Wednesday, December 19, 2012

The Birth of Jesus Christ {Luke 2:7-37}

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Born in a Manger
Christ was born in a stable, a place where animals were kept. The stable was probably a cave and the manger a feeding trough for animals. The birth of the Savior, the greatest event in all history, occurred in the most humble of circumstances. Jesus was the King of kings, but he was neither born nor did he live like a king in this life. God’s people are kings and priests, but in this life we must be as he was humble and simple.

A Savior… Christ the Lord
At his birth Jesus is called “a Savior” and it has several implications, (1). As Savior, he has come to deliver us from sin, Satan’s domain, the ungodly world, fear, death and the condemnation of our transgressions (cf. Mt.1:21). (2). The Savior is also “Christ the Lord” who has been anointed as the Messiah of God and the Lord who rules over his people (cf. Mt.1:1). No person can have Jesus as Savior while not submitting to his Lordship.

Sunday, December 16, 2012

Aigupta Ramah Tlânbo Rawh {Escape To Egypt}

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Thuhmahruai
Matthaia 2:1-23 chhungah hian ringtu nun ţhanlenna atana thil pawimawh tam tak a inphum ţeuhva. A haichhuak thiam leh a hmang ţangkai thiam apiang an vannei dawn niin alang. Vawiin chu Vantirhkoh kaltlanga Pathian thupek, “Tho la, naute leh a nu hruai la, Aigupta ramah tlânbo rawh. Ka hrilh leh hma loh che zawng chutah chuan awm reng ang che. Herodan naute tiboral turin a zawng dawn a ni” tih thu hi Krismas Ni Ropui lo thleng tur inbuatsaih nan kan zirho dawn a ni.

Pathian Thutiamah Hian Thilchhia Pawh a Tel
Ringtu tam tak chuan, Pathian thutiamah hian malsawmna leh thil ţha chauh a tel niin an ngai ţhin. Chuvangin, an nunah harsatna te, lungngaihna te, hlawhchhamna te, vanduaina te, tuarna te, tihduhdahna te a lo thlenin pawm harsa an ti a, an tuar thei ţhin lova, an rinna te a chak loh phah a, thlarau lamah an hnungtawlh ţhin a ni. Joba khan Setana îtsikna avanga tuarna nasa tak a paltlang lai khan, a nupui ţawng nâ leh sa tak chu hetiang hian a chhemdai a, “Pathian hnen aţangin thil ţha kan hmu a, thil ţha lo pawh kan hmu lovang emni?” (Joba 2:10) tiin.

Saturday, December 15, 2012

Pathianin Tunge A Hman Thin? (Krismas Inbuatsaihna)

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Bible Chhiar Tur-te: Gen. 18:9-15, 50:20, Lk. 1:26-38, 9:23-26, Joh. 12:26, Rom 8:28, 2 Tim. 2:19).
 1. Thu Kam Keuna
Khawvelah hian mi țhenkhat chu hmantlak deuh leh mi aia chungchuang deuh bik an awm țhin niin alang. Rawngbawlnaah pawh mi țhenkhat langsar deuh leh hman tlak deuhte an awm țhin tih kan hmu, e.g. Mosia, Elija, Billy Graham, Benny Hinn etc. Hetiang mite hi an thusawi pawh kan ngai thla châk bik țhin a, an thusawiin mi pawh a hneh êm êm țhin.

A tlangpui thu-in an nungchang leh awmdan hrim hrim pawh a zahawm-in, belhchian an dawl a, an nun-ah zir tur a tam thei hle țhin a, an entawntlak ngei ngei țhin. A ruka an chanchin zirchian chuan entawntlak an nihna kan hmu tam tulh tulh ţhin. Khawvel Chhandamtu lo pianna atan pawh, Judai ramah nula hmelțha, pian nalh leh khawsa thei an tam dawn tehreng nen, engah nge Nazareth khuaa Mari kher kher hi Pathianin Chhandamtu pianna atan a lo thlan le? tih zawhna hian min deng fova, a chhan a awm ngei ang tih hre reng chungin Pathian mi hman țhin te chanchin (thuruk) i lo zirho teh ang u.

2. A Duhzawng Tihtum Tlat Tute Lalpan A Hmang Ţhin
Khawvela awm kan nih avangin rilru, taksa leh khawsaknaah harsatna kan nei țheuh. Amaherawhchu, mi tupawh ama hamțhatna tur emaw, a chhungte tana hamțhatna tur emaw, ama mimal dinhmun țhatna tur emaw aia Pathian duhzawng ngai pawimawh zawk tlat a, rilțam, tuihal, chan leh mualpho hial pawh huam a, Pathian duhzawng ti hram hram tute hi Lalpa’n a chhinchhiah tlat a, Amah tilawmtute an nih avangin hetiang mite hi mal a sawm a, a hmang ngei ngei țhin a ni.

Wednesday, December 12, 2012

An Open Letter To My Daughter

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    (And a Veiled Exhortation to Christian Fathers and Young Adult Christian Men Everywhere)                                                                                                                                          By Byron Yawn

 

Love is Better Than Death {Song of Songs 8:6}

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King Solomon & Shulamite
The Woman of Shulam
In only one instance does the Song of Solomon identify the bride in the poem as the “Woman of Shulam” (Song 6:13), and no other references directly reveal her identity. Who, then, was this young woman who so passionately became the object of Solomon’s affections? 

Several suggestions have been made. She may have been a woman from Shunem, a town in the territory of Issachar near Jezreel. If so, she would have been known as a Shunammite, but by interchanging the Hebrew letters lamed (l) and nun (n), which was sometimes done, she could also have been known as a Shulamite.

Love is Better Than Wine {Song of Songs 4:10}

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King Solomon and the Shulamite

King Solomon was intoxicated with the love of his bride (Song 4:10). The Song of Songs describes in vivid imagery the sights, sounds, and sensations of romantic love. This poem is one of several major treatments of love in Scripture. Other passages from which we can learn a great deal are:-

1.     Moses’ call to the Israelites to learn and practice the love of God toward all (Deut. 10:12-11:22, 30:6-20).

2.     Psalm 45, a “Song of Love” that praises the marriage relationship.

3.     The Book of Hosea, in which God calls the Prophet Hosea, in which God calls the Prophet Hosea to seek out, rescue, and lovingly restore his adulterous wife.

Sunday, December 9, 2012

Lal Isua Thlahtute Chhuina {Genealogies of Jesus Christ}

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King David & Bathsheba
Chhiar A Ninawm…
A dik khawp mai. Tu tan pawh Matthaia 1:1-17, Luka 3:23-38 thu, “chu mi chuan chu mi chu)…a hring a,” tih leh “…chu mi chu (chu mi) fa a ni a,” tih hi chu Sermon tui chu harsa kan ti tlang a ni tih a chiang e. Zoram Pastor leh Evangelist zingah pawh hian hemi bung leh chang kher kher hmanga Sermon chu an tam hauh lovang. Sermon lam chu sawi loh, a chhiar hrim hrim hi a hlawh lo a ni ber e. Bible-a telh zel ţul kan tih leh tih loh hi sawiho ta ila, “ţul ti lo” hi an tam zawk mai thei a ni. Mahse, Damdawi pawh hi a thlum leh a ei nuam chauh hi ei tur a ni lova, a kha leh ei har deuh deuh, etc. hlei hlei hi an hnathawh a chak a, a ţha viau zawk thin angina, helai Bible thu hi a pawimawh êm êm tlat a ni.

Bible-a Chang Pawimawh Lutuk A Ni…
Kan sawi tak ang khian Lal Isua Thlahtute Chhuina (Genealogies) hi Bible-a thu chhiar nuam ber ni lo mah se, Thu pawimawh ber pawl a ni tlat thung. Lal Isua Thlahtute Chhuina hian Lal Isua chungchangah thil pawimawh tak 2 rawn ken tel a nei a. Pakhatna, Pathianin, Judate nghahfak “Messiah” chu Davida thlah aţanga lo chhuak tur a nih thu Zawlneite hmanga a lo sawi lawk tawhte thlen dikna leh tifamkimtu chu Lal Isua Thlahtute Chhuina hi a ni. Pahnihna, Lal Isua Thlahtute Chhuina hian, Kristian Thurin pawimawh tak mai, “Lal Isua chu mihring dik tak” a nihzia a rawn nemnghet bawk a ni.

Thursday, December 6, 2012

Four Kinds of Love (Matthew 22:34-40) {My Meditation}

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Love means many things today. But the Bible is crystal clear about this powerful concept. Greek, the international language of Jesus’ day and the language in which the New Testament was written, had four distinct words for love, each with its own shade of meaning:-

1. Eros denoted the relationship between male and female, especially to lovers, including physical desire, craving, and longing. That word for love is not used in the New Testament.

2. Stergos described affection and was applied especially to the mutual love between family members. It is not used in the New Testament either.

Wednesday, December 5, 2012

Taking Sin Seriously (Leviticus 1:3-5) {My Meditation}

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The ancient Israelites took sin far more seriously than we do. The regular burnt-offering sacrifices (Lev. 1:3-5). They offered required the sacrifice of both finances and time, as well as the ability to slit an animal’s throat.
 

The required sacrifice for the burnt offering was a bull, which was to be among the best of the herd. Even those who could not afford bulls had to make sacrifices in line with their means (1:10, 14, 5:7-8).

Tuesday, December 4, 2012

The Lessons of Sodom and Gomorrah (Gen. 19:24-25) {My Meditation}



Sodom means “place of lime” and Gomorrah means “submersion.”  These cities are notorious for their wickedness and rebellion against God (2 Pet. 2:6).  Judged by God for a variety of sins, including failure to care for the poor and needy despite incredible wealth (Ez.16:49), and for sexual immorality (Jude 7), the cities were destroyed by brimstone and fire that rained from the sky (Gen. 19:24-25).

Today, the region is still barren, even though it was once well watered everywhere (13:10). It is also the site of frequent earthquakes and other geological events. Nearby repositories of salt, asphalt, and sulfur are abundant.

These ill-fated cities remind us that wickedness will not go un-punished. They also show that God not only judges sinful individuals, such as Lot’s wife (19:26), but also entire cities and their surroundings.

Sunday, December 2, 2012

Lal Isua Tuarna - Part 4

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1. Thuhmahruai
Richard Wumbrand-a India-a a lo kal khan, Communist lung in-a rei tak tang a, Krista hming avanga tihduhdahna tinreng a tuar avangin Kristian mai ni lo, India sorkar meuh pawhin a chawimawi a, an lo hmuak a. Communist sipaiho laka a thil tuar râpthlak tak tak, a taksaa sernung lian pui pui awm, thihpui theih tur hliam engemaw zat a tuar-te chu TV kaltlangin khawvelin kan thlir a nih kha. Khatih laia zawhna a chhanna zinga lungchhiat-thlak tak mai leh rilru khawih tak mai pakhat kha kan la hria-in ka ring, “Lal Isua Krista hming avanga vuak leh tihdudah tuar a, hliam nasa tak, thihpui mai theih turte ka tuar-te ai hian, ka unau kohhran leh kristian-ten min sawiselna leh min hmuhsitna ţawngkam-te kha nâ ka ti zawk daih” a ti a nih kha!

Hnamdang leh ramdang-mi ten an beih leh an do kha Lal Isua tan a nât dan a nep ang. Mahse, Lal Isua kha, amah ţan tura rin leh beisei, a chipuite (Judate) ngeiin an phiarru a, dik lo taka hek-in, itsikna avanga inthurualin, ram dân leh sakhaw dân zawng zawng bawhchhia a, kalh vekin a chungthu dik lo takin an rel a, dik lo takin thiamloh an chantir ta a nih kha! A mantirtu Juda Iskariota phei chu ama Zirtir zinga mi, a chawthleng zenpui ngei lehnghal! Lal Isua rilru hi eng ang takin nâ ang maw!?

Lal Isua Tuarna Part – 3 ah khan, Lal Isua kha, a Rilru lama a Tuarna a nasat êm avangin a nunna pawhin a tlin rei loh phah a ni ngei ang kan ti a. Amah zui tura a thlanbik, a Zirtirten anmahni duhthlanna ngeiin Lal Isua an zui a. An rinawm zia tihlan nan pawh, “I thihna ah chuan ka thi ang a, midangin tlanchhiatsan vek che mahsela, kei chuan ka phatsan tawp lovang che” tiin an tiam ngat ngat a, mahse a sa-seh a lo thlen meuh chuan, an phatsan leh ta vek si a nih kha.

Tuesday, November 27, 2012

Lal Isua Tuarna – Part 3

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1. Thuhmahruai
Lal Isua Tuarna – Part 1 & 2-ah khan Taksaa Lal Isua Tuarna chungchang famkim lo takin kan sawi tawh a. Vawiinah chuan Rilru Lama Lal Isua Tuarna chungchang kan zirho ve thung dawn a ni. Kan sawi tawh kha han thailang leh lawk ila. Lusun ţheuh ţheuh te, nâtna thuhmun tuar ţheuh ţheuh te, retheih dan thuhmun ţheuh te leh piansualna tuar (ramtui lei lo, pianphunga rual ban lo) ţheuh ţheuh te hian, hrehawm kan ti hlei hle-in, kan tuarnâ hlei hle ţhin. Hei hi a chhan ber chu rilru lama tuarna a tel ve leh ve loh athu a ni. Rilru lama tuarna hian hrehawm tihna leh thawpikna nasa tak a thlenin a tizual ţhin ni zawkin alang. Hei hian rilru lama tumruhna te, rilru lama lo inbuatsaih lawkna te leh rilru azira tuarna a nât hleih theih dan leh rilru pawimawh zia a hril chiang hle a ni.

2. Lal Isua Kha Ava Thi Hma Ve?
Kan sawi tawh ang khan, Kros-a mi an khenbeh-te reng reng chu a tlangpuiin, hrehawm tinreng tuarin ni tam tak an awm ţhin kan tih laiin, Lal Isua kha an khenbeh aţanga darkar 6 chhung vel lekah a thi ta mai a nih chu !!! (zing 9:00 am velah khenbeh a ni a, tlailam dar 3:00 pm ah thi anga ngaih a ni). Hei tak hi Lal Isua thawhlehna awihlotute tan chhuanlam tur siam a remchang ta hle a ni. Josefa’n Lal Isua ruang a dil khan, Ramawptu Pilata meuh pawhin mak a tih thu Marka 15:44-45-ah a inziak thlap a, “Chutia a thi ta thuai chu mak a ti hle a. Tichuan, Sipai zahotu chu kovin, a thihna a rei tawh emaw tih a zawt a. Sipai zahotu ka aţanga a hriat chuan a ruang chu Josefa hnenah a pe a” tih thu hi chiang takin a in ziak a ni.

Thursday, November 22, 2012

Pornography {A Real Look At Toxic Porn, Toxic Sex}

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      1. Porn & Addiction - Sex Out of Context
On a cold, dark night, there's nothing better than a blazing fire in the fireplace. You can pile on the wood and let it burn nice and warm. It's safe, warm, relaxing and romantic. Now take that same fire out of the fireplace (which was built for it) and drop it in the middle of the living room. Suddenly it becomes destructive. It can burn down the whole house and kill everyone inside. Sex is like that fire. As long as it's expressed in the protective commitment of a marriage relationship, it's wonderful, warm and romantic. But porn takes sex outside that context.

It's a big business that makes a lot of money and doesn't care how. They'll show you whatever they think will make you come back and buy more. "There were 11,000 porn video titles last year versus 400 movie releases from Hollywood last year...[and] 70,000 pornographic web sites."1

2. What Fuels Porn Addiction?
One of the most vital parts of mental environment is a healthy idea of who we are sexually. If these ideas are polluted, a critical part of who we are becomes twisted. The porn culture tells you that sex, love and intimacy are all the same thing. In porn, people have sex with total strangers -- people they just met. All that matters is my satisfaction. It doesn't matter whose body I'm using, as long as I get it. Porn gets you to think that sex is something you can have anytime, anywhere, with anyone, with no consequences.

The problem with porn's shallow perspective is that relationships are not built on sex, but on commitment, caring and mutual trust. In that context, like fire in the fireplace, sex is wonderful. Being with someone who loves and accepts you, someone who is committed to you for your whole lives together, someone you can give yourself completely to, that is what makes sex really great.

Monday, November 19, 2012

Lal Isua Tuarna – Part 2

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1. Thuhmahruai
Lal Isua Tuarna – Part 1 ah khan, Taksa-a a tuarna a tlangpuiin kan sawi thuak tawh a. Vawiin chu chipchiar deuh hlekin kan sawi ang. Rom mite hian Kros-a mi an khenbeh tur chu a hma ni aţangin an sawisa phawt ţhin a. An khenbeh dawn ni chuan khenbehna tur Kros an siam chu kawngtluanin an putttir a. An khenbehna tur hmun an thlen chuan leia kros an mut chungah chuan an khenbeh tur chu zangthalin an muttir a, a kutphah-ah emaw, a banpuam-ah emaw leh a kephah-ah thirkilhna-in an kilh ta ţhin a ni.

Hemi hnu hian khur (Kros inphunna tur) an laih-ah chuan Kros chu tungdingin an phunna tur khurah chuan dimna tel miah lovin an thlak chawrh ţhin a, an taksa rihna in a uai avangin an tuar nâ êm êm ţhin. An thih hma loh chutah chuan an dah ta ţhin a. Thi hma deuh se tih an duh emaw, nâ tuar rei deuh tura an duh te chu an ngalruh leh banruh te an vuak tliah sak ţhin. Vawiinah chuan, Vuak a tawrh aţangin kan ţan ang a, Lal Isua tuarna râpthlak ber Kros-a khenbehna hi kan sawi uar deuh dawn a ni.

2. Vuakna (Grk. phragelloó)
“Vua or Vuakna” (Mark 15:15) tih hi a ţawngbul lamah chuan Greek phragelloó hman a ni a. Hei hian “dân remtihna anga vuakna” a huam a. In-vuakna satliah hi a ni mai lo tih hriat a ţha awm e. Lal Isua hunlai hian Vuakna hi taksa sawisakna nasa tak zinga mi a ni a. Kutphaha vawi 2/1 ben mai a ni lova. Mi an Vuakna tur hruiah khan thil hriam te, thir te, leh darthlalang keh them te an ţawn bet a. An vuak tur hnung chu an hlim a, patlingin zak kau meuhvin, nasa takin an vaw ta ţhin a ni.

Lal Isua Tuarna – Part 1

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1. Thuhmahruai…
Kum 2000 khan Thlarau Thianghlim pawlna duhawm tak ka chang a. Hetia Thlarau Thianghlim pawlna leh hruaina ka chan lai hian, ka rilru-a ka ngaihtuah leh suangtuahna piah lamah Thlarau chuan kan Lalpa Isua tuarna nasat-zia min hmuh tir a. Vawiin thleng hian, Lal Isua inpekna ropui-zia ka ngaihtuah apiangin misual min chhandamna tura Lal Isua tuar nasat-zia Thlarauvin min hmuh-tir kha ka hrechhuak leh ţhin a, Tuarna zara Malsawmna ka dawn avanga ka lawm êm êm rualin, ka rilru leh thlarau erawhchu nasa takin a rum ţhin a ni.

Lal Isua Tuarna thu ka ziak hi i chhiarchhuah vek hunah chuan, Pathianin i thinlungah thu sawiin, Thlarau Thianghlim pawlna thar i chan ngei ka beisei a. Chuvangin, ţawngţaina nen, ngaihtuah chunga uluk taka chhiar turin ka ngen che a ni.  Lal Isua Tuarna – Taksa, Rilru leh Thlarauva a Tuarna chungchang (Matt.26-27, Mark.14-15, Luk.22-23, Joh.13, 18-19) hi a remchang ang angin, chhui chhoh kan tum ang a.

Lal Isua tuarna hi a nasa hle a. Taksa tuarna, Rilru lam tuarna leh Thlarau lama tuarna a tawk vek a. A mal mal hian chhui tham a awm vek a, thiam ang tawkin chhui kan tum ang a. Vawiinah hian kan phak tawkin Taksaa a Tuarna lam aţangin kan chhui ţan dawn a ni. Post 2/1 atan chuan a thui lutuk dawn avangin Sunday apianga rawn chhunzawm ka tum ang.

Tuesday, November 13, 2012

Sin Is A Choice (Gen. 3:6-7) {My Meditation}

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What is it in human nature – a nature which God created - that makes us vulnerable to temptation and sin? 

Adam and Eve were created apart from sin, and without the need to sin, yet some characteristic in their makeup allowed sin to enter their lives (Gen. 3:6-7). 

What Was That Characteristic?

Scripture offers two answers to this question. For Eve, the choice to believe a lie was the door-way through which sin entered her life (3:13), 2Cor.11:3, 1 Tim 2:14). For Adam, it was the choice to ignore God’s voice of authority (Gen. 3:17). 

Sunday, November 4, 2012

Truths of Life…

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Here are a few Hopeful Truths of Life!

The Most Beautiful Day:
Today.

The Easiest Thing:
Equivocate.

The Biggest Obstacle:
Fear.

The Gravest Error:
Give Up, To Despair.

The Root of All Evils:
Egoism.

Sunday, October 28, 2012

Beinô {Kolodyne River or Chhimtuipui Lui}

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1. Thu Hmatheh
Khawvel a changkang zel a, thiamna leh finna te a sang zel a. Mahni hnam tihdan leh kalphung (culture) te kalsanin hnamdang tihdan leh nundan phung tha zawk nia kan hriat te kan entawn a, kan lachhawng zela a lan laiin, Pathian thu lama scholar tha leh Secular lama thiamna sang nei te ngaihdanah chuan, hnam dang tih dan ai chuan mahni hnam tihdan theuh an ngai pawimawh zawk daih tih an hmuchhuak thar zel a ni.

Christian Anthropologist lar tak pakhat chuan, “Hnam pakhat chauhva inchhungkhawm tumna rilru hi Pathian duh loh thil a ni. Tawng pakhat chauh hman, tihdan inang vek, mahni huang chhunga midang hnim-luh-luih tumna hi Pathian huat zawng tak a ni a, Babel Insang atang khan zirtirna tha tak Pathianin min pe  a ni. Tawng hrang hrang leh hnam hrang hranga min siamtu hi Pathian a nih tlat avangin, huana pangpar chi hrang hrang an awm hmun theuhva mawi taka an par angin hnam hrang hrang leh tawng hrang hrang hmang te hi kan awm hmun theuhva zalen taka kan hnam tihdan leh kalphung (culture) kan nun chhohpui hi Pathianin Bible kaltlanga min zirtir a tum lian tak pakhat a ni,” a ti a. Hei hi a dik hle-in ka hria, Mizorama Zo hnahthlak hnam zinga tawng leh tihdan phung inang lo awm te hi inzahtawn sak chunga, inchawisan sak zel hi Zoram hmasawnna atana kan hmachhawp niin alang.

“Mi Hriat Reng Nan Hei Hi Ti Ţhin Rawh U” Tih A Ni Reng Em?

      Luka 22:19, “Hei hi ka taksa, in aia pek tura chu a ni, mi hriat reng nan hei hi ti țhin rawh u

 1. Kohhran-te Hian Kan Tisual Elo?
Phaia lehkhazir, English service-a inkhawm thin pakhat hian, tifuh inti takin, “Lalpa zanriah theh chungchangah hian Kohhran-te hian kan tisual lian khawp mai…” tiin, ka hriat theih ngei tur hian a sawi chhen mai a! Ka ngaih tha lo chuan Restaurant-ah “Coffee tui tawk ka khilai ang che…” tiin ka luhpui a, ka zawt ta chawt mai a. Thil awmzia a han sawi chuan ngaihtuah ti thui tak Bible chang, Kohhran serh leh sang nen-a inzawm pawimawh tak mai thu-ah a rilru a lo buai viau a, Kohhran-te chu ti dik lo min ti a, min lo dem viau chu lo niin…

2. English Bible-ah, “Ti Ţhin Rawh U Tih A Awm Lo”?
He tlangval lehkhathiam hian, eng Pathian thu zirtirna nge a lo dawnsawn sual chu a sawi duh lova. Amaherawhchu, a complaint ber chu, Mizo Bible-a Luka 22:19 thu, “…mi hriat reng nan hei hi ti țhin rawh u” tih laia “ti țhin” tih tawngkam tak hi English Bible-ah a awm lo. Mizo Bible letlingtuten an belh-chawp leh an tih danglam a ni, tiin ngaihdan a lo siam chu niin!  English Bible hi kan han en chuan, Do this in remembrance of metih chauh a lo in-ziak kher kher bawk nen…”ti țhin” tih chu dik lova ngaih a awl hle dawnin a lang ta a ni.

Celebrities’ Most Expensive Body Parts

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1. Pathian Thilsiam Hi Ava Hlu Êm!
Pathian thilsiam (mihring) hi a mak-in, a ropui a. A original part khawi ber emaw kha a chhiat chuan, khawvelah a ang chiah chiah (original parts) thlak tur a awm ve tawh lo. Ringtute erawhchu kan original parts a chhiat pawhin a aia țhaa min thlaksak theitu Pathian nung kan neih avangin “Hetah lo țhiat mah sela hmun dangah a din thar zel” tih kha kan hla a ni zel dawn a ni. Mizo hla thinlung khawih êm êm, “Mitdel kan awm tawh law’ng Jerusalem Tharah…” tih hla khan a hril-chiang ber awm e.

2. Khawvelin Insurance A Uar
Mihring original parts a chhiat-a thlakna tur a awm tak loh avangin a neite (hausa-te) chuan Insure ngei an duh a. A pawisa zawng talin an hmu let a, a neite pek belh-chhahna a ni. Mirethei chuan insure-na tur kan nei ve lo. Ringtute chuan Sulrul leh tuiêkin a eichhiat theih lohna hmun Van-ah kan taksa leh thlarau hi Insure zel ang u.

3. Êm Êm Chuan…
Khawvela milâr-ten Insurance an uar hle a, an Voice, Smile, Hair, Butt, Boobs, Fingers, Mustache, Sperm te leh zel an insure a nih chu!?  Khawvel a ni miauva, khawvel mite tan tih-awm lo hi a awm ve lova, an ti tawh vek vek chu uar tak an ni. Ringtute (Êng fate) hian Engkimtithei Pathian kan biakna leh a rawng kan bawlnaa kan țhahnemngaihnaah hian khawvel mite (Thim fate) finna leh țhahnemngaihna hi kan tluk lo hle mai! Ringtute i țang sauh sauh teh ang u.

The Best Quotes on Philosophy of Life

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Hringnun awmze nei tak leh hlim taka kan hman theih nan mi ropuiten an tawn-hriat atanga an thusawi hi i han bih nawn leh teh ang u.

Worth Saying:- 

1. In the end, it’s not going to matter how many breaths you took, but how many moments took your breath away. – Shing Xiong.

2. When life gives you a hundred reasons to cry, show life that you have a thousand reasons to smile. – Unknown.

3. Never tell your problems to anyone…20% don’t care and the other 80% are glad you have them. – Lou Holtz.

Lal Isua’n Theipui Kung A Hau Hlum!

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1. Thuhmahruai
Kum 1994 khan, Seminary-a ka awm laiin, ka Vai-thian-te zinga pakhat chu Kristian-a siam ngei rilruk-in, muslim mah nise, ka kawm ve hram hram a, ka inseng ve nual hman a. A kum tel a liam hnu chuan, kan innel ta viau-a ka hriat avangin Lal Isua ring ve mai turin ka sawm ta alawm le! A nuih hi a han za mai mai khawp a. Min han nuih-sawh vak phawt a! Ka ngaih a ţha lo hman viau tawh a. Thil lian tak ka tisual emaw ka lo inti hman hial a.

Mahse, min nuih vak hnu chuan, Lal Isua chungchang avanga a nuih a zat thu min hrilh ta a!  Heti hian min ti ta alawm mawle, “In Pathian Isua khan a rah loh avang ringawtin theipui kung kha a hau hlum nia! Pathian ve si, a thinchhe e! In Pathian ve hi in Bible-ah pawh A rah hun a ni lo reng a, ti na na na, a rah beisei-a a va zawng tlat leh a rah hun loh laia rah tura a beisei hrim hrim kha a dik lo…Pathian pawh a ni lo, engmah a hre lo tihna a ni mai, zui tlak a ni thlawt lo” tiin, min liak ta hrep mai a nih chu…a hunlai chuan hnar a lian duh teh mai a nia! He Muslim thian-pa ang rilru pu hi Kristian inti zingah pawh kan awm mai thei a ni. He thu hi Matthaia 21:18-21, leh Marka 11:11-14, 20-25-ah a inziak a, a pawimawh si a, thiam tawkin lo sawi zau dawn teh ang.

2. Theipui Rah Hun A Ni Lo Reng A Ni! Eng Rah Nge A Zawn Si?
Palestine ramah khuan March thla tawp lam emaw, April thla tir lamah emaw hian Theipui rah-hmasa {buds/first fruit} a rah ţhin a. Hei hi Theipui rah tak tak (normal crop of figs) a rawn chhuah chuan an ral ve mai ţhin. He Theipui rah-hmasa tak hi Isua’n a zawn zawk tak chu a ni ta a ni. Rah-hmasa hi Israel-te leh Khualzin-ten “ţam-hnem” a tana an zawn ţhin a nihzia an hrechiang hle. Rah-hmasa hi a awm loh chuan Theipui hi a rah dawn lo tihna a ni bawk. He Rah-hmasa hian Rah-hnuhnung awm tur dinhmun kha chiang takin a hril lawk tihna a nih chu. Rah-hmasa a awm chuan Rah-hnuhnung pawh a ţha dawn tihna a ni. Ruah hmasa leh ruah hnuhnung a awm ang deuh khan.

Nang, Nunna Bu-ah I Hming A Chuang Ang Em?

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“Tin, mitthite, alian ate-in, Lalţhutphah hmaa ding ka hmu a; Tin, Lehkhabute an hawng a; Tin, lehkhabu dang Nunna Bu chu an hawng bawk a; Tin, mitthite chu lehkhabute-a ziak an thiltih ang zela relsakin an awm ta a…Tu hming pawh Nunna Bu-a ziak an hmuh loh chuan Meidilah an paih bawk a” Thup.20:12-15.
1. Thuhmahruai
Hringfa zawng zawngten Rorelna Hnuhnungber (Final Day of Judgment) kan hmachhawn hunah chuan, Pathianin mihringte rilru ngaihtuah te, ţawngkam chhuak zawng zawng te, leh thiltih zawng zawng a lo record vek tawh kha he Rorelna hun hnuhnungah hian en theih leh ngaihthlak theih leh hmuh-theih turin tih-chhuah a ni dawn a ni tih Solomona’n a lo sawi lawk tawh a, “Pathian chuan thiltih zawng zawng chungah ro a la rel dawn si a, thil inthup engkim, a chhia emaw, a ţha emaw te pawh, tih hi” tiin, (Thuh.12:14).  Chatuan ram mawiah chuan Lal Isua’n ro a rel dawn a, Mifelte mah chhandam hram hram chauh an nih si chuan, Lal Isua Hnawltu misualte tawpna chu eng ang tak ni ang maw? Nang, Nunna Bu-ah i hming a chuang ang em?

Piangthar Dik Takin Hre Reng Chungin Thil A Tisual-Nawn A Tisual-Nawn Thei Em???


Thuhawnna
Pathian thu kan lak dan leh kan pawm dan te hi in-ang lo ţhin mahse, a chang chuan thil chiang tak, kan pawm tlan leh dik kan tih tlan hi chu a awm a. Kan pawm duh leh duh lohva a innghat ţhin. Helai kan thu khel tur “Pathian hrin chuan thil a tisual thei lo” (1 John 3:9) tih pawh hi, a sawi tum dik tak chu, “Piangthar dik tak chuan thil a tisual-lui thei lo” a tihna a ni tih kan chiang tlang awm e. He thuziak hi i chhiar zawh hunah chuan i thlarau dinhmun dik tak chu i inhrechiang hle tawh turah ka beisei a. Chuvangin, i dinhmun kha insiam ţhat i ngai a nih chuan tawi-khaw-muang lova insiam ţha vat turin ka sawm nghal che a ni.

An Va Tisual Thin Si Ve?
Lal Solomona aţangin ţan ta ila. Solomona khan Pathian lakah thil ava tisual nasa si ve!? Hnamdang-mi nupui-ah nei lo turin Pathianin thu a pe mawlh mawlh a. Pathian thupek bawhchhia-in nupui a nei teuh si!? Solomona nupui chungchang hi Bible scholar ţhenkhat-ten an chhui danah chuan, Solomona khan, hnamdang-mi nupuia a neihna chhan kha a Pathian-thu riauvin an chhui tlat pek!

Solomona rilru leh tumdan (heart & motive)-ah chuan, hnamdang-mi nupuia a neih chuan, Jehova betu an pung ang a ( a nupuite hi Jehova a biak-tir theih a in-ring a ni). Hei bakah hian Pathian thupek (chi tam tak thlah tura thupek) tih-hlawhtlin nan, Israel mi chithlah pawh a neih phah ţeuh a beisei bawk a ni, an ti.  Mahse, hmeichhia hi sual tura thlêmna lam kawngah hi chuan an Pi Evi kha an an lo chhun fuh khawp a, Solomona pawh a ţang zo ta ngang lo a ni e an ti!

Nova’n Anchhia A Lawh Sual Emni?

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Thuhmahruai
Kan thupui innghahna Genesis 9:20-27-a kan hmuh ang hian, Nova’n a zuruih avanga a mu sual (zahmawh langa a mu) hmutu a fapa Hama anchhia lawh lova, a tupa Kanaana (Hama fapa) anchhia a lawh daih mai hi a mak hle. Hrilhfiah dân leh chhuizau dân erawh a in-ang lo. A pawimawh êm avangin buaipui pawh a hlawh nasat phah a, ngaihdan fumfe tak neih pawh a har hial. Nova hian anchhia a lawh sual a nih loh vek pawhin Bible ziak-chhawngtu (copy editors)-te hian hmaih an nei nia ngaiin, Arabic Bible (Arabic version)-ah chuan Nova ţawngkam hi tidanglam hretin, “pa” tih an belh a, “…Kanaana pa chu anchhe dawngin awm rawhse!” (9:25) tiin an ziak daih nghe nghe a ni! Septuagint (the Greek translation of the Old Testament)-ah pawh, Kanaana hming lo lang hi Copy-editors-te tihsual ni ngeia an hriat avangin Kanaana hming aiah hian a pa Hama hming an dah hmiah bawk!

Hama Khan Engnge A Tih-sual Reng Reng A?
English leh Mizo Bible-ah a funkim lo deuh nge? Bible han chhiar ringawt hi chuan, “Hama, Kanaana pa chuan a pa mu sual chu a hmu a, pawnah a unate 2 chu a hrilh a. Tichuan, Sema leh Japhetha chuan, puan an la a, kokia inzawnin hnung tawlhin an kal a, an pa mu sual chu an khuh ta a”(Gen.9:22-23) tih a ni mai a!  Engnge a tih-sualna vak aw? tih theih a ni. Mahse, Biblical, Historical & Cultural perspective aţang chuan Nova fapa Ham-a hian he thilah hian thil sual lian tak a lo khawih nual a ni tih a lang chiang hle thung.

Thursday, October 4, 2012

Treasures in Jars of Clay {My Meditation}

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1. TREASURES IN JARS OF CLAY (2Cor.4:1-18)



Christians are “Jars of Clay” who at times experience sadness, tears, troubles, perplexities, weakness and fears (cf. 1:4, 8-9, 7:5). Yet because of the heavenly “treasure” within them, they are not defeated. Christianity is not the removal of weakness, nor is it merely the manifestation of divine power. Rather, it is the manifestation of Divine power through human weakness (2Cor.12:9).

(1). In every affliction we may be more than conquerors through God’s power and love (Rom.8:37). Our weakness, troubles and suffering open us up to Christ’s abundant grace and allow his life to be revealed in our bodies (vv.8-11, cf. 2Cor.12:7-10).

(2). If you experience Christ’s presence and power in your life, absolutely no trouble, sickness or tragedy will cause your spiritual defeat. When outward circumstances become unbearable and your human resources are exhausted, God’s resources are given to expand your faith, hope and strength. Under no circumstances will God forsake his faithful children (Rom.8:35-39, Heb.13:5).

(3). To minister life to another person, we must share Christ’s sufferings and experience the working of death in our lives (v.12). Self-denial, trouble, disappointment and suffering for Christ’s sake will allow our lives to minster grace to others (cf. 11:23-29, Rom.8:36-37, Phil.1:29, 1Pet.4:14). Jesus taught this same great principle of brokenness in John 12:24-25.

Monday, September 24, 2012

The Judgment of God (Rom. 2:1-16)

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 1. Introduction:
In the first section of Romans, Paul demonstrates the dastardly nature of sin. In Romans, Paul beautifully balances and emphasizes the nature of God – His love, forgiveness, and righteousness as well as His wrath and judgment – and the eternal destiny of those who reject Him.

Paul declares that the Gentiles are terribly, grossly, sinful (Chap. 1). Paul also shows that the Jews are also sinful (Chap. 2). In Romans 3, we discover Paul’s belief that Every-one is sinful. God’s judgment is always based upon the fact of sin and the potential of salvation through Jesus Christ.

God judgment is unwelcome news. We don’t want to hear about it. However, the bad news must be heard before we can be receptive to the Good News. One reason the church has not done as well stems from the fact that until people are convinced of their sin through the bad news about the reality of judgment, they cannot become receptive to the good news about Jesus’ love and forgiveness. 

Tuesday, August 21, 2012

The Best Taste Yet! (1 Pet. 2:1-2)

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1. Introduction:
They say that folks these days don’t like negative things to be said in sermons. If that’s true, then Peter blew it! Suppose 1 Peter 2 is a new sermon. Would you believe how he started? Check out the words, “Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind” (v. 1). Some of the folks would already be upset that the Pastor had been following them around that week. Oh, well.

Apostle Peter is being his direct self. Remember that his purpose is to shake us up a little and make us uncomfortable with anything that is not holy in our lives. The word “therefore” refers to his discussion of being purified by obeying the truth and loving our brothers. He doesn’t want us to miss the point his by being too ambiguous.

2. We Have Some Things to Get Rid Of:
Aside from the fact that things are plain old sin and need to be gotten rid of anyway, let’s view them from the perspective that, when we are indulging in these things, we lose our appetite for righteous things.

Monday, August 13, 2012

What’s The Big Deal of Being Chosen by God? (1 Pet. 1:1-2)

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1. Introduction:
As we walk into this first letter from Peter, we must understand that he did not casually write to a bunch of friends in Asia Minor to pass the time of day. He purposed to communicate hope, holiness, and life to people struggling for survival, spiritually and physically. Peter did not write to these folks, asking them to flee for their lives. He sent instructions we all need, for we have a strong tendency to flee from the uncomfortable to the comfortable, i.e., schools, cities, politics, family, and sometimes even the church. We forget that we are called to be uncomfortable (1Pet.2:20-21).

Peter knew that if these folks were going to make it, they must know who they were in Christ. You find strength in knowing who you are! The people needed to know their identity, which in turn would give them a sense of purpose and a reason for the things they were experiencing. If a person falls spiritually, it generally happens because he forgets who he is as a child of God. He begins to let other things identity his life.

Perhaps one of the greatest needs in the Church today is for a renewed sense of identity as Christians. Then, when negative issues confront us, we let them bounce off, not of our emotions or feelings, but rather off of our identity as Christians, as children of God. Only then does life make sense.

What’s the big deal? The big deal is that God’s reputation is at stake as people watch to see how we confront life on a daily basis. So we better know who we are. Peter identifies seven dynamic characteristics in these first two verses, which, if fully understood, will help you face every issue in your life. These words give hope; they promote holiness, and they define life. Let’s see who we are as God sees us.

Thursday, July 19, 2012

Love By God’s Definition (1 John 3:11-24)

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1. Introduction:
In our previous article we studied 1 John 2:28-3:10. There we saw the first line of demarcation that John gives for the protection of the Church from Satanic counterfeits through being able to determine who is and who was is not a child of God. We identified the first line as the line of righteousness vs. sinfulness.

We saw in our previous discussion that, in verse 10 John drew a backward-looking conclusion and a forward-looking conclusion from his arguments and teaching. The backward-looking conclusion, which had to do with his previous teaching, was that the first test is: sinful conduct. Those who practice sin are not God’s children. Period!

John then gave a forward-looking conclusion, which becomes his premise for what he is about to teach us in 3:11-4:21. This teaching on the second line of demarcation is divided into two sections (3:11-24 and 4:7-21) with a parenthetical teaching on discerning of spirits between them (4:1-6). Today we will examine only the first of these sections on the second line of demarcation. According to John this line is – The visible presence of divine love in our lives – love by God’s definition.

John introduces this truth in verse 11 with the great message that Jesus gave on His final night- “This is the message you heard from the beginning. We should love one another.” What kind of love is in view here? John is going to tell us.

Monday, July 2, 2012

Righteousness vs. Sinfulness (1 John 2:28-3:10)

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  1.  Introduction:
It seems that we have become afraid to draw certain lines of distinction between those who are saved and those who are not saved. The scriptures, however, do draw such lines. These distinctions could not be made by us. Only God and we obligated to submit to them.

God has established these distinctions between those who are His children and those who are not His children, not only for our personal knowledge and assurance, but also for protection both individually and collectively (as a Body) from Satanic counterfeiting. John, in his first letter, devoted much time in making these lines of demarcation visible for us. The whole of 1 John could be studied, without any violence to John’s intent, from the point of view that he is answering the question “Who is and who is not a child of God?”

In this short series, we are going to limit ourselves to John’s treatment of this question from 2:28 through 3:24. This first message deals with only 2:28-3:10. (This passage all belongs together; don’t let the chapter division fool you).

 The line of demarcation that John sets before us in these verses could be called: The line of righteousness vs. sinfulness. John introduces this line by pointing to an important truth (v. 28).

Wednesday, June 20, 2012

A Man After God's Own Heart (1 Samuel 13:13-14)

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INTRODUCTION

In Paul's sermon at Antioch, in which he briefly recounts the history of Israel, he refers to the statement made by God concerning David:

"I have found David the son of Jesse, a man after My own heart, who will do all My will." - Ac 13:22 (cf. 1Sa 13:13-14)

This beautiful compliment, "a man after My own heart", is one that
should characterize every person who wears the name of Christ
a. For David was not only the ancestor of Christ according to the
      flesh... b. But he possessed many of the attitudes that:
      1) Were later perfected by Christ
      2) Should characterize all those who are disciples of Christ

Sunday, June 17, 2012

Father's Day: The Model Father (Luke 15:11-32)

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The progressive reformer, Jane Addams, in 1911 wrote, "Poor Father has been left out in the cold. He doesn't get much recognition. It would be a good thing if he had a day that would mean recognition of him."

Sixty-one years later, President Richard Nixon signed a bill into law making Father's Day a national holiday.

Although this is not part of the liturgical calendar, I am happy that we recognize this day. The first four of the Ten Commandments deal with our relationship with God. The remaining six instruct us about our relationship with our fellow human beings. The first of these human-relationship commands reads, "'Honor your father and your mother, that your days may be long in the land which the Lord your God gives you'" (Exodus 20:12).

It is a command with promise. Give honor to your parents, and you will be a person whose life will be a quality existence. Although the person who lives respectful of parents has a much better chance for long life, the primary theme is quality living. So it is fitting that we celebrate Mother's Day and Father's Day.

The reason God includes this in his commands is that it runs against our human nature. Our tendency is to fight authority, whether it be the authority of God or the authority of our parents. We want to be free. We want to do our thing. Someone this week gave me this piece titled "Father."

Friday, May 18, 2012

Mara Ram-a Sap-hote Thiltih Mak


Thu Hmatheh:
Sap ram, London atanga Mara rama lo kal Sap-hote Rev. Reginald Arthur Lorrain leh a nupui Mrs. Maud Louise Ulander Lorrain te khan September 26, 1907, tlai 4:00 PM ah Serkawr khua an lut a.  Mara Lal Thylai Hlychho In hmun pekah, an mahni kutkawih ngeiin an chenna tur in an sa a. Hemi hnu hian an lo kal chhan ang takin tisa leh thlarauva Mara fate dawmkanna leh hmasawnna turte ngaihtuahin an hun pum an hmang chho ta a ni.

Heng Sap-hote tum ber hi Mara fate thlarau chhandam ni mahse, tisa leh thlarauva an dinhmun chawikan chu hnapui berah an rawn nei a. Tunah chuan Mara ram pawhin September 26, 2007 khan Chanchin Tha thlen atanga Kum 100-na (Maraland Gospel Centenary) hial a lawm ta. Mara fate chu tisa leh thlarauvah khawvelah rual el phakin an chherchhuak a ni. Mara rama Sap-hote Thiltih Mak hi tawite-te in kawng hrang hrangin lo chhui ila:

Thursday, May 10, 2012

Sawlȃkia Hi Le!

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1. Thu  Hmatheh:
Sawlâkia hi Mara hnam lâm zinga mawi ber, awmze nei ber leh upa ber a ni. A lo chhuah dan hi a mak danglam hle a, hetiang ngat hi chu hnamdang lâm zingah pawh a awm lovin ka ring hial. Awmze thûk leh ropui tak a ken tel hi Sawlâkia hlutna leh chungchuan bikna lai tak pawh niin alang. Zofate leh tute pawhin Sawlâkia lâma an lâm hunah a nihna dik tak hre reng chunga an lâm chuan a lâm-te leh thlirtute a hneh lehzual ngeiin a rinawm.

2. Keimi-ten Lâm An Zirtir:
Mara hnam hi pipute hun lai chuan raldo hrat tak an ni a. Tichuan heng mi lu an lâk a, sahrâng (sakei, savawm, sai etc.) an kah nikhua te hian a lu chu an ai țhin a, hetiang hunah hian Sawlâkia lâm hian an lâm țhin a ni.

Kum 1600 vela Mara fate Burma ram (Chin hills chhung)-a an awm lai ațang daih tawh khan Sawlâkia hi a lo ințan tawh a. Ţumkhat chu Chhaongai khuaah Keimi a hrâng chiam a, tumah pawna chhuak ngam an awm lova. Tuahthing la ngam leh tui chawi ngam tak ngial pawh an awm lova. Tuahthing an tlak chham takah chuan Chhaongai Lalnu chuan a sal nula chu thing phur turin a tirlui a, sal nula chuan a hnial ngam si lova, hlau êm êm chungin a kal ta a. A rin ang ngeiin, Keimi te chu a va hmu ta ngei a. Anni chuan thil awmzia an zawt a. Sal nula chuan Lalnu-in a tirh luih dan te chu a hrilh a. Keimi te chuan, “Hlau rêng rêng suh, nang chu engtin mah kan ti lovang che. Ţhenkhatin thing kan eh-sak ang che’nga. Lâm kan zirtir bawk dawn che a ni” an ti a.

Tichuan, lâm an zirtir thiam hnu chuan, “Kal ta la, in i thlen veleh, i thingphurh hi in chhungah luhpui lovin, pawnah keuh ang che” an ti a. Khua a thlen chuan khuaa mite hnenah chuan Keimi a hmuh thu te leh lâm an zirtir thu te a sawi a, mak an ti nasa hle a. Zân a lo nih chuan Lalnu chuan sal nula thingphurh chu seng luh tumin pawnah a chhuak a, chu veleh chuan Keimi ten an lo man ta a. Lalpa-in a nupui chungchang a hriat chuan a tuarnâ êm êm a, tui leh chaw reng reng a eiin, a in duh ta lova.

Chhaongai khaw mipuite leh Lal khawnbawl-te chu an Lal avangin an mang a ang hle a. An Lal tihhlim tumin ruai ropui tak an buatsaih a. Sal nula khan an khaw nula leh tlangval-te chu Keimi hnen ațanga lâm a zir kha a zirtir hlawm a. Tichuan, Mual laiah thiam tak maiin nula leh tlangval-te chu an lâm ta a. Chutia an lâm mawi tak a hmuh chuan Lal chuan a lungchhiatna te leh a lusunna te a theihnghilh a, hlim takin ruai a țheh thei ta a ni. He Sawlâkia an lâmna hmasa ber Mual hi Teisai Phaizawl tia hriat a ni ta a, Chhaongai khaw bul (Myanmar)-ah tun thlengin hmuh theih-in a la awm a ni.

3. “Sawlâkia” Tia Phuah A Ni:
Kum 1650 vel khan, Sizô khaw Lal Mahlei-I chuan Matu khua, Chakapi chu a run vak mai a, an Lal Khifie leh a nupui a that a. Khifie nupui chuan Savawm ang main ngho a nei a, mak an tih êm avangin a lu an tan, an hawn ta a. Sizô khua an thlen chuan mi lu an lak te chu aih an tum ta a. Chakapi Lalnu ngho an hmuh chuan Keimi thlah niin an ring a, anmahni tinâ thei thlarau sual (saw) neiin an ring a. Chuvangin, Chakapi Lalnu thlarau (saw) chu tih lungawi a, anmahni tinâ lova, mitthi khuaa thlah liam țul-in an hre ta a.

Tichuan, Keimi hnen ațanga lâm an thiam hmangin nula leh tlangval rual ten Chakapi Lalnu lu chu an lâm hual ta mup mup mai a. Chutia nula leh tlangval-te lâm chu khaw mipuite, Lal leh a khawnbawl upate chuan mawi an ti êm êm a. “He lâm mawi tak mai hi engnge a hming atan kan phuah ang le?” tiin an inrawn khawm a. Chhaongai khuaa Sawlâkia an lâm khan hming a la nei silova. Atawpah chuan, Sizô khaw Lal Mahlei-I chuan, “He lâm lo pianchhuah dan ațanga chhut-in, ral kan thah-te lu kan aih laia lâm a nih avang leh an thlarau thlahna a nih avangin ‘Sawlâkia’ i ti ang u” tiin an lo phuah ta a ni.  Chakapi Lalnu lu an aihna leh Sawlâkia tia an lo phuahna hmun hi Sawlâkia Phaizawl (Sawlâkia By) tia hriat a ni zui ta a. Tun thlengin Sizô khaw bulah (a khaw hming pu reng chungin khaw thar an kai tawh) hmuh theih-in ala awm.

4. Sawlâkia Awmzia:
Sawlâkia hi awmze nei taka lâm a ni țhin ang bawkin, a hming pawhin awmze pawimawh tak a keng tel nghal a. Sawlâki hi thumal (word) 3 – SAW, leh KIA te hmanga phuah a ni a. SAW awmzia hi, thlarau, mihring tina thei, hri țha lo leh hlauhawm, natna, vanduaina leh chhiatna thlen thei leh thlen țhintu, tihna a ni. awmzia chu, lam (dance) tihna a ni. Amaherawhchu, awmze thûk zawk, lawmna/hlimna/hnehna lâm, tihna a ni ber. KIA awmzia thung hi, hruai, thlah tihna a ni.

Tichuan, Sawlâkia awmzia chu, mitthi thlarau hnehna leh thlahna lâm emaw, mithah-te thlarau hnehna lâm, emaw tihna a ni ta a ni. N.E.Perry’n “Sawlâkia is the dance of the spirits of the slain” a tih hi a dik-hlel deuh. Sawlâkia-ah hian mitthi thlarau kha a lâm lova, a lâm dan emaw zirin an lâm bawk lova. A thattute khan, an mithah-a chu a thlarau thlengin an hneh a ni, tih entir nan hnehna lâm-in an lâm zawk a ni. Chuvangin, Sawlâkia hian mitthi thlarau lâm dan (dance of the spirits of the slain) lam ni lovin, a thattuten hnehna lâm-a an lâm (victory dance of the slayers) kha a sawi (kawh) tum zawk chu a ni.

5. Sawlâkia Hnamdang Zingah:
Kum 1891-a British sorkar an lo len khan, Mara ram pawh a rawn hneh ve a. Mara Lalte chu British rorelna hnuaiah an in-tulut a, raldo an bansan a. Kum 1907 September 26-a Rev. R.A. Lorrain leh a nupui Mrs. Maud Louise Ulander ten Mara rama Chanchin Ţha an rawn luhpui hnu phei chuan, Kristianna-in ram a rawn la chho zel a. Ral lu leh sahrâng lu aih tur a awm tak loh avangin Sawlâkia pawh sorkar milian lo thlen nikhua emaw chauhvah lâm a ni ta a. Tunhma chuan Sawlâkia hi Mara ramchhunga hun pawimawh bik tih lovah chuan, Mara ram pawnah (hnamdang zingah) phei chuan an entir ngai lo.

Kum 1948 khan Sir Akbar Hyderi (First Indian Assam Governor) Lunglei a rawn tlawh laiin, Mara hnam lâm entir tura ngenna chu ngai pawimawhin, Lakher Pioneer Missionary, Rev.R.A.Lorrain leh Pu Chhali C.I. ten Mara nula leh tlangval 12 hruaiin Lunglei-ah Sawlâkia lam hi an zu entir a. Hemi țum hian Lushai Hills (?) aiawh ten Khuallam an entir ve nghe nghe a ni. Hei hi Mara ten hnamdang zinga Sawlâkia lâm an entir hmasak ber niin alang.

Kum eng emaw ti hnu-ah, kum 1953 April 3-a Prime Minister Pu Jawaharlal Nehru leh a fanu Indira Gandhi ten Aizawl an lo kal khan, Pu S.N. Barkakati, Superintendent of Lushai Hills ngenna avangin, Mara nula leh tlangval 17 rual te chu Pu Mara A.D.C, Saiha leh Pu Lairua C.I. ten an zu hruai a. Hetah hian Indira Gandhi pawh Sawlâkia lâma lâm ve turin an kai chhuak a. Indira Gandhi kha hnamdang zinga Sawlâkia lâma lâm hmasaber a ni nghe nghe.

6. Dual Dimensions of Sawlâkia:
Hnam nun phung leh zia te  (culture & norms) hi Pathian hnen ațanga thilthlawn pek (gift) ropui tak kan dawn a nih hi phat rual a ni lo. Amaherawhchu, hnam nun phung leh zia tam tak te hi (sual thiltihtheihna avangin) Siamtu Pathian tih ropui nan leh chawimawi nan leh thil țha tih nan-a hmang lovin, Setana fak nan leh tih-lawm nan te, kan mihringpuite tihchhiat nan te kan hmang zawk țhin.

Kristian kan lo nih hnu-in, Pathian Thu nen-a inmilh lo (inrem lo) hnam nun phung leh zia te chu paih/hnawl (abolished) an lo ni ta hlawm a, țhenkhat te erawhhchu siamțhat (transformed) an lo ni a, Pathian fak nan leh thil țha tih nan hman zui an lo ni ta thung a ni. Heng hnam nun phung leh zia kan chhawm mek (transformed or un-transformed cultures)-te hian awmze (dimensions/aspects)  pawimawh tak an nei zui zel a. Sawlâkia pawhin awmze pawimawh leh thûk tak a nei a, kawng 2 chauhvin lo tarlang ila:-

6.1. Cultural Dimension:-
Hnam nun phung leh zia te hi Pathian thilthlawn pek an ni a, hnam hrang hrang leh țawng hrang hrang nei ten kan dinhmun leh nihna ațanga mahni nihna dik tak (true identity) kan hriat-chhuah te, mi in-a min hriat theih (recognize) te hi Pathian thil tum zinga tel leh hnam hrang hrang leh țawng hrang hranga min siamna chhan pawh a ni. Chuvangin, Pathianin kan hnam nun phung leh zia te hi hloh lova chhawm nung a, thil țha tih nan-a hmang a, Ama ropui nan-a hmang zel turin min duh tih a lang. Chutiang bawkin, Sawlâkia lâm hi entir a nih hun apiangah, Mizo hnam lâm a nih tho laiin, ‘Sawlâkia hi Mara hnam lâm, Siamtu thilthlawn pek a ni’ tih hi hre reng thei ila thil țha tak a nih ngei ka ring.

6.2. Spiritual Dimension:-
Hnam nun phung hian kan nihna dik tak (true identity) leh Pathian thilthlawn pek min hriat chian tir mai bakah, Thlarau lama entir pawimawh tak a nei tel fo țhin. Sawlâkia chu, “Hmelma te hneh an nih a, tihhlum an nih nikhua-ah, an thlarau-te thlenga hneh an nihzia entir nan-a lâm (victory dance)” a ni țhin angin, Lal Isua ringtu kan lo nih takah chuan, mahni mihringpuite hnehna lâm ni tawh lovin, Lalber Isua sipai huaisen, Lal Isua zara Setana hnehtu kan nihzia entir nan, “Setana, thlarau sual hnehna lâm atan kan hmang ta” ti ila kan tisual tampui awm love.

7. Tlipna:
Sawlâkia hian Mara-te nun phung leh zia, nunhlui te min hriatchhuah tir a, kan nihna dik tak min hum sak bakah, Krista avanga Setana leh sual thiltihtheihna hnehtu kan nihzia a tarlang tel bawk a ni. Sawlâkia leh Sarlamkai hi engtin chiah nge an sawi hran a, eng angin nge an sawi thuhmun ka hre chiah lo. An țobul leh lâm dan (style) a in-ang mai thei a, a hrang mai thei bawk. Mara (Lakher) leh Lai (Pawi) te hi unau in-hnaivai tak kan nih avangin kan hnamzia leh nun phung te pawh a in-ang êm êm a.

Hnam hmingah ngat phei chuan kan inhnaih zia a chiang lehzual. Entir nan, Mara- Hlychho, Lai-Hlawnchhing, Mara-Chozah, Lai-Chinzah, etc. Chuvangin, Sawlâkia hi Mara hnam lâm a ni tih erawhchu hah dam tlang ila. Sawlâkia hi Sarlamkai anga sawi leh hriat a nih pawhin, a hun leh a hmun a zirin sawi dan pawh fimkhur ila, țawngkam hmang uluk țheuh thei ila thil țha tak a ni ang.
Sawlakia Lam-1

Sawlakia Lam-2

Sawlakia Lam-3

Sawlakia Lam-4

Sawlakia Lam-5

Sawlakia Phaizawl (Sawlakia By)

Mara Nula-te Kut-ah (Lyuva Kutla)

Hmanlai Mara Pasaltha Sakah Lu-te leh Darkhuang-te

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