them. He raises all his children in a good upbringing by taking care for each one of them, because of his good character, in his life.

This person is similar to the parent who protected his son by preventing him from being burned by a pot of hot stiff porridge, because he also protects his children by raising them in a good upbringing enough to stop doing evil by doing what is good. That is why he tells each of them that, “pull the skin, the stiff porridge is hot.”

This proverb teaches parents to be careful enough to protect their children well, so that they are not hurt, or taught the habit of doing evil by evil doers, in their lives.

Ephesians 6:1-4.

Proverbs 23:1-2.

Proverbs 5:1-2.

Exodus 20:12.

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