Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile mhinda. Imhinda gulinfuko gogutulila hela. Umunhu ulu upandika hela, agajitulaga mumhinda yakwe. Imhinda yiniyo, iyo yatulilagwa ihela jinijo, igagololokaga. Aliyo lulu, imhinda yiniyo ulu idinajo imhiya, igigondaga. Gashinaga lulu, ugulala mhinda b’ugonde, mumho gugwisha limibu mpaga ugalala umunhu ng’wunuyo adapandikile ihela ja gutuula umumhinda yakwe.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo olalaga adalile ijiliwa. Ing’humbi igalenganijiyagwa na mhinda, kunguno umunhu ulutuub’a umunda agigondaga, gitumo igigondelaga imhinda yiniyo, ulu itina ginhu jose jose. Hunagwene abhanhu bhagayombaga ukubhanhu abho bhalalaga bhadalile, giki, bhalala mhinda b’ugonde. Abhanhu bhenabho bhalina nzala ahakaya yabho.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na bhukamu bho gutumama milimo yabho chiza, kugiki bhadule ugupandika ijiliwa ja gulya mpaka makanza malihu. Ubhukamu bho gutumama milimo bhunubho b’ugubhambilija  abhanhu bhenabho umugupona jiliwa ja guipeja inzara yiniyo umukaya jabho.

Ijinagongeja, ulusumo lunuyo lolanga bhanhu higulya ya gub’iza ni sungu lya gubhakuliwa bho gub’inha jiliwa abho bhadinabho ub’udula ubho gutumama milimo umuchalo jabho. Yigelelilwe abhanhu bhab’ize ni sungu lya gubhambilija abho bhadadulile ugutumama imilimo, kugiki nabho bhadule gwinga umulikoye lya nzara, bhadizu lala mhinda bhugonde.

1Wafalme 17:11-12.

Luka 15:17-18.

KISWAHILI: KULALA MFUKO UMEJIKUNJA

Chanzo cha methali hiyo chaangalia mfuko wa kutunzia hela. Mfuko huo ni kitu cha kuwekea pesa. Mtu akipata pesa huziweka kwenye mfuko wake. Mfuko huo ni tunzio la pesa hizo ambazo huunyosha zikiwekwa ndani yake.

Lakini basi, mfuko huo ukikosa pesa hujikunja. Kumbe basi, kulala mfuko umejikunja, maana yake ni hali ya mtu kupitisha siku nzima hadi kwenda kulala bila kupata pesa za kuweka kwenye mfuko wake huo.

Methali hiyo hulinganishwa kwa mtu ambaye amelala bila kula chakula. Tumbo hulinganishwa na mfuko, kwa sababu mtu akijisikia njaa tumboni hujikunja, kama ujikunjavyo mfuko huo wakati hauna kitu chochote.

Ndiyo maana watu husema kwa watu ambao wamelala bila kula chakula, kwamba, watu hao wamelala mfuko ukiwa umejikunja. Watu hao hawana chakula, yaani, wana njaa katika familia yao.

Methali hiyo hufundisha watu juu ya kuwa na bidii ya kufanya kazi zao kwa ajili ya kuwawezesha kupata chakula cha kutosha kula katika familiya zao kwa muda mrefu. Bidii hiyo ya kufanya kazi, itawasaidia watu hao katika kupata chakula kingi kiwezacho kuifukuza njaa hiyo katika familia zao.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuwa na huruma ya kuwapatia chakula watu wasiojiweza maishani mwao ndani ya vijiji vyao. Yafaa watu wawe na huruma hiyo ya kuwasaidia watu hao wasiojiweza kufanya kazi, kwa ajili ya kuwawezesha nao kutoka kwenye tatizo la njaa, wasije wakalala mifuko ikiwa imejikunja.

1Wafalme 17:11-12.

Luka 15:17-18.

ENGLISH: SLEEPING WITH A FOLDED POCKET

The above proverb is about a pocket that is used to keep money. Usually, the pocket gets stretched due to this function. Conversely, the pocket would fold up when it is devoid of money. ‘Sleeping with a folded pocket’ therefore means spending the entire day and night without getting any money to put in the pocket.

The proverb is likened to person who goes to bed without food. The stomach is compared to a pocket, which, like a pouch, folds up when it is empty. This is why it would be said about those going hungry: ‘they are sleeping with a folded pocket’, meaning they are hungry or they lack food in the family.

Such proverb is used to encourage people to work hard so that they may have sufficient and long lasting food supply in their families. The great effort would help them obtain enough food and keep hunger at bay.

In addition, the proverb teaches people to be compassionate enough to share their food with the poor. It is important for people to care for those who may be disadvantaged to save them from hunger or from ‘sleeping with folded pockets.’

1 Kings 17: 11-12.

Luke 15: 17-18.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile winghi bho milimo na bho mihayo umumakaya. Imilimo ni mihayo igab’izaga ilihoi duhu umuwikaji bho bhanhu, kunguno ya kilahalile kabho akagwipandikila jiliwa, jizwalo na bhulalo, guti numba.

Kuyiniyo lulu, akamalile kayo kagab’izaga kalinduhu. Hunagwene ulu munhu uhaya nulu gugeniha agayombaga giki, ‘yakwila idashilaga,’ huna wiyangula guyileka imilimo ni mihayo yakwe, ogeniha.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agikalaga chiza na bhanhu umubhukamu bho bhutumami bho milimo nu bhulenganija bho mihayo yakwe.

Umunhu ng’wunuyo alinabhukamu bhutale ubho gubhambilija chiza ab’iye umumilimo yakwe. Agab’izaga adulile uguilenganija imihayo ya bhazenganwa bhakwe, kihamo ni milimo yakwe yiniyo, pye nu winghi bhoyo.  Uwei adeb’ile igiki ‘iyakwila idashilaga.’

Ulusumo lunulo lolanga bhanhu higulya ya gwikala chiza na bhichab’o ubhukamanu bho bhutumami bho milimo yabho, mumo igakwilila. Gashinaga lulu, yigelelilwe abhanhu bhenabho bhab’ize na wiyambilija umumakoye gabho, kihamo nu winghi ubho milimo yabho yiniyo.

Ijinagongeja, ulusumo lunulo lolanga bhanhu higulya ya gub’iza na wiyumilija bho gulenganija mihayo yabho umukaya jabho, ni jab’azenganwa bhab’o.  Gashinaga yigelelilwe abhanhu bhenabho bhaleke ugugwa ng’holo, ijinagub’alumanya abhanhu, kihamo nu winghi ubho mihayo yabho iyo bhalinayo, umukaya jabho, kunguno iyakwila idashilaga.

Luka 9:59-62.

KISWAHILI: ZILIZOKUWA NYINGI HAZIISHI/YALIYOKUWA MENGI HAYAISHI.

Chanzo cha methali hiyo chaangalia wingi wa kazi na maneno katika familia. Kazi hizo na maneno hayo huwa yapo tu katika maisha ya watu, kwa sababu ya kuwa na mahitaji muhimu, yakiwemo yale ya kupata chakula, mavazi na malazi, maishani mwao.

Kwa hiyo, namna ya kuzimaliza kazi hizo, na kuyamaliza maneno hayo, ni hakuna. Ndiyo maana, kwa mfano, mtu akitaka kwenda ugenini kwa lengo la kuwatembelea wenzake, husema kwamba, ‘zilizokuwa nyingi haziishi/yaliyokuwa mengi hayaishi,’ ndipo huamua kuacha kazi na maneno yake, na kufunga safari ya kwenda ugenini.

Methali hiyo, hulinganishwa kwa mtu aishiye vizuri na watu katika bidii ya utekelezaji wa kazi zake na utatuzi wa matatizo yake na ya wenzake, katika kijiji chake, mwanajamii huyo.

Mtu huyo anayo bidii kubwa ya kuwasaidia vizuri wenzake katika kazi zake. Huweza kuwapatanisha watu waliotoleana maneno yasiyofaa, pamoja na wingi wa kazi zake afanyazo. Yeye afahamu kwamba, ‘yaliyokuwa mengi hayaishi.’

Methali hiyo, hufundisha watu juu ya kuishi vizuri na wenzao katika bidii za utekelezaji wa kazi zao, hata kama watakuwa na kazi nyingi kiasi gani. Kumbe yafaa watu wawe na uvumilivu katika utatuzi wa matatizo yao, pamoja na wingi wa kazi zao hizo.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuwa na uvumilivu wa kuwapatanisha watu, kwa kuyatatua matatizo yao, kwenye familia zao, na ya majirani zao. Yafaa watu wasivunjike moyo katika kuwasaidia wenzao, pamoja na wingi wa matatizo waliyonayo, wao kwenye familia zao, kwa sababu ‘yaliyokuwa mengi hayaishi.’

Luka 9:59-62.

ENGLISH: WHAT IS ABUNDANT IS NEVER EXHAUSTED

The above proverb relates to the multiplicity of issues that abound in families. People encounter various challenges regarding access to important needs in their lives such as food, clothing and shelter.

Indeed it is impossible for anyone to surmount all the obstacles. That is why, for instance, if  someone wants to go visiting friends abroad, he/she would say, “what is abundant is never exhausted,” as he/she decides to leave behind his/her problems to go on the journey.

That proverb is likened to a situation whereby a caring, hardworking person takes the responsibility of helping others solve their problems in the community. Such a person makes great effort to help people resolve their disputes, despite the huge amount of work on his/her hands. He/she understands that “what is abundant is never exhausted.”

The proverb teaches people about fruitful coexistence with their colleagues even if they may have too much work to do. It is a worthwhile thing to be patient and solve issues, despite the abundant responsibilities.

In addition, the proverb encourages patience in the quest to reconcile people through helping solve their problems in their families and among their neighbours. People ought not to lose heart in trying to help their colleagues out of the many problems bedeviling their families, because “what is abundant is never exhausted.”

Luke 9: 59-62.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile munhu ntale uyo adulile gub’iza namhala, nulu ngikulu. Umunhu ng’wunuyo alinanzwi ukuntwe gokwe, ijo jigolechaga igiki alintale. Kunguyo yiniyo, abhanhu bhagolecha ikujo kuli wei, bho gumilinga kuja gujulenganija mihayo umunzengo gokwe.

Aho oshiga hoi, agolecha mito ga nyanigini, mpaga abhanhu bhumkumya, na guyomba giki, ‘bhukulu ku ntwe.’ Hukwene huguhaya giki, umunhu ng’wunuyo alintale kuntwe duhu, gashinaga atali nigini umumito gakwe.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alintale ubho gunola, aliyo amito gakwe gali ganyanigini. Umunhu ng’wunuyo alinhamhala, nulu ngikulu ubhogunola ukuntwe gokwe, kunguno alinanzwi. Aliyo lulu, amito gakwe, galiganyanigini. Gashinaga lulu, umunhu ng’wunuyo, adadulile ugubhatongela abhananzengo, umugwiita iya nghana. Ali bhukulu ku ntwe, kunguno alintale ku ntwe duhu.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na nhungwa ja kajile kawiza ako kadulile gubhalanga abhanhu bhamunzengo, mihayo ya gwikala chiza. Akajile kenako kagabhambilijaga abhanhu ugwikala bho mholele, na b’ichabho, umunzengo gunuyo. Yigelelilwe abhanhu bhab’ize na mito ga gubhalanga abhamunzengo gujibheja chiza ikaya jabho. Akajile kenako, kagabhambilijaga abhanhu ugujenhela maendeleo ikaya jabho.

Waefeso 4:18-19.

1 Kor 13:11.

Waefeso 3:16.

KISWAHILI: UKUBWA KICHWANI

Chanzo cha methali hiyo chaangalia mtu mkubwa kwa maana ya mzee. Mtu huyo ana mvi kichwani mwake zioneshazo kuwa yeye ameishi siku nyingi, pia ni mtu asitahiriye heshima fulani. Kwa sababu hiyo, watu walionesha heshima yao kwake kwa kumwalika kwenda kutatua tatizo fulani kijijini mwao.

Alipofika pale, alionesha matendo ya kitoto, mpaka watu wakamshagaa na kusema, kumbe ni ‘ukubwa kichwani’ kwa mtu huyo. Ndiyo kusema kwamba, mtu huyo ni mkubwa kichwani tu, hajakomaa, kwa sababu bado ana matendo ya kitoto.

Methali hiyo, hulinganishwa kwa mtu ambaye ni mkubwa kwa kumwangalia, lakini matendo yake ni ya kitoto. Mtu huyo ni mzee kwa kumwangalia kichwani mwake, kwa vile ana mvi.

Lakini kumbe, matendo yake ni ya kitoto. Mtu huyo hawezi kuwaongoza watu katika kutendo yale yaliyo ya kweli kijijini mwake, kwa sababu yeye ni mkubwa kichwani tu, kimatendo hajakomaa bado.

Methali hiyo hufundisha watu juu ya kuwa na tabia zenye mwenendo mzuri, uwezao kuwafundisha watu namna ya kuishi kwa amani na wenzao, kijijini mwao. Hivyo basi, yafaa watu wawe na matendo yawafundishayo watu namna ya kuzijenga vizuri familia zao. Matendo hayo, yatawasaidia watu hao kuziletea maendeleo familia zao.

Waefeso 4:18-19.

1 Kor 13:11.

Waefeso 3:16.

ENGLISH: MATURITY IN THE HEAD

That proverb relates to the wisdom associated with old people. Usually, an old person sported white hair on the head, signifying that he/she had lived for long, and that he/she was a person of honour. It was for that reason that people showed respect for such a person, often inviting him/her to help them solve certain problems in the village.

Unfortunately, once at the invited place, the person would act childishly, making people feel ashamed and say, so it is just “the great size of the head”. That would mean that the person merely owned a big head, but he/she was not mature, as depicted through the childish behavior.

The above proverb is likened to someone whose physical appearance is that of a grown up, but whose character is that of a child. It is easy to tell from the presence of gray hair on his/her head that the person is a grown up. However, his/her actions betray the age – he/she behaves like a small kid. Such a person cannot be entrusted with the responsibility of providing sound leadership in his/her village because he merely owns a big head but lacks mental maturity.

The proverb teaches about decorum, a quality that guarantees harmony among the people in their families and in society. It is important for people to engage in activities that encourage development and prosperity, because this helps make better families.

Ephesians 4: 18-19.

1 Cor. 13:11.

Ephesians 3:16.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo inolile munhu uyo agapelenaga wangu umung’holo yakwe. Umunhu ng’wunuyo ulu ukenyiwe nulu hadoo  agab’izaga ng’wangu ugupelana.  Adadulile ugwiyumilija, kunguno ing’holo yakwe idinshikanu. Hunagwene, abhanhu bhagang’witana umunhu ng’wunuyo giki, ‘munhu uyo adina ng’holo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adinabho uwiyumilija ubho wikala na bhiye bho mholele na bhuyegi. Umunhu ng’wunuyo agikalaga adakile umung’holo yakwe, kunguno ya kubhapelelanila abhiye abho bhankenyaga, nulu hadoo duhu.

Umunhu ng’wunuyo adib’aga wangu ulukenyiwa na bhiye, kunguno ya ng’holo yakwe yiniyo gub’iza idinabho ubhukomezu ubho gubhalekega abho bhankenyaga. Umunhu ng’wunuyo atogilwe gwikala bhung’wene aha ng’wakwe, kunguno adinayo ing’holo ya gwikala bho mholele na bhiye.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na wiyumilija, ubho gudula gwikala na bhanhu bho mholele na bhuyeji. Uwiyumilija bhunubho bhugubhab’egeja bhutogwa ubho gubhalekeja abhobhab’akenyaga, umumyoyo yabho. Umugwita chiniko, bhagudula gwikala na bhanhu bho mholele ya gudula gujibheja chiza ikaya jabho.

Ayubu 2:9-10.

KISWAHILI: MTU ASIYE NA ROHO

Chanzo cha methali hiyo chaangalia mtu ambaye hukasirika upesi moyoni mwake akikosewa. Mtu huyo ni mwepezi sana wa hukasirika akikosewa hata kidogo tu na wenzake. Huwa hawezi kuvumilia kwa sababu ya roho yake kukosa ukomavu, wa kuishi kwa kupatana vizuri na wenzake. Ndiyo maana watu humwita mtu hiyo,  kwamba ni ‘mtu asiye na roho.’

Methali hiyo hulinganishwa kwa mtu asiyekuwa na uvumilivu wa kumwezesha kuishi kwa furaha na amani na wenzake. Mtu huyo huwa amekasirika moyoni mwake kwa sababu ya kuwakasirikia wenzake waliomkosea, hata kama amekosewa kwa kiwango kidogo kiasi gani.

Mtu huyo akikosewa na wenzake, huwa hasahau upesi kwa sababu ya roho yake hiyo kukosa ukomavu wa kuwasamehe wenzake waliomkosea moyoni mwake. Mtu huyo hupenda kuishi peke yake nyumbani kwake, kwa sababu ya kukosa roho ya kuishi kwa amani na wenzake.

Methali hiyo hufundisha watu juu ya kuwa na uvumilivu wa kuwawezesha kuishi na watu kwa furaha na amani. Uvumilivu huo huwajengea watu hao upendo mioyoni mwao wa kuwawezesha kuwasamehe wenzao waliowakosea. Kwa kufanya hivyo, wataweza kuishi na watu kwa amani iwezayo kuziendeleza vizuri familia zao.

Ayubu 2:9-10.

 

ENGLISH: ONE WITHOUT A SOUL

The above proverb talks about people who get annoyed quickly whenever they are offended. They are intolerant and they get infuriated easily by their peers. A person who possesses such a character is usually referred to as “one without a soul.”

The proverb is comparable to a person who lacks enough patience to enable him/her live happily with other people. When such a person is upset by others, even if just a little bit, he normally gets filled with so much resentment against them.

When the person is offended by his/her colleagues, he/she does not quickly forget it because of his/her weak soul that lacks the spirit of forgiveness. A person of that nature prefers to live in solitude because he/she is deficient of the spirit of peace to live with other people.

Such proverb teaches people about the importance of having patience because it enables them to relate happily and peacefully with others. The spirit of patience builds in people’s hearts the ability to forgive their trespassers, which results in peaceful co-existence among them as well as in the improvement of their families.

Job 2: 9-10.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile munhu uyo witilagwa yabhubhi. Umunhu uyo alimakoye ng’wunuyo adulile gub’iza ohakaya, nulu umuchalo jako. Uweyi opandikaya makoye ayo bhagamanile na ab’iye. Umub’iye munumo bhalihoi abhagunsunduhalia na abhagunsega.

Gashinaga ugunsega munhu uyo witilagwa yabhubhi, nulu uyo apandikaga makoye, ikolile na gwiseka b’eb’e ng’winikili, kunguno ahashigu ijahabhutongi, nang’ho udulile gupandika makoye ayo galagukola. Hunagwene bhagahayaga giki, ‘ishankola ng’wiyo nang’ho shilagukola.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agayegaga ulu ng’wiye witilagwa yabhubhi. Agansekaga umunhu ng’winuyo. Aliyo lulu, ulu witilwa weyi iyabhub’i yiniyo agukolwa. Gashinaga guligonghana igiki, ‘Ishankola ng’wiyo nang’ho shilagukola.’

Ulusumo lunulo lolanga bhanhu higulya ya guleka guyega ulu b’ichab’o bhitilagwa yabhub’i, kunguno nabho, bhagukolwa ulu b’itilwa iyabhubhi yiniyo. Hichine guhaya giki, ‘ishankola ng’wiyo nang’ho shilagukola.’ Gashinaga lulu, ulu ulu umona  ng’wiyo agwitilagwa, yabhubhi udizuyega, kunguno ulu witilwa nu bhebhe ugukolwa. Dudizubhaseka abhanhu abho bhalina makoye.

Ijinagongeja ulusumo lunulo lolanga bhanhu hugulya ya kub’ambilija chiza abhichab’o abho b’itilagwa yabhubhi, nulu abho bhapandikaga makoye, kunguno nabho bhagamikaka gutumo bhagaminyikilaga abhoi. Yigelelilwe bhab’ize kihamo nabho abhichab’o bhenabho umumakoye gabho, kunguno ‘Ishankola ng’wiyo nang’ho shilagukala.’

Zaburi 35:13.

Waroma 12:15-18.

Waebrania 13:3.

KISWAHILI: KILICHOMKASILISHA MWENZAKO NAWE KITAKUKASILISHA

Chanzo cha methali hiyo chaangalia mtu afanyiwaye maovu. Mtu huyo aliyeko kwenye matatizo aweza kuwa mwanafamilia au mkaazi wa kwenye kijiji chako. Yeye amepata matatizo  ambayo na wenzake wayafahamu. Kati ya hao wenzake, wapo wa kumhurumia, na wale watakaomcheka.

Kumbe kumcheka mtu aliyefanyiwa uovu au yule aliyepata matatizo hufanana na kujicheka wewe mwenyewe, kwa sababu katika siku za mbeleni, nawe waweza kupata matatizo yatakayokukasilisha. Ndiyo maana watu husema kwamba, ‘Kilichomkasilisha mwenzako nawe kitakukalisilisha.’

Methali hiyo, hulinganishwa kwa mtu mwenye tabia ya kuwacheka wenzake wafanyiwapo maovu. Huwacheka watu hao, lakini kama akifanyiwa yeye maovu hayo hukasilika. Kumbe, kuna ukweli kwamba, ‘Kilichomkasilisha mwenzako nawe kitakukasilisha.’

Methali hiyo hufundisha watu juu ya kuacha tabia ya kuwacheka watu waliofanyiwa maovu, kwa sababu, wakifanyiwa wao maovu hayo, watakasilika. Ndiyo kusema hivi, ‘kilichomkasilisha mwenzako, nawe kitakukasilisha.’ Kumbe basi, usimcheke mwenzako aliyefanyiwa maovu, kwa sababu, ukifanyiwa wewe maovu hayo, utakasilika. Kwa hiyo, tusiwacheke watu walio na matatizo.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuwasaidia vizuri wenzao waliotendewa maovu, au wale waliopata matatizo, kwa sababu nao huumia kama waumiavyo wao. Yafaa tuwe pamoja nao, wenzetu hao, kwenye matatizo yao, kwa sababu, ‘kilichomkasilisha mwenzako, nawe kitakukasilisha.’

Zaburi 35:13.

Waroma 12:15-18.

Waebrania 13:3.

ENGLISH: WHAT MADE YOUR FELLOW ANGRY WILL ALSO MAKE YOU ANGRY

The basis of that proverb is about a victim of evil, either in the family or in the village. Because of the terrible experiences, such a person is ridiculed by his/her colleagues. However, among them, there are those who may sympathise with him/her.

The wise saying therefore postulates that laughing at someone who is in trouble is like laughing at oneself. That is why people say, “What made your fellow angry will also make you angry.”

The message in that epigram is likened to a person who prides in ridiculing those in distress. He/she laughs at them, oblivious of the fact that he/she might be faced with similar wrath in future. Thus, “What made your fellow angry will also make you angry.”

Such epigram is used to caution people against the habit of disparaging others who may have undergone difficult situations. They will feel angry; just the same way someone else will feel angered when despised by others. So, we should not despise those in problems.

In addition, the proverb imparts in people the spirit of helping those who may have suffered, or been treated badly. Essentially, we should be close to all of them as companions who share in their problems, because, “What made your fellow angry will also make you angry.”

Psalm 35:13.

Romans 12: 15-18.

Hebrews 13: 3.