Akwa Mboho
Ndien Mmo Eyom Usung Ndikut Jesus Ndifiok Oruk Owo eke Enye Edide
Akwa Mbono eke October 2022

Ndien Mmo Eyom Usung Ndikut Jesus Ndifiok Oruk Owo eke Enye Edide

Etop otode Elder James W. McConkie III

Eke Seventy

Ami ndi ntiense ke Jesus odu uwem, ke Enye odiongo nnyin, ndien ke Enye enyene odudu ndikok-udongo, ndikpuho, ye ndifen-nno.

Ndito-eka iren, ndito-eka iban, ye mme ufan, ke 2013 ema ekot nnwan mi, Laurel, ye ami ete idi mme adausung mission ke Czeck/Slovak Mission. Nidto nnyin inang ekenam utom ye nnyin.1 Nnyin ima ibo edidiong nte ufokemana ye nti mme okworo-iko Abasi ye eke nti ikot Abasi Czeck ye Slovak. Nnyin imema mmo.

Nte ufokemana nnyin ekedukde anwa mission oro, nkpo emi Elder Joseph B. Wirthlin ekekpepde ama asanga ye nnyin. Ke etop kiet emi ibuot edide “Akamba Ibet” Elder Wirthlin obup ete, “Ndi afo ama-ma Abasi?” Item esie onode mbon nnyin eke ediborode ihn ekedi mmem-mmem ye inwang-inwang ete: “Yene ini ndidu ye Enye. Kere-banga mme iko Esie ke esit. Mbufo emen okpono Esie ekongo. Eyom ndifiok nnyung nam.“2 Elder Wirthlin ndien onwongo mme akpan edidiong ono mbon ekeduakde ndiyak ini ye ebiet nno Jesus Christ.3

Nnyin ima-ida item eke Elder Wirthlin ye enwongo isin ke esit. Otokiet ye mme okworo-iko nnyin, nnyin ima ibiat ini ye Jesus, ndikot Nwed Matthew, Mark, Luke, ye John ke Obufa Testament ye Oyoho Nwed Nephi Ita ke Nwed Mormon. Ke utit ofuri esop mme okworo-iko Abasi, nnyin idikut idem nnyin ke se nnyin ikotde nte “Iko Abasi Ition”4 ndikot, ndineme, ndikere, ye ndikpep mbanga Jesus.

Eke mi, eke Larel, ye eke mme okworo-iko nnyin, ndidu ye Jesus ke mme nwed Abasi ama okpuho ofuri nkpo. Nnyin ima inehede ino ekom ke sei Enye ekedide ye se ikedi aakpan-nkpo ino Enye. Nnyin otokiet nnyin ikere-ibanga nte Enye ekekpepde nkpo, se Enye ekekpepde, mme usung nte Enye owutde ima, se Enye akanamde man odiong onyung anwam, utibe-nkpo Esie, nte Enye onode-ibode ke etapde-enye, se Enye akanam ye okposong ekikere eke owo, mme unen ye enyin Esie, nte Enye onode mkpang-utong, nte Enye obiorode mfina, ererimbot emi Enye okodude ke esit, nke-mbuk Esie, nte Enye ekekpepde edidiana-kiet ye mfonido, ukeme Esie ke ndifen-nno nnyung nkok-udungo, ukworo-iko Esie uwa ufak Esie, Eriset-ke-mkpa Esie, iko Abasi Esie.

Nnyin imisiwak ndikere mbiet “[ibio] idaha” Zacchaeus efehede ɔkɔdɔk eto sycamore ke nte Jesus asangade ebe Jericho koro, nte Luke emende oro owut, nnyin “imoyom usung ndikut Jesus ndifiok oruk owo eke enye edide.”5 Ikidihe Jesus ke nte nnyin ikoyomde mme ikinyimeke Enye ndidi, edi ekedi Jesus ke nte Enye ekedide onyung enehede edi. Ukem nte Elder Wirthlin okonwongoke, nnyin ima-ikpep ke ata eti usung ite ke ”iko Abasi Jesus Christ edi iko Abasi edikpuho-nkpo. Oro owut nnyin nte iren ye iban eke ererimbot ndien okpuho nnyin esin ke iren ye iban eke nsinsi ndaha.”7

Oro ekedi mme asanga-asanga usen. Nnyin imidinim ke akpaniko ete “ye Abasi nkpo ndomokiet idisongke.”8 Mme ndisana uwemeyo ke Prague, Bratislava, mme Brno enyene-ifiok ke odudu ye Jesus ndidi akpaniko, aka-iso ndiyama ke uwem ofuri nnyin.

Nnyin imisiwak edikot-nwed Mark 2:1–12. Mbuk eke odude do enyene odudu. Ami nyom ndikot ubak mbuk oro nte ewetde ke Mark ndien ekem mbuana enye ke nte ami ndifiokde oro ke mma nkenehede nkot nnyung nneme ye mme okworo-iko nnyin ye mbon efen.9

“Ekem ke ini [Jesus] otongode ntak oduk ke Capernaum ke ndusuk usen ama ekebe, etop asuana ete Enye odu ke ufok.

“Ndien ediwak owo edibono ke ɔtɔ esie, tutu ufang iduhe inɔ mmɔ, kpa ke enyin-usung ufɔk; Enye onyung eting ikɔ ɔnɔ mmɔ.

“Ndien mmo edi edida odongo-akpa-ubeng, emi owo inang ebiomde, esok Enye.

“Edi sia mmo mikemeke ndida enye mkpere Jesus ke ntak otu owo, mmo ekubɔre ɔkɔm ufɔk ke ebiet eke Enye etiede; ndien ke mmɔ ema esiak ɔkɔm, mmɔ esuhɔre mbri emi odongo-akpa-ubeng anade ke esit.

“Ndien ke ini Jesus okutde mbuotidem mmo, Enye odoho odongo-akpa-ubeng, ete, Eyen Mi, emefen mme idiok-nkpo fo.”

Ke enemede okure ye ubak otu owo,10 Jesus ese erenowo odongo-akpa-ubeng onyung ɔkɔk enye udongo ke obukidem, ete:

“Ndɔhɔ fi nte, Daha ke enyong, men mbri fo, nyɔŋ ufɔk.

“Ekem owo adaha ke enyɔŋ, emen mbri esie ini kiet, onyuŋ asaŋa oworo ke iso mmo kpukpru; esin idem akpa mmo kpukpru, mmo enyuŋ etoro Abasi ete, Akananam nnyin ikwe oruk nkpo emi.”11

Idahaemi mbuk oro ke nte ami ndifiokde enye edi. Ke ntongo utom Esie, Jesus afiak aka Capernaum, ekpri obio emi esikɔde iyak emi odude ke edere mben-esuk eke Akpa-inyang Galilee.12 Ikibighike ke Enye ama akanam ediwak utibe-nkpo ke ndikok mbon udongo onyung ebin mme ndedehe spirit osiongo.13 Ema enehede eyom ndikop nnyung mfiok owo emi ekotde Jesus, mbon obio ediboho ke ufok ke ebiet emi etop-oworode ke enye edi-du do.14 Nte mmo ebohode, Jesus otongo ndikpep nkpo.15

Mme ufokidung kini oro ke Capernaum ekedi ekari okom, ebop enyong kiet edori, emi edungde ediana otokiet.16 Ɔkɔm ye ibibene ekedi mbuaha itiat, eto, nsang, ye nkanya, emi edukde eto udim mkpri udighi-ukot-ndok ke mben-esa eke ufokidung oro.17 Otu owo ema esosop eboho ke ufok oro, eyoho ubet-ufok oro ke ebiet emi Jesus ekekpepde nkpo, enyung etara eyoho ebe eduk ke efak.18

Mbuk oro akabanga erenowo “odongo-akpa-ubeng” ye mme ufan esie inang.19 Akpa-ubeng edi ndaha mbak idem owo edikpa-kpa, emi esiwak de ndisanga ye mmemidem ye nnyekidem.20 Ami mmekere owo kiet kotu owo inang oro etingde ono mbon eken ete, “Jesus edi ke obio nnyin. Kpukpru nnyin imifiok ibanga mme utibe-nkpo emi Enye akanamde ye mbon emi Enye okokokde udongo. Edieke nnyin ikpikemeke ndida ufan nnyin nsok Jesus, ndusuk ekeme edikok udongo esie nkure.”

Ntre mmo kiet-kiet emum inuk mbri mme bed eke ufan mmo enyung etongo ndimen enye nsanga ke nkwangare, mkpafaha, ndɔnɔ mme efak eke Capernaum.21 Mme esip akaide mmo, mmo edisim akpatre inuk ndien edikut ete ke otu owo mme, nte nwed Abasi okotde enye ete, “udim” owo ebohode man ekop-iko esie enehede ewak ntre ndikesim Jesus ikemeke nditibe.22 Diana ima ye mbuotidem, owo inaŋ ikikpaha mba. Edi, mmo enyanga mme udighi-ukot edok eka ekesim ekari okom oro, mmo eting-enyin emenede ufan mmo ye bed esie, esiak okom oro ke enyɔŋ ubet-ufok oro ke ebiet emi Jesus ekpepde-nkpo, enyuŋ esuhɔre ufan mmo eka isɔŋ.23

Kere-banga ke ufot se ikpikidide ata akpan ini ukpepnkpo, nte Jesus okopde uyom ewaide, ese enyong, onyung okutde ndudu atarade ke ceiling nte mme ntong ye nkanya oduode oduk ubet-ufok oro. Ekem esuhore owo akpa-ubeng ke bed edisim isong. Ofon, Jesus, edifiok ete kemi idihe ubiongo edi kedi nkpo emi afinade. Enye edi-se owo emi anade ke bed, ada ke anwa-anwa efen mme idiok-nkpo esie, onyuŋ ɔkɔk udɔŋɔ esie ke ikpɔhidem.23

Diana ye mbuk eke Mark 2 ke ekikere, ediwak ikpo akpaniko akabare anwanga abanga ke Jesus edi Christ. Akpa, ini emi nnyin inwanade ndinwam owo emi nnyin imade man etiene Christ, nnyin imikeme ndinam ntre ye uko ete ke Enye enyene ukeme edimenede mbiomo idiok-nkpo onyung efen ono. Udiana, ini emi nnyin imende mme udongo eke ikpokidem , ekikere, mme eken isok Christ, nnyin imikeme edi-nam ntre sia imidiongo ke Enye enyene odudu edikɔk udongo onyung ono ndongesit. Oyoho Ita, ini emi nnyin inamde ukeme nte owo inang oro ke ndida mbon efen nsok Christ, nnyin imikeme edi-nam ntre ye osongo ke Enye okut ata eti udong nnyin ndien ke eyenehede anam mmo okure.

Ti, ke edikut ndu-du ke okom ama etre ukpepnkpo eke Jesus. Utu ke asuasua-nno mme edibin owo inang emi eketibide ndu-du oro ke editre ukpepnkpo, nwed Abasi eting ono nnyin ete “Jesus edikut mbuotidem mmo.”25 Mbon emi ekekutde utibe-nkpɔ oro ekem edighi, enyuŋ etoro Abasi, emi akayakde oruk odudu oro [ɔnɔ] owo.”26

Ndito-eka iren ye iban, yak ndian nkpo iba se ami nkutde ke nte nditrede. Mme idi nte mme okworo-iko, ono-unwam, mme adaibuot ke Relief Society, mme bishop, andikpep, ete ye eka, ndito-eka, mme nte ufan, kpukpru nnyin inam-utom emi nte mme mbet Ekpere-edem Usen ke utom edi-da mbon efen nsok Christ. Ntem, mme edu emi ufan inaŋ ekenyenede edi se ekere-ebaŋa enyuŋ ekpebe.27 Mmo esongo-eda, eyom-nte-enamde, enwana, esin-ifiok, enam-ediwak, enyene-idorenyin, ebiere, eboutidem, edot-enyin, esuhore-idem, enyung eyo-esim-utit.

Ndidaian do, owo mbinaŋ emi ekeyiri ke ufon nkpo-spirit eke mbio-obio ye ada-nsanga.28 Man otodo eda ufan mmo esok Christ, ana nte owo inaŋ emi kiet-kiet emen inuk mmɔ. Edieke owo kiet mimumke, nkpo eyenehede ɔsɔŋ. Edieke owo iba ekpɔŋde idem efep, owo idikemeke edi-nam ubiong oro. Nnyin owo kiet-kiet iminyene utom ndi-nam ke obio-ubɔŋ Abasi.29 Nte nnyin inamde utom oro inyung inam uiong nnyin, nnyin imimen inuk eke nnyin. Mme ke Argentina mme Vietnam, ke branch mme ward,mme nte ufokemana mme nte nsanga ukworo-iko, nnyin kiet-kiet iminyene inuk ndimen. Nte nnyin inamde, ndien edieke nnyin idinamde, Abasi ɔdɔdiɔŋ ofuri nnyin/ Nte Enye okokutde mbuotidem mmo , ntre nko Enye eyekut mbuotidem nnyin onyung odiong nnyin nte mme owo.

Ke nsio-nsio ini ami mmesin unwam, ndien ke mme ini efen ami ndi owo emi ekenwamde. Ubak odudu eke inem mbuk emi kabanga Jesus edi ke mbuk emi eti nnyin kadanga nte nnyin iyomde kiet eken, nte ndito-eka iren ye iban, man otodo itiene Christ inyung idikpuho.

Emi edi mme esisit nkpo eke ami mkpepde nto ke ndinyene ini ndidu ye Jesus ke nwed Mark Ibuot Iba.

“Abasi akpakam ono ukeme man nnyin ikeme [ndimen inuk nnyin], mbak nnyin idinyek, mbak nnyin idifehe-ndik, edi man nnyin isongo ke mbuotidem nnyin, inyung ibiere ke utom nnyin, man inam utom Abasi ikure.”30

Ami ndi ntiense ke Jesus odu uwem, ke Enye odiongo nnyin, ndien ke Enye enyene odudu ndikok-udongo, ndikpuho, ye ndifen-nno. Ke enying Jesus Christ, amen.

Mkpri nwed

  1. Evie, Wilson, Hyrum, and George.

  2. Joseph B. Wirthlin, “The Great Commandment,” Liahona, Nov. 2007, 30.

  3. The blessings identified by Elder Wirthlin include an increased capacity for love, a willingness to be obedient and responsive to God’s commandments, a desire to serve others, and a disposition to do good continually.

  4. “The Gospels … are a fourfold presentation under the names of four different evangelists or Gospel writers of the life and teaching of Jesus, and of his suffering, death and resurrection” (Anders Bergquist, “Bible,” in John Bowden, ed., Encyclopedia of Christianity [2005], 141). The Bible Dictionary adds that “the word gospel means ‘good news.’ he good news is that Jesus Christ has made a perfect atonement for mankind that will redeem all mankind. … The records of His mortal life and the events pertaining to His ministry are called the Gospels” (Bible Dictionary, “Gospels”). 3 Nephi, recorded by Nephi, the grandson of Helaman, contains a record of the appearance and teaching of the resurrected Jesus Christ in the Americas just after His crucifixion and therefore may also be referred to as a “Gospel.” Mme nwed iko Abasi ition emi edi enehede enyenyik koro mmo ewetde mme edinam ye ndaha emi Jesus ke Idemesie ekenehede ono ukpep onyung abuana ke esit. Mmo edi akpan ndaha ntongo ono edifiok Jesus nte Christ, ebuana nnyin ye Enye, ye iko Abasi Esie.

  5. See Luke 19:1–4; see also Jacob 4:13 (explaining that the Spirit “speaketh of things as they really are, and of things as they really will be”) and Doctrine and Covenants 93:24 (defining truth as “knowledge of things as they are, and as they were, and as they are to come”).

  6. President J. Reuben Clark similarly encouraged the study of “the life of the Savior as an actual personality.” He invited others to be in the scriptural accounts of Jesus Christ’s life, to try and “go along with the Savior, live with him, let him be an actual man, half divine, of course, but nevertheless moving as a man moved in those days.” He furthermore promised that such an effort “will give you such a view of him, such an intimacy with him as I think you can get in no other way. … Learn what he did, what he thought, what he taught. Do as he did. Live as he lived, so far as we can. He was the perfect man” (Behold the Lamb of God [1962], 8, 11). For insight regarding the value and reasons for studying Jesus in the context of history, see N. T. Wright and Michael F. Bird, The New Testament in Its World (2019), 172–87.

  7. Joseph B. Wirthlin, “The Great Commandment,” 30.

  8. Luke 1:37

  9. In addition to regular and extended discussion of Mark 2:1–12 with the missionaries of the Czech Slovak Mission, I am also grateful for lessons learned considering this text with the young men and women of the Salt Lake Highland Stake missionary preparation class and the leaders and members of the Salt Lake Pioneer YSA Stake.

  10. Se Mark 2:6–10.

  11. Mark 2:11–12

  12. See Bruce M. Metzger and Michael D. Coogan, eds., The Oxford Companion to the Bible (1993), 104; James Martin, Jesus: A Pilgrimage (2014), 183–84.

  13. Se Mark 1:21–45

  14. Se Matthew 2:1–2

  15. Se Luke 2:2

  16. See Metzger and Coogan, The Oxford Companion to the Bible, 104; William Barclay, The Gospel of Mark (2001), 53.

  17. Se Barclay, The Gospel of Mark, 53; see also Martin, Jesus: A Pilgrimage, 184.

  18. SSee Mark 2:2, 4; see also Barclay, The Gospel of Mark, 52–53. Barclay explains that “life in Palestine was very public. In the morning the door of the house was opened and anyone who wished might come out and in. The door was never shut unless someone deliberately wished for privacy; an open door meant an open invitation for all to come in. In the humbler [homes] such as [the one identified in Mark 2] must have been, there was no entrance hall; the door opened directly … to the street. So, in no time, a crowd had filled the house to capacity and jammed the pavement round the door; and they were all eagerly listening to what Jesus had to say.”

  19. Mark 2:3

  20. See Medical Dictionary of Health Terms, “palsy,” health.harvard.edu.

  21. See Martin, Jesus: A Pilgrimage,184.

  22. Mark 2:4

  23. See Mark 2:4; see also Julie M. Smith, The Gospel according to Mark (2018), 155–71.

  24. Se Mosiah 3:5–12

  25. Mark 2:5; median mme idiongo.

  26. Matthew 9:8; see also Mark 2:12; Luke 5:26

  27. Doctrine and Covenants 62:3 explains that the Lord’s servants are “blessed, for the testimony which ye have borne is recorded in heaven … and your sins are forgiven you.”

  28. See M. Russell Ballard, “Hope in Christ,” Liahona, May 2021, 55–56. President Ballard notes that a “sense of belonging” is important to both physical and spiritual health, and he observes that “every member in our quorums, organizations, wards, and stakes has God-given gifts and talents that can help build up His kingdom now.” See also David F. Holland, Moroni: A Brief Theological Introduction (2020), 61–65. Holland discusses Moroni 6 and the ways in which participation and fellowship in a faith community help facilitate the kind of personal spiritual experience that binds us more closely to Heaven.

  29. See Dieter F. Uchtdorf, “Lift Where You Stand,” Liahona, Nov. 2008, 56. Elder Uchtdorf explains that “none of us can or should move the Lord’s work alone. But if we all stand close together in the place the Lord has appointed and lift where we stand, nothing can keep this divine work from moving upward and forward.” See also Hong Chi (Sam) Wong, “Rescue in Unity,” Liahona, Nov. 2014, 15. Elder Wong references Mark 2:1–5 and teaches that “in order to assist the Savior, we have to work together in unity and in harmony. Everyone, every position, and every calling is important.”

  30. Oscar W. McConkie, in Conference Report, Oct. 1952, 57.