Tanzania

1372. AHA NG’WISE GADAGAYIKAGA MAB’U.

Amab’u jili ginhu ijo jigolechaga milimo ya moto. Imilimo ya moto yiniyo, ili kihamo na guzugila jiliwa ja bhanhu kunguno abhanhu bhagasolaga ng’hwi ijo jigabhakaga moto mpaga jasaga mab’u ulu jilizugwa ijiliwa jinijo.

Kuyiniyo lulu, ikaya iyo idamalaga mab’u ili ya bhanhu abho bhagazugaga jiliwa ja gulya abhanhu bhabho bhuli lushigu. Hunagwene abhanhu bha ha kaya yiniyo bhagayombaga giki, “aha ng’wise gadagayikaga mab’u.”

Ulusumo lunulo lugalenganijiyagwa kukaya ya bhanhu bhizanholo umukikalile kabho. Abhanhu bha ha kaya yiniyo bhagabhagalilaga abhanhu bhabho bho gubhazugila jiliwa jawiza bhuli lushigu, kunguno ya wizanholo bhobho bhunubho, umuwikaji bhokwe. Abhanhu bhenabho bhagapandikaga mbango ja gwikala na bhuyegi bhutale hoyi kunguno ya winzaholo bhobho bhunubho ubho gubhagalila jiliwa jawiza abhanhu bhabho, umukikalile kabho kenako.

Abhanhu bha ha kaya yiniyo, bhagikolaga nabho bhabhazugilaga abhanhu bhabho jiliwa bhuli lushigu, kunguno nabhoyi bhagabhagalilaga abhanhu bhabho bho gubhazugila jiliwa jawiza bhuli lushigu, umuwikaji bhobho bhunubho. Hunagwene abhanhu bhabho bhagayombaga giki, “aha ng’wise gadagayikaga mab’u.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na wizanholo bho gubhazugila abhichab’o jiliwa jawiza bhuli lushigu, kugiki bhadule gupandika mbango jagwikala na bhuyegi bhutale umu kaya jabho jinijo.

Walawi 1:7-8.

Nehemia 9:12.

Isaya 6:6.

Isaya 9:5.

KISWAHILI: NYUMBANI KWETU HAYAKOSEKANI MAJIVU.

Majivu ni kitu ambacho huonesha kazi za moto. Kazi hizo ni pamoja na kupikia chakula cha watu kwa sababu watu huchukua kuni ambazo huunguzwa na moto mpaka yanabakia majivu wakati wa kupika chakula hicho.

Kwa hiyo familia ile ambao majivu hayakoseni ni ya watu wale wanaopika chakula cha kula watu wao kila siku. Ndiyo maana watu wa kwenye familia hiyo husema kwamba, “nyumbani kwetu hayakosekani majivu.”

Methali hiyo hulinganishwa kwenye familia ya watu wakarimu katika maisha yao. Watu wa kwenye familia hiyo, huwatunza watu wao kwa kuwapikia chakula kizuri kila siku, kwa sababu ya ukarimu wao huo maishani mwao. Wao hupata Baraka za kuishi kwa furaha kubwa katika familia yao hiyo kwa sababu ya ukarimu wao huo wa kuwapikia chakula kizuri watu wao, katika maisha yao hayo.

Watu wa kwenye familia hiyo, hufanana na wale waliowapikia watu chakula kila siku, kwa sababu nao huwatunza watu wao kwa kuwapikia chakula kizuri kila siku, maishani mwao. Ndiyo maana watu wao husema kwamba, “nyumbani kwetu hayakosekani majivu.”

Methali hiyo hufundisha watu juu ya kuwa na ukarimu wa kuwapikia chakula kizuri watu wao kila siku, ili waweze kupata Baraka za kuishi kwa furaha katika familia zao hizo.

Walawi 1:7-8.

Nehemia 9:12.

Isaya 6:6.

Isaya 9:5.

ENGLISH: THERE IS NO SHORTAGE OF ASHES IN OUR HOUSE.

Ash is something that represents works of fire. These works include cooking food for people who take wood that is burned by fire until it remains as ashes when cooking the food.

Therefore, the family that does not lack ash belongs to those people who cook food for their people every day. That is why the people of that family say that, “There is no shortage of ashes in our house.”

This proverb is equated to a family of generous people in their lives. These people of that family take care of their people by cooking for them decent food every day, because of their generosity in their lives. They receive blessings of living with great happiness in their family because of their generosity of cooking respectable food for their people, in their lives.

These people are similar to those who cooked food for people every day, because they also take care of their people by cooking decent food for them every day, in their lives. That is why their people say, “There is no shortage of ashes in our house.”

This proverb imparts in people an idea of being generous enough to cook respectable food for their people every day, so that they can receive blessings of living happily in their families.

Leviticus 1:7-8.

Nehemiah 9:12.

Isaiah 6:6.

Isaiah 9:5.

 

1371. KALAGU – KIZE. MAMA AGUTULAGWA NG’HOME GWA BHULI MAKANZA ALIYO ADATOLOKAGA – FUGO YA GUZUGILA.

Ikalagu yiniyo yiholelile fugo iyo ili nungu ya guzugila bhugali. Ifugo yiniyo jili ginhu ijo jigatumamilagwa nimo bhuli lushigu bho nduhu gwisuyijiwa kunguno ya gubhazugila jiliwa abhanhu abho bhatub’ile.

Unzugi obhugali agatumilaga ndinho obhiza guti giki aliitula inungu yiniyo ulu alibhuzuga ubhugali bhunubho. Hunagwene abhanhu bhagiganilaga giki, “mama agatulagwa ng’home gwa bhuli makanza aliyo adatolokaga – fugo ya guzugila.”

Ikalagu yiniyo igalenganijiyagwa kuli ngikulu uyo agiyumilaga gutumama milimo mingi ya gubhambilija abhizukulu bhakwe umukikalile kakwe. Ungikulu ng’wunuyo agigulambijaga kutumama milimo ya gumpandikila jiliwa ja gubhalisha abhizukulu bhakwe bhenabho kunguno ya wiyumilija bhokwe bhunubho, umuwikaji bhokwe. Uweyi agapandikaga sabho na jiliwa jingi aha kaya yakwe yiniyo kunguno ya wiyumilija bhokwe ubho gutumama milimo yakwe chiza bhunubho, umukikalile kakwe.

Ungikuku ng’wunuyo, agikolaga ni fugo iyo yazugilagwa jiliwa bhuli lushugu bho nduhu ugwifula, kunguno nuweyi agiyumilijaga gutumama milimo ya gubhapandikila jiliwa abhizugukulu bhakwe mpaka ujipandika na gubhazugila chiza, umuwikaji bhokwe. Hunagwene abhizukulu bhakwe bhenabho bhagayombaga giki, “mama agatulagwa ng’home gwa bhuli makanza aliyo adatolokaga – fugo ya guzugila.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gwigulambija gutumama milimo chiza bho wiyumilija bhutale kugiki bhadule gubhapandikila jiliwa ja kubhalisha abhanhu bhabho, umuwikaji bhobho bhunubho.

Kumbukumbu la torati 10:18.

2 Wafalme 6:23.

KISWAHILI: KITENDAWILI – TEGA.

BIBI HUPIGWA RUNGU KILA WAKATI LAKINI HATOROKI – CHUNGU CHA KUPIKIA.

Kitendawili hicho huongelea chungu cha kupikia ugali. Chungu hicho ni kitu cha kufanyia kazi kila siku bila ya kupumzika kwa sababu ya kuwapikiwa chakula watu wanaohitaji kula.

Mpishi wa ugali hutumia mwiko ambao humuonesha kama anakipiga chungu hicho anapopika chakula hicho. Ndiyo maana watu huhadithiana kwa kusema kwamba “bibi hupigwa rungu kila wakati lakini hatoroki – chungu cha kupikia.”

Kitendawili hicho hulinganishwa kwa bibi yule ambaye huvumilia kufanya kazi nyingi za kuwasaidia wajukuu zake, katika maisha yake. Bibi huyo, hujibidisha kufanya kazi za kumpatia chakula cha kuwalisha wajukuu zake hayo kwa sababu ya uvumilivu wake huo, maishani mwake. Yeye hupata mali na chakula kingi katika familia yake hiyo kwa sababu ya uvumilivu wake huo wa kujibidisha kufanya kazi zake vizuri, katika maisha yake.

Bibi huyo, hufanana na kile chungu cha kupikia chakula kila siku bila ya kupumzika, kwa sababu naye huvumilia kufanya kazi za kumpatia chakula cha kutosha kuwalisha wajukuu zake hao mpaka anakipata chakula hicho na kuwapikia watu wake hao vizuri, maishani mwake. Ndiyo maana wajukuu zake hao husema kwamba, “bibi hupigwa rungu kila wakati lakini hatoroki – chungu cha kupikia.”

Kitendawili hicho hufundisha watu juu ya kujibidisha kufanya kazi zao kwa uvumilivu mkubwa ili waweze kupata chakula cha kutosha kuwalisha watu wao, maishani mwao.

Kumbukumbu la torati 10:18.

2 Wafalme 6:23.

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

THE GRANDMOTHER IS BEATEN EVERY TIME BUT SHE DOESN’T ESCAPE – THE COOKING POT.

The overhead riddle talks about a pot which is used for cooking stiff food. This pot is something which people use every day without letting it to rest because they utilize it for cooking food which people need to eat.

The stiff food cook uses a special stick for hitting the pot while cooking the food. That is why people tell each other stories by saying that “the grandmother is beaten all the time but she does not escape – the cooking pot.”

This riddle is equated to a grandmother who endures doing many tasks enough to help her grandchildren, in her life. This person works hard enough to provide her grandchildren with food for feeding them because of her endurance, in her life. She earns a lot of wealth and food in her family because of her endurance in doing her jobs well in her life.

This grandmother is like a pot which cooks use for cooking food every day without letting it to rest, because she also endures working hard enough to provide her grandchildren with food which they need for running their lives. That is why her grandchildren say that, “the grandmother is beaten every time but she does not escape – the cooking pot.”

This riddle teaches people about working hard enough to fulfill their works with great patience so that they can get enough food for feeding their people in their lives.

Deuteronomy 10:18.

2 Kings 6:23.

 

 

 

1370. NADOYA UGUTULA IG’UDA.

Imbuki ya kahayile kenako ilolile ningi uyo wikalaga mubhutemi bho Buduhe. Uningi ng’wunuyo olinkumuku noyi kunguno wimbaga chiza mpaga abhadegeleki bhakwe bhatogwa. Uweyi oliagutolilwe noyi unimo gokwe gunuyo. Hunagwene agayomba giki, “nadoya ugutula ig’uda.”

Akahayile kenako kagalenganijiyagwa kuli untumami omilimo uyo agaitumamaga chiza imilimo yakwe yiniyo umuwikaji bhokwe. Untumami ng’wunuyo, agandyaga uguitumama imilimo yakwe nulu lyashiga duhu ilikanza lyayo iyo agaitumamaga chiza mpaga lyashila ilikanza linilo bho nduhu ugwilendeja, kunguno oliaitogilwe noyi imilimo yakwe yiniyo, umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi aha kaya yakwe kunguno ya bhukamu bhokwe bhunubho ubho guitumama chiza imilimo yakwe umukikalile kakwe kenako.

Untumami ng’wunuyo, agikolaga nu ningi uyo oliagutogilwe unimo gokwe mpaga ogutumamaga chiza, kunguno nuweyi aitogilwe imilimo yakwe iyo agaitumamaga mpaga oyimala chiza, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “nadoya ugutula ig’uda.”

Akahayile kenako kalanga bhatumami higulya ya golecha bhutogwa ukumilimo yabho bho guitumama chiza imilimo yabho yiniyo mpaga bhaimala, kugiki bhadule gupandika sabho ningi umukaya jabho jinijo umuwikaji bhobho bhunubho.

Mathayo 10:22.

Yakobo 5:7- 8.

Ufunuo 8:3.

KISWAHILI: SITAACHA KUPIGA NGAO.

Chanzo cha msemo huo huangalia manju aliyeishi kwenye utawala wa Buduhe. Manju huyo alijulikana sana kwa sababu ya umaarufu wake wa kuimba vizuri mpaka wasikilizaji wake wanafurahi. Yeye aliipenda sana kazi yake hiyo ya kuimba. Ndiyo maana alisema kwamba, “sitaacha kupiga ngao.”

Msemo huo hulinganishwa kwa mfanyakazi yule ambaye huzitekeleza vizuri kazi zake maishani mwake. Mfanyakazi huyo, huanza kuyatekeleza vizuri majukumu yake unapofika muda wa kazi hizo mpaka unaisha muda huo, kwa sababu anazipenda vizuri kazi zake hizo, katika maisha yake. Yeye hupata mali nyingi katika familia yake hiyo kwa sababu ya bidii yake hiyo ya kuyatekeleza vizuri majukumu yake, maishani mwake.

Mfanyakazi huyo, hufanana na yule manju aliyeipenda kazi yake mpaka akaitekeleza vizuri, kwa sababu naye anazipenda kazi zake hizo ambazo huzitekeleza vizuri, maishani mwake. Ndiyo maana yeye husema kwamba, “sitaacha kupiga ngao.”

Msemo huo, hufundisha wafanyakazi juu ya kuonesha namna wanavyozipenda kazi zao kwa kuzitekeleza vizuri mpaka wanazimaliza, ili waweze kupata mali nyingi katika familia zao, maishani mwao.

Mathayo 10:22.

Yakobo 5:7- 8.

Ufunuo 8:3.

ENGLISH: I WILL NOT STOP BEATING THE SHIELD.

The origin of this saying is based on a traditional dance leader who lived during the supremacy of Buduhe. Such leader was very famous for his fame of singing well until his listeners were happy. He liked his singing very much. That is why he said, “I will not stop beating the shield.”

This saying is related to a worker who performs his duties well in his life. This worker begins to perform his duties well when the time for those duties arrives until the time is over, because he likes his duties well, in his life. He earns a lot of wealth in his family because of his diligence in performing his duties well, in his life.

This worker is similar to the traditional dance leader who liked his work until he performed it well, because he also likes his duties that he performs well, in his life. That is why he says, “I will not stop beating the shield.”

This saying imparts in people an idea of showing how much they like their jobs by doing them well until they finish them, so that they can gain many riches in their families.

Matthew 10:22.

James 5:7- 8.

Revelation 8:3.

 

 

 

 

1369. LYANG’ENG’ENYA LYA NG’WANAGASEMELA.

Aho kale olihoyi ngikulu uyo witanagwa Ng’wanagasemela. Ung’wanagasemela ng’wunuyo oli na kaya yakwe iyo wikalaga weyi na bhizukulu bhakwe. Ikaya yiniyo ikalaga na makoye ga gubhiza na nzala nhale bhuli ng’waka. Bhuli ng’wene uyo ojaga aha kaya yiniyo agingaga adalile. Hunagwene abhanhu bhagaihaya ikaya yiniyo giki, “lyang’eng’enya lya Ng’wanagasemela.”

Akahayile kenako kagalenganijiyagwa ku kaya ya bhanhu abho bhadatumamaga milimo yabho chiza, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhigashije duhu nulu lyashigaga ilikanza lya gulima kunguno ya bhugokolo bho gutumama milimo yabho bhunubho. Abhoyi bhagikalaga bhukoya na nzala nhale bhuli ng’waka aha kaya yabho yiniyo, kunguno ya bhugokolo bho guleka gutumama milimo yabho ahikanza lya gulima, umuwikaji bhobho bhunubho.

Ikaya ya bhanhu bhenabho igikolaga ni ya ngikulu uyo okoyaga na nzala nhale bhuli ng’waka aha kaya yakwe, kunguno na bhoyi bhagikala bhukoya na nzala yiniyo iyagugayiwa jiliwa bhuli ng’waka aha kaya yabho yiniyo. Hunagwene abhanhu bhagayihayaga ikaya yabho yiniyo giki, “lyang’eng’enya lya Ng’wanagasemela.”

Akahayile kenako kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho chiza kugiki bhadule kupandika jiliwa ja gubhalisha abhanhu bhabho pye amakanza ga bhulamu bhobho.

Mithali 13:4.

Mithali 15:19.

Mithali 19:24.

Mithali 20:4.

Mithali 21:25.

KISWAHILI: HALI NGUMU YA NG’WANAKASEMELA.

Hapo zamani alikuwepo bibi kizee aliyeitwa Ng’anakasemela. Ng’wanakasemela huyo, alikuwa na familia yake aliyoishi yeye na wajukuu zake. Familia hiyo ilikuwa ikisumbuliwa na tatizo la njaa kila mwaka. Kila mtu aliyeenda kwenye familia hiyo alitoka pale bila kula chakula. Ndiyo maana watu waliisema familia hiyo kuwa ni “hali ngumu ya Ng’wanakasemela.”

Msemo huo, hulinganishwa kwenye familia ya watu wale ambao huwa hawafanyi kazi zao vizuri, katika maisha yao. Watu hao, huwa wamekaa tu hata  wakati wa kulima ukiwa umefika kwa sababu ya uvivu wao huo wa kufanya kazi zao. Wao hukumbwa na tatizo la njaa kwenye familia yao kila mwaka kwa sababu ya uvivu wao huo wa kuacha kufanya kazi wakati wa kilimo, maishani mwao.

Familia wa watu hao, hufanana na yile ya bibi kizee aliyesumbuliwa na tatizo la njaa kila mwaka, kwa sababu nao hukumbwa na tatizo la kukosa chakula kwenye familia yao hiyo kila mwaka. Ndiyo maana watu huisema familia hiyo kuwa ni “hali ngumu ya Ng’wanakasemela.”

Msemo huo hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri ili waweze kupata chakula cha kutosha kuwalisha wanafamilia wao, wakati wote wa uhai wao.

Mithali 13:4.

Mithali 15:19.

Mithali 19:24.

Mithali 20:4.

Mithali 21:25.

ENGLISH: THE DIFFICULT SITUATION OF NG’WANAKASEMELA.

Once upon a time, there was an old lady named Ng’anakasemela. Such Ng’wanakasemela had a family where she and her grandchildren lived. Her family was plagued by hunger every year. Everyone who went to that family left it without eating. That is why people called that family “the difficult situation of Ng’wanakasemela.”

This saying is compared to a family of people who do not work well in their lives. These people just sit around even when it is time to farm because of their laziness in doing their works. They suffer from hunger in their family every year because of their laziness of staying without working during farming time in their lives.

This family is similar to that of the old lady who suffered from hunger every year, because they also suffer from problem of lacking food in their family every year. That is why people refer to the family as “the difficult situation of Ng’wanakasemela.”

This saying teaches people of working hard enough to do their jobs well so that they can have enough food for feeding their family members, throughout their lives.

Proverbs 13:4.

Proverbs 15:19.

Proverbs 19:24.

Proverbs 20:4.

Proverbs 21:25.

1368. NZOB’E YA NG’WA LIMBE.

Imbuki ya kahayile kenako ilolile munhu uyo witanagwa Limbe. Ulimbe ng’wunuyo oli na nzob’e yakwe iyo witumamilaga mlugendo bho gwidamhila. Giko lulu lushigu lumo bhagiza bhanhu aha ng’wa Limbe abho bhajinjaga myenda bhililagwa b’ujiku, bulomba gulalija hoyi.

Aho lyashiga likanza lya gwingila mu kaya gulala, bhagawilwa gwingila mukaya bhulema bhaligongeja gulala hanze. Bhuwilwa giki jiliho shimba aliyo bhadazunije ugwingila umu kaya.

Aha bhujiku bhokula umo ob’o ub’ona giiti ubhawila ab’iye giki yiyo shimba. Umo wabho uhaya nduhu yeniyo nzob’e ya ng’wa Limbe. Umunhu ng’wenuyo yiza yunsola ishimba yugamulaga. Hii mbuki ya guhaya giki “nzob’e ya ng’wa Limbe.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adazunyaga mihayo ya kukandwa na bhiye iyo idulile gung’wambilija, umuwikaji bhokwe. Umunhu ng’wunuyo agakandagwa na bhiye giki wite ginhu jilebhe, nulu aleke gwita ginhu jilebhe olema kunguyo ya bhuhalali bhokwe bhunubho umukikalile kakwe. Uweyi agapandikaga makoye mingi aha kaya yake kunguno ya bhuhalali bhokwe bhunubho ubho gulema gukandwa na bhiye umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo alikola nuyo agawilwa aje mukaya kugiki apile guliwa na Shimba ulema mpaka iza yunsola ishimba yiniyo, yugamulaga, kunguno nuweyi agakandagwa na bhiye bho guwilwa mihayo ya gumpija ohalalika, mpaga nowe opandika makoye umuwikaji bhokwe. Hunagwene agayombaga giki, “punda ya Limbe.”

Akahayile kenako kalanga bhanhu higulya ya guzunya mihayo ya kukandwa na bhichabho kugiki bhadule gubhulanhana chiza ubhupanga bhobho, umuwikaji bhobho bhunubho.

Kumbukumbu la Torati 30: 15-16.

Wafilipi 1:11.

2 Wathesalonike 2:10.

KISWAHILI: PUNDA YA LIMBE.

Chanzo cha msemo huo huangalia mtu aliyeitwa Limbe. Limbe huyo alikuwa na pumba aliyemtumia katika safari zake kama usafiri wake. Hivyo basi siku moja walifika watu waliokuwa wakiuza nguo wakati wa usiku wakaomba kulala hapo kwake.

Ulipofika wakati wa kuingia kulala watu hao waliambiwa waingie ndani ya nyumba, wakakataa wakitaka kulala nje. Waliambiwa kwamba, kuna simba hapo, lakini hawakukubali kuingia ndani.

Usiku ulipoenda sana mmoja wao aliona giza akawaambia wenzake huyo Simba. Mmoja wao alisema, “hapana huyo ni punda ya Limbe.” Simba alifika akamchukua na kumuua mtu huyo. Hicho ndicho kikawa chanzo cha watu kusema “punda ya Limbe.”

Msemo huo hulinganishwa kwa mtu yule ambaye huukataa ushauri wa wenzake unaoweza kumsaidia, katika maisha yake. Mtu huyo, hushauriwa na wenzake juu ya kuacha au kutenda jambo fulani, akakataa kwa sababu ya ubishi wake huo maishani mwake. Yeye hukumbwa na matatizo mengi kwenye familia yake kwa sababu ya ubishi wake huo wa kuukataa ushauri wa wenzake unaoweza kumsaidia, katika maisha yake.

Mtu huyo, hufanana na yule aliyeukataa ushauri wa kuingia ndani ya nyumba ili apone kuliwa na Simba, mpaka mwishowe simba akamuua, kwa sababu naye huukataa ushauri wa wenzake mpaga anakumbwa na matatizo katika familia yake hiyo. Ndiyo maana yeye huuita ushauri huo kuwa ni “Punda ya Limbe.”

Msemo huo, hufundisha watu juu ya kuupokea ushauri wa wenzao unaoweza kuyaokoa maisha yao, ili waweze kuutunza vizuri uhai wao, maishani mwao.

Kumbukumbu la Torati 30: 15-16.

Wafilipi 1:11.

2 Wathesalonike 2:10.

ENGLISH: THE DONKEY OF LIMBE.

The origin of this saying is about a man named Limbe. Limbe had a donkey that he used as his transportation on his travels. So one day, people who were selling clothes came at night and asked to sleep at his place.

When it was time to go to sleep, the people were told to go inside the house, but they refused, wanting to sleep outside. They were told that there was a lion there, but they refused to go inside.

When the night was very late, one of them saw the darkness and told his companions that the lion was there. One of them said, “No, that is Limbe’s donkey.” The lion came there that killed him. That is why people started to say that “The Donkey of Limbe.”

This saying is compared to a man who rejects advice of his companions that can help him in his life. Such person is advised by his companions to stop misbehaving or doing something, but he refuses because of his disagreement in his life. He faces sundry hitches in his family because of his stubbornness of rejecting the advice of his nobles that can help him, in his life.

This person is similar to the one who rejected the advice of entering the house to save himself from being eaten by a Lion, until finally the lion killed him, because he also rejects the advice of his fellows to the point of facing problems in his life. That is why he calls that advice “The Donkey of Limbe.”

This saying imparts in people an idea of receiving decent advice of their nobles that can save their lives, so that they can take respectable care of their lives.

Deuteronomy 30: 15-16.

Philippians 1:11.

2 Thessalonians 2:10.