678. NZONELI YABHULIGA NG’WAGALA. NULU, BHALEKAGI BHAKWILE AGABHENHELEJA ABHANA NG’WAGALA GUKINDWA.

Aho kale olihoyi nkima umo nsuguma, agatolwa na Mmasai. Unkuluye o nkima ng’wunuyo, alintemi o Ng’wagala. UNtemi ng’wunuyo, agang’winha uilumbuye, ng’ombe ja guja najo.

Ing’ombe jinijo, jigandya guyibyala noyi. Aha nghalikilo, igiza nzala iyo igajibhulaga pye ing’ombe jinijo, kunguno ya gugahiwa maswa. Abhana wa jimasai bhagizuka guja kuli mami obho. Bhagayomba, “dudizucha na nzala. Ilihambohambo duje kuli mami, kunguno isabho ijo alinajo umami jilijise.” (jise na Mami, Ishilina mami shise.”

Aho bhashiga ukulima mami obho, bhagang’wila giki, “Ing’ombe jashilile, dugabhilage hangi jingi mami.” Umami obho ulina bhana abho bhagalema bhaliyomba, “mudinhiwa hangi.” Bhubhuja, “Ni bhuli dudizinhiwa hangi?” Bhushokejiwa, “Ijo ng’winhiwa igwandya ditoshije, mududula gulomba igele lingi hangi. Ulu mulibhona giki mugucha na nzala ili hambohambo gwikala na yise.”

Abhipwa bha Ntemi bhagabhashokeja abhana bha Ntemi, “Ni bhuli mulidulemeja, ninga jili jing’we bhung’wene nayi? Ing’ombe ja henaha jili ja ng’wa mami, jidi jing’we; huna guhaya ija ng’wa mami, jili jise.” (Sha ng’wa mami shise).

Bhendelea gulema giki bhadujichala. “Kunguno muliyomba jili jing’we na mami wing’we, gemagi ugujitula ulu ning’we muli bhagosha ng’hana.” Abhoyi bhagashosha, “Ilelo dudina mhayo, dugujizila lushugu lungi.”

Aho jabhita shigu ningi bhagigela bhamulani bhabhili bha jimasai bhalipela, bhubhegela abhana Ng’wagala, bhubhakanga gubhachima machimu. Abhanhu wa Ng’wagala bhunchalila imhola untali obho uobhulugu. Bhagamuja, “Dubhatule masonga?” Uweyi agabhadalaha ubhalemeja, aliwawila, “bhalekagi bhakwile tamu, bhakwilikanike (b’izonele).”

Abhamulani bhajimasai bhagita giko nhangala idatu, untali o bhulugu uo Ng’wagala omanaga ubhadalaha abhamasai na gubhawila abhanhu bhakwe, “bhalekagi bhakwilikanike.”

Ulukangala ulo kane, bhagiza bhamasai pye bhandya bhulugu limo na limo. Abhamasai bhagabhalemela abhanhu bha Ng’wagala umubhulugu bhunubho, na gujisola pye ing’ombe. Bhaganekelela ng’ombe ngehu duhu, umami obho ja gulya, bhaliyomba, “ulu nioli nduhu umami nidudalekelile nulu ingehu jinijo.”

Giko lulu, gwingile ikanza linilo mpaga lelo abhanhu ulu bhumala amakubhi, lulu masangu, mandege nulu numbu, bhagayombaga, “Nzoneli” nulu “yabhulaga Ng’wagala.” Ukwene huguhaya giki, dongejaji, dudiniguta. Ulu nkima uyomba giki, gashilaga amakubhi, hamo ung’winikili kaya adulile guyomba giki, “Andi nagula makubhi mingi, gajaga heyi pye agose?”

Ikale inzoneli igabhulaga Ng’wagala, aliyo ilelo idulile gubhulaga kaya. Hunagwene abhanhu bhagandya guyuyomba giki, ‘Nzoneli yabhulaga Ng’wagala.’ Lolaga Kueneza Injili kwa Methali, ubhukurasa bho 31-32.

Ijitabho jinijo jigandikwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagiyibhaga ugubhalela gwingila habhudoni abhana bhabho, nose bhagadumaga ugubhalela, nulu ugubhakuja chiza, umuwikaji bhobho.

Abhanhu abha bhalihaya gwita nimo nhebhe, wadakililwe gwanguha ugugwita unimo gunuyo, kutinda ugulindila ikanza lingi mpaga nose lyubhita ilikanza ilo lililyawiza ilya gugutumama na gugumala chiza unimo gobho.

Abhabyaji bhadakililwe kubhalanga ikujo abhanhu bhabho, gwingila haho bhatale bhadoo. Bhadizulindila mpaga bhabhize matale, kunguno gugubhiza guti nimo gunogu ukubhoyi. Hunagwene abhanhu bhagayombaga giki, ‘Nzoneli yabhulaga Ng’wagala.’ Lolaga kueneza Injili kwa Methali, ubhukurasa bho 32.

Ulusumo lunulo, lolanga bhanhu higulya ya guitumama wangu imilimo yabho gwandija hayo wandijo bhoyo mpaka guimala chiza, umuwikaji bhobho, kugiki bhadule kupandika matwajo mingi, umukikalile kabho.

Ukulwande ulo Ekaristia, inzoneli ili na bhulingisilo bho gulya jiliwa ja Ng’wa Sebha nhangala ningi, kugiki tupandika nema ya bhukindi. Bhugadukamilishaga na gudugalucha dubhize guti Sebha wise Yesu Kristo.

UMu sala iyo odulanga UYesu Kristo, dulisalila, “Uding’hage ilelo ijiliwa jise ijo dulijilomba.” Dulilomba jiliwa ja Ng’wa Sebha bhuli likanza kugiki dupandika gushikanyiwa, idalingisilile gubokela Ubhukaresitia kamo duhu ukung’waka. Igelelilwe kulomba “nzoneli,” ukwene huguhaya, gulya mili gokwe nhangala ningi umo ilidulikanila.

Untali o bhulugu agigimba na kubhadalaha abhamasai, kunguno bhalibhagehu. Aha nhalikilo, abhana Ng’wagala bhagakindwa. Ugwigimba na bubhadalaha abhangi mpaga nu Mulungu Ng’winikili, bhuli wandijo wa shipi. UMulungu agabhichaga abho bhali na nhinda, na kubhaling’ha abhidohya. UYesu Kristo, agidohya. Kunguno yiniyo, UMulungu aganhinhya higulya gete. Ung’winha ilina ilo lilitale gukila pye amina.

Untongeji o Ng’wagala ulu niobhapeja aha lukangala ulo gwandya abhamasai, gukila gubhalindila bhakwile, abhanhu bha Ng’wagala ni bhabhukinda ubhulugu bhunubho.

Kuyiniyo lulu, UMulungu alihaya gudupija ihaha yiniyi. Dudizubhiza na mioyo midimu, dudizulindila mpaka ikanza libhite, kunguno ilikanza ili, ni lya bhupiji. Lolaga kueneza Injili kwa Methali, bhukurasa 32-33.

1Samweli 17:42-43.

Luka 19:44.

2 Wakorintho 6:2.

KISWAHILI: NYONGELA ILIUA NG’WAGALA.

AU WAACHENI WAONGEZEKE, ILIWAFANYA WATU WA NG’WAGALA WASHINDWE.

Hapo zamani mwanamke mmoja Msukuma aliolewa na Mmasai. Kaka yake, mwanamke huyo, alikuwa mtemi wa Ng’wagala. Mtemi huyo alimpa dada yake ng’ombe akaenda nao.

Ng’ombe wale aliopewa dada huyo wakazaana sana. Mwishowe, ilitokea njaa, na ng’ombe wote walikufa kwa kukosa majani.  Watoto wa Kimasai walikumbuka kwenda kwa mjomba wao. Wakasema; “Tusije tukafa na njaa. Afadhali twende kwa mjomba, maana mali alizo nazo mjomba ni zetu pia.” (Shise na Mami, Ishilina Mami shise).

Walipofika kwa mjomba wao wakamwambia, “Ng’ombe wamekwisha, utugawie tena wengine, Mjomba.” Lakini watoto wa mjomba wao walipinga ombi hilo, wakasema, “Hamtapewa tena.” Wakauliza, “Kwa nini tusipewe tena?” Wakajibiwa, “Wale mliopewa mara ya kwanza wanatosha, hamwezi kuomba fungu jingine tena. Kama mmeona mtakufa  na njaa ni vema kukaa nasi.”

Wapwa wa mtemi wakawajibu watoto wa mtemi, “Mbona mnazikataza, kwani ni zenu peke yenu? Ng’ombe za hapa ni za mjomba siyo zenu; ndiyo kusema za mjomba ni zetu.” (Sha ng’wa mami shise).

Wakaendelea kukataa kwamba hawatawapeleka. “Kwa sababu mnasema ni zenu na mjomba wenu. Jaribuni kuwaswaga kama ninyi ni wanaume kweli.” Basi, wakajibu, “Kwa leo hatuna neno, tutazijia siku nyingine.”

Baada ya siku si nyingi wakatokea Morani wawili wa Kimasai wakikimbia, wakawakaribia watu wa Ng’wagala, wakawatisha kuwachoma mikuki. Watu wa Ng’wagala wakampa taarifa mkubwa wao wa vita. Wakamuuliza, “Je, tuwapige mishale?” Naye aliwadharau akawakataza, akiwaambia, “Waacheni kwanza, waongezeke (b’izonele).”

Morani wa Kimasai walifanya hivyo mara tatu, mkubwa wa vita wa Ng’wagala akazidi kuwadharau waMasai hao, na kuwaambia watu wake. “Waacheni, weaongezeke.”

Kwa mara ya nne wakaja wamasai wote wakaanza mara moja vita. Wamasai hao, wakawalemea watu wa Ng’wagala katika vita hiyo na kuziteka nyara ng’ombe zote. Wakamwachia mjomba wao ng’ombe chache tu za kula, wakisema, “Kama mjomba asingekuwa hai tusingewaachia hata hizo chache.”

Hivyo, kutoka wakati ule mpaka leo watu wakimaliza mboga, au makande, au mahindi au viazi husema, “Nyongeza.” (Nzoneli) au “Iliua Ng’wagala” (yabhulaga Ng’wagala), yaani ndiyo kusema, tuongezeeni, hatujashiba. Kama mwanamke akisema kwamba mboga zimekwisha, pengine mwenye nyumba anaweza kukasirika, “Mbona nilinunua mboga nyingi, zimekwisha zote?”

Zamani nyongeza iliua Ng’wagala, lakini leo inaweza kuvunja mji. Ndiyo maana watu wakaanza kusema, ‘Nyongeza iliua Ng’wagala.’ Rejea Kueneza Injili kwa Methali, ukurasa 31-32.

Kitabu hicho, kiliandikwa na watafiti ambao ni: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Methali hiyo, hulinganishwa kwa watu wale wanaojisahau kuwalea watoto wao mapema, mwishowe watoto hao hufikia hatua ya kushindikana kulelewa, maishani mwao.

Watu wanaotaka kufanya jambo fulani, wanatakiwa kuliwahi mapema, wasingojee muda huo mwafaka upite, wasije wakashindwa kama walivyoshindwa watu wa Ng’wagala, kwa sababu ya kungojea wakati huo, unaofaa mpaka ukapita.

Wazazi kwa mfano, wanatakiwa kuwafundisha adabu watoto wao tangu wakiwa wadogo. Wasingojee mpaka wamekuwa wakubwa, maana itakuwa si kazi rahisi kwao. Ndiyo maana watu walisema, ‘nyongeza iliua Ng’wagala.’ Rejea Kueneza Injili kwa  Methali, ukurasa 32.

Methali hiyo, hufundidha watu juu ya kuyatekeleza majukumu yao kwa kufanya maandalizi mapema, kuanzia mwanzoni kabla hawajachelewa, katika maisha yao, ili waweze kupata mafanikio mengi, maishani mwao.

Kwa upande wa Ekaristi, nyongeza kuna maana ya kusema kula chakula cha Bwana kila mara kunatupa neema ya ushindi. Kunatukamilisha na kutugeuza kuwa kama Bwana wetu Yesu Kristo.

Katika sala aliyotufundisha Yesu Kristo, tunasali, “Utupe leo chakula chetu tunachohitaji.” Tunahitaji chakula cha Bwana kila wakati tupate kukamilika, haina maana ya Ekaristi mara moja tu kwa mwaka. Bali yatupasa kusema “nyongeza”, yaani, kula mwili wake mara nyingi kama iwezekanavyo.

Mkubwa wa vita alijivuna na kuwadharau wamasai kwa sababu walikuwa wachache. Mwishowe watu wa Ng’wagala wakashindwa. Kujivuna na kuwadharau wengine hata kumdharau Mungu mwenyewe, ni chanzo cha dhambi.

Mungu huwashusha wenye kiburi na kuwakweza wanyenyekevu. Yesu Kristo, alijinyenyekeza. Kwa sababu hiyo Mungu alimkweza juu kabisa. Akampa jina lililo kuu zaidi kuliko majina yote.

Kiongozi wa Ng’wagala angaliwafukuza wamasai mara moja, badala ya kungoja waongezeke, watu wa Ng’wagala hawangelishinda vita hiyo.

Kwa hiyo, Mungu anataka kutuokoa sasa hivi. Tusiwe na mioyo migumu na tusingojee mpaka wakati umepita, kwa sababu wakati hu ndio wakati wa wokovu. Rejea kueneza Injili kwa Methali, ukurasa 32-33.

1Samweli 17:42-43. “Hata Mfilisti alipomtazama huku na huku, akamwona Daudi, akamdharau, kwa kuwa ni kijana tu, mwekundu, tena ana sura nzuri. Mfilisti akamwambia Daudi, Je, mimi ni mbwa hata umenijia kwa fimbo? Mfilisti akamlaani Daudi kwa miungu yake.”

Marko 6:3. “Je, huyu si yule seremala Mwana wa Maria, na ndugu zake akina Yakobo, Yosefu, Yuda na Simoni? Je, dada zake si wanaishi hapa hapa kwetu?” Basi, wakawa na mashaka naye.”

Luka 19:44. “Watakuangamiza wewe na watoto wako, hawatakuachia hata jiwe likisimama juu ya jiwe jingine, kwa sababu hukuutambua ule wakati wa Mungu alipokujia kukuokoa.”

2Wakorintho 6:2. “Basi, sasa ndio wakati wa kufaa, sasa ndiyo siku ya wokovu!”

king-arthur-

masai2

masai1

nsabhi masai

 

ENGLISH: ADDITION KILLED NG’WALAGALA PEOPLE.

In the past, a sukuma woman married a maasai man. The brother of this woman was Ng’wagala’s Chief. When this woman was leaving for he husband, her brother gave her a cow as his present to her. This cow multiplied in numbers to the extent of having many cows in her shed. When famine attacked the village where the woman and her maasai husband live, all their cows died for lacking food, grass and therefore they ran out of cow. Seeing that they no longer have cows, the children of this women went back to their uncle seeking help to get some other cows. They said; “Lest we die of hunger. We should go to our uncle, because the property he owns is ours too. ”

When they arrived at their uncle’s place , they said to him, “The cows are gone. Give us some more others, Uncle.” But their uncle’s children opposed the request, saying, “You will not be given again.” They asked, “Why don’t we have them again?” They were answered, “Those first given are enough, you cannot ask for more cows. If you think of dying of hunger in your place, you better come and stay with us. ”

The children of the maasai asked the children of their uncle (the chief) , “Why do you refuse them? The cows here are uncle’s not yours and the uncle’s cows are ours too”.

They kept on refusing that they would not take them. They told them that if they believe that they have a share in those cows let them force to take, if they are really men. The maasai boys ended up saying that “Today we have no word, we will come again another day.”

After a few days, two maasai Morans arrived at Ng’wagala’s place and approached the Ng’wagala people and threatened to pierce them with spears. The people of Ng’wagala people gave their chief a report on their arrival. They asked their chief, “Shall we shoot them?” The chief refused from having any reaction to the masai men. The chief said, they are still very few, let them mobilize themselves into a bigger number.

The maasai Morans went back and increased the number of warriers three times. But when they came back to fight with Ng’wagala, he again told them to go back and mobilize because their number is not good enough to fight with the Ng’wagala chief.

Later, the maasai warriers came, fully equipped and they started the war against the Ng’wagala chief. The maasai warriers managed to defeat the Ng’wagala chief and captured all his cows. They left their uncle with only few cows for meat but the rest were taken to maasai land. Thus, from that time until today people tend to finish whatever they are doing or having fear that it might increase in number thus causing some more difficulties. They hold the saying that ‘addition killed Ng’wagala.’

In the past the addition killed Ng’wagala, but today it could break the family. That is why people began to say, ‘addition killed Ng’wagala’ (Refer to Kueneza Injili kwa Methali which means ‘Spreading the Gospel through Proverbs,’ page 31-32). This book was written by Dr. Donald Sybertz, M.M., and Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1984.

This saying can be compared to those who forget to bring up their children. Parents should not wait until they are older, for it will not be an easy task for them. That is why people said, ‘addition killed Ng’wagala’ (Refer to ‘Spreading the Gospel in Proverbs,’ page 32). Failure to nurture children from their earlier stages can result into their failure in life. People need to go with time by using given opportunities effectively.

The proverb teaches people how to carry out their responsibilities by preparing well in advance, from the very beginning before it is too late. In so doing, they can achieve more in their lives.

For the Eucharist, in addition, it means that eating the Lord’s Supper always gives us the grace of victory. It completes and transforms us into the likeness of our Lord Jesus Christ.

In the prayer that Jesus Christ taught us, we pray, “Give us today our daily bread.” We need the Lord’s Supper every time we are to be complete, it does not mean eating the Eucharist only once a year. But we have to say “addition”, that is, eat His body as often as possible.

The great warrior boasted and despised the Maasai because they were few. Eventually, the Ng’wagala people were defeated. Pride and disrespect for others, even blaspheming God, is the source of sin.

God humbles whoever exalts himself and exalts whoever humbles himself. Jesus Christ was humble. For this reason, God exalted Him to the highest. He gave Him a name that was greater than any other name.

To win the war, the Ng’wagala leader was to immediately dismiss the maasai instead of waiting for the maasai warriers to increase in number.

So, God wants to save us right now. Let us not be stubborn and not wait until time has passed because this is the time of salvation (Refer to ‘Spreading the Gospel in Proverbs,’ page 32-33).

1Samuel 17:42-43. Luke19:44. 2 Corinthians 6:2

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