Nsuan-nsuan ye Usuŋ Emi Adade Ekesim Ufɔkiduŋ

Etop otode Elder Dieter F. Uchtdorf

Eke Eboho mme Apostle Duopeba

Okposuk nte mbumek ekemeke edida mbufo ɔkpɔŋ Andinyaŋa ye Ufɔk Abasi Esie, Akwa Andikɔk ke adada ke usuŋ emi adade ekesim ufɔkiduŋ, ke adara mbufo.

Ete Kiet Ekenyene Nditɔ Iren-iba

Ubak-owo edikot enye nte mkpon-nkan ibio-ibio mbuk emi eketiŋde.¹ Tɔŋɔ nte ekabarede enye esin ke ediwak tɔsin usem ke ofuri ererimbot, enye edi ata mmem-mmem ete kini isua ikie-iba emi ekebede, utin ikisopke ke owo mitiŋke ibaŋa mbuk oro ke ebeiet ekededi ke ererimbot.

Jesus Christ, Andinyaŋa ye Andifak nnyin, emi ekedide isɔŋ eketiŋ mbuk oro “man anyaŋa enye emi okosopde.”² Enye ɔkɔtɔŋɔ ye ndimem ikɔ emi: “Ete kiet ekenyene nditɔ-iren iba.”³

Ke ndo-ndo oro nnyin ikpep ibaŋa afanikɔŋ oyomo-nsia kiet. Eyen-eren kiet⁴ ɔdɔhɔ ete esie ke imɔ iyomke ediduŋ ke ufɔkiduŋ aba. Enye oyom edidu ke idemesie. Enye oyom ediyak ido ye mme ukpepŋkpɔ eke ete ye eka esie nim. Enye obup oyom udeme inyene oro—idahaemi.⁵

Ndi afo emekere nte ete esie ekekere kini enye okopde ikɔ emi? Kini enye edifiɔkde ete ke se eyen esie ekenehede oyom akan ŋkpɔ efen ekededi ekedi ndikpɔŋ ufɔkemana ndien ndusuk idifakke edem aba inyɔŋ idi?

Akwa Ndomo-idem Mbufo

Eyen oro ama ekeme edinyene ekikere inemesit kabaŋa ndomo-idem ye idaresit. Ke ata akpatre, enye okodu ke idemesie. Obɔhɔ ɔkpɔŋ mme ukpep ye ibet eke ido uyen esie, enye ke akpatre ekeme edi-nam mme mbumek esie ke ete ye eka esie midisuaha-inɔ enye. Ndudue ikiduhe aba. Enye ekeme edidu ke unyime eke ukem mbon obio ndiwen odu uwem etiene mme udɔŋ esit esie.

Nte ekesimde anyan-usuŋ idut, enye ɔsɔsɔp enyene mbufa ufan ndien ɔtɔŋɔ edidu uwem emi enye ekesiyomde edidu. Ekeme ndidi ediwak owo ema enehede e enye, koro enye akabiatde okuk nte amade. Mme mbufa ufan esie—mme adia-udori eke nsuan-ubɔk esie—ikibiomke enye ikpe. Mmɔ edidara, etoro, enyuŋ esɔŋɔ mbumek esie.⁶

Ekpedi social media ama odu kini oro, ke akpanikɔ enye ɔkpɔyɔhɔ mme ikpa-ŋwed ye adadian ndise eke mme asak-imam ufan esie: #Ndiduatainemuwemmi! #Akananamnkopkeinemeistntem! #Mkpekenamemikeanyaniniko!

Ini Akaŋ

Edi usɔrɔ oro ikebihike—isiwakke ndihike. Ŋkpɔ iba ama etibe: akpa, enye ama abiat okuk esie okure, ndien udiana, ɔkpɔsɔŋ akaŋ otibe ke idut oro.⁷

Nte mfina oro ɔsɔŋde, enye ɔtɔŋɔ edinyek-idem. Owo adia-uwem, emi ekesisuande okuk ke akpa ini idahaemi ikikemeke edidep usan-udia kiet, inyuŋ inyeneke ebiet nte oduŋde. Didie ke enye edibɔhɔ?

Enye ama esifɔn-ido ye mme ufan esie—ndi mmɔ eyenwam enye idahaemi? Ami mekeme edikut nte enye obupde oyom ekpri unwam—eke idahaemi—tutu enye edifiak enyene okuk.

Ŋwed Abasi edidɔhɔ nnyin ete, “Owo inyuŋ inɔŋɔ enye ŋkpɔ.”⁸

Man enye ekeme edidu uwem, enye edikut owo inwaŋ kiet emi akadade enye utom ete edibɔk mme edi.⁹

Nte biɔŋ enehede ɔdɔŋ enye idahaemi, esin eyne ndien odu-ikpɔŋ, akparawa emiama ekeme ndikere nte ŋkpɔ ekemede edisɔp mbiara, nehede ntimere.

Ikidige ukpɔk idibi kpɔt ekenehede afina enye. Ekedi nsobo ukpɔŋ esie. Enye ama enehede enim ete ke edinyime nnɔ mme udɔŋ ererimbot esie eyenam enye okop inem, ke mme mbet uwem edi ubiɔŋɔ ɔnɔ inemesit oro. Idahaemi enye edidiɔŋɔ ɔfɔn. Ndien oh, sese ekɔm-urua emi enye edikpede ɔnɔ ifiɔk oro!¹⁰

Nte biɔŋ ikpɔkidem ye eke spirit omumde enye, mme ekikere esie afiak ebine ete esie. Ndi enye eyenwam enye ke ofuri ŋkpɔ se ikitibe? Kpa nsuhɔre-nkan nditɔ-ufɔk eke ete esie ema enye udia ndidia ye ebietiduŋ ndibɔhɔ oyobio.

Edi di fiak bine ete naŋa.

Inyimeke.

Yarare nnɔ obio esie ete ke imɔ ima itahade inyene imɔ?

Ikimemke.

Kesobo ye mme mbɔhiduŋ emi ekenehede ekpan enye ete ke enye ekesuene ufɔkemana esie onyuŋ obuŋ esit eke ete yeka esie? Fiak bine mme nkani ufan esie ke ama akanam-inua ke imɔ imiwɔrɔ ke ufin?

Ikemeke.

Edi biɔŋ, ndobo-ikpɔŋ, ye mkpɔfiɔk idimemke edibe mfep—tutu enyin edinwaŋa enye.”¹¹

Enye ama edidiɔŋɔ se anade nte enye anam.

Edifiak-nyɔŋ Ufɔk

Idahaemi yak nnyin ifiak ika ibine ete esie, mbuŋɔ-esit etubom ufɔk oro. Ikie ikafaŋ, ndusuk mme tɔsin ikafaŋ, eke mme hour ke enye akabiat ekere abaŋa eyen esie?

Ini awak didie nte enye ekesede ukem usuŋ oro emi eyen esie akasaŋade ɔwɔrɔ ndien afiak-ekere ata nnana emi enye ekekeredeke nte eyen esie ɔkpɔŋde ufɔk? Akam ikafaŋ ke enye ɔkɔbɔŋ ke ufɔt okoneyo, edibeŋe Abasi ete yak eyen esie okut ubɔhɔ, yak enye edikut akpanikɔ, man enye edifiak ufɔk?

Ndien ekem, ke usen kiet, ete ese ke ndobo usuŋ oro—usuŋ emi adade edisim ufɔkiduŋ—ndien okut owo ke nsan-nsan asaŋade ebine enye.

Nte oro ekeme editibe?

Okposuk nte owo oro okoyomde usuŋ ko, ete edidiɔŋɔ ke ndo-ndo oro ete edi eyen esie.

Enye eyefehe ebine enye, otop ubɔk esie awaŋ enye, onyuŋ otim enye inua.¹²

“Ete mi,” eyen oro atua uyo ɔwɔrɔ, ke mme ikɔ esie emi enye ama eketiŋ-ke-ibuot ke ata ediwak ini, “Mmanam idiɔkŋkpɔ ndian heaven ye ke iso fo. Ndotke aba ndikere eyen fo. Kpukpru se ami nyom edi yak afo ada mi esin nte owo-utom fo kiet.”¹³

Edi ete esie ikiyake-yak enye etiŋ okure. Ye mmɔŋeyet ke mme enyin esie, enye edinɔ mme isuŋutom esie uyo ete: “Ewara eda ata eti ɔfɔŋidem odude ke ufɔk edisine eyen mi. Esine enye mkpanuen ke ubɔk ye ikpa-ukot ke ukot esie. Enam udia man nnyin idia inam idara. Eyen mi afiak ɔnyɔŋ edi!”¹⁴

Edi-nam Usɔrɔ

Ke office mi ɔkɔŋɔ edidebi-ndise emi anam-usɔ owo Germany Richard Burde akanamde. Harriet ye ami imima ndise emi. Enye owut suŋ-suŋ ndaha otode nke-mbuk eke Andinyaŋa ke ata edida nse ye idorenyin.

Kini ata ofuri owo enemde esit ke eyen oro edinyɔŋ ndi, owo kiet inemke esit—akpan-eka esie.¹⁵

Enye obiom ubak ndiɔi ekikere ke ibuot esie.

Enye ama odu do kini eyen-eka esie okoyomde inyene esie. Enye ama okut ata akpa akwa ndodobi mfuhɔ eke ete esie.

Tɔŋɔde nte eyen-eka esie edikpɔŋ. enye ama odomo edimenede mfuhɔ-mbiomo eke ete esie. Kpukpru usen, enye ama anam utom man afiak-ɔsɔŋɔ mbuŋɔ-esit eke ete esie.

Ndien idahaemi, ndutahade eyen oro ɔnyɔŋ edi, ndien mme owo ikanke itre edidara ɔsɔŋ-ibuot eyen-eka esie.

Enye ɔbɔrɔ ete esie ete, “Adaŋa ediwak isua emi,” “akanam nnenike ndinam ŋkpɔ kiet eke afo ɔdɔhɔde ete nam. Edi ke ofuri ini oro, akanam afo udarake mi.”¹⁶

Edima ete ɔbɔrɔ enye ete, “Edima eyen mi, kpukpru se inyenede mi onyuŋ enyene fi! Emi idihe ibaŋa edidomo udori mme usɔrɔ-idara. Emi edi abaŋa erikɔ-kɔk. Ini emi edi ini eke nnyin ikidoride-enyin iyom ke ofuri mme isua emi ekebede. Eyen-eka fo ama akpa ndien enye afiak odu uwem! Enye ama osop ndien ekut enye idahaemi!”¹⁷

Nke-mbuk eke Ini Nnyin

Ndima nditɔ-eka iren ye iban, ndima ufan, ukem nte kpukpru nke-mbuk eke Andinyaŋa, enye emi idige kpɔt ibaŋa mme owo emi ekedude ke anyan ini. Edi abaŋa afo ye ami, mfin emi.

Anie kotu nnyin eke miwɔrɔke ikpɔŋ usuŋ edisana-ido, edisime ekere ke nnyin iyekut ediwak inemesit ke edika ke usuŋ edima-idem nnyin ikpɔŋ?

Anie kotu nnyin misuhɔke-idem, ibuŋɔ-esit, inyuŋ iduɔesit iyom erifen-nnɔ ye mbɔm?

Ndusuk kpa ubak owo ekeme edikere ete, “Ndi eyemem ke edifiak edem? Nte mme nkani ufan mi ebat mi nte idiɔk, esin, enyuŋ etre edisaŋa ye ami ke nsinsi? Ndi ɔkpɔfɔn edisuk ndu ke itie ososop? Didie ke Abasi edi-nam kini ami ndomoke edifiak nnyɔŋ-ufɔk?

Nke-mbuk emi edinɔ nnyin se idi ibɔrɔ.

Ete nnyin eke Heaven eyefehe etiene nnyin, esit Esie ɔyɔhɔde ye ima ye esit-mbɔm. Enye eyefat nnyin, esine nnyin ɔfɔŋidem, mkpanuen ke ubɔk nnyin, ye ikpa-ukot ke ukot nnyin; ndien ofiori ete, “Mfin emi yak nnyin inam idara! Koro eyen mi, emi akakpade, edifiak edi ke uwem!”

Heaven eyedara ke edifiak nnyɔŋ ndi nnyin.

Idara eke Mikemeke-editiŋ ye Ɔyɔhɔ Ubɔŋ

Yak ami nda ini idahaemi ntiŋ-ikɔ nnɔ mbufo ke-owo-ke-owo?

Ke se ikpikitibe ke uwem mbufo, ami ndɔhɔ nyuŋ mfiori mme ikɔ eke edima ufan ye nsaŋa Apostle mi Elder Jeffrey R. Holland nte, “Idimemke inɔ fi ndiduɔ nsuhɔre nkan anana-adaŋa unwana eke uwa usio-isop Christ mikemeke ndikɔk.”¹⁸

Okposuk nte mbumek ekemeke edida mbufo anyan usuŋ mkpɔŋ Andinyaŋa ye Ufɔk Abasi Esie, Akwa Andikɔk ke adada ke usuŋ emi adade ekesim ufɔkiduŋ, ke adara mbufo. Ndien nnyin nte mbon Ufɔk Abasi Jesus Christ imoyom editiene uwutŋkpɔ Esie nyuŋ mfat mbufo nte nditɔ-eka nnyin iren ye iban, nte mme ufan nnyin. Nnyin imidara inyuŋ inam-usɔrɔ ye mbufo.

Edinyɔŋ-ndi mbufo iditreke mme edidiɔŋ eke mbon efen. Koro edidiɔŋ eke Ete inyeneke adaŋa, ndien se enɔ owo kiet iditreke unen itie-emana eke mbon efen ekededi.¹⁹

Ami ndɔhɔke nte ke edifiak nnyɔŋ-ndi edi ndimem ŋkpɔ ndinam. Ami mekeme editiŋ ikɔ ntiense mbaŋa oro. Oro ekeme, ke akpanikɔ, edidi ata ɔkpɔsɔŋ mbumek emi afo edinamde.

Edi ami ntiŋ ikɔ ntiense nte ke ata ini emi afo ebierede edifiak-nnyɔŋ ndien asaŋa ke usuŋ Andinyaŋa ye Andifak nnyin, odudu Esie eyeduk uwem fo ndien eyenyaŋa fi.²⁰

Mme angel ke heaven eyedara.

Ndien ntre ke edidi ye nnyin, ufɔkemana mbufo ke Christ. Ke oro ebede, nnyin imidiɔŋɔ se ekebiet ke edidi nsuan-nsuan. Kpukpru nnyin ibere-edem ofuri-usen ke ukem-ukem odudu usio-isop Christ. Nnyin imidiɔŋɔ usuŋ emi, ndien nnyin iyesaŋa ye mbufo.

Ihn-ihn, usuŋ nnyin idinanake ntuaŋa, ukut, mme mfuhɔ. Edi nnyin idisim adaŋa emi “oto ke ikɔ Christ ye ɔsɔŋɔ mbuɔtidem ke enye, ibere-edem ofuri-ofuri ke mfɔn enye emi ekemede erinyaŋa nnyin.” Ndien ɔtɔkiet nnyin iye “sin ifik ika iso ye nsɔŋɔ-nda ke Christ, inyene ɔyɔhɔ idorenyin, ye ima Abasi ye eke kpukpru [owo].”²¹ Ɔtɔkiet, nnyin iye “dara ye idara eke mikemeke-editiŋ ye ɔyɔhɔ ubɔŋ.”²² koro Jesus Christ edide odudu nnyin!²³

Edi akam mi yak nnyinowo kiet-kiet idikop, ke esit inem nke-mbuk emi, uyo eke Ete okotde nnyin ete iduk usuŋ emi adade ekesim ufɔkiduŋ—man nnyin idinyene uko edikabare-esit, ibɔ erifen-nnɔ, inyuŋ itiene usuŋ adade afiak ɔnyɔŋ ekesim ɔfɔnido ye enyene-mbɔm Abasi. Kemi ke ami ntiŋ ikɔ ntiense mbaŋa nyuŋ nyak edidiɔŋ mi nnɔ mbufo ke enyiŋ Jesus Christ, amen.

Mkpri nwed

1. Found in Luke 15, the parable is one of three (the lost sheep, the lost coin, and the lost son) that illustrate the value of lost things and the celebration that occurs when that which was lost is found.

2. Luke 19:10.

3. Luke 15:11.

4. This son was probably young. He was unmarried, which may be an indication of his youth, but not so young that he wasn’t able to demand his inheritance and leave home once he had obtained it.

5. By Jewish law and tradition, the older of two sons was entitled to a two-thirds portion of the father’s inheritance. The younger son, therefore, was entitled to a one-third portion. (See Deuteronomy 21:17.)

6. See Luke 15:13.

7. See Luke 15:14.

8. Luke 15:16.

9. To the Jews, pigs were considered “unclean” (see Deuteronomy 14:8) and were offensive. Practicing Jews would not have raised swine, which indicates the overseer was a Gentile. It could also suggest how far the young son had traveled to be away from practicing Jews.

10. Elder Neal A. Maxwell taught: “Of course, it is better if we are humbled ‘because of the word’ rather than being [humbled] by circumstances, yet the latter may do! (see Alma 32:13–14). Famine can induce spiritual hunger” (“The Tugs and Pulls of the World,” Liahona, Jan. 2001, 45).

11. Luke 15:17.

12. See Luke 15:20.

13. See Luke 15:18–19, 21.

14. See Luke 15:22–24.

15. Remember, the younger son had already received his inheritance. For the older one, that meant that everything else belonged to him. Giving anything to the younger son would mean to take it away from the son who stayed.

16. See Luke 15:29.

17. See Luke 15:31–32.

18. Jeffrey R. Holland, “The Laborers in the Vineyard,” Liahona, May 2012, 33.

19. What is given to one does not in the slightest diminish the birthright of others. The Savior taught this doctrine when He offered the parable of the laborers in Matthew 20:1–16.

20. See Alma 34:31.

21. 2 Nephi 31:19–20.

22. 1 Peter 1:8.

23. See Psalm 28:7.