2ND IWHNURHNA ANNUAL CHRISTIAN THANKSGIVING DAY

Deeper Life Camp Ground, East-West Road, Rumuodara, PH Monday, 1st October 2012 (Independence Day) 9:30 am prompt

Theme:

Let the people praise thee, O God; let all the people praise thee. O let the nations be glad and sing for joy (Psalm 67:3-4).

Pastor Andrew E. Osagie

For enquiries please contact: Prince Adah on: 08181645444

Guest Minister

PROGRAMME OF EVENT
Published by: The Publicity Committee, ICA ICTD Anthem

1. Chokike lei, melem wee} 2ce za nnye nu le J } za nnye nu le J (3ce) Iwhnurohna kaa J meka wee za nnye nu le J 2. Chiokike meka, Chiokike meka !

Appreciation: We hereby wish to gratefully acknowledge the generous support we have been receiving from many illustrious sons and daughters of Iwhnurohna. Thanks to everyone for coming and God bless you real good, even as we wish a safe homeward journey.

2ND IWHNURHNA ANNUAL CHRISTIAN THANKSGIVING DAY Deeper Life Camp Ground, East-West Road, Rumuodara, PH
S/N 1. 2. 3. 4. 5. 6. 7. 8. 9. PROGRAMME Event Leader Opening Prayer Pastor Emeka Amadi (DCLM Ikwerre Group) Recognition of Special Guests Barr Chukwuma Chinwo (LLM) & Bob Ihua (Moderators) Choruses Sister Adnaibnaa Anwuri Hymn I (Be Glad in the Lord, and Rejoice) Congregational & Choir Goodwill Message HRH Sir Sydney Worlu, Nnyerisi Mbam Oro-Esara Rt Rev Dr Blessing Enyindah, Bishop Ikwerre Diocese 1st Bible Reading: Psalm 67: 1 - 7 Native Air Praise & Worship in Ikwere Language Niger Delta North Diocesan Band, SDA Choir Choba ... Welcome Remarks Tony Enyia Intercessory Prayers a. Prayer for the Church and Ministers of the Gospel a. Rev Stephen Akinola (Redemption Ministries, PH) b. Righteousness, Unity, Love & Peace in Iwhnurhna b. Rev Godwin Dimkpa (AGM Amadi-Ama, PH) c. Sustaining the Culture of Thanksgiving in Iwhnurhna c. Bishop (Dr) Blessing Enyindah (Ikwerre Diocese) d. Leadership in Eli-Iwhnurhna d. Rev G. Osuigbo (Christ Apostolic Superintendent) - Chiefs, Elders, Political & Business Leaders - Professor Godwin Tasie; KSC, FNAL, OFR - Youths, Students and Children - Rev Fred Tubosia (Water of Life Bible Ch, Yenagoa) e. Prayer for the Government & People of Rivers State e. Evangelist Chima Egbulajor (God's Ministries Intl) f. Prayer for the President and the Nigerian Nation f. Ven Prof Wotogbe-Weneka (St Peter's Ang. Isiokpo) g. Prayer for Iwhnurohna Christian Association (ICA) g. Rev Gift Asuru (AGM Ikwerre District Superintendent Hymn II (We Are Never Weary of the Grand Old Song) Congregational & Choir Speaking Ikwere Language Correctly Tony Enyia Choruses Sister Adnaibnaa Anwuri Brother Emenike Wodi (Ikwere Bible Translator) 2nd Bible Reading: Colossians 2:1-15 Hymn III (Praise, My Soul, the King of Heaven) Congregational & Choir Offering & Thanksgiving Pastor Alex Ogoloma (Greater Evangelism W Crusade) Native Air Praise & Worship in Ikwere Language DCLM Ikwerre Group Choir MESSAGE Pastor Andrew E. Osagie (& Prayer for the Ikwereland and People) Guest Minister Closing Prayer & Departure Pastor Emeka Amadi (DCLM Ikwerre Group)
MONDAY, 1ST OCTOBER 2012 (INDEPENDENCE DAY) @ 9:30 AM

10. 11. 12. 13. 14. 15. 16. 17. 18.

Hymn I: BE GLAD IN THE LORD, AND REJOICE 1 Be glad in the Lord, and rejoice, All ye that are upright in heart; And ye that have made Him your choice, Bid sadness and sorrow depart. Chorus Rejoice! rejoice! Be glad in the Lord and rejoice! Rejoice! rejoice! Be glad in the Lord and rejoice! 2 Be joyful, for He is the Lord, On earth and in heaven supreme; He fashions and rules by His word; The Mighty and Strong to redeem. 3 What tho in the conflict for right Your enemies almost prevail! Gods armies, just hid from your sight, Are more than the foes which assail. Tho darkness surround you by day, Your sky the night be oercast, Let nothing your spirit dismay, But trust till the danger is past. Be glad in the Lord, and rejoice, His praises proclaiming in song; With harp, and with organ, and voice, The loud hallelujahs prolong! Composer: M. E. Servoss

Hymn II: WE ARE NEVER, NEVER WEARY OF THE GRAND OLD SONG 1 We are never, never weary of the grand old song; 3 We are going to a palace that is built of gold; Glory to God, Hallelujah! Glory to God, Hallelujah! We can sing it loud as ever with our faith more strong; Where the King in all His splendour we shall soon behold; Glory to God, Hallelujah! Glory to God, Hallelujah! Chorus: O the children of the Lord have a right to shout and sing! For the way is growing bright, and our souls are on the wing; We are going by and by to the palace of the King; Glory to God, Hallelujah! 2 We are lost amid the rapture of redeeming love; Glory to God, Hallelujah! We are rising on its pinions to the hills above; Glory to God, Hallelujah! 4 There well shout redeeming mercy in a glad new song; Glory to God, Hallelujah! There well sing the praise of Jesus with the blood washd throng; Glory to God, Hallelujah! Composer: Fanny Crosby

Hymn III: PRAISE MY SOUL THE KING OF HEAVEN 1 Praise, my soul, the King of heaven, To His feet thy tribute bring; Ransomed, healed, restored, forgiven, Who like the His praise shall sing; Praise Him, Praise Him Praise the everlasting King. 2 Praise Him for His grace and favour To our fathers in distress; Praise Him, still the same forever, Slow to chide., and swift to bless; Praise Him, Praise Him Glorious in His faithfulness. THE GRACE (ORU) Oru ke Nnyenwe ay Jizsi Karasi, n whnunnya ke Chokike, ya n omerikta ke Enne Nf, znu ay tm-tm. Amm. IKWERRE SONGS I HAVE MADE UP MY MIND M kpebimelem eeeh - eeeh rnunu Chokike rnu. M kpebimelem ooh, kpebimelem ooh, rnunu Aya rnu. 1. Chokike men ay nhnema aleluya 2. Jehova b rewhna I, Ji b dikne n ogwnu, J lgburu 3. Vulzo A olu, Chokike kakwo kpakara nhne n'olu 3 Father like, He tends and spares us; Well our feeble frame He knows; In His hands He gently bears us, Rescues us from all our foes; Praise Him, Praise Him, Widely as His mercy flows. 4 Angles in the height, adore Him; Ye behold Him face to face; Sun and moon, bow down before Him; Dwellers all in time and space; Praise Him, Praise Him Praise with us the God of grace. Composer: Henry F. Lyte SURELY (NHIAHIA) N'hiahia nhnma n ovurzi zi ofnorn m n'bochi bdnu m dm: M zmasim owu n'r Nnyenwe ay tm-tm. Amm.

WE HAVE MADE UP OUR MIND A kpebimelem eeeh - eeeh rnunu Chokike rnu. A kpebimelem ooh, kpebimelem ooh, rnunu Aya rnu. 4. J b nkalaba vgu ro m wee 5. Chokike mene nhnema, a kan Aya n O melem 6. brulem ma, Oknerenwu masiri wee, masilee

I. PREAMBLE Eleven years after the commencement of the Ikwerre Annual Thanksgiving Day events from 2000 AD, the foundation of the Word of God on the necessity of change has come alive. We have discovered along with many keen observers that the annual event has been hijacked by those who want to use flattering words as a cloke of covetousness to pervert our Christian devotion. Through covetousness and feigned words they make merchandise of the Thanksgiving Day event. Whose judgment now of a long time lingereth not, and their damnation slumbereth not (2 Peter 2:3). The Holy Writ declares: Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. He taketh away the first, that he may establish the second (Hebrews 10:7, 9). He takes away the first sacrifices to establish the sacrifice of Christ (Hebrews 10:12). He takes away the old covenant to establish the new covenant. He takes away the pollution of the Thanksgiving Day with practices of traditional rituals and ancestral worship as now foisted on Iwhnurhna people by a cultural organization and misguided ministers of the gospel. Nevertheless, the foundation of God for thanksgiving stands sure hence the repositioning of the event on sound biblical principles, going forward. Consequently, we have formally changed the name of the organization from Ikwerre Annual Thanksgiving Association to IWHNURHNA CHRISTIAN ASSOCIATION (ICA). This new name bears out the purpose of the organization at any first glance and does not need explanations as to whether it is a Christian organization or not. By this decision, The ICA dissociates itself from any organizations whose activities run counter to the objectives and strategies listed below. Here are the overriding scriptural injunctions on which we now found our new position, activities and operational strategies of: 1. Ardent Humble Penitence towards God: If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land (2 Chronicles 7:14). 2. Actively Harvesting the Penitent to God What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law (1 Corinthians 9:18-20). 3. Adoration and Holy Praise to God Let the people praise thee, O God; let all the people praise thee. O let the nations be glad and sing for joy: for thou shall judge the people righteously, and govern the nations upon earth. Selah. Let the people praise thee, O God; let all the people praise thee. Then shall the earth yield her increase; and God, even our own God, shall bless us. God shall bless us; and all the ends of the earth shall fear him (Psalm 67:3-7). 4. Attracting High Youthful Potentials to God We will not hide them from their children, showing to the generation to come the praises of the Lord, and his strength, and his wonderful works that he hath done. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: That the generation to come might know them, even the children which should be born; who should arise and declare them to their children: That they might set their hope in God, and not forget the works of God, but keep his commandments (Psalm 78:4-7). II. THE THREE (3) MAJOR ACTIVITY THRUSTS There would be three (3) major operational and activity thrusts of this organization, namely: 1. The flagship event of Iwhnurhna annual thanksgiving celebration on Nigerian Independence Day Holiday every year at the chosen rotational venue across Iwhnurhna (the 4 Ikwerre-speaking Local Government Areas of Rivers State). This would be known as Iwhnurhna Christian Thanksgiving Day (ICTD).

IWHNURHNA CHRISTIAN ASSOCIATION NEW POSITION PAPER (As Amended)

2. Iwhnurhna Christian Musical Festival for talents hunt on Christian music and native air every Easter season yearly. 3. Youth rally for Iwhnurhna Christian leadership training and quiz competition as a medium for raising the next generation of Iwhnurhna Christian and civic leaders. This would happen during the school long vacation period yearly. III. CONSTITUTIONAL FOUNDATION The operations of The ICA shall be governed by its Constitution as written and adopted by all members and used as the guiding rule, regulation and principles for all activities. Besides, the United Nations Universal Declaration of Human Rights as well as the Nigerian Constitution shall form the bedrock of juridical governance and operations. IV. AFFILIATION & RELATIONSHIP The ICA is part of the Church the Body of Christ Universal, the ground and pillar of truth. The ICA shall on this understanding will relentlessly work for the edification of the entire Body of Christ with the abiding enabling/help of the Holy Spirit. The ICA, therefore, recognizes and co-exists with the local churches and/or fellowship groups. We will encourage our members to associate with other Christians, churches, fellowship groups and ministries of common faith in the Lord Jesus Christ and such affiliation shall not render them ineligible to membership of The ICA. Above all, The ICA will see to the early completion and release of the Holy Bible translation in Ikwere. V. WHAT IS IWHNURHNA? IT IS THE ORIGINAL NAME OF IKWERRE PEOPLE! Chief N.M.T. Solomon (2004), native of Ikodu Ubie in Ekpeyeland, in his narrative draws heavily from the now authenticated written historical records delivered by various informed sources including Eketu (Weber) of Ubeta, assumed to have lived for over two hundred (200) years as the oldest man in all Ekpeye, Ogba and Iwhnurhna (or Ikwerre), at that time (and) was asked to narrate the history and customs of Ekpeye people as unfolded in his lifetime. Here is what he said, which has been validated by all the accounts of the current generation through responses to our questionnaires and direct interviews thereby increasing our level of confidence on the data:

Ekpeye, born in Benin, was the first of the three sons of Akalaka. While in Agboh (or Ndoni), he married a second wife to gain the love and favour of the people. The new wife gave birth to a son, which he named Ogba. Akalaka was still in Agboh (or Ndoni) when his first wife, the mother of Ekpeye, gave birth to his third son called Ihruoha (Ikwerre). Akalaka, a member of the Benin royal family, fled with his wife from Benin to Ndoni, a community located close to the River Niger, to save the life of his new born baby (Ekpeye) While at Ndoni, Akalaka took a second wife. Akalaka had two sons, Ekpeye born to him by his Benin wife, and Ogba born to him by his Ndoni wife. After the death of Akalaka in 1462 AD, his two sons, Ekpeye and Ogba had conflict, which compelled Ogba, the younger son, to move northwards where he founded Ohiakwo (Obigwe) and settled with his family. Ekpeye who remained at Ula-Ubie had seven sons Ubie, Akoh, Upata, Igbuduya, Ekpe, Awala and Asa. The last three sons Ekpe, Awala and Asa crossed to the other side of Sombreiro River (present day Ikwerreland and settled there since 1538 AD

Corroborating this historical fact, J.N. Olise (1971) and F.E. Otuwarikpo (1994) averred that:

The crucial point here, which is of great importance in tracing the joint origin of the ancestors of the Old Ahoada Division, is the mention of the number of children that Akalaka had, namely: Ekpeye, Ogba and Ihruha (Ikwerre). It is noteworthy that the pedigree and name of Ikwerre people, Iwhnurhna, obviously took its root from this original name Ihruha. Solomon therefore establishes a very vital historical link, which has been missing in literature on Ikwerre origin that would assume more significance in the discourses of Ikwerre genealogy in the future the fact that Akalaka was the direct father of Ihruha (Ikwerre). Iwhnurhna, in Ikwere parlance, means the face of the community (town, city or village). T O N Y E N Y I A, PhD, MNIM CHAIRMAN, BOARD OF TRUSTEES IWHNURHNA CHRISTIAN ASSOCIATION Saturday, 5 February 2011

References: Olise, J.N. (1971) Otuwarikpo, F.E. (1994) Solomon, N.M.T. (2004)

The Peoples of Benin, Oxford University Press The Phonology of Ekpeye: A Descriptive Analysis, unpublished MA Thesis, University of Jos A Short History of Ekpeye People (an excerpt from an upcoming book entitled THE EKPEYE BOOK A Comprehensive Guide in the History and Culture of Ekpeye People of the Niger Delta Region in Nigeria published by Usama Ekpeye USA Inc,

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To:

Iwhnurohna Christian Association on the Occasion of the Maiden Iwhnurohna Annual Christian Thanksgiving Day, 1st October, 2011 at Ojims College, Rumuji, Emohua LGA, Rivers State.
Date: 1 October, 2011

From: Sir Professor G.O.M. Tasie.

Goodwill Message
I sincerely salute you all of Iwhnurohna Christian Association who share the same vision about vigorously Christianizing Ikwerreland. Your particular methods, approaches or tactics, I dare say, might not be everybody elses. Indeed, they dont even need to be; for, as you and all who care can notice and appreciate, the historic Christian missionary endeavours, right from the Apostolic Age, and, indeed, even more so now, have never been uniform. For instance, the Apostle Pauls divinely guided ideas, his Gentile target and, accordingly, his methods were not exactly the same as those of the Jerusalem Jewish Christians like Peter and James. But notably, Paul and at one time up to 49AD his rival Jerusalem team were all Jews! Perhaps more significant, is how their differences, by divine economy so to say, enhanced the advancement of the frontiers of Christianity among the Jews and non-Jews as well in the Apostolic Age. Similarly, in modern and contemporary Christian history, the divisions and ramifications of the Church (Roman Catholics, the Eastern Orthodox, Anglican, Methodist, Presbyterian, Lutheran, Seventh Day Adventist, Jehovahs Witness, Quakers, Cherubim & Seraphim, etc, etc), like all geometric progressions, have visibly enhanced the spread of the Church; perhaps more remarkably than might have been the case if there was only one brand or denomination of the Christian Church. Besides, has the multiplicity of Christian denominations and ministries in Nigeria today in indigenous hands not helped to take the Church to more nooks and crannies since the 1970s, than one denomination alone could have achieved? However, as we spread our brand and denomination of the Church, we cannot afford to be unmindful of the authentic content and quality of our Christianity and its biblicity. And this brings me to the topical issue of the Bible in the Ikwerre language in the past 3years or thereabout. I have noted, with some concern, the unhealthy debate as to which is the authentic Ikwerre Bible translation the Ogbakor Ikwerre sponsored version or the Dr Enyia-led version. This particular matter, unless there is more to it than I personally can humanly perceive, does not bother me, and particularly so in 2011; for in June this year, the 400th Year of the King James Bible (KJB), by the kind favour of the Bible Society of Nigeria, was celebrated in Rukpoku, Ikwerreland (nowhere else in Rivers State), and this to me is highly significant and prophetic. On the said occasion, we (Christians including Ikwerre Christians) noted, among other things, that The Christian Bible in the English Language, has historically been expressed over the ages

in several complementary versions, viz: Old English, Modern English, Contemporary English, Revised Standard Version, etc, etc, etc. For now, we probably have only two versions, so to say, of the Bible translation in Ikwerre language, but which are bugged by unnecessary and unhealthy rivalry. Yet, I posit, that the versions can be simply tolerated as The Bible in versions of Ikwerre; and this, in my view, should not bother anybody one bit; for, each is communicating something, perhaps more effectively to some Ikwerre which the other might not be achieving very particularly! We can, indeed possibly, even have many more versions (to some benefit) as my studies of the early history of the so-called Union Ibo Bible Nso in 1977 revealed see G.O.M. Tasie, Igbo Bible Nso and the Evolution of the Union-Igbo, 1905 1913, The Journal of Niger Delta Studies, Vol.1, No.2, 1977. Rather than the ongoing disputation, what I think we should bother about is the targeted readership and how we can achieve Ikwerre readerships (note in the plural) at a time when the Ikwerre language is, perhaps, one of the languages in danger; if not exactly of extinction, perhaps in some danger of becoming relegated to the class of classics for the old people, comparable perhaps to the Koine Greek in relation to modern Greek. Put more pungently, who, indeed, if I may ask, even if rhetorically reads any vernacular literature today, whether it is the Bible or other in Rivers State as compared with the Yoruba, Hausa and Igbo states? I dare say, certainly not the Ikwerre youths who constitute the largest group of our Ikwerre population, and who would rather prefer speaking pidgin English to communicating with their kith and kin in Ikwerre. Finally, Dr. Enyia and the Iwhnurohna Christian Association, my anxieties and concerns apart, I send you my goodwill and hearty congratulations on what appears to me like a new and another, but eminently worthy and notable adventure in Ikwerreland. God bless Ikwerreland, and may our Lord and Saviour Christ Jesus be truly manifested among us through your tireless endeavours.

Professor G.O.M. Tasie; KSC, FNAL, OFR Amadi-Orluwongwe, VI of Nkarahia, Isiokpo and Retired Professor of Church History.
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*Speaking Ikwere Language Correctly

Ikwere language orthography was approved by the Federal Government in 1987 thereby making Ikwere a Nigerian language spoken in Rivers State and on the same national profile like Hausa, Igbo and Yoruba. As you may be aware, Professor Godwin Tasie then of the University of Jos noted that in 1913 the Rt Rev Herbert Tugwell, the Anglican Bishop on the Niger, undertook an experimentation tour of Ikwere towns and villages assumed to be Ibospeaking to test the Union Ibo Bible Nso being introduced in Iboland. "Tugwell discovered from the tests he carried out that although the Ikwere were often regarded as Ibo... the Union Ibo Bible translation, surprisingly, was not easily understood by the Ikwere."

This is obviously why Igbo was compulsorily introduced and taught as the vernacular in all schools in Ikwereland before the Nigerian Civil War to the assimilation (i.e. destruction) of the Ikwere language. It was not until the Rumuomasi Declaration of 1965 that Ikwere people began to assert themselves forcefully as an ethnic nationality of their own and efforts were made to revert to the original Ikwere names for families, villages, communities and landmarks. For instance, there was the change from Umuola to Rumuola, Umuoro to Rumuoro, just to name a few. According to Professor Godwin Tasie (26 December 2000), sic: But just as our space scholar was about to write off the Ikwere as a people who do not know what they want, who do not know exactly who they are and who are politically nave and shortsighted, in his next visit in the 1960s he noticed some remarkable changes. First, that in their meeting at Rumuomasi in 1965 the Ikwere had, under the umbrella of a highly promising new body that was to get the Ikwere together as a people of new and clearer vision, they had declared themselves as a people of the distinct identity of Ikwere Ethnic Nationality - not Ibo, not Ijo, not anything else but Ikwere, Iwhurnuoha. This was the historic Rumuomasi Declaration of 1965. This is why we want to spend some few minutes to learn how to speak Ikwere correctly. And to guide us Professor Kay Williamson, the renowned international linguistic authority and the acclaimed mother of Niger Delta languages helped us to define Standard Ikwere. In her sublime words, she said after some extensive research on the definition of standard Ikwere: two principles have been invoked: form most widely used and understood form which is distinctive for Ikwere as opposed to Igbo.
(Kay Williamson 1998, Standard Ikwere, paper presented at the Seminar on Ikwere Literacy and Bible Translation, Hotel Presidential, Port Harcourt, mimeo)

There has been a tendency, in suggesting standard forms, to give more weight to the Southern dialects. One reason for this is that in a number of respects they appear to be more conservative (i.e. closer to the original forms). A second reason is that it is assumed that the Southern dialects, and particularly bio, will exert a constant influence on people who come from other areas to live or work in the Port Harcourt area (Kay Williamson, 1980:12-13). Below are listed the correct Ikwere words for usage by translators, interpreters, Search the Scripture teachers, preachers and leaders in Ikwere language communications, viz: Adore, glorify Adulterer Adulteress Angel Animal Back Baptism Barrenness Blood of Jesus Branch Chemist/pharmacy Child of God Child of the devil Children (little children) Church Comfort Defeat Demon or Devil Descendant / children Endurance/patience Eye

English Word

Igwugwu yinzi yinwerne Enine-zi nohia Avn Omikpu-mini Esiokne vnarna Jizsi Nkalaba ro-gwngwnu Nnw-Chokike Nnw-rnwu Rmumant Chochi Nkasi Emegbu Rnwu (Rmurnwu) Rmu Ngdima nya

Correct Ikwere Word

Otito yi yi Mo ozi (rnwu-zi) Anuohia Azu wu-mini Onwenwo bara Jesus Ngalaba ro-ogwugwo Nwachukwu Nwagbara Rmutakiri Nzuk Ndidi Mmeri Agw mu Ndidi Anya

Wrong Word

Faith Gathering / Assembly Genesis God is power Hand Happy Head Heart Holy Holy Communion Holy Spirit Hospital / Clinic Hour / Minute House of God Iniquity Jealousy Joy Kingdom or City of God Leave, stop, cease Line / verse Love Meat Overcome Politics Praise Prayer Proverb Quarrel/make trouble Respect Satan Sin Spirit Tears Thanksgiving Transgression Truth Virgin Watch / Clock Widow Widower Wonder

Nkweha gbako Ebete Chburkne ka Snarnma R i si Mkpma Nf Wiri Nf Enine Nf ro-edigba Awa / Miniti ro-okpukpe Arrueli Ngenge nwudna lieze Vme / zma Arri whnunnya kpna Emekpusi gholoma Ekela Okpukpe Elulu Okno-ka sonya / fonya Oknernwu Emehesi Enine Anyamini (kwna) Nkesi-ekela Eznehesi kwnamarna-ka Oknornokno tnugne Nnwerne-nwunzi Nnyerukna-nwunwerne tnunnya

Okwukwe Nzuk Mmalite Chibuike Aka Obiut Isi Obi Ns Oriri ns Rnwu nso ro-gwnugwnu Elekere / nkeji Ulo-nzuk Ar Ekworo Anwuri Alaeze Hapu Ahiri Ihunanya Anu Megide do-ochichi Otito Ekpere Ilu Okwunoka Nsopuru Ekwensu Mmehie Mo Anyamiri Mmamma gahie Eziokwu Rinya-ikoro Kwulokwu Nnwerne-mkpe Nnyerukne-mkpe Ebube

* A careful reader would have noticed the writing of Ikwere (with single r) when referring to Ikwere language or orthography. This is on advice from the linguistic authorities. It is in compliance with IPA (International Phonetic Association) intellectual tradition. Thus IKWERRE, which was officially gazetted and conventionally spelt (with double R), has been properly spelt because the IPA: Set up a set of symbols that are now used in Linguistics to represent the different sounds of the world's languages. The major rule is that you use one symbol for one sound. In other words, not one symbol for two sounds as that may cause confusion. The sound r, every trained linguist knows, represents the kind of r we find in Ikwere or English, called 'tap'. If transcribed rr, it is read as 'trill' or 'roled', just as in perro as opposed to pero in Spanish. Professor Sylvester Osu, Pioneer Professor of Ikwere as a Foreign Language, at the Universit Franois Rabelais, Tours, France anchored this view as we progressed research on the internationalization of Ikwere Language.

1st Bible Reading

by Rt Rev Dr Blessing Enyindah (Bishop Ikwerre Anglican Diocese) Psalm 67: 1 - 7 (To the chief Musician on Neginoth, A Psalm or Song).

1 2 3 4

God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee. O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. 5 Let the people praise thee, O God; let all the people praise thee. 6 Then shall the earth yield her increase; and God, even our own God, shall bless us. 7 God shall bless us; and all the ends of the earth shall fear him.

ERI Nri Isnnu n sa: Arri ke Mbm d n sa

1. Chokike dnu ay ovurizi, gzi ay; memas ma rwhnu A neke-eke n hna a z. Sete r nhna yam. 2. Ma snapna bru nhna ba yamaha n olu-wa, ma dohia n'hni-ma n rime mbnam dum. 3. buru n elebadn yaznarn , che Chokike; ma elebadn dum znarn . 4. Che ma mbnam dum nwern snarnma nogwnu-eri nhnirni nwudna: nhninu yekpe elebadn ikpe ziruezi, nchikwa mbnam dum n olu-wa. Sete r nhna yam. 5. Ma elebadn znarn , che Chokike, ma elebadn dum znarn . 6. Mbru yam li yoruhia nhna ba kpasru aya nkar; mbru yam Chokike, ke b Chokike ay, ygozi ay. 7. Chokike ygozi ay; ma nhna wa dum kwnatar ytunu Aya ogwn. ......................................................................................................................................

2nd Bible Reading

Colossians 2:1-15

by Brother Emenike Wodi (Ikwerre Bible Translator)

1 For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; 2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3 In whom are hid all the treasures of wisdom and knowledge. 4 And this I say, lest any man should beguile you with enticing words. 5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. 6 As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

9 For in him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in him, which is the head of all principality and power: 11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

KWUKWO ELE KOLOSI Risi ke bo: Arri ke Mbm d n Nri n Isne

1. Nhninu M tnrnum ma an maha agda mmekpahni m nweharu n'hnirni an, ma n'hnirni elekyam z n Laodsia, yan hnirni odokwnu eleke ywhnlel rwhnu m n no-hni; 2. Ma b bru ele yenwern knasni mkpma, zkota n'otu n whnunenya, ndu n kpakara kwn ke jiharu n mkpma-osirikne ke zi n oghohia, ma ba mahia nhnangwgwa ke Chokike, n ke Nda, n ke Karasi 3. N rime A b nhne b bgwamarn kpakara kwn ke ko n amarnhna. 4. Ka b nhne m kg, ma zikpa z nnye yghogbu an gar n odokwn nu biribiri. 5. burubedi n m zlm hna an z n no-hni, kobunu ma n an z nu enine, nnwudna, yan whnurnu bdnu-ma n gbasi-rikne ke nkweha an n rime Karasi. 6. Lele kpem an nabnarnurn Karasi Jizosi Nnyenwe-ay, an zne-izne kpem n rime A: 7 Gba mgbere-egwnugwnu felizo n rime A, gbas-rkne nu nkweha, lele kpm b znru an, njiha n nkesi-kl. 8. Zru nu nse kpa z nnye zolulu an zizo n omuhia nhne kr-wa n aghgho etekne, ke nrnu lele mnli elebadn, lele emerneme dum ziziri ke wa, ke bl emerneme ke Karasi 9. Nhninu rime A b nhne kpakara bdnu Chokike wru n no-hni. 10. An vmkr-oke n rime A, Nnyeke b Nnyerisi ke kpakara chichi n ikmernema. 11. N rime A bmasi hna ba kpar an nka kyam be gwerule ka kpa, nbime no-hni ke emehiesi dum z n hni zizo n kp-nk ke Karasi: 12. Be literu an n Ya n mkp-mini, brumasi nhna ke mern s an n Ya kwnuzru zizo n nkweha ke rnu Chiokike, Nnyeke kwnunizru Aya nwnu. 13. Ma anwa, eleke nwrnu n emehiesi anu dum, yanu kpl-nk ke no-hni an, b ele O kwunizru ba n Ya n'otu, mbru yam gbarnu an kpakara eznehesi an dum; 14. Kwnosnama nhne dum ba gbadnarn-agbadna ke mekpsiru ay, gwehme aya n akpna, kptasi aya nolu gb A. 15. Mbru yam O lulumernu chichi dum n iknernema bule, kpasru ba iwhnerne n dhn, nemegbu ba n ya.

BABULU NU WHNURHNA
The Complete Old & New Testament Bible In Ikwere Language

Coming Out Soon!

gbanjhni Ikne n gbanjhni knani