Akwa Mboho
Owo Edibeŋe-idem man Osobo ye Andinyaŋa
Akwa Mbono eke Ɔfiɔŋ Inaŋ 2025
14:9

Owo Edibeŋe-idem man Osobo ye Andinyaŋa

Otode Elder Dale G. Renlund

Eke Eboho mme Apostle Duopeba

Etiene mme ukpepŋkpɔ Andinyaŋa. Item Esie idige ndedibe inyuŋ isɔŋke. Ini emi nnyin itienede mmɔ, nnyin inyeneke edikop ndik mme edinyek idem.

Ndma nditɔ-eka mi irenowo ye iban, ke October emi ekebede President Russell M. Nelson ekekpep ete, “Idahaemi edi ini ɔnɔ mbufo ye ami ndibeŋe idem nnɔ Edidi Ɔyɔhɔ Ikaba eke Ɔbɔŋ ye Andinyaŋa nnyin, Jesus Christ.” Ini emi President Nelson etiŋde abaŋa Edidi Ɔyɔhɔ Ikaba, kpukpru ini esidi ye ɔyɔhɔ-idara idorenyin. Nte ededi, mmi-mmi-emi eyenaŋwan kiet ke Primary ɔdɔhɔ mi ke imikabare inyene-udɔŋ kini ekededi esiakde Edidi Ɔyɔhɔ Ikaba. Enye ete, “Ami mmekop ndik koro ndiɔi ŋkpɔ eyetibe mbemiso Jesus afiak edi.”

Idihe nditɔŋwɔŋ kpɔt ekeme edikere ke usuŋ ntem. Mfɔn-ŋkan item nnɔ enye, nnɔ afo, ye ami edi editiene mme ukpepŋkpɔ Andinyaŋa. Mme item Esie idige ndedibe inyuŋ isɔŋke. Ini emi nnyin itienede mmɔ, nnyin inyeneke edikop ndik mme edinyek idem.

Ke utit utom ukwɔrɔ-ikɔ Esie ke isɔŋ, ema ebup Jesus Christ ini ewe emi Enye edifiakde idi. Ke ibɔrɔ, Enye ekekpep ŋke-mbuk ita, ewetde ke Matthew 25, abaŋade nte edibeŋede-idem man eso-bo ye Enye—mme ke Edidi Esie ɔyɔhɔ Ikaba mme ke ini ekededi emi nnyin ikpɔŋde erermibot emi. Ukpepŋkpɔ emi edi akan-ŋkpɔ koro mbeŋeidem idemowo ndisobo ye Enye edi akpan-ŋkpɔ ɔnɔ ntak emi uwem odude.

Jesus ama ebemiso etiŋ abaŋa ŋke-mbuk eke nditɔ-iban duop. Ke ŋke-mbuk emi nditɔ-iban duop eke usɔrɔ ndɔ. Iban ition enyene-ifiɔk eda aran man esin eyɔhɔ ke utueneikaŋ mmɔ, ndien iban ition esesime inamke oro. Ini emi esiande ata edidisim eke ɔdɔ-ndɔ, mme ndisime iban ition ema ewɔrɔ eka ndidep aran. Ini emi mmɔ enyɔŋde edi, ini ama abiara; ema eberi enyin-usuŋ ediduk usɔrɔ.

Jesus owut ndaha ŋkpɔ ita eke ŋke-mbuk oro ndiŋwam nnyin. Enye anam aŋwaŋa ete:

“Ndien ke usen oro, kini ami ndidide ke ubɔŋ mi, ke ŋke-mbu oro ediwɔrɔ isu emi ami nketiŋde mbaŋa nditɔ-iban duop.

“Koro mmɔ emi enyenede ibuot enyuŋ ebɔde akpanikɔ, enyuŋ ebɔde Edisana Spirit nte ndausuŋ mmɔ, inyuŋ ibiaŋake mmɔ—ke akpanikɔ ami ndɔhɔ mbufo nte, mmɔ eye … suhɔ ke usen oro.”

Ke ikɔ efen, mmɔ inaha nte ekop ndik mme edinyek idem koro mmɔ eyebɔhɔ enyuŋ eforo. Mmɔ eyekan.

Edieke nnyin inyenede ifiɔk, nnyin imibɔ akpanikɔ ke edinyime gospel Jesus Christ oto ke mme edinam itie-oku ye ediomi. Efen, nnyin idomo edidu ndot ndinyene Edisana Spirit ofuri ini ye nnyin. Ana inyene ukeme emi ke owo ke owo ye ke owo kiet-kiet, ntɔi ke ntɔi. Mme edinam emi enyenede-iwuk, eke idemowo ye ndedibe okot Edisana Spirit man edi ndausuŋ nnyin.

Ɔyɔhɔ ŋkpɔ ita emi Jesus akanamde aŋwaŋa edi editre abiaŋa. Andinyaŋa ɔnɔ-ikpan ete:

“Ekpeme man owo edibiaŋa mbufo.

“Koro ediwak owo eyedi ke enyiŋ Mi, ete, Ami ndi Christ; eyenyuŋ eda ediwak owo ewaha ekpɔŋ usuŋ.”

Andinyaŋa ɔdiɔŋɔ ke mbon-abiaŋa eyedomo edibiaŋa ata mbon emi ekemekde ndien ke eyebiaŋa ediwak nditɔ Abasi. Nnyin inyeneke ndinim mbon emi edade ikɔ nsu nte ndisana ewuhɔ mme ndiduduk nyom mbiet akpanikɔ mme ndedibe ebiet emi mbon-abiaŋa ekpepde ŋkpɔ.

Ŋwed Mormon ekpep nnyin nte nnyin ikpibahade mbon-abiaŋa ye nti-mbet. Kpukpru ini mme mbet edibede edinim Abasi ke akpanikɔ, enam-ŋkpɔ enɔ Enye, enyuŋ enam eti-ŋkpɔ. Owo idibiaŋake nnyin kini nnyin iyomde inyuŋ ibɔde item ito nti owo emi edide nti mbet Andinyaŋa ke idem mmɔ.

Nnyin ŋko imikeme edifep abiaŋa ke edikituak-ibuot ke temple ndien-ndien. Emi eyeŋwam nnyin edinyene nsinsi idorenyin onyuŋ ekpeme nnyin osio ke odudu emi ekemede editimede mme ediwɔŋɔde nnyin nsio ke usuŋ ediomi.

Akpan ukpepŋkpɔ ke ŋke-mbuk eke iban duop emi edi ke nnyin iminyene ifiɔk kini nnyin inyimede gospel, iyom edinyene Edisana Spirit ye nnyin, inyuŋ ifep abiaŋa. Mme enyene-ifiɔk iban ition oro ikikemeke ediŋwam mbon emi mikinyeneke aran; iduhe owo emi ekemede edibɔ gospel, ada Edisana Spirit nte ndausuŋ, ndifep abiaŋa nnɔ nnyin. Nnyin inyene ndinam emi inɔ idem nnyin.

Ekem Andinyaŋa etiŋ abaŋa ŋke-mbuk eke enɔ. Ke ŋke-mbuk emi, erenowo kiet ɔkɔnɔ nsio-nsio ibat okuk, emi ekotde enɔ, esɔk mme isuŋutom ita. Eke isuŋutom kiet enye ɔnɔ enɔ ition, eke owo efen enye ɔnɔ enɔ iba, ndien eke ɔyɔhɔ ita enye ɔnɔ enɔ kiet. Ke ini ebede, mme akpa isuŋutom enam-awak ke se mmɔ ekebɔde. Edi ɔyɔhɔ isuŋutom ita enehede obuuk enɔ kiet esie ke isɔŋ. Eke isuŋutom iba emi ekenamde enɔ mmɔ awak, erenowo oro ete “Omotim anam, afo eti asaŋa-utom ye owo akpanikɔ; akanam akpanikɔ ke se miwakke; nyenam fi ekpeme ediwak ŋkpɔ, duk ke idara ɔbɔŋ fo.”

Owo emi ndien asua-ɔnɔ isuŋutom emi okobukde enɔ esie ke edidi “idiɔk asaŋautom ye ifu.” Ema ebɔ enye enɔ esie, enyuŋ ebin enye esio. Edi, edieke isuŋutom emi akpakanamde enɔ esie awak, enye ekpekebɔ ukem itoro ye utip nte mme isuŋutom eken.

Etop kiet ke ŋke-mbuk emi edi ke Abasi oyom nnyin inam ukeme nnyin emi ekenɔde nnyin okpon, edi Enye iyomke nnyin ida ukeme nnyin idomo ye eke mbon efen. Kere-baŋa ifiɔk emi ekpep-ŋwed Hasidic eke 18th-century Zusya otode Anipol ɔkɔnɔde. Zusya ekedi ɔwɔrɔ-etop andikpep emi ɔkɔtɔŋɔde ndikop ndik kini enye ekperede edikpa. Mbet esie ebup ete, “Ete-ufɔk, ntak emi afo enyekde-idem? Afo ama odu eti uwem, ke akpanikɔ Abasi eyenɔ fi akwa utip.”

Zusya ete, “Edieke Abasi ɔdɔhɔde mi ete, ‘Zusya, ntak emi afo mukudihe Moses efen?’ Ami nyedɔhɔ, ‘Koro afo ukunɔhɔ mi akwa ukpoŋ emi afo ɔkɔnɔde Moses.’ Ndien edieke ami ndade kiso Abasi ndien Enye ete, ‘Zusya, ntak emi afo mukudihe Solomon efen?’ Ami nyedɔhɔ, ‘Koro afo ukunɔhɔ mi ikikke eke Solomon.’ Edi, sese,nso ŋkpɔ ke ami nditiŋ edieke ami ndade kiso Andibot mi ndien Enye ɔdɔhɔ ete, ‘Zusya, ntak emi afo mudihe Zusya? Ntak emi afo mudihe erenowo eke Ami ŋkenɔde fi ukeme ndidi?’ Sese, oro edi ntak eke ami nnyekde.”

Ke akpanikɔ, Abasi eyekop buut edieke nnyin mibuɔtke-idem ke edidot, mbɔm, ye mfɔn Andinyaŋa ndinam man ukeme emi Abasi ɔkɔnɔde nnyin okpon. Ye uŋwam ima Esie, Enye oyom nnyin ikabare idi ata nti ndaha eke idem nnyin. Nnyin imikeme editɔŋɔ oro ye nsio-nsio ukeme eke miwɔrɔke ŋkpɔ inɔ Enye. Edi oro enyene ndiwɔrɔ ŋkpɔ nnɔ nnyin.

Akpatre, Andinyaŋa editiŋ ŋke-mbuk eke erɔŋ ye ebot. Ini emi Enye edifiakde idi ke ubɔŋ Esie, “eyebon kpukpru mme idut ke iso Esie: Enye eyenyuŋ abahare kiet ye eken, nte emi ekpemerɔŋ abaharede erɔŋ ye ebot: ndien eyenim erɔŋ ke ubɔk nnasia Esie, ye ebot ke ubɔk ufien.”

Mbon emi edude ke ubɔk nnasia Esie eyekabare mme adiakpa ke obio-ubɔŋ Esie, ndien mbon ekeubɔk ufien Esie idibɔhɔ inyene ndomokiet. Ido ubahare emi ekedi mme mmɔ ema enɔ Enye udia kini biɔŋ ɔkɔdɔŋde Enye, enɔ Enye mmɔŋ kini Enye okokopde nsat-itɔŋ, esin Enye ke ufɔk kini Enye ekedide esenowo, esin Enye ɔfɔŋ kini Enye ekedide iferi, enyuŋ ekese Enye kini Enye ɔdɔŋɔŋde mme odude ke ŋkpɔkɔbi.

Ofuri owo ema edige, mbon edude ke ubɔk nnasia ye edude ke ubɔk ufien. Mmɔ ebup ini emi mmɔ eke, mme ini emi mmiki, nɔhɔ Enye udia, mmɔŋ, ye ɔfɔŋ mme ediŋwam Enye kini ekedide owo nnan-enyin. Ke ibɔrɔ, Andinyaŋa ete: “Ke akpanikɔ ke ndɔhɔ mbufo nte, Adaŋa nte mbufo ekanamde ŋkpɔ emi enɔ kiet ke otu nditɔ-ete Mi emi, mbufo ekanam enɔ Mi.”

Etop ŋke-mbuk edi aŋwaŋa-ŋwaŋa: ini emi nnyin inamde ŋkpɔ inɔ mbon efen, nnyin inam ŋkpɔ inɔ Abasi; ini eke nnyin minamke, nnyin imisuene Enye. Enye oyom nnyin ida enɔ, enɔ-obot, ye ukeme nnyin idiɔŋ uwem nditɔ eke Ete Heaven. Emen odudu edinam-ŋkpɔ nnɔ mbon efen ewut ke akpan uto emi ewet-uto Johan Ludvig Runeberg otode Finland ekewetde ke 19th century. Nditɔ-eka mi ye ami imiwak edikop uto oro “Farmer Pavoo” ke ofuri ini uyen nnyin. Ke uto oro, Pavoo ekedi ubuene ɔtɔ-iŋwaŋ eke okoduŋde ye ŋwan esie ye nditɔ Duop ke iduŋ isuɔ eke ufɔt Finland. Ke ediwak isua kiet-kiet, ediwak mfri esie ama abiara, mme okpoto ke nyeme edim snow, edim-itiat ini ndaeyo, mme akpa-iso ndedeŋ eke ini etuep. Ini kiet-kiet eke esisit idɔk edide, ŋwan ɔtɔ-iŋwaŋ emi eyeseme ete, “Pavoo, Pavoo, afo afo ndiɔk-iso akani erenowo emi, Abasi omosin fi.” Pavoo, ndien, eyesɔŋɔ ete, “Buak ikpɔk ye ndom uyo man anam uyo mbak nditɔ edisaŋa biɔŋ. Ami nyesin idem nam utom ndiduhɔre mburɔde iŋwaŋ. Abasi ke ododomo nnyin, edi Enye eyenɔ.”

Ini kiet-kiet mme mfri esie abiarade, Pavoo eyedɔhɔ ŋwan esie ete anam ibat ikpɔk emi enye abuakde esin ke ndom-uyo awak nditre biɔŋ. Enye ŋko eeysin idem anam utom, ɔdɔk mme obube man ɔduhɔde isɔŋ onyuŋ osuhɔde iŋwaŋ esie edisɔp mbe ini edim ye aba-bak ini etuep iso.

Ke mme isua ukut ama ekebe, Pavoo ama enyene eti idɔk mfri ke akpatre. Ŋwan esie otoro ete, Paavo, Paavo, emi edi ini inemesit! Edi ini nditop ikpɔketo nduɔk, nyuŋ mfɔp uyo emi enamde ke ɔyɔhɔ ndom-uyo.” Edi Paavo eyemum ubɔk ŋwan esie ndien ete, “Buak ubak ndom-uyo ye ikpɔk, koro mme iŋwaŋ eke mbɔhiduŋ nnyin ama abiara.” Paavo akawa ediwak idɔk esie ye eke ufɔkemana esie ndiŋwam ukut ye ubuene eke mbɔhiduŋ esie.

Ukpepŋkpɔ ŋke-mbuk Andinyaŋa eke erɔŋ ye ebot edi ke ana nnyin ida mme enɔ emi ekenɔde nnyin—ini, enɔ-obot, ye mme edidiɔŋ—inam ŋkpɔ inɔ nditɔ eke Ete Heaven, akpan-akpan ata mbon ubuene ye unana.

Ikoot mi nnɔde enyek-idem eyen Primary eke ami ŋkesiakde ke ntɔŋɔ, ye eke nnɔde mbufo owo kiet-kiet, edi nditiene Jesus Christ nyuŋ nim Edisana Spirit ke akpanikɔ nte mbufo ekpenimde eti ufan kiet. Ebere-idem ye owo emi emade mbufo ye owo emi amade Andinyaŋa. Eyom ndausuŋ Abasi man atat ata ukeme mbufo, enyuŋ eŋwam kiet eken, kpa kini oro mimemke. Mbufo eyebeŋe idem ndisobo ye Andinyaŋa, ndien mbufo emekeme ndidiana ye President Nelson ke edinyene uyɔhɔ-idara idorenyin. Ke ndinam ntre, mbufo emeŋwam edibeŋe ererimbot nnɔ Edidi Jesus Christ Ɔyɔhɔ Ikaba, ndien mbufo eyebɔ edidiɔŋ ye ɔyɔhɔ idorenyin ndiduk ke ebiet nduɔk-odudu Ɔbɔŋ, idahaemi ye ke ini-iso.

Nte nnyin ikwɔde kiet ke mbufa ikwɔ nnyin:

Edara! Enyuŋ ebeŋeidem enɔ usen oro! …

Iduhe owo emi ɔfiɔde usenye ini oro kini Enye edifiakde idi,

Edi Enye eyefiak edi nte ŋwed Abasi etiŋde ete; usen oro edi-di usen ɔyɔhɔ idara.

Ini emi edima Andinyaŋa nnyin edifiakde idi.

Ke enyiŋ Jesus Christ, amen.

Mkpri ŋwed

  1. Russell M. Nelson, “The Lord Jesus Christ Will Come Again,” Liahona, Nov. 2024, 121.

  2. We need not feel anxious, because Jesus Christ will transform us so that we are ready to meet Him. As we consistently honor our covenants and keep the commandments, we gradually become, through His grace and blessings, more and more like the Savior. And as we do, we will be prepared for His Second Coming. As stated in 1 John 3:2–3:

    “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

    “And every man that hath this hope in him purifieth himself, even as he is pure.”

  3. The Lord’s Second Coming will occur at the beginning of the millennial era, when He returns in glory, and all will acknowledge that He was and is the promised Messiah (see Isaiah 45:23; Zechariah 12:10; Doctrine and Covenants 88:104).

  4. See Russell M. Nelson, “Opening Message,” Liahona, May 2020, 6.

  5. See Joseph Smith Translation, Matthew 25:1 (in Matthew 25:1, footnote a); Matthew 25:1–4, 6–13.

  6. Doctrine and Covenants 45:56–57.

  7. See David A. Bednar, “Converted unto the Lord,” Liahona, Nov. 2012, 109.

  8. See 2 Nephi 32:5.

  9. Matthew 24:4–5.

  10. See Joseph Smith—Matthew 1:5–6, 8–9, 21–22, 25–26.

  11. See Moroni 7:13, 15–17. The teachings in the Book of Mormon combine with and clarify biblical teachings “unto the confounding of false doctrines” (2 Nephi 3:12). Perhaps this is part of the rationale for President Russell M. Nelson’s teaching that the Book of Mormon is God’s instrument to prepare the world for the Second Coming (see “The Book of Mormon, the Gathering of Israel, and the Second Coming,” Liahona, July 2014, 27).

  12. See Russell M. Nelson, “Think Celestial!,” Liahona, Nov. 2023, 119. President Nelson also taught: “Don’t pollute [your testimony] with false philosophies of unbelieving men and women” (“Overcome the World and Find Rest,” Liahona, Nov. 2022, 97). “Take your questions to the Lord and to other faithful sources. … Stop increasing your doubts by rehearsing them with other doubters” (“Christ Is Risen; Faith in Him Will Move Mountains,” Liahona, May 2021, 103). As the Book of Mormon prophet Alma the Elder counseled, “Trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments” (Mosiah 23:14). In this dispensation, the Savior taught us to rely only on those “whose spirit is contrite, … whose language is meek and edifieth, … [who] trembleth under my power … and … bring forth fruits of praise and wisdom, according to the revelations and truths which I have given you” (see Doctrine and Covenants 52:14–19).

  13. See Russell M. Nelson, “The Lord Jesus Christ Will Come Again,” 121.

  14. When vicarious ordinances are performed on behalf of deceased ancestors, those ancestors decide for themselves whether they accept the gospel and remain faithful or not. Even in those circumstances, no one makes decisions for another.

  15. Se Matthew 25:14–30.

  16. See Guide to the Scriptures, “Talent.” A talent was an ancient unit of weight and monetary value in Greek and Roman times. It is estimated that one talent was worth about 6,000 denarii, and since a denarius was roughly a day’s wage for a laborer, a single talent would be equivalent to about 20 years of wages for an average worker.

  17. Matthew 25:21; see also verse 23.

  18. See Matthew 25:24–26.

  19. Extending the parable, in the eternal scheme of things, once each servant enters the joy of his lord and becomes an heir to all that the lord has, the apparent, minor differences in what each servant had at the beginning become negligible.

  20. Additionally, the Lord likens the talents referred to in this parable to various aspects of life and the gospel, including knowledge and testimony (see Ether 12:35; Doctrine and Covenants 60:2, 13) as well as property and stewardship (see Doctrine and Covenants 82:18).

  21. See Harold S. Kushner, Overcoming Life’s Disappointments (2006), 26.

  22. As stated in Preach My Gospel: A Guide to Sharing the Gospel of Jesus Christ (2023), 48, “All that is unfair in life can be made right through the Atonement of Jesus Christ.”

  23. Se Matthew 25:31-46.

  24. Matthew 25:32–33.

  25. See Matthew 25:37–39, 44.

  26. Matthew 25:40; see also verse 45.

  27. See Mosiah 2:17. We participate in the Savior’s mission when we share His gospel, help heal the brokenhearted (see Isaiah 61:1–3; Luke 4:16–21), succor the weak, lift hands that hang down, and strengthen feeble knees (see Doctrine and Covenants 81:5).

  28. The inner layer of the bark from a birch tree contains some carbohydrates and fiber. It can be consumed as a last resort.

  29. See Johan Ludvig Runeberg, “Högt Bland Saarijärvis Moar,” Idyll och epigram Dikter (1830), nummer 25; Suomen kansalliskirjallisuus (Helsinki, 1941), 9:50–52; sv.wikisource.org/wiki/Högt_bland_Saarijärvis_moar. The translation from the Swedish is mine.

  30. This represents what God directed ancient Israel to do: “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy” (Deuteronomy 15:11).

  31. See Dallin H. Oaks, “Preparation for the Second Coming,” Liahona, May 2004, 7–10, for a wonderful discourse about the Second Coming and ways to prepare for it.

  32. See Russell M. Nelson, “Overcome the World and Find Rest,” 95–98. President Nelson taught, “One crucial element of this gathering is preparing a people who are able, ready, and worthy to receive the Lord when He comes again, a people who have already chosen Jesus Christ over this fallen world, a people who rejoice in their agency to live the higher, holier laws of Jesus Christ” (“Overcome the World and Find Rest,” 98).

  33. Se Moroni 7:3. President Joseph F. Smith taught: “The rest … referred to is not physical rest. … [It is] the spiritual rest and peace which are born from a settled conviction of the truth. … We may thus enter into the rest of the Lord today, by coming to an understanding of the truths of the gospel. … [Those who have entered this rest are those] whose minds have become satisfied, and who have set their eyes upon the mark of their high calling with an invincible determination in their hearts to be steadfast in the truth, and who are treading in humility and righteousness the path marked out for … followers of Jesus Christ. But there are many who, not having reached this point of determined conviction, are driven about by every wind of doctrine, thus being ill at ease, unsettled, restless. These are they who are discouraged over incidents that occur in the Church, and in the nation, and in the turmoils of men. … They harbor a feeling of suspicion, unrest, uncertainty. Their thoughts are disturbed, and they become excited with the least change, like one at sea who has lost his bearings” (Gospel Doctrine, 5th ed. [1939], 126).

  34. “When the Savior Comes Again,” Hymns—For Home and Church, Gospel Library.