Yɛ Dza Ohia Kɛse
Mber a yetsim hɛn abrabɔ wɔ Jesus Christ do no, wɔdze sunsum mu ahoɔdzen, enyisɔ, na dɛwdzi behyira hɛn.
Ɔnnkyɛree, nyɛnko dɔfo bi nyaa nkenyan dɛ ɔnkɛsera ɔbaa bi a ɔwɔ no ward. Ɔdze nkenyan no hyɛɛ beebi osiandɛ nna ɔnnhyɛda nnyim ɔbaa no—nna ɔnntɔ aso mu. Naaso ɔnam dɛ adwen no kɔr do baa no hɔ ntsi, ɔbɔɔ adwenpɔw dɛ obedzi nkenyan no do. Ɔnam dɛ ɔnoara noho mbaa no dada wɔ nsera a ɔbɔkɔ no ntsi, ɔyɛɛ no dɛ sɛ ɔdze biribi kɛma akyerɛbaa no a ɔbɔboa atsew ne dadwen do. Nokwar ara nna onnkotum akɔ nsa pan! Ntsi ɔtɔɔ ice cream a ɔwɔ adze mu na ɔkɔr ne nsera a ɔdwendwen ho dɛ annyɛ a ɔbɛyɛ biribi biribi.
Ɔbɔɔ ɔbaa no n’abow mu, na annkyɛr na akyerɛbaa no gyee do. Me nyɛnko dze ice cream a ɔhyɛ krataa bɔtɔ mu no ma no, na nkɔmbɔdzi no hyɛɛ ase. Annkyɛr koraa na me nyɛnko no hun siantsir a ohia dɛ ɔsera no. Wɔbɔ mu tsena dan n’enyim hɔ no, ɔbaa no buebuei aperdzi horow dodow a ɔrefa mu do. Dɔnhwer kor ekyir a woridzi nkɔmbɔ wɔ ɔhyewber a ɔyɛ ahomka mu no, me nyɛnko no hun dɛ ice cream no renan dua krataa bɔtɔ no mu.
Ɔkaa mu, “Kosɛ dɛ wo ice cream no anan!”
Ɔbaa no buaa ahomka mu ara dɛ, “Oye! Merekye esikyire nnye me yefun nngye!
Adaaso mu no, Ewuradze kãa kyerɛ nkɔnhyɛnyi Lehi: “Nhyira akã ɔwo Lehi, osian dza ayɛ ntsi.”1
Ereyɛ Jesus Christ osuanyi no bor erenya enyidado anaa eregye edzi ara do. Ohia mbɔdzembɔ, nkɔdo, na pisi. Ohia dɛ yɛyɛ biribi, yɛreyɛ “asɛm no ayɛfo, na mma [yɛ]nnyɛ etsiefo nko.’’2
Ice cream a ɔnanee n’asɛm mu no, ebɛnadze na nna ohia kɛse? Ice cream no ɛ? Anaa dɛ me nyɛnko no yɛɛ biribi a nna ohia ara?
Minyaa ahomka sũahu bi wɔ akataasiaba fɛɛfɛw bi a obisaa nokwar asɛmbisa bi ho: “Akyerɛbaa Craven, isi dɛn hu dɛ biribiara a ɔfa Asɔr noho no yɛ nokwar? Osiandɛ emi menntse hwee.”
Ansaana meyi no ano ntsɛmara no, midzii kan bisaa no nsɛmbisa bi. “Kã wankasa wo kyerɛwsɛm adzesũa ho asɛm kyerɛ me.”
Obuaa dɛ, “mennkekan kyerɛwsɛm no.”
Mibisaa dɛ, “Na enye w’ebusua so ɛ? Ana hom bɔ mu sũa Bra, Bɛka Mo Do?”.
Ɔsee dɛ, “Oho.”
Mibisaa no fa ne mpaabɔ ho, “Sɛ ebɔ mpaa a ebɛn atsenkã na inya?”
No mbuae, “Mommbɔ mpaa.”
Me nyiano a medze maa no no da famu, “Sɛ epɛ dɛ ihu biribi a, ɔwɔ dɛ eyɛ biribi.”
Ana iyi nnyɛ nokwar mma biribiara a yɛpɛ dɛ yesũa anaa yehu? Motoo nsa frɛ me nyɛnko fofor yi dɛ ɔnhyɛ ase nyɛ Jesus Christ asɛmpa no: ɔrobɔ mpaa, ɔrosom binom, na ɔdze no werɛ rehyɛ Ewuradze mu. Nsakyeree nnkɛba ber a ennyɛ hwee. Odua Sunsum Krɔnkrɔn no tum do ba ber a yɛgye enyim ara bɔ mbɔdzen dɛ yebohu ber a yeribisa, yɛrohwehwɛ, na yɛrobɔ mu. Ɔba ber a yɛreyɛ.3
Nkyerɛkyerɛ na Ahyɛmudzi mu no, ɔyɛ a Ewuradze kã dɛ: “Onnhia.”4 Ɔma modwendwen dɛ sɛ ndzɛmba binom nnhia, anaa dɛ wonnhia kɛse a, nna tserɛ ndzɛmba bi wɔ hɔ a ohia kɛse. Hɛn mbɔdzembɔ mu dɛ yɛbɛyɛ biribi no, anaa yɛbɛyɛ biribiara no, yebotum yebebisa hɛnho dɛ, “Ebɛnadze na ohia kɛse?”
Adzetɔn ho dawurbɔfo taa kã nsɛm bi tse dɛ “Ohia” anaa “Ɔwɔ dɛ Enya” wɔ enyidado mu dɛ wɔbɛdaadaa hɛn ma yɛagyɛ ato mu dɛ dza wɔtɔn no hia ma hɛn enyigye anaa hɛn yieyɛ. Aso dza wɔtɔn no noho hia ampaara ? Ampaara ɔwɔ dɛ yenya? Ana ohia ampaara?
Adwendwen binom a hom bosusu nye yi. Ebɛnadze na ohia kɛse?
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“Likes” dodow a yenya wɔ ndzɛmba a wɔdze to social media do? Anaa mbrɛ hɛn Ɔsor Egya si dɔ hɛn na yɛsom no bo dodoodow?
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Yɛrehyɛ ntar a wɔaba do? Anaa yɛrekyerɛ obu ama hɛn honandua ber a yesiesie hɛnho wɔ kwan a ɔnnyɛ hyerɛpɛɛ do?
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Yɛrohwehwɛ nyiano wɔ internet do? Anaa yerenya nyiano fi Nyame hɔ a odua Sunsum Krɔnkrɔn no do?
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Yɛrepɛ bi akã ho? Anaa hɛn enyi rosɔ dza wɔdze ama hɛn no?
President Russell M. Nelson kyerɛkyerɛ dɛ:
“Edze Sunsum Krɔnkrɔn no dɛ wo nyɛnko no, ibotum ehu agye-dzin amambra a wɔahwe hɛn wiadze yi. Ibotum ayɛ nyansafo koraa kyɛn dza ebusuasantsen a abɛsen kɔ no yɛɛ no. …
“Hyehyɛ gyinapɛn ma wiadze nkaa no!”5
Ɔgye mbɔdzembɔ dze tsim dza ohia ampaara do ama enya dɛw a otsim hɔ daa. Satan nnkɛpɛ biribiara ama hɛn kyɛn dɛ yɛdze hɛn onnyiewiei ehiadze to nkyɛn, a ogya hɛn ma yɛsɛɛ hɛn mber, talent horow, anaa hɛn sunsum mu ahoɔdzen wɔ ndzɛmba a onnhia ho. Moto nsa frɛ hɛn mu kor biara dɛ mpaabɔ mu ara yɛndwendwen dɛm ndzɛmba a ɔdan hɛn enyi fi yɛreyɛ dza ohia ho.
Hɛn banyimba abakan ne mangow ebiasa kyerɛkyerɛnyi kyerɛɛ hɔn dɛ “[wɔn]hyɛ [hɔn] adwen do.” Nna ɔyɛ nkaadze dze ma no mbofra esuafo no dɛ wɔwɔ tum wɔ hɔn adwendwen do ntsi wobotum enya tum wɔ dza wɔyɛ do. Mekaakaa moho dɛ “[me]hyɛ m’adwen do” sɛ muhu dɛ morotɔ kɔ ndzɛmba a onnhia kɛse do a.
Ɔnnkyɛree adzesũa nyi bi kãa kyerɛ me dɛ ɔabɛyɛ dza ɔwɔ hɔ ma Asɔr ne mbabun binom dɛ wobobu mbrasɛm no do a wɔdze enyidaho ayɛ hɔn adwen dɛ ekyir no wobonu hɔnho. Ɔkãa kyerɛ me dɛ “Wɔabɛyɛ dɛ abawdobɔdze bi.” Ampaara Ewuradze bɔkɔ do dze bɔn akyɛ hɔn a ahobrɛadze mu ara wonu hɔnho wɔ “nokwar mu.”6 Mbom ɔnnsɛ dɛ efa atwetwesi kwan a ɔtse dɛm do dze Agyenkwa no n’ ehumbɔbɔr Werdam Afɔrbɔ dzi dwuma. Yenyim oguan kor a ɔayew ho abɛbusɛm no. Nyew, oguanhwɛfo begya nguan 99 nkaa no hɔ akɔhwehwɛ dza ɔayew no. Mbom aso ibotum esusu dɛw a hɔn a wɔsan mu yi dɛ wɔbɛyɛ dɛm 99 no dze brɛ Oguanhwɛfo Pa no ho? Hɔn a wɔbɔ mu na wɔboaboa hɔnho ma wodzi hɔn ahyɛmu horow do? Ana ibotum esusu mbrɛ wiadze, anaa wo skuul, anaa w’edwuma mu, anaa wo fie bɛyɛ sɛ setsie nye dza ɔaba do dɛ yɛnyɛ a? Ɔnnkyerɛ dɛ yɛrobɔ bra pɛpɛɛpɛr mu—ɔkyerɛ dɛ yerenya dɛw ber a yɛreyɛ dza yebotum papaapa dze edzi ahyɛmu a yɛnye Ewuradze ayɛ no do.
Mbrɛ wiadze ridzi ekyingye mbordo wɔ Nyame ho, na adwensɛɛ na nhyɛ rokɔ sor no, iyi nye mber a ɔsɛ dɛ yɛbɛn nkɔnhyɛnyi no papaapa. Dɛ mbrɛ ɔno nye Ewuradze ne kasamaafo no, yebotum enya awerɛhyɛmu dɛ dza ɔbɔ ho kɔkɔ, otu ho fo, na dza ɔserɛ dɛ yɛnyɛ no nye ndzɛmba no a ohia kɛse.
Ɔnnda famu dze, naaso daa kwan wɔ hɔ a yɛdze yɛ dza oye. Ber a ɔnye n’anyɛnkofo bi ridzi nkɔmbɔ wɔ skuul no, akataasiaba bi tsee dɛ orenya abagura ber a nkɔmbɔdzi no danee kɔr dɛ wɔrekasa tsia Asɔr no ne gyinapɛn horow. Ohun dɛ onnkotum akã n’ano ato mu—ɔwɔ dɛ ɔyɛ biribi. Obu mu ara, ɔkasaa faa hɛn Ɔsor Egya no dɔ ho na mbrɛ mbrasɛm a Ɔahyehyɛ no hyira na ɔbɔ Ne mba ho ban. Nnkyɛ ɔbɔgow ama no koraa dɛ ɔrennyɛ hwee. Naaso ebɛnadze na nna ohia kɛse? Ɔnye dɔm no rofora? Anaa origyina dɛ Nyankopɔn ne dasefo wɔ “mber nyina na wɔ ndzɛmba nyina mu, na wɔ mbea ahorow nyina”?7
Sɛ Jesus Christ N’Asɔr a wɔdze asanananmu aba no bopue efi kusukusuyɛ mu a, ɔwɔ dɛ yepue fi kusukusuyɛ mu. Dɛ mbaa ahyɛmu-esiefo no, ɔwɔ dɛ yɛhyerɛn hɛn asɛmpa kandzea wɔ wiadze nyina mu ber a yɛrosoɛr na yɛada nsew. Yɛyɛ iyi bɔmu dɛ Nyame ne mbabaa—mbaa ɔpepe 8.2 a woedzi mfe 11 dze rokɔ hɔn kuw dzendzen a hɔn nyina hɔ edwuma yɛ adze kor noara. Yɛboaboa Israel ano ber a yedzi dwuma wɔ nkwagye na nkwagye ntowdo edwuma no mu: yeridzi Jesus Christ asɛmpa no do, yɛrohwɛ hɔn a wɔwɔ ohia mu, yɛroto nsa frɛ obiara dɛ ɔngye asɛmpa no, na yɛrekã ebusua abɔmu ama mfesantsen.8 Jesus Christ N’asɛmpa no yɛ asɛmpa a ɔgye dwumadzi na ɔyɛ dɛwdzi asɛmpa! Mma yentoto tum a yɛwɔ dɛ yɛdze bɛyɛ dza ohia kɛse no ase. Hɛn ɔsor egyapadze ma hɛn nkuranhyɛ na ahotodo dɛ yɛyɛ na yɛbɛyɛ dza Ɔsor Egya dɔfo nyim dɛ yebotum abɛyɛ.
Afe yi mbabun nsɛngyinado fi Mbɛbusɛm 3:5–6:
“Fa wo werɛ nyina hyɛ Ewuradze mu; na mma nntwer wankasa wo ntseasee.
“W’akwan nyina mu no kan no to mu, na ɔno na ɔbɛkyerɛ wo w’akwan.”
Adze tsitsir a ɔkã yɛdze hɛn werɛ rehyɛ Ewuradze mu ho nye yɛrokɔ kan a, yɛgye dzi dɛ Obedzi hɛn kan mpo sɛ yennyi nyiano no nyinara a.
Nkyerɛbaa, ɔnnyɛ ice cream ho asɛm. Na ɔnnyɛ ereyɛ mbordo ho asɛm. Ɔfa ereyɛ dza ohia ho. Ɔyɛ Christ ne nkyerɛkyerɛ a yɛdze ridzi dwuma wɔ hɛn abrabɔ mu ber a yɛreper dɛ yɛbɛyɛ dɛ Ɔno ara yie.
Mpɛn dodow a yegina pintsinn wɔ ahyɛmu kwan no do no, mpɛn dodow a hɛn gyedzi benyin wɔ Jesus Christ mu. Mpɛn dodow a hɛn gyedzi rinyin no, nna yenya pɛ dodow dɛ yebonu hɛnho. Na mpɛn dodow a yenu hɛnho no, nna yehyɛ hɛn ahyɛmudzi nkitahodzi a yɛnyɛ Nyankopɔn wɔ no dzen dodow. Ahyɛmudzi nkitahodzi no twe hɛn kɔ temple osiandɛ yerisie temple ahyɛmudzi horow no nye mbrɛ yesi tsim kodu ewiei.
Mber a yetsim hɛn abrabɔ wɔ Jesus Christ do no, wɔbɛkyerɛ hɛn kwan ma yɛayɛ dza ohia kɛse. Na wɔdze sunsum mu ahoɔdzen, enyisɔ, na dɛwdzi behyira hɛn! Jesus Christ ne dzin mu, amen.