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1498. ONG’WIKIJAGA LIDUTU MUNHU UYO ADINABHUHUBHI.

Imbuki ya kahayile kenako ingilile kuli munhu uyo agankolwa munhu uyo olina nguzu. Aliyo lulu uweyi agabhumalila ubhudaki bhokwe kubhanhu bhaha kaya yakwe abho bhadina bhuhubhi. Hunagwene abhanhu bhagangwila giki, “ong’wikijaga lidutu munhu uyo adinabhuhubhi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agapandikaga makoye obhasayila bhanhu abho bhadinabhuhubhi, umuwikaji bhokwe. Umunhu ng’wunuyo agikalaga ubhasayila bhanhu bhangi abho bhadanhubhile ulu opandikaga makoye kunguno ya gugayiwa witegeleja umukikalile kakwe. Uweyi agabhamiga abhanhu bha hakaya yakwe abho bhadinabhuhubhi, kunguno ya kugayiwa witegeleja umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nuyo agabhumalila ubhudaki bhokwe kubhanhu bhakwe abho bhadinabhuhubhi, kunguno nuweyi agapandikaga makoye obhasayila bhanhu abho bhadinabhuhubhi, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ong’wikijaga liduhu munhu uyo adinabhuhubhi.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gubhulemeja ubhudaki bhobho kugiki bhadule gujilanhana chiza ikaya jabho, umuwikaji bhobho.

Mithali 29:11.

Waefeso 4:26–27.

Mathayo 5:43-45.

Luka 6:27-28.

KISWAHILI: AMEITULIZIA HASIRA YAKE KWA MTU ASIYE NA HATIA.

Asili ya msemo huu wa Kisukuma inatokana na hali ambapo mtu alikasirika au kukerwa na mtu mwenye nguvu au na hali ngumu, lakini hakuweza kukabiliana na chanzo halisi cha hasira yake. Badala ya kumzungumzia yule aliyemkosea, alirudi nyumbani na kumwaga hasira yake kwa watoto wake, mke wake, au watu wengine wasio na hatia ambao hawakuwa wamefanya kosa lolote. Kisha jamii ilisema kumhusu, “ameitulizia hasira yake kwa mtu asiye na hatia,” kwa sababu aliwaadhibu wale ambao hawakuwa na kosa.

Msemo huu unahusiana na mtu anayehamisha kuchanganyikiwa kwake, uchungu, au maumivu kwa wengine ambao ni dhaifu au wasio na hatia katika maisha yake. Hashughulikii chanzo halisi cha hasira yake bali hutafuta mlengwa rahisi zaidi. Yeye huwadhuru wanafamilia wake wasio na hatia kwa sababu ya kutodhibiti hasira yake hiyo katika maisha yake.

Mtu huyu hufanana na yule aliyemwaga hasira yake kwa watu wake nyumbani wasio na hatia. Vivyo hivyo pia naye huwaumiza wale wanaompenda nyumbani kwake badala ya kushughulikia chanzo halisi cha tatizo lake. Anatenda isivyo haki kwa kuwafanya wasio na hatia kuteseka kwa makosa ambayo hawakuyafanya. Ndiyo maana watu husema kumhusu yeye kwamba, “ameitulizia hasira yake kwa mtu asiye na hatia.”

Msemo huu huwafundisha watu kudhibiti hasira zao, kwa kutafuta haki kwa njia sahihi ili wasiwadhuru wanafamilia wao wasio na hatia kwa sababu ya kukatishwa tamaa kwao binafsi.

Pia hutoa wazo la kutatua matatizo kwa kuangalia chanzo chake halisi badala ya kueneza maumivu kwa wengine. Kwa kufanya hivyo watafanya watapata uvumilivu wakutosha kujidhibiti hasira zao na kuhimiza ukomavu, haki, na uwajibikaji katika kushughulikia matatizo yao katika jamii.

Kitabu cha Mithali 29:11, “Wapumbavu hutoa ghadhabu yao yote, lakini wenye hekima hutuliza mwisho wake.”

Waraka kwa Waefeso 4:26–27, “Katika hasira yenu msitende dhambi.” Hasira yenyewe inaweza kuja, lakini haipaswi kusababisha kutenda dhambi dhidi ya wengine.

Hadithi ya Mfalme Sauli katika Kitabu cha Kwanza cha Samweli inaonyesha jinsi hasira isiyodhibitiwa ilivyomsababisha kuwadhuru watu wasio na hatia kwa sababu ya wivu na hofu.

Msemo huu unawakumbusha Wakristo kwamba hasira lazima iongozwe na haki na upendo, si kwa kulipiza kisasi au ukosefu wa haki.

ENGLISH: HE HAS RELEASED HIS ANGER ON THE INNOCENT.

The origin of this Sukuma saying comes from a situation where a man was offended or angered by someone powerful or by a difficult situation, but he was unable to confront the real source of his anger. Instead of addressing the one who wronged him, he went home and poured out his anger on his children, his wife, or other innocent people who had done nothing wrong. The community then said of him, “He has released his anger on the innocent,” because he punished those who were not responsible for his problem.

This saying is related to a person who transfers his frustration, bitterness, or pain to others who are weak or blameless in his life. He does not deal with the true cause of his anger but looks for an easier target. He harms his innocent family members because of not controlling his anger in his life.

This person resembles the one who poured his anger on his innocent people at home. In the same way he also hurts those who love him at his home instead of dealing the real cause. He acts unjustly by making the innocent suffer for mistakes which they did not commit. That is why people say of him that, “He has released his anger on the innocent.”

This saying teaches people to control their anger, by seeking justice in the right way so that they should not harm their innocent family members because of their personal frustrations.

It also imparts an idea of solving problems at their true source instead of spreading pain to others. By so doing they will practice patience and self-control and encourage maturity, fairness, and responsibility in handling emotions in their societies.

In the Book of Proverbs 29:11, it says, “Fools give full vent to their rage, but the wise bring calm in the end.” This shows that wisdom requires self-control.

In the Epistle to the Ephesians 4:26–27, believers are taught, “In your anger do not sin.” Anger itself may come, but it must not lead to wrongdoing against others.

The story of King Saul in the First Book of Samuel shows how uncontrolled anger led him to harm innocent people because of jealousy and fear.

This saying reminds Christians that anger must be guided by righteousness and love, not by revenge or injustice.

1496. LISO LYAB’INA.

Olihoyi munhu uyo agab’inya liso lyakwe umuchalo ja Ng’watuma. Umunhu ng’wunuyo agadebha igiki agupandika bhageni kunguno ubhubhini bho liso lolilumenho lo gupandika bhageni umuchalo jinijo. Uweyi agibhegeleja chiza ugubhasumbila abhageni bhenabho. Hunagwene agayomba giki, “liso lyab’ina.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina wiza bho ng’holo bho gubhabokela bhageni chiza aha kaya yake yiniyo, umuwikaji bhobwe. Umunhu ng’wunuyo, agabhasumbilaga chiza abhageni bhakwe bho gubhabhegeja jiliwa jawiza kunguno ya wizang’holo bhokwe bhunubho, umuwikaji bhokwe bhunubho. Uweyi agapandikaga mbango ja gwikala na bhuyegi bhutale aha kaya yakwe kunguno ya wizang’holo bhokwe bhunubho ubho gubhagalila chiza abhageni bhakwe bhenabho umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agibhegeleja gubhasumbila bhageni bhakwe chiza aho lyab’ina iliso lyakwe, kunguno nuweyi alina wizang’holo bho gubhagalila chiza abhageni bhakwe mpaga opandika mbango ja gwikala na bhuyegi aha kaya yakwe yiniyo, umuwikaji bhokwe. Hunagwene agayombaga giki, “liso lyab’ina.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wizang’holo bho gubhagalila chiza abhageni bhabho kugiki bhadule gupandika mbango ja gwikala na bhuyeji umukaya jabho jinijo, umuwikaji bhobho.

1Samweli 10:7.

Yohana 2:11.

Ufunuo 12:1-4.

KISWAHILI: JICHO LIMECHEZA.

Alikuwepo mtu katika kijiji cha Mwatuma ambaye jicho lake lilicheza. Mtu huyo alielewa kuwa atapata wageni kwa sababu kucheza kwa jicho ni ishara ya kupata wageni katika kijiji hicho. Yeye alijiandaa vizuri kuwapokea wageni wake hao. Ndiyo maana alisema kwamba, “jicho limecheza.”

Msemo huo hulinganishwa kwa mtu yule ambaye ana ukarimu wa kupokea vizuri wageni kwenye familia hiyo, katika maisha yake. Mtu huyo, huwapokea vizuri wageni wanaofika kwenye familia yake kwa kuwaandalia chakula kizuri, kwa sababu ya ukarimu wake huo, maishani mwake. Yeye hupata baraka za kuishi kwa furaha katika familia yake hiyo, kwa sababu ya ukarimu wake huo wa kuwatunza vizuri wageni wake, katika maisha yake hayo.

Mtu huyo, hufanana na yule aliyejiandaa kuwapokea vizuri wageni wake lilipocheza jicho lake, kwa sababu naye huwapokea na kuwatunza vizuri wageni wake mpaka anapata baraka za kuishi kwa furaha katika familia yake hiyo, maishani mwake. Ndiyo maana husema kwamba, “jicho limecheza.”

Msemo huo, hufundisha watu juu wa kuwa na ukarimu wa kuwatunza vizuri wageni wao, ili waweze kupata baraka za kuishi kwa furaha katika familia zao hizo, maishani mwao.

1Samweli 10:7.

Yohana 2:11.

Ufunuo 12:1-4.

ENGLISH: THE EYE HAS DANCED.

There was a man in the village of Mwatuma whose eye twitched. The man understood that he would receive guests because, in his village, an eye twitching was a sign that visitors were coming. He prepared himself well to receive his guests. That is why he said, “The eye has danced.”

This saying refers to a person who is generous in welcoming guests into his family and life. Such a person receives visitors warmly and prepares good food for them. Because of his generosity, he receives blessings and lives happily with his family.

That person resembles the man who prepared well when his eye twitched. In the same way, he gladly welcomes and takes good care of his guests, and as a result, he enjoys blessings and happiness in his home. That is why it is said, “The eye has danced.”

This saying teaches people to be generous enough to take good care of their guests so that they may receive blessings and live happily in their families.

The idea of being prepared and acting when a sign appears is seen in 1 Samuel 10:7, where God tells Saul to act when the signs are fulfilled. When God gives a sign, a person must respond wisely and faithfully.

In the Gospel of John 2:11, Jesus performs His first miracle at the wedding in Cana, showing care for the needs of the hosts and guests. This reflects generosity and divine blessing in a family celebration.

In the Book of Revelation 12:1–4, a great sign appears in heaven. Signs often point to important spiritual realities and require understanding and readiness.

Therefore, just as the man prepared when “the eye danced,” Christians are called to be attentive to signs, generous in hospitality, and ready to receive others with love.

1495. NALIMUG’WALIDA GONE.

Aho kale olihoyi munhu uyo wikalaga mung’walida gokwe umuchalo ja Ng’watuma. Umunhu ng’wunuyo olina ng’walida kutale noyi kunguno pye abhanhu bhakwe bhikalaga mugati ya libala lwake linilo. Uweyi olilang’hanaga chiza ilibala lwake linilo kunguno lyali na solobho nhale umuwikaji bhokwe bhunubho. Hunagwene oyombaga giki, “nalimug’walida one.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina witegeleja bho gujilanhana chiza isabho jakwe umukikalile kakwe kenako. Umunhu ng’wunuyo, agajilanhanaga chiza isabho jakwe bho gujitumamila mumihayo iyo ilina solobho ukubhanhu bhakwe na gujituula musoga ijo jasagaga, kunguno ya witegeleja bhokwe bhunubho umuwikaji bhokwe. Uweyi agikalaga na bhuyegi bhutale aha kaya yakwe yiniyo kunguno ya witegeleja bhokwe bhunubho ubho gujilanhana na gujituula chiza isabho jakwe jinijo, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agalilanhanaga chiza ilibala lwake mpaga wikala na bhanhu bhakwe pye abhose umulibala lwake linilo, kunguno nuweyi agajilanhana bho gujitumamila chiza isabho jakwe mpaga wikala na bhuyegi aha kaya yakwe yiniyo, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “nali mung’walida gone.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gwigulambija gutumama milimo yabho na gujitumamila chiza isabho ijo bhagajipandikaga, kugiki jidule gubhambilija chiza umukaya jabho jinijo, umuwikaji bhobho.

Mwanzo 23:17-20.

Kutoka 8:23.

Kutoka 19:12.

Ayubu 24:2.

Zaburi 105:33.

KISWAHILI: NIKO KWENYE MASKANI YANGU.

Hapo zamani alikuwepo mtu aliyeishi kwenye maskini yake katika kijiji cha Mwatuma. Mtu huyo alikuwa na eneo kubwa sana kwa sababu lilimwezesha kuishi humo na watu wake wote. Yeye alilitunza vizuri eneo lake hilo kwa sababu lilikuwa na faida kubwa maishani mwake. Ndiyo maana alisema kwamba, “niko kwenye maskini yangu.”

Msemo huo hulinganishwa kwa mtu yule ambaye ana umakini wa kuzitunza vizuri mali zake katika maisha yake. Mtu huyo, huzitunza vizuri mali zake kwa kuzitumia katika matumizi yanayoleta faida kwa watu wake na kuziweka pazuri zile zilizobaki kwa sababu ya umakini wake huo maishani mwake. Yeye huishi kwa furaha kubwa katika familia yake hiyo kwa sababu ya umakini wake huo wa kuzitunza na kuziweka pazuri mali zake hizo, katika maisha yake hayo.

Mtu huyo, hufanana na yule aliye litunza vizuri eneo lake mpaka akaishi humo na watu wake wote, kwa sababu naye huzitunza mali zake kwa kuzitumia vyema mpaka anaishi kwa furaha katika familia yake hiyo, maishani mwake. Ndiyo maana yeye husema kwamba, “niko kwenye maskani yangu.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kujibidisha kufanya kazi zake na kuzitumia vyema mali wanazipata ili ziweze kuwasaidia vizuri katika familia zao hizo, maishani mwao.

Mwanzo 23:17-20.

Kutoka 8:23.

Kutoka 19:12.

Ayubu 24:2.

Zaburi 105:33.

ENGLISH: I AM IN MY OWN HOME.

Once upon a time, there was a man who lived in his simple house in the village of Mwatuma. Although his house was poor, he had a large piece of land that allowed him and his family to live comfortably. He took good care of his land because it was very important to his life and the well-being of his people. That is why he proudly said, “I am in my own home.”

This saying refers to a person who carefully manages and protects the blessings and possessions which he has in his life. He uses his resources wisely for the benefit of his family and preserves what remains with great care. Because of his responsibility and good management, he lives happily with his family.

Such a person is like the man who carefully looked after his land and lived peacefully with his people. In the same way, a responsible person manages his resources well and enjoys stability and joy in his household. That is why he confidently says, “I am in my own home.”

This saying teaches people to be diligent in their work enough to use the resources to the point of earning wisely so that their families may live in peace and security.

The idea of boundaries and rightful possession is also seen in the Bible. For example, in the Book of Genesis 23:17–20, Abraham secured land as his rightful property.

In the Book of Exodus 8:23 and Exodus 19:12, God set distinctions and boundaries for His people.

In the Book of Job 24:2, there is a warning about those who remove landmarks. And in the Book of Psalms 105:33, destruction of property is described as judgment.

All these passages remind us that respecting property, keeping boundaries, and caring for what God has given us are important principles in life.

1493. AYISE NABHO LIDULOLILE ILIPEMBE.

Imbuki ya kahayile kenako ihoyelile lipembe ilo lilolile bhanhu bhalebhe. Ilipembe linilo bhalitumilaga bhanhu bha mbina abho bhalyokajaga bhugota na bhalilogeja ukubhikindi bha mbina bhichabho kunguno ya gubhogohya abhanishi bhabho umumbina jabho jinijo. Abho bhalibhona ilipembe linilo giki libhalolile bhoyi bhogohaga giki bhadulile gupandika makoye. Hunagwene bhayombaga giki, “ayise nabho lidulolile ilipembe.”

Akahayile kenako kagalenganijiyagwa kuli nzunya uyo adina witegeleja bho guwikalana chiza ubhuzunya bhokwe umukikalile kakwe kenako. Unzunya ng’wunuyo, agasadaga wiganika giki agulogagwa na bhiye mpaga ogalagulwa kubhafumu kunguno ya gugayiwa witegeleja bho guwikalana chiza ubhuzunya bhokwe bhunubho, umuwikaji bhokwe bhunubho. Uweyi agadumaga uguilela nyazunya ikaya yakwe yiniyo kunguno ya gugayiwa witegeleja bhunubho ubho gubhuwikalana chiza ubhuzunya bhokwe bhunubho, umuwikaji bhokwe.

Unzunya ng’wunuyo, agikolaga nabho bhogohaga ulu bhabhona lipembe libhalolile, kunguno nuweyi agasadaga ogoha bho gwiganika giki agulogagwa mpaga ogalagulwa kubhafumu, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “ayise nabho lidulolile ilipembe.”

Akahayile kenako kalanga bhazunya higulya ya gubhiza na witegeleja bho gugikalana chiza amalagilo ga ng’wa Mulungu, kugiki bhadule gujilela nyazunya ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mathayo 10:26-28.

Luka 12:4-5.

KISWAHILI: SISI NDIYO HAWA LINAOTUANGALIA PEMBE.

Chanzo cha msemo huo huongelea pembe lililowaangalia watu fulani. Pembe hilo walilitumia wacheza ngoma waliolijaza dawa na kulielekeza kwa wapinzani wao katika mchezo wao huo wa ngoma kwa sababu ya kutaka kuwaogopesha wapinzani wao hao. Wale walioliona kuwa pembe hilo linawaangalia wao waliogopa kwa kufikiria kwamba litawadhuru. Ndiyo maana walisema kwamba, “sisi ndiyo hawa linaotuangalia pembe.”

Msemo huo hulinganishwa kwa mkristo yule ambaye hana umakini wa kuuishi vizuri ukristo wake, katika maisha yake. Mkristo huyo, anapougua hufikiria kwamba amelogwa na wenzake mpaka anapiga ramli kwa waganga wa kienyeji kwa sababu ya kukosa umakini huo wa kuuishi vizuri ukristo wake, maishani mwake. Yeye hushindwa kuilea kikristo familia yake kwa sababu ya kukosa umakini huo wa kuyaishi maagizo ya Mungu, katika maisha yake hayo.

Mkristo huyo hufanana na wale walioogapa walipoliona pembe limewaangalia wao, kwa sababu naye anapougua huogopa kwa kufikiria kwamba analogwa na wenzake mpaka anapiga ramli kwa waganga wa kienyeji, maishani mwake. Ndiyo maana husema kwamba, “sisi ndiyo hawa linaotuangalia pembe.”

Msemo huo, hufundisha wakristo juu ya kuwa na umakini wa kuyaishi maagizo ya Mungu, ili waweze kuzilea kikristo familia zao, maishani mwao.

Mathayo 10:26-28.

Luka 12:4-5.

ENGLISH: “WE ARE THE ONES THE HORN IS POINTING AT.”

The origin of this saying refers to a horn that was pointed at certain people. The horn was used by drummers who filled it with traditional medicine and pointed it at their opponents during a dance in order to frighten them. Those who saw the horn being pointed at them became afraid, thinking it would harm them. That is why they said, “We are the ones the horn is pointing at.”

This saying is compared to a Christian who is not serious about living out his Christian faith. When such a Christian becomes sick, he thinks that he has been bewitched by his peers. Because of his weak faith and lack of commitment to God, he becomes fearful and may even consult traditional healers. He also fails to raise his family in a strong Christian way because he does not faithfully follow God’s commandments.

That Christian is like those who were afraid when they saw the horn pointed at them. Instead of trusting in God, he lives in fear, thinking others are attacking him spiritually. That is why he says, “We are the ones the horn is pointing at.”

This saying teaches Christians to remain firm in faith and live according to God’s commandments. When believers truly trust in God, they will not live in fear, but will confidently raise their families according to Christian teachings.

As it is written in the Gospel of Matthew 10:26–28, Jesus teaches us not to fear those who can harm the body but cannot kill the soul.

Likewise, in the Gospel of Luke 12:4–5, He reminds us to fear God above all.

Therefore, Christians are called to trust God fully and not live in fear of people or witchcraft, but to stand strong in faith.

1492. OLOMBELA HADIMU.

Aho kale olihoyi munhu uyo agaja gujulomba ginhu hali nzenganwa ng’wiye. Umunhu ng’wunuyo agalomba mzagamba ya ng’ombe ulemejiwa kunguno ya gulomba ginhu ijo ajisanije ung’wiye. Hunagwene unzenganwa ng’wiye ng’wunuyo agang’wila giki, “olombela hadimu.”

Akayayile kenako kagalenganijiyagwa kuli munhu uyo alina witegeleja bho guwabhila bhunhana abho alibhambilija, umukikalile kakwe kenako. Umunhu ng’wunuyo agabhambilija abhiye bho gubhinza ijo adulile na gubhalemeja ijo adadulie ugubhinha bho gubhawila bhunhana kunguno ya witegeleja bhokwe bhunubho, umuwikaji bhokwe. Uweyi agailelaga chiza ikaya yakwe yiniyo kunguno ya witegeleja bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo adang’winhile inzagamba unzenganwa ng’wiye uyo aganomba, kunguno nuweyi adabhambilija abho bhaganombaga ginhu ijo adadulile ugubhinha, umuwikaji bhokwe bhunubho. Hunagwene agabhawilaga abhanhu bhenabho giki, “olombela hadimu.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wigeteleja bho gubhawila bhunhana abho bhalibhambilija kugiki bhadule gujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Luka 11:5-7.

Mathayo 20:20-23.

KISWAHILI: UMEOMBEA PAGUMU.

Hapo zamani alikuwepo mtu aliyeenda kuomba kitu kwa jirani yake. Mtu huyo aliomba fahali wa ng’ombe akakataliwa kwa sababu ya kuomba kitu alichokitegemea mwenzake huyo. Ndiyo maana alimwambia jirani yake huyo kwamba, “umeombea pagumu.”

Msemo huo, hulinaganishwa kwa mtu yule ambaye ana umakini wa kuwaambia ukweli wale anaowasaidia, katika maisha yake. Mtu huyo, huwasaidia wenzake kwa kuwapatia kile anacho weza na kuwakataza kile ambacho hana uwezo wa kuwapatia kwa kuwaambia ukweli, kwa sababu ya umakini wake huo maishani mwake. Yeye huilea vyema familia yake hiyo kwa sababu ya umakini wa huo, katika maisha yake hayo.

Mtu huyo, hufanana na yule ambaye hakumpatia fahali wa ng’ombe mwenzake aliyemuomba, kwa sababu naye hawasaidii wale wanaomuomba kitu ambacho hana uwezo wa kuwapatia, maishani mwake. Ndiyo maana huwaambia wenzake hao kwamba, “umeombea pagumu.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuwaeleza ukweli wale wanaowasaidia ili waweze kuzilea vyema familia zao, maishani mwao.

Luka 11:5-7.

Mathayo 20:20-23.

ENGLISH: YOU HAVE ASKED FOR TOO MUCH.

Once upon a time, there was a man who went to his neighbor to ask for something. He asked to borrow a bull, but his neighbor refused because the bull was very important to him and he depended on it for his work. That is why the neighbor told him, “You have asked for too much.”

This saying is applied to a person who is careful to speak the truth to those who ask him for help in his life. Such a person helps his friends by giving them what he is able to give, and he honestly refuses what he cannot give. He does this because he cares about his responsibilities and about the well-being of his family.

That person is like the man who refused to give his bull to his friend. He does not promise or give what he cannot afford to lose. Instead, he speaks the truth and says, “You have asked for too much.”

This saying teaches people to be honest and wise when helping others, so that they may take good care of their families and live responsibly.

This teaching can be compared with:

Gospel of Luke 11:5–7 – which speaks about asking and persistence.

Gospel of Matthew 20:20–23 – where a request was made that was too great to be granted in the way it was asked.

These passages remind us that not every request can be granted, and wisdom is needed in both asking and answering.