Edisana enyene Jehovah ke Ofuri-eyo Uwem

Etop otode Elder Gerrit W. Gong

Eke Eboho mme Apostle Duopeba

Edisana enyene Jehovah anam ndidu uwem kpukpru usen edi nsasana. Temple oduri ekpere ye inemesit ɔnɔ Abasi ye kiet eken.

Mbono ufɔkemana Gong nnyin eke idahaemi esinede inem ediwut enɔ, ama ɔyɔhɔ ye mme ete ndinam mbuba ikɔ-imam.

Edi mbuba ikisiwakke ndidu. Ke ŋka kiet ekedi Etebom (ami) ye nditɔ eyeyen iba, emi edide 12 ye 11. Ke ŋka eken ekedi ŋkpɔ-edinam artificial intelligence (AI) kiet emi cousin kiet Peter ɔdɔŋde ete ɔdɔhɔ ete mme ikɔ-imam ke ido-edinam eke Gerrit W. Gong. Etebom Gerrit Gong ye AI Gerrit Gong.

Nditɔ eyeyen ye ami ikibem-iso ika akpa.

Nso ke afo okot dinosaur kiet emi okobomde moto esie? Nwure eke Tyrannosaurus.

Ema eteme AI Gerrit Gong ete—kere ŋkpɔ nte Gerrit W. Gong. Tiŋ-ikɔ nte enye.

AI Gerrit Gong—“Se emi edi ikɔ-imam eke ete ebietde nte Gerrit W. Gong eketiŋ, owutde inem, ekikere, ye ediye ido esie: Ntak emi suŋ-suŋ eto oro anamde mme owo esak-imam? Koro eketɔ enye ke ima onyuŋ ɔkɔri ɔwɔrɔ ke mme ŋkɔk mfɔnido. Ukem nte eto oro, nnyin ŋko imikeme edikut ɔsɔŋɔ ke mme oruŋ nnyin ye idara ke edinyene mfɔnido nnɔ mbon efen.”

Ɔfɔn, nso ke afo ekere? Ntak edi oro emi ekotde mmɔ mme ikɔ-imam eke ete.

Kpukpru se ikanare nnyin ikuk edi mme usuŋ ndinam nnyin isak-imam, ikop inem, ikut ŋkpɔ ye enyin inemesit. Eke nnyin edi ikɔ Abasi idara ye inemesit ke ofuri-eyo uwem. Edisana otum mme ŋkpɔ enim ɔnɔ nsasana uduak. Edi edisana ŋko okot nnyin ete iyɔhɔ ofuri edinam ye nsasana ŋkpɔ—ndidara ke udia ofuri usen, ke ufɔt akpap ye ŋkukim emi odude ke ererimbot. Man isaŋa ye Abasi, ana nnyin ikabare isana, koro Enye asanade, aŋwam nnyin ndikabare nsana; Abasi okot nnyin ete isaŋa ye Enye.

Nnyin kiet-kiet iminyene mbuk. Nte Sister Gong ye ami isobode ye mbufo—mbon Ufɔk Abasi ye mme ufan ke ediwak ebiet ye ndaha—mbuk mbufo kabaŋa edisana nnɔ Abasi ke ofuri-eyo uwem mbufo enem nnyin esit. Mbufo enyene C itiaba ke uwem: ebuana ye Abasi, obio ye edinyene mbɔm nnɔ owo efen, nsinifik ye ediomi ye Abasi, ufɔkemana ye mme ufan—cekedukde ke Jesus Christ.

Idiɔŋɔ ŋkɔri owut ata akpanikɔ emi ete: ke akpanikɔ nditɔ Abasi esiwak edikop inemesit, enyene nsɔŋidem, enyuŋ ewak ndiyuhɔ ŋkan mbon emi minyeneke nsinifik mme ebuana ŋkpɔ Abasi. Inemesit ye ediyuhɔ uwem, nsɔŋidem ke mfre ye idem, ibɔrɔ ye uduak, edu-uwem ye eti-ido, ebuana edidiana-kiet, kpa ndiyuhɔ ke okuk ye ŋkpɔ se enyenede ke ndaha kiet-kiet, nditɔ Abasi esiforo.

Mmɔ enyene eti nsɔŋidem ke idem ye mfre ye uyuhɔ eti uwem ke ofuri ndaha isua mme owo ye mme eboho owo.

Se mme anam ŋduŋɔre ekotde “edu-ukpono edinyene ɔsɔŋɔ” ɔnɔ ediŋwaŋa, uduak, ye ifiɔk ke ufɔt ubiɔŋɔre ye ukut eke uwem. Mbon mbuɔtidem ye eboho Ndisana Owo esikan otuowo emi edude nsan-nsan ye ndobo-ikpɔŋ. Edisana enyene Jehovah esesin ikɔ-nsabare, esesin ndinam ŋkari man otuk mbon efen, esesin mbufiɔk emi adade iyaresit ye unyime ererimbot edi. Edisana enyene Jehovah enyime ɔnɔ nsasana ye uteŋe, enyime nnyin ndiwɔrɔ ufin, ŋkop ata inem, ndi ata nti, owo ke nte nnyin itienede Enye ke mbuɔtidem.

Nso ke edisana enyene Jehovah ke ofuri-eyo uwem ebiet?

Edisana enyene Jehovah ke ofuri-eyo uwem ebiet nti young adults iba, emi edɔde-ndɔ ke isua kiet, ebuana nti ye inem ediomi ikɔ Abasi, ewa idem, enyuŋ enam utom emi odude ke uwem ini-iso mmɔ.

Enye ɔtɔŋɔ ete, “Ke high school, ami ŋkodu ke ŋkim-ŋkim ebiet. Ami ŋkekere ke Abasi iduhe do inɔ mi. Okoneyo kiet, ikɔ kiet emi otode ufan mi ete, ‘Sese, ndi afo omokot Alma 36 akpa?’

Enye ete, “Nte ami ŋtɔŋɔde ndikot,” “Ami ŋkɔyɔhɔ ye emem ye ima. Eketie nte ke ekenɔ mi akamba mfari. Ini eke ami ŋkotde Alma 36:12, ami ndifiɔk ke Ete Heaven ama okout mi onyuŋ enehede ɔdiɔŋɔ se ami ŋkerede.”

Enye aka-iso etiŋ ete, Mbemiso nnyin ididɔ-ndɔ, ami man nam akpanikɔ ye ebe mi ke ami ŋkinyeneke akwa ikɔ-ntiense mbaŋa mbak-duop. Nsidi ntak emi Abasi okoyomde nnyin inɔ okuk kini mbon efen enyenede ediwak okuk ndinɔ? Ebe mi anam aŋwaŋa ke oro idige kabaŋa okuk edi kedi ndinam mbet kiet emi eyomde eto nnyin. Enye eteme mi ete ntɔŋɔ edikpe mbak-duop.

Enye ete, “Ami mma nehehde ŋkut nte ikɔ-ntiense mi ɔkɔride.” Ke ubak-ini okuk esinana, edi nnyin ikut ata ediwak edidiɔŋ, ndien nte ededi okuk ɔfiɔŋ esikem-ɔsuhɔ ”

Enye ete, ŋko, “ke class nursing mi,” “ami ŋkokure owo Ufɔk Abasi ye owo emi ɔdɔde-ndɔ do. Ediwak ini ami nsiwɔrɔ ke class ye eseme mme ntuaŋa koro ami ŋkere ke mbon-class esasat mi esio enyuŋ etiŋ ndiɔi ikɔ ebaŋa se ami nimde-ke-akpanikɔ, ami edisine garment mi, mme eke ekpri ndaha ndɔ mi.”

Edi enye aka-iso ete, “Ke semester emi ebede ami mmekpep ndinehede ntiŋ akpanikɔ mi ye ndidi eti uwutŋkpɔ ikɔ Abasi. Ifiɔk ye ikɔ ntiense mi ɔkɔri koro ema edomo mi ke ukeme mi ke edida ikpɔŋ nyuŋ nsɔŋɔ-nda ke akpanikɔ mi.”

Ekpri ebe-ndɔ adian ete, Mbemiso mission mi edi ami mma nnyene utom edikibre basebal ke ufɔkŋwed. Ke ndinam ɔkpɔsɔŋ ubiere oro, ami nyak utom oro nim ndien nka ŋkenam utom nnɔ Abasi. Ami ndinyamke isua iba nnɔ ikpikpu-ŋkpɔ.

Enye ete, “Ke nyɔŋde ndi ufɔk,” “ami ŋkekere ke nyekut ufen edi ŋkut nsɔŋɔ-nda, usɔp-idem, ye nsɔŋidem. Ami nditop ɔfɔn akan kini ami ŋkekpɔŋde ndaha mission. Ami nnyene ediwak utom ndibre ŋkan kini ami ŋkedahade, esinede eke ufɔkŋwed emi ŋkoyomde. Enye ete, Ndien, ata akpan-akpan,” “ami ndibuɔt-idem ke Abasi ɔfɔn ŋkan ke akpa ini.”

Enye etre ete, “Nte ɔkwɔrɔ-ikɔ ami ndikpep ke Ete Heaven ɔŋwɔŋɔ ndinɔ nnyin odudu ke akam nnyin, edi ke ubak-ini ami mmefer oro kabaŋa idem mi.”

Ebiet edidiɔŋ ukwɔrɔ-ikɔ nnyin eke edisana-enyene-Jehovah awak onyuŋ ɔyɔhɔ. Okuk, ini, ye ndaha eken isiwakke edidi mmem-mmem. Edi kini mme ɔkwɔrɔ-ikɔ ke ofuri emana ye ndaha eyakde edisana-ido enɔ Jehovah, ŋkpɔ ekeme edifɔn ke ini ye usuŋ Abasi.

Idahaemi ye ekikere isua Aba-ye-duopeta, nte akamba ɔkwɔrɔ-ikɔ etiŋde, Ete mi okoyom mi nka akamba ufɔkŋwed, ikiyomke nka mission. Esisit ini ke oro ebede, enye ama enyene ubiak-esit onyuŋ akpa ke isua Aba-ye-itiaba. Ami mma ŋkop mfuhɔ. Didie ke ami ndikpe emem ye ete mi?

Enye aka-iso ete, “Ekem,” “ke ami mma ŋkebiere edika mission, ami ndikut ete mi ke ndap. Enyenede emem ye uyuhɔ, enye okop inemesit ke ami nyeka mission.”

Akamba ɔkwɔrɔ-ikɔ aka-iso ete, “Nte Doctrine and Covenants section 138 ekpepde, ami mmenim ke ete mi ekeme edi-di ɔkwɔrɔ-ikɔ ke ererimbot spirit. Ami ndikut ke ete mi aŋwamde etebom nnyin, emi ɔkɔkpɔŋde Germany ke edide isua Efureba ndien osop kotu ufɔkemana, ke iyefiak ikut.”

Ŋwan esie ete, “Kotu nditɔ-eka irenowo ition ke ufɔkemana eke ebe mi, irenowo inaŋ emi ekekade mission edi mbon enyenede college degrees.”

Edisana enyene Jehovah ke ofuri-eyo uwem ebiet iwaad emi ɔnyɔŋde mission emi ekpepde ndiyak Abasi akara ke uwem esie. Ke akpa ini, ini emi edɔhɔde enye ete ɔbɔŋ-akam ɔnɔ owo emi ekenehede ɔdɔŋɔ, ɔkwɔrɔ-ikɔ oro ete, “Ami mmenyene mbuɔtidem; ami nyediɔŋ enye man okop nsɔŋidem. Edi,” ɔkwɔrɔ-ikɔ oro ete, ami mmekpep ke idaha oro ndibɔŋ-akam nyomke se ami nyomde edi ndiyom se Abasi ɔfiɔkde ete ke owo oro oyom. Ami ndiɔŋ eyeneka eren oro ye emem ye ndɔŋesit. Ekem enye ama ebe efep ke ifure.”

Edisana enyene Jehovah ke ofuri-eyo uwem ebiet mbumede-ikaŋ kiet emi ebede ke ikpehe man eyiri, ɔdɔŋesit onyuŋ ɔsɔŋɔ. Adaibuot kiet ke akpan ufɔkŋwed ntaifɔk kiet eketiŋ ke imɔ ke mme owo eke imɔ ifiɔk-de kpɔt ke eti ndaha esibɔŋ enɔ imɔ. Mbonowo oro esisin ifik utom mmɔ enɔ ufɔkŋwed ntaifiɔk oro enyuŋ eka iso ndise mbaŋa utom ye nditɔ ufɔkŋwed oro.

Eyeneka ŋwan kiet anam ofuri eti ukeme esie kpukpru usen, ke ebe esie ama ɔkɔdiɔk uwem ye enye ye nditɔ. Ami menehede mma enye ye mbon efen emi ebietde enye. Usen kiet, kini enye ofutde ɔfɔŋ, ubɔk esie edidoro ke mme garment emi ekefutde-enim, enye edisiama ye idemesie ete, “Nso ufɔn ke emi enyene?” Enye ama okop inem uyo etiŋde ye enye ete, “Ediomi fo odu ye ami.”

Ke isua Aba-ye-duop, eyeneka ŋwan efen ooyom ebuana ye ete esie. Enye ete, “nte ŋkɔride, nditɔ-eka mi irenowo ye ete mi ema edu, ndien ami ŋko ŋkodu nte—ŋkokure eyen-aŋwan. Ofuri se ami ŋkoyomde ekedi ndidi ‘ata eti’ nnɔ ete mi.

“Ekem eka mi edibe efep! Enye ekedi ŋkokure ebuana ke ufɔt ete mi ye ami.

Eyeneka ŋwan oro ete, “Usen kiet,” “ami ŋkop uyo ete, ‘Kot ete fo nyuŋ saŋa ye enye ka temple.’ Oro ekedi ntɔŋɔ usen ɔfiɔŋ eke ami edisaŋa ye ete mi nka ufɔk Jehovah akaŋ-mbiba-ke-ɔfiɔŋ. Ami ndɔhɔ ete mi ke mmema enye. Enye ɔdɔhɔ ke imɔ imima mi.

Edibiat ini ke ufɔk Jehovah ama ɔkɔk ubahare nnyin. Eka mi ikikemeke ediŋwam nnyin ke isɔŋ. Oro akada spirit esie ke ikpehe ŋkaŋ oko ndiŋwam ndiɔŋ se ama akabiara. Temple ama anam isaŋ nnyin ndidi kiet nte nsinsi ufɔkemana okure.”

Ete esie ete, “Edibɔŋ-akam ndiɔŋ temple ekedi akwa ŋkpɔ spirit ɔnɔ mi ye ŋkokure eyen-aŋwan mi. Idahaemi nnyin imika ɔtɔkiet inyuŋ ikop ima nnyin nte enyenede ɔsɔŋɔ.”

Edisana enyene Jehovah ke ofuri-eyo uwem esine nti ndaha kini mbon ima ebede efep. Ke ntɔŋɔ isua emi, edima eka mi Jean Gong, ama ebe oduk uwem efen mbemiso usɔrɔ isua-emana Anaŋ-ye efureta esie.

Edieke afo obupde eka mi ete, “Ndi afo akpama usuŋ itiat, afia chocolate, mme mbit-mbit mmɔŋ-eba eke strawberry?” Eka mi eyedɔhɔ ete, “Iŋ, mbɔk, eyenyime ami ntabi kiet-kiet nse?” Anie ekeme ndidɔhɔ iŋ-iŋ nnɔ eka esie, akpan-akpan kini enye akamade kpukpru inem ŋkpɔ eke uwem?”

Inikiet ami mbup Eka mi ewe ubiere enehede ɔdiɔŋ uwem esie akan.

Enye ete, “Ndiduɔk-mmɔŋ ndi owo Ufɔk Abasi Jesus Christ Mme Ndisana Oow ke Ukperedem Usen ye ndisaŋa nto Hawaii ndisim isɔŋ-obio, ke ebiete eke ami ŋkokutde ete fo.”

Ɔkɔduɔk-mmɔŋ n ke edide isua Efut, ŋkokure owo ufɔk Abasi ke akamba ufɔkemana esie ndiduk Ufɔk Abasi nnyin, eka mi ama enyene ediomi mbuɔtidem onyuŋ enim Abasi ke akpanikɔ emi ɔkɔdiɔŋde uwem esie ye ofuri emana nnyin. Ami mmenana eka mi, nte afo ananade mbon ufɔkemana fo. Edi ami mmediɔŋɔ ke eka mi inyɔŋke. Ednye iduhe mi ata idahaemi. Ami mmekpono enye ye ofuri mbon emi ebede-efep nte nti uwutŋkpɔ eke ofuri usen edisanan nnɔ Abasi.

Nte ededi, edisana enyene Jehovah ke ofuri-eyo uwem esine ndiwak edi-di mbine Abasi ke edisana ufɔk Esie. Emi edi akpanikɔ mme nnyin idi mbon Ufɔk Abasi mme idi ufan.

Ufan ita ekedi ediberede eke Bangkok Thailand Temple.

ufan kiet ete, “Emi edi ebiet edibɔ akamba erikɔk.”

Ke itie uduɔkmmɔŋ, ufan efen ete, “Kini ami ndude mi, ami nyom eyet mi nsana ndien namke idiɔkŋkpɔ aba.”

Ɔyɔhɔ ufan ita ete, “Ndi afo emekeme edikop odudu spirit oro?

Ye nsasana ikɔ usukkiet emi, mme temple nnyin okot onyuŋ ofiori ete:

“Edisana enyene Jehovah.

“Ufɔk Jehovah.”

Edisana enyene Jehovah anam ndidu uwem kpukpru usen edi nsasana. Oro ada nnyin ekpere ye inemesit ɔnɔ Abasi ye kiet eken onyuŋ ebeŋe nnyin idem ndidu ye Abasi Ete nnyin, Jesus Christ, ye mbon ima nnyin.

Nte ufan mi akanamde, afo eyekere mme Ete fo ke Enyɔŋ ama fi. Ibɔrɔ edi enyene-uyo, akamba iŋ! Nnyin imikeme edikop ima Esie nte nnyin inamde edisana nnɔ Abasiedi ubiɔŋ nnyin ke ofuri usen, inem-esit ye ke nsinsi. Yak nnyin inam ntre, ami mbeŋe ke edisana enyiŋ Jesus Christ, amen.

Mkpri ŋwed

1. From Old Testament times, we are taught, “Ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy” (Leviticus 11:44). We are to walk in holiness before the Lord (see Doctrine and Covenants 20:69), stand in holy places (see Doctrine and Covenants 45:32), keep the Sabbath day holy (see Exodus 20:8), wear holy garments (see Exodus 29:29), use holy anointing oil (see Exodus 30:25), be blessed by holy prophets (see Doctrine and Covenants 10:46), and rely upon holy scriptures (see Doctrine and Covenants 20:11), holy laws (see Doctrine and Covenants 20:20), and holy angels (see Doctrine and Covenants 20:6). Holiness to the Lord is intended to bless all aspects of our daily life.

2. See Moses 6:34.

3. See “Religion and Spirituality: Tools for Better Wellbeing?,” Gallup Blog, Oct. 10, 2023, news.gallup.com. “Worldwide, people with a greater commitment to spirituality or religion have better wellbeing in many respects”—including positive emotions, sense of purpose, community engagement, and social connections (Faith and Wellness: The Worldwide Connection between Spirituality and Wellbeing [2023], 4, faithandmedia.com/research/gallup).

4. Each quoted experience is shared—with my admiration and appreciation—in the words of the individuals involved and by their permission.

5. Today in the Church, young adults ages 18–35 (including both young single and young married adults) and single adults (ages 36–45) constitute one-third (32.5 percent) of total Church members. Of those 5.623 million Church members, young adults ages 18–35 total in number 3.625 million (of which 694,000 are married), and single adults ages 36–45 total in number 1.998 million. Our young and single adults are outstanding; each one is precious. Each has an individual story of faith, seeking, resilience, and compassion. The example shared here is representative of the remarkable range of stories and experience young and single adults share as I meet you in many settings and circumstances across the Church.

6. Currently, some 77,500 missionaries are serving in 450 missions worldwide. This includes young teaching missionaries, young service missionaries, and senior couples, but not 27,800 senior service missionaries and long-term volunteers. Each missionary story, from preparation through service and return, is individual and full of holiness to the Lord in personal experience.

   Many missionary experiences reflect a spiritual pattern. This includes individual testimony of selfless inviting and helping others to come to Jesus Christ and of the missionary becoming a disciple of Jesus Christ and Preach My Gospel missionary. Preach My Gospel missionaries are changed, even transformed, by their testimony experiences. They learn to love individuals, places, languages, and cultures. They fulfill prophecy by bringing the glad tidings of the fulness of the restored gospel of Jesus Christ to nations, kindreds, and peoples. They find good in and learn to live with every companion. They work with members, leaders, and friends in many circumstances and backgrounds, and so much more.

   Preach My Gospel missionaries nurture faith and confidence. They build consecrated companionships. They learn that obedience brings blessings and miracles. In a myriad other personalized ways, they truly become and know by covenant: “I am a disciple of Jesus Christ, the Son of God” (3 Nephi 5:13).

7. Some of our most faithful and courageous Church members, sisters and brothers, find themselves facing situations they never expected and never would have chosen. These true Saints carry on, day in and day out, often waiting on the Lord. The Lord is aware of each and, as this example tenderly shares, desires to encourage and strengthen each of us in His time and way.

8. There is much longing for relationships with parents and children. I am deeply grateful for each situation in which, even after many years, reconciliation, forgiveness, and covenant belonging are created or restored. This good sister does not want anyone to think poorly of her father. She says, “He is a fine and faithful leader and a good father.”

9. A paradox of parenting is that children are deeply shaped by how they are nurtured, yet they usually remember little of the early years when their mothers tirelessly, selflessly mother. Words are insufficient to express the truism that my understanding, love, and appreciation for my father and mother expanded and deepened as I became a husband, parent, and grandparent. Reflecting the generational nature of the plan of happiness, we can, in temple mirrors of eternity, see ourselves as a mother, grandmother, great-grandmother in one direction and as a daughter, granddaughter, great-granddaughter in the other direction.

10. Today, approximately 60 percent of Church members worldwide live within 50 miles (80 km, or about an hour travel time in many places) of a house of the Lord. In coming years, as announced temples are completed, approximately three-fourths of Church members will live within an hour of a house of the Lord. Depending on circumstances, that is hopefully close enough to come often to the Lord in His holy house, thereby blessing generations of precious family members and ourselves and our posterity.

11. On our temples, the standard inscription is “Holiness to the Lord, the House of the Lord.” A few temples include more than this inscription, such as adding the name of the Church. A few temples have the inscription reversed: “The House of the Lord, Holiness to the Lord” (in Atlanta, Los Angeles, and San Diego in the United States). The Logan Utah Temple inscription simply states, “Holiness to the Lord.”