Akwa Mboho
Enye emi Abasi Amade-akan
Akwa Mbono Ɔfiɔŋ Duop 2024


10:31

Enye emi Abasi Amade-akan

Ndiyɔhɔ ye ima Abasi ofuk nnyin ke oyobio uwem edi nko anam ini inemesit enehede enem.

Mbemiso ntɔŋɔ, ami ndɔhɔ mbufo nte ke nditɔ mi iba ema esuhɔ ke ini eketiŋde ikɔ ke enyɔŋ-mbot, edi akananam ami nkadianake mmo nte ke ndaha ini emi. Ami menyene ediwak ke ekikere mi nkan ekpri usuŋ.

Ufɔkemana nnyin enyene nditɔ itiokiet, emi esisɔpde ndisak kiet eken ke mmɔ ke ema ekan. Owo kiet-kiet enyene nsio-nsio ntak edade ema enye. Ima inyenede inɔ nditɔ nnyin asana onyuŋ oyuhɔ onyuŋ ekem-ibat. Nnyin ikekemeke ndima owo mmɔ kiet nkan enye eken—uman eyen kiet akasaŋa ye atta ediye akwa ima nnyin. Mmenehede nkut ima Ete mi ke Heaven amade mi nto ima emi ami mmade nditɔ mi.

Ke ini mmo esitide unen mmo nte enye oro emade ekan, mbufo ekpekere ke ufok emana nnyin isinyeneke ubet emi abaride. Mme ekikere ndudue edude ke ebuana ete ye eyen eyekpri ke ini ewukde enyin ke ima.

Ke ndusuk ndaha, koro mmokut ke imɔŋɔ inyene mfina ke ekpuk nnyin, ami nyedɔhɔ ŋkpɔ ntem, “EKEM, mbufo emenam nkop mmem-idem, edi ami ndisiakke; mbufo emediɔŋɔ owo mbufo kiet emi mmade nkan.” Se ami nkoyomde edi ndinam owo mmɔ kiet-kiet ekere ke imakan, man etre enwan—nnam nkaha tutu ini efen!

Ke Gospel esie, John etiŋ idemesie nte “mbet oro Jesus akamade,” nte edinam oro ekedi saŋa-saŋa. Mma-ma ndikere ke ntak ekedi koro John ekekere ke Jesus enehede ama imɔ. Nephi ama ɔnɔ mi ukem ifiɔk oro ke ini enye ekewetde, “ Ami mmenem esit ke Jesus mi.” Ke ntre, Andinyaŋa idihe aba eke Nephi ikan nte Enye edide eke John, edi idaha ebuana Nephi enyenede ye “ekesie” Jesus akanam enye etiŋ ediye ikɔ oro.

Nte idihe ŋkpɔ mkpa-idem nte ke odu ini emi ikemede ndidiɔŋɔ ke ekutde nnyin ɔyɔhɔ-ɔyɔhɔ enyuŋ ema nnyin? Nephi ekeme ndikot Enye “ekesie” Jesus, ukem nko nte nnyin. Ima Andinyaŋa edi utɔ ima emi “okoŋde, eyede, ɔsɔŋde akan,” Enye onyuŋ ono tutu “iyuhɔ.” Ima Abasi ikemeke ndikure, nnyin inyuŋ idi mbon eke Enye amade. Ima Abasi edi ebiet, nte ekara ke Venn diagram, kpukpru nnyin iwaŋade. Ubak nnyin ndomokiet emi edide isio, ima Esie odu ke ebiet nnyin ikutde edidiana-kiet.

Ndi edi ŋkpɔ mkpa-idem nte ke mme andikpon-nkan mbet edi ndima Abasi ye ndima mbon edude ekpere nnyin? Ke ini nkutde mme owo ewutde mbiet-ima Christ enɔ kiet eken, esitie mi nte ima oro esine ŋkpɔ akan ima mmɔ kpɔt; enye edi ima emi enyenede edisana uduot. Ke ini nnyin imade kiet eken ke utɔ usuŋ emi, nkem-nkem ye ɔyɔhɔ nte ikemede, heaven etiene ebuana nko.

Ndien edieke owo emi nnyin imade etiede nte adiaŋade ɔkpɔŋ ifiɔk ima Abasi, nnyin imekeme nditiene uwut-ŋkpɔ emi—ke ndinam mme ŋkpɔ emi esikde nnyin ekpere Abasi ke idem nnyin ye ndinam mme nkpo emi esikde nnyin ekpere mmɔ—ndodop ikot ndidi mbine Christ.

Ami mmoyom nte mkpetiede ye mbufo nyunŋ mbup mbufo nsutɔ ŋkpɔ anam mbufo ekop ima Abasi. Ewe ufaŋ ŋwed ke scripture, nsuto saŋa-saŋa utom uwam? Mbufo ekpedu ke ewe ebiet? Nsutɔ Ikwɔ? Akasaŋa ye anie owo? Akwa mbono edi eti ebiet ndikpep nte eyirede ye ima heaven.

Edi ke akpanikɔ mbufo ekere ke emeka anyan ebiet ekpɔŋ ima Abasi. Ekeme ndidi odu mme uyo eke unana udɔŋ ye ekim emi efikde ekikere mbufo, mme etop edɔhɔde mbufo ke enehede enɔ mbufo unan onyuŋ etimede, enana ukeme enyuŋ esin, esaŋa isio, mme unana ifiɔk emi ɔkpɔnɔde ima heaven ke usuŋ ekpekutde. Edieke okopde mme ifiɔk oro, mbɔk tiene kop enye emi: mme uyo oro ifɔnke. Nnyin ye uko imikeme ndikpɔŋ edibuŋɔre ke usuŋ ekededi anamde nnyin ikudot ke ima eke heaven—kpukpru ini nnyin imɔkwɔ ikwɔ emi etide nnyin ette ke edima edisana Andingaŋa ama enyime “ndida unan, ndinuaha, [onyuŋ] ɔdɔŋɔ ke ntak nnyin.” kpukpru ini emi nnyin idiade udia-ɔbɔŋ. Ke akpanikɔ Jesus osioŋo kpukpru but ke mbomo oro. Oto ke edinuaha Esie, Enye ɔfɔn-ama, onyuŋ ekeme ndinam nnyin ifɔn-ima okposuk edi inuahade. Andinuaha, ikpɔŋ, owo udɔŋɔ, nnam, Enye ekedi—imonyuŋ ikere ke nnyin idi ntre—edi ima idiaŋade ikpɔŋ ima Abasi, nnyin idihe. “Mbon enuahade; atta ima, ” nte ikwɔ ɔdɔhɔde.

Mbufo emekeme ndidiɔŋɔ ndedibe ŋkpɔ ebaŋa idem mbufo emi anamde mbufo ekere ke owo imaha mbufo. Nte mbufo ekpenenen ebaŋa se efiɔkde ebaŋa idem mbufo, mbufo inenke ndikere ke mbufo emesin idem mbufo ke ebiet emi ima Abasi mmisimke. Ndusuk ini nnyin imidiɔk inyuŋ inana ime ibaŋa idem nnyin ke mme usuŋ emi nnyin mme ikpekereke ndinam ye mbon efen. Nkpɔ awak ɔnɔ nnyin ndinam ke uwem emi, edi usua-idem ye esuene-esuene ubiat-idem iduhe ke otu. Nsutɔ ndutimede nnyin idiɔŋɔde ke nnyin imodu, Ekesie ubɔk imuhɔke. Iŋ iŋ. Mmɔ eniɔŋ ekem “[ndisime ebiet nnyin] ikpesimede” onyuŋ anwaŋa owo nnyin kiet-kiet.

Ke ini mikopke ufiop otode ima Abasi, enye inyɔŋke. Ikɔ otode Abasi edi “obot eyesihede, ŋkpri obot eyenyuŋ enyek; edi ima [Esie] idisihekede ikpɔŋ [nnyin].” Ndien, ke ndinam anwaŋa, ifiɔk nte ke Abasi ama etre ndima ana osuhɔde aka atta isɔŋ udim ŋkpɔ anade etiŋ ebaŋa ke uwem emi nnyin mmikesimke tutu mme obot ema ekesihede, ŋkpri obot enyuŋ ebe efep!

Ami mmenehede mma uwut-ŋkpɔ obot emi edide idiɔŋɔ owutde ke ima Abasi odu. Edɔk akamba uwut-ŋkpɔ emi esin ke ikɔ mbon emi edɔkde obot man ekebɔ eriyarade ye ikɔ Isaiah abaŋade obot ufɔk ɔbɔŋ” emi ebɔpde ke enyɔŋ obot.” Ufɔk ɔbɔŋ edi ebiet-iduŋ atta nti ediomi nnyin ye ebiet nnyin ndiduɔk odudu ɔnɔ kpukpru nnyin onyuŋ esip oduk ke idiɔŋɔ ima Ete nnyin amade nnyin. Monyuŋ nkop inem emi odukde ukpɔŋ mi ke ini mbɔpde idem mi ke ediomi baptism mi nyom owo emi ɔfuhɔde ntak-urua mme ɔfuhɔde edikpu nyuŋ nwam mmɔ emum ekama enyuŋ ekpeme ekikere mmɔ. Ndi usuŋ emi ikemede ndinyine ke ediye ima ediomi, ifɔnke?

Ndien edieke ima Abasi mikpɔŋke nnyin, ntak nnyin mmikopke enye? Man nkeme ndikama idorenyin mbufo: Ami mfiɔkke. Edi ndidi enye emi emade idihe ukem nte ndikop nte emade, ndien mmenyene ekpri ekikere emi edinwamde mbufo nte eyomde ibɔrɔ mbume oro.

Ekeme ndidi mbufo enwana ye mfuhɔ, ndobo, abiaŋa, ikpɔŋ, edikpu, mme akamba mfina efen abiatde ukeme mbufo ndikop ima Abasi enyenede ɔnɔ mbufo. Ke ntre, mme ŋkpɔ emi ekeme ndisuhɔre mme emen efep ukeme mbufo ndikop nte akpanade ikop. Ke ntak kiet ke ŋkpri ŋkaha, ndusuk mbufo idikemeke ndikop ima Esie, ndien ifiɔk eyekem. Edi mmekere edieke mbufo edomode ese—ke ime—ye nsio-nsio usuŋ ndino ye ndibɔ ima Abasi? Ndi mbufo eyefiak edem ikpat kiet ke ŋkpɔ ekededi odude ke iso mbufo ye ikpat efen ye efen tutu mbufo ekut akpa ikɔt, atarade onyuŋ atarade akaiso tutu mbufo “edikere celestial” koro mbufo edise nta-nta ɔfiɔŋ enyuŋ etti mme anana-ibat ererimbot, ndien otto mmɔ Andibot mmɔ?

Ikwɔ-inuen, ndikop eyo mme ofum mme edim ke ikpɔk-idem mi, ye ini ke ini obot esinde ifiɔk mi ke nditeŋe Abasi—kpukpru enyene utom ke ndinɔ mi ebuana eke heaven. Ndusuk ima otode nti ufan eyenwam. Ndusuk Ikwɔ? Mme ndiwut mfɔn-ido? Nte mbufo emenim nwed-editi mme nwed-ini ke ini ebuana mbufo ye Abasi ekenehede anwaŋa mbufo? Ndusuk mbufo emekeme ndikot mbon mbufo ediɔŋɔdeke eyenɔ ŋkpɔ-utom ye mbufo nte mbufo nduɔk-odudu ye ifiɔk.

Ami mmekere, edieke Jesus ekpemekde ebiet emi mbufo ye Enye edisobode, saŋa-saŋa ebiet edikemede ndiwuk enyin ke Enye, Enye ekeme ndimek atta ebiet ndutuhɔ, ebiet ɔkpɔsɔŋ unana mbufo, emi owo efen mmidikaha? Ebiet efen mbufo ekopde ndobo, nte akpana edu ikpɔŋ ke akpanikɔ, edi idihe ntre, ebiet emi edide Enye ikpɔŋ akasaŋa aka edi nditim ntiŋ ama ebeŋe-idem ndikut mbufo ke ema ekesim? Edieke mbufo ebetde Enye edi, ndi Enye eyedisim do onyuŋ odu ekpere?

Edieke mbufo ekopde ke emeyɔhɔ ye ima ke ini emi ke uwem mbufo, mbɔk enwana enyuŋ esɔŋɔ emum nte uduhɔde-ŋkpɔ akpakamade mmɔŋ. Duɔk enye kpukpru ebiet ekade. Kiet ke otu utibe-ŋkpɔ ke inyene Abasi edi ke ini iyomde ndideme ima Jesus, nnyin idikut idem nnyin nte iyɔhɔde ke ndiwɔrɔ ŋkpɔŋ ibet ɔdɔhɔde “owo eke anyaŋade uwem esie eyeduɔk enye.”

Ndiyɔhɔ ye ima Abasi ofuk nnyin ke oyobio uwem, edi nko anam ini inemesit enehede enem—usen idara nnyin, ke ini unwana ayamade ke ikpa enyɔŋ, enye enehede ayama oto unwana odude ke ukpɔŋ nnyin.

Yak inyene “oruŋ ye ŋkam” ke Jesus nnyin ye ke ima Esie Yom nyuŋ wet-nim mme ifiɔk ekopde kabaŋa ima Esie ye odudu ke uwem nnyin. Idara gospel ekem kpukpru owo: idihe mme enemesit kpɔt, idihe mbon efuhɔde. Idara edi se iyomde, idihe eno otode itie nnyin. Nnyi imenyene kpukpru ntak “ndidara nnyuŋ nyɔhɔ ye ima kabaŋa Abasi ye owo.” Yak ibɔ ɔyɔhɔ. Ke enyiŋ Jesus Christ, amen.

Mkpri ŋwed

  1. John 21:20; see also John 13:23; 19:26; 20:2; 21:7.

  2. 2 Nephi 33:6emphasis added.

  3. Bible Dictionary, “Charity.”

  4. In the Holy Land: Matthew 14:15–20. And in the Americas: 3 Nephi 27:16.

  5. Se Matthew 22:35-40

  6. Se 1 John 4:12.

  7. For the Strength of Youth: A Guide for Making Choices asks that we “help [others] feel Heavenly Father’s love through [us]” ([2022], 12).

  8. “Jesus of Nazareth, Savior and King,” Hymns, no. 181; see also Isaiah 53:5; Matthew 26:26.

  9. President Russell M. Nelson explained: “Just prior to [the Savior’s] crucifixion, He said that on ‘the third day I shall be perfected’ [Luke 13:32; emphasis added]. Kere banga oro! The sinless, errorless Lord—already perfect by our mortal standards—proclaimed his own state of perfection yet to be in the future. His eternal perfection would follow his resurrection and receipt of ‘all power … in heaven and in earth’ [Matthew 28:18; see also Doctrine and Covenants 93:2–23]” (“Perfection Pending,” Ensign, Nov. 1995, 87). Nte Moroni eketrede nwed esie, enye ekpep: “Mbufo, edi etiene Christ, enyung esana ke enye, … ndien adieke mbufo editipde idem mbufo ke kpukpru anana mbiet abasi, enyung ema Abasi ke ofuri ukeme mbufo, ekikere ye odudu, nko ke mfom esie eyewak ono mbufo, man oto ke mfom esie ke mbufo ekeme ndisana ke Christ”24

  10. “Savior of My Soul,” 2024 Youth Album, ChurchofJesusChrist.org.

  11. Se Isaiah 43:1

  12. “Where Can I Turn for Peace?,” Hymns, no. 129.

  13. Isaiah 54:17

  14. For example, Nephi (see 1 Nephi 17:7), Moses (see Exodus 19:3), the eleven disciples (see Matthew 28:16), and the Saviour (see Matthew 14:23); see also Psalm 24:3.

  15. Isaiah 2:2; see also verse 3. This symbolism causes me to consider further the Lord’s purposes in providing hundreds of temples for His children throughout the world.

  16. My experience bears out the truth of President Nelson’s promise that the safest place to be living is inside our temple covenants (see “The Temple and Your Spiritual Foundation,” Liahona, Nov. 2021, 96).

  17. President Nelson has assured us:

    “Time in the temple will help you to think celestial and to catch a vision of who you really are, who you can become, and the kind of life you can have forever. Regular temple worship will enhance the way you see yourself and how you fit into God’s magnificent plan. I promise you that. …

    “… Nothing will soothe your spirit more during times of pain. Nothing will open the heavens more. Nothing!” (“Rejoice in the Gift of Priesthood Keys,” Liahona, May 2024, 121, 122).

  18. Kese Matthew 18:8-9 “The baptismal covenant is a public witness to Heavenly Father of three specific commitments: to serve God, to keep His commandments, and to be willing to take on the name of Jesus Christ. The other facets that are frequently associated with the baptismal covenant—that we ‘bear one another’s burdens,’ ‘mourn with those that mourn,’ and ‘comfort those that [are] in need of comfort’ [Mosiah 18:8, 9]—are fruits of making the covenant rather than part of the actual covenant. These facets are important because they are what a converted soul would naturally do” (Dale G. Renlund, “Stronger and Closer Connection to God through Multiple Covenants” [Brigham Young University devotional, Mar. 5, 2024], speeches.byu.edu).

  19. See Russell M. Nelson, “The Everlasting Covenant,” Liahona, Oct. 2022, 4–11.

  20. See Russell M. Nelson “Think Celestial!,” Liahona, Nov. 2023, 117, 118.

  21. Matthew 16:25

  22. Ephesians 3:20

  23. See 2 Nephi 2:25; Russell M. Nelson, “Joy and Spiritual Survival,” Liahona, Nov. 2016, 81–84.

  24. Mosiah 28:4

  25. Se Moroni 7:48