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

Imbuki ya lusumo lunulo yingilile kuli munhu uyo agakeleja ugushiga uko olajile, kunguno ya gwandya guiluta liwe b’uli nva iyo yammokaga uwei.

Ikale olihoi munhu uyo agasumba lugendo lo guja haleb’e. Aho obhuka ajile chiniko, agiib’ona nva iyo igandya gummoka. Aho oibhona wandya guiluta mawe inva yiniyo. Aho winga hoi usiminza hadoo, nva ingi yandya gummoka, nayo uyiponda liwe. Umunhu ng’wunuyo omanaga uiponda bhuli nva yene iyo yammokaga. Nose agakeleja ugushika uko olajile.

Kanamhala kamo kagansunduhalila umunhu ng’wunuyo, kung’wila giki, ‘ulu wandya guyuiponda liwe bhuli nva iyo iligumoka, udushiga na wangu uko ujile.’ Nanghwe aho wigwa giko, agiyangula goya uguiluta liwe bhuli nva iyo yammokaga, huna usiminza chiza mpaka ushiga uko alajile, ninga iki akelejije.

Gwingila henaho, bhanhu b’ingi bhagayulutumamila ulusumo lunulo, bho gung’wila ung’wichabho uyo agailekaga imilimo yakwe, kunguno ya guidegeleka imihayo ya bhanhu iyo idiyawiza, giki, ‘ulu wandya guiponda liwe bhuli nva iyo iligumoka udushiga na wangu uko ujile.

Ulusumo lunulo lugalenganijiyagwa kuli munhu, uyo agadililaga mamihayo ga bhanhu abho bhadina nhungwa jawiza, mpaga oileka imilimo yakwe. Igelelilwe umunhu agudilile chiza unimo gokwe gunuyo mpaga agumale.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka guidilila imihayo ya bhanhu iyo idulile gubhatindika umuguitumama chiza imilimo yabho. Igelelilwe abhanhu bhenabho bhaleke uguidilila imihayo ya bhasobheji bhabho, kunguno idulile gubhadija uguimala chiza imilimo yabho yiniyo.

KISWAHILI: UKIANZA KUMTUPIA JIWE KILA MBWA AKUBWEKEAE HUTAFIKA MAPEMA KULE UENDAKO

Chanzo cha methali hiyo chatokea kwa mtu aliyechelewa kufika kule alikokuwa akienda, kwa sababu ya kuanza kumtupia jiwe kila mbwa aliyembwekea safarini mwake.

Hapo zamani alikuwepo mtu mmoja, aliyefunga safari yake kwenda sehemu fulani. Alipoianza safari yake hiyo alimuona mbwa aliyeanza kumbwekea. Alipomuona alianza kumponda mawe.

Alipoondoka pale akiendelea kutembea kidogo, mbwa mwingine alianza kumbwekea, naye alimrushia jiwe. Mtu huyo, aliendelea kufanya hivyo, kwa kila mbwa aliyembwekea. Mwishowe, alichelewa kufika alikokuwa akienda.

Mzee mmoja alimhurumia, akamwambia hivi, ‘ukianza kumtupia jiwe kila mbwa akubwekea, hutafika mapema uendako.’ Naye aliposikia hivyo, aliamua kuacha kumtupia jiwe kila mbwa aliyembwekea, ndipo alipofaulu kutembea mpaka akafika alikokuwa akienda, ingawa alikuwa amechelewa.

Kutokea hapo, watu wengi walianza kuitumia methali hiyo, kwa kumwambia mwenzao aliyeacha kazi zake kwa sababu ya kusikiliza maneno ya watu wasiomtakia mema, hivi, ‘kama ukianza kumtupia jiwe kila mbwa akubwekeae, hutafika mapema kule endako.’

Methali hiyo, hulinganishwa kwa mtu asilikilizaye maneno ya watu wasio mtakia mema, mpaka anaziacha kazi zake. Yafaa mtu ajali vizuri kazi zake kwa kuifuatilia vizuri mpaka aimalize bila kukubali kukatishwa tamaa na watu wasio mtakia mema.

Methali hiyo, hufundisha watu juu ya kuacha kuyajali maneno ya watu wenye nia mbaya ambayo yaweza kuwachelewesha kuzimaliza kazi zao. Yafaa watu waache kuyajali maneno ya watu wasiopenda maendeleo ya wenzao au ya nchi, kwa sababu maneno hayo, yatawachelewecha kuzimaliza kazi hizo.

ENGLISH: IF YOU START THROWING STONES AT EVERY DOG THAT BARKS AT YOU, YOU WON’T MAKE IT TO YOUR DESTINATION IN TIME

The literal meaning of that proverb focuses on someone who arrives at his/her destination late because of regularly stopping to throw stones at every dog that barks at him/her on the way.

Long time ago there was a man who embarked on a journey to a certain destination. The moment he began the journey, a dog appeared and started barking at him. The man reacted by throwing stones at the dog.

A little further on, another canine happened on the scene and started barking at the traveler. As usual, the man picked some stones and started throwing at the dog. He kept repeating his action for every dog that came barking at him. At long last, he was really delayed on the way.

One old man pitied him and said, “If you start throwing a stone at every dog that barks at you, you will not arrive at your destination on time.” When he heard that, the traveler decided to stop throwing a stone at every dog that barked at him, so he managed to complete his journey, though quite late.

From then on, many people started finding such proverb useful, and they would use it to advise those who had been discouraged in their endeavours due to spiteful people. They would say, “If you start throwing a stone at every dog that barks at you, you will be late in your journey.”

The adage is likened to a person who listens to statements made by malicious people, and in the end getting derailed from his/her work. It is necessary for someone to remain focused on his or her work until it is accomplished, in essence by shunning the efforts of the naysayers.

That proverb teaches people to stop paying attention to the words of those with evil intentions because such can prevent them from accomplishing their responsibilities. It is advisable for people to ignore the negative statements of those who do not appreciate them, and who are anti-development, because such will prevent them from accomplishing their tasks.

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

Mbuki ya lusumo lunulo ililola nva. Inva iyene ulu yukamilwa idiko gulya mujiseme jimo na ng’wichayo. Buli yene igalilaga bho ng’wi binghi, yalya bho nduhu ugwisangija lihamo. Nulu ab’ize ali ng’wana oyo idulya kihamo ung’wibinghi limo. Inva jili na kab’uyiyene umuwikaji bhojo.

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo aliminholo umuwikaji bhokwe. Umunhu ng’unuyo adahayile ugwigunana na b’iye, ku nguno ya nhungwa jakwe ijagutogwa gwikala yiyene.

Ulusumo lunulo lodulanga higulya ya kuleka nhungwa ja kutogwa gwikala yiyene. Ilichiza gwikala na kajile kagwigunana chiza na bhanhu b’igisu. Ubhusangi bhugabhambilijaga abhanhu umugwikala bho mholele na b’ichab’o.

Ijinagongeja, ulusumo lunulo lolanga bhanhu higulya ya kuleka gub’iza na kajile ka nyawa. Ilichiza abhanhu bhab’ize ni lonjo na witogwi umuwikaji bhobho umuchalo jabho, nulu umujuiya jabho.

KISWAHILI: MBWA NA MBWA HAWASHIRIKI CHAKULA KWA KUTUMIA CHOMBO KIMOJA

Chanzo cha methali hiyo chaangalia mbwa. Mbwa ana ubinafsi kwa sababu yeye hayuko tayari kula chakula kwenye chombo kimoja na mwenzake. Kila mmoja hulia kwenye chombo malumu kwa ajili yake tu.

Hawawezi kulia chombo kimoja kwa kuchangia. Hata awe mtoto wake atamkatalia kwa sababu ya tabia yake ya kupenda kuwa na ubinafsi maishani mwake. Mbwa wana ubinafsi wa hali ya juu katika maisha yao.

Methali hiyo hulinganishwa kwa mtu ambaye ni mchoyo katika maisha yake. Mtu huyo hataki kusaidiana na wenzake, kwa sababu ya tabia yake ya kupenda kukaa peke yake. Mtu huyo atawaliwa na ubinafsi katika maisha yake.

Methali hiyo hufundisha watu juu ya kuacha tabia ya ubinafsi. Tabia hiyo ni ile ya kupenda kukaa peke yao katika maisha yao. Ni vizuri kuwa pamoja na wenzao kwa kujijengea tabia ya kusaidiana nao. Umoja huo husaidia watu katika kuishi kwa amani na wenzao katika jumuiya au kijiji chao.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuachana na tabia za mbwa, yaani ubinafsi. Wao wanatakiwa kujijengea tabia ya kuwajali wenzao katika maisha yao kwa ajili ya kuwawezesha kuleta maendeleo katika jumuiya zao. Inawabidi wawajali wenzao kwa kukubali kusaidiana na kushirikiana nao kwa upendo.

Zaburi 10: 3-4.

Isaya 56:11.

Luka 12:15-21.

Wafilipi 2:4-6.

1Petro 4:7-11.

1Wakorintho 3:4-8.

 DOGS CANNOT SHARE FOOD IN ONE BOWL

The above proverb looks at the selfish nature of dogs. A dog cannot share food in one bowl with a fellow dog because of their selfishness. Each has a separate bowl to itself.

They cannot share one plate, even with their puppies, because of their high degree of selfishness.

The overhead proverb is likened to the character of a selfish person. Such a person is not supportive to others, and has a tendency to live in isolation. He/she is controlled by selfishness in his/her life.

The proverb teaches people against selfish behavior in their lives, and against seclusion. Instead, people are advised to embrace unity, which helps them co-exist in peace with their colleagues in their community.

Above all, the proverb cautions people to shun dog character: selfishness. They should instead possess self-sacrifice, which empowers communities. Similarly, they should support and co-operate with each other in a loving way.

Psalm 10: 3-4.

Isaiah 56:11.

Luke 12: 15-21.

Philippians 2: 4-6.

1 Peter 4: 7-11.

1 Corinthians 3: 4-8.

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

Imbuki ya lusumo lunulo ililola makono na Munhu. Umunhu ulu atali ng’wana ndoo agambilijiyagwa bhogub’uchiwa mumakono ga ng’wa nina, nulu ga b’akongi bhakwe. Aliyo lulu umunhu ulu ukula agab’izaga na bhudula bho gwilisha wei bho gutumila makono gakwe.

Gashinaga lulu, imbuki ya lusumo lunulo yalomela giki umunhu ulukula agilishiga ng’winikili bho gutumila makono gakwe. Amakono genayo hayo gagabhizaga myaji okwe.

Amakono gagalenganijiyagwa kuli myaji wa ng’wa munhu uyo amanile ugubhalanghana abhana bhakwe. Umyaji uojigongo agabhalanghanaga chiza abhana bhakwe.

Umyaji ng’wunuyo agatumilaga makono ugub’alanga bhutumami ubho milimo abhana bhenabho. Hunagwene b’agakulaga ukunu bhalilanga uguitumama imilimo yiniyo.

Uluukula umunhu aguyutumama weyi ng’winikili imilimo ya gwilisha umukaji bhokwe. Ichene guhaya giki, amakono gali nina o ng’wa munhu.

Ulusumo lunulo lulilanga bhanhu higulya ya gugatumila chiza amakono gabho, kugiki gadule gubhapandikila matwajo mingi umuwikaji bhobho. Ilichiza abhanhu bhuleke ubhugokolo.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya gufunya ilange lya wiza kubhana jumuiya ilya gutumama milimo iyo idulile gub’enhela matwajo ga wiza umuwikaji bhobho.

KISWAHILI: MIKONO NI MZAZI WA MTU

Chanzo cha methali hiyo kinaangalia mikono na mtu. Mtu akiwa mtoto mdogo husaidiwa kwa kubebwa mikononi mwa mama yake au mikononi mwa walezi wake. Lakini mtu huyo akikua huwa na uwezo wa kujilisha mwenyewe kwa kutumia mikono yake. Ndiyo kusema kwamba, ‘mikono ni mzazi wa mtu.’

Mikono hulinganishwa kwa mzazi wa mtu anayefahamu kumtunza mwanae. Mzazi mwenye huruma huwafundisha vizuri watoto wake namna ya kuitumia mikono yao kwa kulijiletea maendeleo.

Mzazi huyo hutumia mikono yake katika kuwafundisha watoto wake hao namna ya kufanya kazi kwa bidii ili waweze kuifikia hatua ya kupata mafanikio ya kujilisha wenyewe na kuwatunza wenzao maishani mwao. Ndiyo maana watoto hao hukua wakiwa na ufahamu wa kuitumia vizuri mikono yao katika kujipatia mahitaji yao ya kila siku na ya wenzao.

Ndiyo kusema kuna ukweli kwamba ‘mikono ni mzazi wa mtu,’ kwa sababu ya utunzaji anaoupata mtu huyo kutoka kwenye mikono yake.

Methali hiyo huwafundisha watu juu ya kuitumia vizuri mikono yao ili iweze kuwapatia maendeleo maishani mwao. Inapiga vita tabia ya uvivu au ile ya kuwa na utegemezi katika kufanya kazi zile ambayo mtu huyo anaziweza kuzitekeleza mwenyewe.

Zaidi ya hayo, methali hiyo huwafundisha watu juu ya kuwapatia wanafamilia, au wanajumuiya na wananchi wote kwa ujumla, malezi mema yawezayo kuwaletea maendeleo maishani mwao.

Mithali 10:4.

 

 ENGLISH: HANDS ARE A PERSON’S MOTHER

The overhead proverb relates to a human being’s hands. While still in infancy, a baby is taken care of in his/her mother’s hands, or in the hands of the babysitters. But when he/she grows up, the adult is able to feed himself/herself using his/her own hands. As such, ‘hands are a person’s mother.’

Such proverb is likened to a parent who knows how to take care of his/her child. A compassionate parent teaches his/her children how to be self-reliant or how to use their hands to bring them development.

Such a parent uses his/her hands to teach the children to work hard and achieve their own goals, and to care for fellow human beings. That is why the children would grow up with the good habit of using their hands to provide themselves and their peers with daily needs.

In essence, it is a fact that ‘hands are a person’s mother’ because of the care that he/she gets from the mother’s hands.

The proverb teaches people on how to use their hands in a resourceful way in order to improve their lives. It discourages the tendency of being lazy or dependent upon others in undertaking tasks that can be accomplished by them alone.

Furthermore, the proverb instills in people the importance of proper training of family members, the community and society in general for the sake of bringing about progress in their lives.

Proverbs 10: 4.

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

Imbuki ya lusumo lunulo ililola igembe na bhutumami bholyo. Iligembe jilijilanga jagutumamila bho gulima mungunda, nulu bhogusimba hasi, igasendamilaga na bhulingisilo bho bhanhu abho bhalilitumamila.

Gashinaga umugulitumamila chiniko, liganogaga lyab’inzikila mumo munimo golyo. Iligembe linilo ulu lyubhinzika mgulimaga, mumho lyabhinzikilaga guko kunimo golyo.

Ulu lyita chene, abhanhu bhagombaga giki ‘igembe ligab’inzikilaga kungunda.’ Ubhunubho huwandijo bho guhayiwa go lusumo lunulo. Ikolile na ng’wanajeshi uyo wifunyaga guja kuchulugu, nulu agalabhukila kunuko, mumho aliguko kunimo gokwe.

Ung’wunuyo aguhayiwa giki olab’ukilaga kunimo gonghana, ugogubhalanghana abhanhu. Huna gwene agalenganjiyagwa na munhu uyo wifunyaga guja kubhulugu nulu agacha agub’iza wachilaga ha nghana.

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo agatumamaga miliyo yakwe bho guidililila chiza. Umunhu ng’wunuyo azunije nulu gulab’uka kunguno ya guitumama chiza imilimo yakwe yiniyo. Nulu agalab’uka, abhanhu bhaguyomba giki igembe lyab’inzikilaga kungunda, nguno ukwene hukunimo golyo.

Kuyiniyo lulu, ulusumo lunulo lulilanga bhanhu higulya ya gub’iza na bhukomezu bho guitumama imilimo yabho chiza na bhukalalwa bhutale.  Ilichiza ugub’iza na bhukamu bho gulwa mamilimo, kugiki abhanhu bhadule gupandika matwajo mingi. Umubhutumami bhunubho, nulu bhagaminyika mumho bhaminyikilaga munghana, nguno ‘iligembe ligab’inzikilaga kungunda.’

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya gwifunya kuja kujuitumama imilimo iyawiza, iyo idulile gub’inja abhanhu mukakoye bho gujilanghana na kujib’eja chiza ikaya ni chalo jabho. Nulu bhagalab’ukila kuwifunya bhunubho, abhanhu bhaguhaya giki, ‘igembe ligab’inzikilaga kungunda.’

KISWAHILI: JEMBE HUVUNJIKIA SHAMBANI

Chanzo cha methali hiyo kinaangalia jembe na ufanyaji kazi wake. Jembe ni silaha au dhana ya kulimia shambani au kuchimbia chini, kwa kadiri ya lengo la watu walitumialo.

Kumbe katika kulifanyia kazi hivyo, jembe hilo laweza kuvunjikia kwenye kazi yake hiyo. Ikitokea hivyo, watu husema kwamba, ‘jembe limevunjikia shambani.’ Huo ndiyo mwanzo wa kutumika kwa methali hiyo.

Hali hiyo hufananishwa na mwanajeshi anayejitolea kwenda vitani na kubali kuumia akiwa kazini kwake huko. Ikitokea hivyo, watu watasema kwamba, ‘jembe huvunjikia shambani.’

Methali hiyo hulinganishwa kwa mtu ambaye huijali kazi yake vizuri kwa kuitekeleza kwa umakini mkubwa. Mtu huyo hukubali hata kuumia kwa sababu ya kuifanya vizuri kazi yake hiyo.  Mtu huyo akiumia akiwa kazini kwake, watu watasema kuwa ‘jembe huvunjikia shambani’, kwa sababu huko ndiko mahali pake.

Methali hiyo hufundisha watu juu ya kuwa na ukomavu wa kuzifanya kazi zao vizuri. Ukomavu huo utawawezesha kuziletea maendelea familia, jumuiya na nchi zao. Yawahimiza watu kukubali hata kuumia kwa ajili ya kuwaletea maendeleo watu wao, kwa sababu jembe huvunjikia shambani.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kujitolea kwenda kuwaokoa watu walioko kwenye matatizo kwa kuzifanya kazi zile ziwezazo kuwaondolea matatizo yao, ili watu hao nao waweze kuishi kwa amani katika familia zao nan chi zao.

2Wamakabayo 7:1-2.

2Wamakabayo 7:9-14.

2Timotheo 4:6-8.

Mathayo 10:17-22.

 

 

ENGLISH: A HOE IS BROKEN WHILE IN THE FARM

The above proverb is about a hoe and its function. A hoe is a tool for cultivating or for general digging, depending on the user.

But the hoe can be broken in the process of work, whereupon people would say, ‘the hoe has been broken in the field’. That is the foundation of the proverb.

The overhead proverb can be likened to a soldier who volunteers to go to war and who is ready to take risks. So, in the event of injury in the line of duty, people will say ‘the hoe has been broken while in the field.’

The proverb can be likened to a person who keenly cares for his/her work. Such a person is resilient enough and ready for any form of injury or pain. When that person falls ill while at work, it is said that, ‘the hoe has been broken while in the field’.

The proverb teaches people about cultivating maturity in their endeavors, which in turn enables them to bring up prosperous families, communities and even countries. It encourages people to be enduring even in difficult situations for the sake of development, because ‘the hoe is broken while in the field.’

In addition, the maxim imparts in people the virtue of volunteering to rescue those in distress, for instance, by helping alleviate their troubles so they may live a peaceful life with their families.

2 Chronicles 7: 1-2.

2Ch 7: 9-14.

2 Timothy 4: 6-8.

Matthew 10: 17-22.

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

Imbuki ya lusumo lunulo ililola b’ukihamo bho mili. Umili go ng’wa munhu gulinisangi ilo ligolechaga wiyambilija bhutale bho jilunga jago pye ijilihoi umugati yakwe.

Dugemele giki hamo ukomile gusata nulu kulukulume, aliyo ubhusatu bhogo uguwigwa pye umili. Ukwene huguhaya giki, nulu ulabhukile kulwala aliyo gugusanya pye umili ugusata. Gashinaga guligonghana igiki ‘umili gutina mhelo.

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo agadalahijaga ndwala, nulu wambilijiwa ubhogufumila kubhanhu abo bhalihasilili yakwe. Umunhu ng’wunuyo agib’engelejaga indwala indoo. Aliyo indwala yiniyo aguigwa pye umili kunguno ‘umili gutina mhelo.’

Ulusumo lunulo lulilanga bhanhu higulya ya kulega gudalahija ndwala. Lulibhakomeleja bhab’ize nisangi lya gwiyambilija umugub’eja kaya, jumuiya, na chalo jabho. Ilichiza ugwikala na wiyambilija na b’ichab’o umuwikaji bhobho.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya kuleka nhungwa ja b’udalahija bho sata, nulu gubhadalihija bhichabho, kunguno umili gutina mhelo.  Ilichiza kudegeleka miganiko ga gufumila kubhichab’o ayo gadulile ugwambilija umukikalile kwa ng’wa munhu.

KISWAHILI: MWILI HAUNA PEMBENI

Chanzo cha methali hiyo kinaangalia umoja uliyopo ndani ya mwili wa mtu. Mwili huo unaushirikiano ambao hujionesha katika hali ya kusaidiana kwa kiwango kikubwa ndani ya mwili huo.

Tuchukulie mfano, mtu aweza kuumia kwenye kidole gumba, lakini maumivu yake atayasikia mwili mzima. Ndiyo kusema kwamba, hata mtu huyo akiumia kwenye ukucha, maumivu yake atayasikia mwili mzima. Kumbe, ni kweli kwamba, ‘mwili hauna pembeni.’

Methali hiyo, hulinganishwa kwa mtu adharauye ugonjwa, au msaada wa kutoka kwa watu maskini au wale walioko chini yake. Mtu huyo hudharau msisaada iliyomidogo, na ugonjwa ulio mdogo. Yeye hutambua kwamba mwili hauna pembeni, asumbuliwapo na ugonjwa huo, au wakati haukosapo msaada huo.

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kudharau ugonjwa. Yasisitiza watu kuwa na ushirikiano wa kusaidiana katika kujenga maisha yao, familia, jumuiya na vijiji vyao. Ni vizuri kuishi kwa ushirikiano na wenzao maishani mwao.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuachana na tabia ya kudharau ugonjwa, wenzao na misaada ya mawazo kutoka kwa wenzao, kwa sababu mwili hauna pembeni. Ni vizuri kusikiliza ushauri wa wenzao uwezao kusaidia katika kujenga maisha ya mwanadamu.

1kor 12:26.

ENGLISH: THE BODY HAS NO UNIMPORTANT PARTS.

The overhead proverb focuses on the unity that exists within the human body. The body organs depend on each other for mutual support within the system.

For example, an injury on someone’s thumb sends pain to the entire body, just as a painful nail would affect the whole body. That is why it is said that “the body has no sidetrack.”

The proverb can be likened to someone who takes sickness for granted, or who disregards any assistance from poor people. He despises help from those he/she regards poor. Neither does he/she care about minor ailments in the body. He/she appreciates that the body is neutral when he/she is faced with sickness or when he/she misses out the support of others.

Such proverb is used to warn people against arrogance of any nature, like disregarding an illness. It stresses co-operation among people in order to enhance their lives, families, communities and even their villages. It teaches the importance of co-existence with others life.

Moreover, the proverb imparts in people the vanity of despiteful attitude towards their illness and towards their colleagues who are keen to offer psychological support, because “the body is not sidetracked.” It is good to listen to the advice of colleagues for growth and stability in life.

1 Corinthians 12:26.