KHRISTIAN PAWLKOM HRUAITU AH TELH LO DING MILAI PAWL


by T.J. Addington

Mi zapi ten Khrihfa kaihhruai awknak sungah telh ci an si lo; mizapi ten hruaitu sinak an neih lo vekin telh lo dingpawl hruaitu lakah telh tikah a kum teltel in pawlkom sungah buainak le harsatnak an thlenter theu asi.

Mi pakhatkhat cu khrihfa pawlkom sungah telh cu a awlte men ding nan hlawn leh a harsa zet theu asi.

Curuangah zovek milai pawl hi khrihfa pawlkom kaihruaitu lakah telhlo a tha?

1.     Bulpak tuah duhmi neitu pawl:

 Kawhhran pawlkom kaihruaitu upa pawl cu mi pakhat si loin a burin kaihhruai theu asi tikah bulpak si loin a bur in Pathian duhnak hawl tlang, riantlang, in mipi rian asi. Bulpak duhmi tuansuahnak asilo ih mibur in Pathian duhnak hawl tlang, rian tlangnak asi sawn. Cuvek lailak ah bulpak tuah duhmi tumrukmi nei an um asile mibur in Pathian duhnak hawl laiah thufehdan an tuahsual theh theu, mibur thinlung anmai duhzawngin an kuaipeng ih thuthluknak cu Pathian duhnak hawl loin anmai duhdan in fehter an rak tum ringring theu ruangah buainak an suahter, pawlkom in Pathian duhnak rian dingin a hawl, a rian rero nak lamzin an hnokter asi.

2.      Hruaitu mibur lungkim tlangmi thu hnuai ah a tuhlut aw thei lo tu

A bur in Pathian duhnak hawltlang cu tangdornak asi ih Pathian duhmi asi tiah hruaitu mibur thlacamnak in lungkim tlannak neihimi thu hnuai ah tangdornak ih tuhlut awknak cu thudang asi. Mi zokhal amai bulpak duhdan in Khrihfa pawlkom umter a tumtu, mibur lungrualnak hnuaiah a tuhlut aw thei lo tu pawl cu pawlkom hruaitu mibur lakah tel ding an si lo. Mibur lungkim tlangmi ah tuhlut aw thei lo tu pawl cu thentheknak an suahter ringring asi.

3.      Lungruh-a dum a rang lawng kaihnget feofeo ih midang duhdan thlun thei lo.

Bulpak duhdan, hmuhdan, pomdan hnget tuk in a kai ih midang in tha an timi le thupi ah an retmi pawl pomsak thiam lo, thleng aw tul can ah thleng aw thei lo, midang thawn pomdan rem aw thei lotu pawl cu khrihfa pawlkom hruaitu lakah telh ding an si lo.

Tahthimnakah, zumnak thu khalah mah lawng leilungtlunah mifim bik, midang hmuhdan le pomdan khal theihthiamnak nei lo, mai pomdan le ruahdan lawng a thabik ah ruat ringring milai pawl cu khrihfa pawlkom hruaitu mibur lakah telh ding an si lo.

4.     Kalhki nak a tuar thei lo tu pawl.

Khrihfa rawngbawlnak hrang thuthluknak tuah tikah mi pakhatkhat cu lungawilo an um theu ding. Curuangah hruaitu lakah lungawilo an um tinten dungsip zuaizo, kalhki nak le dokalhnak pohpoh tuar thei lotu pawl cu khrihfa hruaitu lakah telh ding an si lo. Khrihfa hruaitu cun mai duhdan pom thei lotu, kaihruainak ah lungawi thei lo tu, mah dokalhtu pawl khal hahdam zetin le remdai zetin a pehtlai, pawlkom thei tu asi dingmi asi.

5.      Thutlangpi a thulu vekin khua a ruat thei lo tu.

Bulpak thu le pawlkom thu thleidang thiam lo, thulu thlei dang thiam lo, le thu cipciar buaipi ringring tu pawl cu Khrihfa kaihhruainak ah telh lo a tha. Pathian thu vekin ziangkim khaikhawm theitu le a thutlangpi thawn a pehpar mi thilcang mi le thu ummi pawl khaikhawm thiamtu pawl cu thuthluk lairelnak ah telh ding an si.

6.     Midang thawn rualrem thei lo, bulpak pehtlaihnak ah buainak, mi tawhhmang le mi rem thei lo, thuanthu neitu pawl cu khrihfa hruaitu lakah telh lo a tha.

Kawhhran mibur kaihruaitu mibur cu Thlarau THianghlim kaihhruainak thei thei dingin rualremnak le daihnak in khua a ruat tlang, lai a rel tlang thei tu an si a tul. Cuvek laireltu nei thei dingin khat le khat karlakah remdai ten pehtlaih awknak, rualremnak a um a tul asi. Midang thawn to aw theu, mi rem lo mi nei theu tu, kalhkinak le rem awk lo nak suahter theu tu pawl cu kawhhran kaihhruaitu lakah an tel lo a tha, ziangah tile remdaihnak Pathian cu rualrem le remdai ten thu lai a rel theu asi. Krihfa kaihruai awknak cu mipi thawn pehtlaihnak asi. Hruaitu lakah bulpak pehtlaihnak ah rem lomi, huatmi vek an rak neih asile kaihruainak a tluang thei lo.

7.     Thuneih duhtuk pawl.

Thuneih duhtuk, mai duhdan in khrihfa pawlkom fehter a duhtu pawl hi kawhhran sungah vanduai thlak takin buainak suahtertu, kawhhran dam lo tertu an si theu. Thuneih duhtuk tu pawl in pawlkom mibur lungkim tlangmi lenglam ah bulpak thuken an rak nei ringring ih mibur pawlkom in thupibik ah a retmi hnakin anmai bulpak ruahnak ah a thupi zetin an ruatmi canter ding an tumtah ringring asi. 

Thuneih duhtuk milai pawlin lamtang an tuah ringring dingih kawhhran pawlkom sungah thenthek awknak an suahter. Ziang kawhhran sungah an um tik khalah tihnungza milai an si.

8.     Pathian hawltaktak lotu pawl


Kawhhran kaihhruainak cu Zisu Khrih ih thu asi; Zisu in khuitawk ah a kawhhran a fehpi duh, timi hi kawhhran in a hawlmi le a renmi asi. Curuangah kawhhran kaihhruainak sungah a teltu hmuahhmuah in kawhhran neitu Zisu Khrih ih duhnak le kaihruainak lamzin cu fimkhur in a thlunih Zisu duhmi famkim ter dingin pumpek awknak a tul asi. Cutin tuansuak thei ding ahcun Zisu cu lungbik ah a retu, a hawl taktak tu pawl nunnak lawngah a cang thei mi asi.

Thuthlungthar in kawhhran hruaitu ding pawl ih sinak a ngan theh ih thlarau nun pitling nei lo le a harhdam lo zumtu pawl cu hruaitu ah telh lo dingin a ngan asi.

Translated by Rev. Hre Mang

Nurse reveals the top 5 regrets people make on their deathbed

NOVEMBER 17, 2013 1:28 PM COMMENTS OFF

VIEWS: 196726

For many years I worked in palliative care. My patients were those who had gone home to die. Some incredibly special times were shared. I was with them for the last three to twelve weeks of their lives. People grow a lot when they are faced with their own mortality.

I learnt never to underestimate someone’s capacity for growth. Some changes were phenomenal. Each experienced a variety of emotions, as expected, denial, fear, anger, remorse, more denial and eventually acceptance. Every single patient found their peace before they departed though, every one of them.

When questioned about any regrets they had or anything they would do differently, common themes surfaced again and again. Here are the most common five:

1. I wish I’d had the courage to live a life true to myself, not the life others expected of me.

This was the most common regret of all. When people realize that their life is almost over and look back clearly on it, it is easy to see how many dreams have gone unfulfilled. Most people had not honoured even a half of their dreams and had to die knowing that it was due to choices they had made, or not made.

It is very important to try and honour at least some of your dreams along the way. From the moment that you lose your health, it is too late. Health brings a freedom very few realise, until they no longer have it.

2. I wish I didn’t work so hard.
This came from every male patient that I nursed.

They missed their children’s youth and their partner’s companionship. Women also spoke of this regret. But as most were from an older generation, many of the female patients had not been breadwinners. All of the men I nursed deeply regretted spending so much of their lives on the treadmill of a work existence.

By simplifying your lifestyle and making conscious choices along the way, it is possible to not need the income that you think you do. And by creating more space in your life, you become happier and more open to new opportunities, ones more suited to your new lifestyle.

3. I wish I’d had the courage to express my feelings.

Many people suppressed their feelings in order to keep peace with others. As a result, they settled for a mediocre existence and never became who they were truly capable of becoming. Many developed illnesses relating to the bitterness and resentment they carried as a result.

We cannot control the reactions of others. However, although people may initially react when you change the way you are by speaking honestly, in the end it raises the relationship to a whole new and healthier level. Either that or it releases the unhealthy relationship from your life. Either way, you win.

4. I wish I had stayed in touch with my friends.


Often they would not truly realise the full benefits of old friends until their dying weeks and it was not always possible to track them down. Many had become so caught up in their own lives that they had let golden friendships slip by over the years. There were many deep regrets about not giving friendships the time and effort that they deserved. Everyone misses their friends when they are dying.

It is common for anyone in a busy lifestyle to let friendships slip. But when you are faced with your approaching death, the physical details of life fall away. People do want to get their financial affairs in order if possible. But it is not money or status that holds the true importance for them. They want to get things in order more for the benefit of those they love. Usually though, they are too ill and weary to ever manage this task. It is all comes down to love and relationships in the end. That is all that remains in the final weeks, love and relationships.

5. I wish that I had let myself be happier.

This is a surprisingly common one. Many did not realise until the end that happiness is a choice. They had stayed stuck in old patterns and habits. The so-called ‘comfort’ of familiarity overflowed into their emotions, as well as their physical lives. Fear of change had them pretending to others, and to their selves, that they were content. When deep within, they longed to laugh properly and have silliness in their life again. When you are on your deathbed, what others think of you is a long way from your mind. How wonderful to be able to let go and smile again, long before you are dying.

Life is a choice. It is YOUR life. Choose consciously, choose wisely, choose honestly. Choose happiness.

Ref: http://worldobserveronline.com/2013/11/17/nurse-reveals-top-5-regrets-people-make-deathbed/

How to save your iPhone battery!

Dear Friends,

Does your iPhone battery run out easily? One of the reasons is that you open too many applications. If so, do the following steps to save its energy:

1. Press twice the round button of your iPhone.
2. Then, you will see the opening windows and applications.
3. Then, push them upwards one by one. They will disappear; it means that those applications will be closed.

If you follow these steps, it will save your iPhone battery.

Apple fan :)




Unau pawl,


Nan iPhone  power amah te in a down ringring pang maw? Cumi a si ahcun, hitin tuah aw:

1. Na iphone a tanglam ih a hlummi buttun te kha vei hnih hmet aw.
2. Cule, a ong awmi window pawl a lang theh ding.
3. Cumi pawl kha a tlun ah tul aw la, anmah te in an hlo ding ih na on ngah pangmi window pawl an phit aw theh ding.

 Cuti ih nan tuah le na battery a cem lohli nawn lo ding.


Na lungawi le a tu saan aw :)

What Good Is a Ph.D. for Reading the Bible?

by Rev. Dr. Guy Nave 11-11-2013 | 1:56pm

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Editor's Note:

Recently, a faculty colleague of Rev. Dr. Nave at Luther College publicly criticized the academic study of the Bible and stated that people who do not accept everything in the Bible as "historically accurate" should not consider themselves "Christian." This piece was written in response to that criticism.

When I was a Ph.D. candidate in Yale University's New Testament program, I had the honor of preaching at an ordination service for a classmate who was being ordained as a Presbyterian minister. Following the service, a number of my classmates asked me why I wanted to spend four-seven years working on a Ph.D. in New Testament when I clearly had a "gift" for preaching. I responded that it was actually my academic study of the Bible coupled with my life experiences that illumined and enlivened my preaching.

A close-up of a christian woman reading the bible. Kjetil Kolbjornsrud / Shutterstock

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I did not grow up reading the Bible. I was almost 19 years old and a U.S. Army soldier stationed in the Federal Republic of Germany when I purchased my first Bible. A series of life-changing events led to me "accepting Jesus Christ as my personal lord and savior." A few months after purchasing my first Bible, I attended a revival service at a local church. I returned to post that evening describing the service to fellow soldiers, who, along with myself, comprised a group self-identified as the "Soul Patrol." We were African-American Christians who strongly believed in the necessity of Christian evangelization.

As I told them about the revival service, I emphasized what I considered the "miraculous." I described how people were getting up out of wheelchairs and throwing away crutches, and how blind people were claiming to see and deaf people claiming to hear. I described how people were prophesying and"speaking in tongues" and being "slain in the spirit."

At some point in my description, three of them stopped me and said, "Brother Nave, what did you just say?"

I repeated my description of all the miraculous events, but they impatiently interrupted with, "No … no ... the preacher …, you said something about the preacher."

I responded with, "Yes! The preacher was powerful! She was …"

They interrupted again saying, "Stop … Did you say she?" 

"Yes," I responded somewhat confused, "the preacher was a woman."

Immediately the retort was, "Brother Nave, you know women can't preach."

"What do you mean, 'women can't preach'? That was some of the most powerful preaching I have ever heard."

"Brother Nave, you believe the Bible is the 'Word of God' don't you?" 

"Of course, I believe the Bible is the 'Word of God.' What does that have to do with anything?"

Ironically, I was defending the Bible as the Word of God after only having read it for about three months. They confidently responded that the Bible clearly states that women are not permitted to speak in church or to have authority over men. One of them opened the Bible to 1 Timothy 2:8-15, and proceeded to explain how God had entrusted spiritual leadership to men.

I looked at the passage for quite some time, deeply confused and perplexed. I shared with them experiences of growing up in Indiana where my father would wake up every morning before the rest of us in order to remove burning crosses from our front yard because we were the first black family to integrate an all white neighborhood. I shared stories of being confused as a 7-year-old kid wanting to eat at a particular restaurant where I saw a lot of white children eating and being told by my father we could not eat there.

I shared how I had spent what felt like all of my life resisting and fighting against being told I could not do something because I was black, and that there was no way I was now going to do to women the same things that had been done to me. While I thought they would clearly understand my line of reasoning, they were adamant that the Word of God was clear. I was deeply conflicted, but I was sure about one thing: I could not do to anyone else what had been done to me all of my life. I believed the Bible was the Word of God, but I could not accept the teachings of 1 Timothy. If that passage of scripture accurately reflected the will of God, then I wanted nothing to do with God.

I did not realize it at the time, but that moment began my journey toward attaining a Ph.D. in New Testament studies.

More than 30 years, three master's degrees and one Ph.D. later, I can clearly and confidently articulate how 1 Timothy (like all biblical writings) is a product of its social-historical context. I can illustrate how and why the author of 1 Timothy is responding to accusations that the early "Jesus movement" was promoting a "discipleship of equals" and disrupting the patriarchal social order of imperial Roman society by promoting notions of "equality" among women and slaves (e.g., Galatians 3:28). I can demonstrate how many of the Christian writings of the late first century were written to encourage Jesus followers to honor and respect the social mores of the Roman Empire and to promote the acceptance of this new religious movement within the pantheon of "accepted" Roman religions (Religio licita).

I can explain how and why the content of 1 Timothy contradicts much of what Paul writes in his earlier letters where he acknowledges and commends female church leaders, identifying them with the same title he uses to identify himself — "servant of Christ" (diakonos tou Christou). I can clearly demonstrate the transition from the acceptance of female leadership in the early Jesus movement to the eventual rejection of female leadership. I can even show how the name of a female apostle, "Junia," is erased from Paul's letter to the Romans and replaced with the male name, Junias (Romans 16:7).

Of course, one does not need a Ph.D. in order to read the Bible, but my academic study of the Bible has taught me more than I can begin to articulate in this blog post. Most importantly, it has taught me that there has never been one monolithic understanding of God or of Jesus; instead, the Bible demonstrates that there always have been multiple ways of thinking about the divine. Furthermore, the canonization of various literary genres — satire, apocalyptic, poetic, psalms, short stories, gospels, letters, history, etc. — clearly demonstrates the necessity of multiple reading strategies.

Unfortunately, a significant number of students arrive in my Introduction to Biblical Studies course having been taught there is only one way to read and think about the Bible. However, when these students, who have struggled for so long with their own religious identity, realize they are not "less than" because they read and understand the Bible (and even Christianity) differently, it is though they are actually experiencing "salvation"— deliverance from oppression.

Many passages in the Bible are clear and do not require a Ph.D. to understand. When the authors of Colossians, Ephesians, and 1 Peter declare, "Slaves obey your masters," the meaning of the text is clear. American slave masters in the 17th and 18th centuries read the passages to their slaves because the meaning of the text is clear. Similarly, when Martin Luther King Jr. was sitting in a jail cell in Birmingham, Ala., his Ph.D. along with his life experiences contributed to his reading Romans 13:1-7 differently from white ministers in Alabama who criticized him for disobeying the "Word of God."

While a Ph.D. is not necessary in order to read and/or understand the Bible, my reading of the Bible since receiving my doctorate promotes the inclusion of far more people than my reading of the Bible before my Ph.D. My doctorate has taught me to read and understand the Bible in ways the church never taught me — to read in ways that promote the worth, value, and acceptance of all people, regardless of religion, race, ethnicity, gender, sexual orientation, age, ability, or any other category.

Because of what my Ph.D. has taught me about the Bible, I reject the assertion of anyone who attempts to diminish and deny my claim of being a Christian and/or a child of God because I don't read the Bible the one way that individual says it has to be read. As a biblical scholar and a professor of religion, I also teach my students not to allow anyone to diminish and deny their claim of being a Christian and/or a child of God because they don't read the Bible the way someone else tells them they have to read it. There is no one correct way of reading the Bible, and anyone who tries to teach otherwise would benefit greatly from a Ph.D. in biblical studies.

Rev. Dr. Guy Nave is an associate professor of religion at Luther College in Decorah, Iowa, focusing on the topics of Christianity, the New Testament, and race. He received his Master of Divinity from Princeton Theological Seminary, and his Ph.D. in New Testament studies from Yale University. He also blogs for Luther College's Ideas and Creations page, where this post originally appeared.

Photo: Kjetil Kolbjornsrud / Shutterstock

Pastor Hi Case-worker A Si Lo

Rev. Stephen Hre Kio

Hi ca hi Dallas-Fortworth airport ah, Indianapolis i zuan awkah ka hngak lioah, ka ṭial. CBC USA chungtel Khrihfabu sinah ka ṭial. Ka ṭial a hau tiah ka ruah caah ka ṭialmi a si.

Tuzarh chungah, nithum chung (Oct 30 in Nov 1, tiang) Dallas khua lengah, Assembly of God i  ngeihmi Lakeview Conference Center ah CBC USA Ministers’ Council hruainak in Retreat kan ngei. Retreat timi cu “I hrimh ṭhannak” ti awk zong a si. Pastor pawl bia i ruahnak le cawnnak zong kan ngei. ABC Pastor Rev. Stephen Price nih, Radical Forgiveness a kan chimh i a ṭha ngai ka ti. Pastor 40 hrawng kan kai. A kai lomi hi Pastor 16 hrawng an um. An kai lo hi an sung ngai tiah ka ruah. Ni thum chung Pastor pawl he bia kan i ruahnak ahhin a fiang ngai in a langmi cu: Pastor tampi nih case-worker an ṭuan ti hi a si.

Case-worker rianṭuan hi Laimi kan caah a herh ngaingaimi a si. USA i a phanka tampi kan um caah bomhhaumi tampi an um. Case-worker nih a ṭuanmi hi phun tampi a um. A cheu cu a phanka mi umnak Apartment umnak i bomh a herhmi vialte bomhnak a si; a cheu cu Social Security number soknak caah a si; a cheu cu ID caah a si; a cheu cu Medicaidsoknak caah a si;  a cheu cu foodstamp soknak caah a si; a cheu cu damlo ruangah sibawi sin kalpi awkah a si; a cheu cu riankawlnak zung i kalpi a si. Khrihfabu pakhat nih mi bawmtu case-worker pakhat cu ngeih-awk hrimhrim a si. Sihmanhsehlaw Pastor hi case-worker ah hman awk a si lo.

Pastor nih cun Pastor rian ṭuan-awk a si. Pastor rianṭuan cu an innchungkhar caah thlacam le kaihhruainak, Khrihfabu chungah inn kipah thlacampiak, a damlomi hna sizung ah siseh, an inn ah siseh ven i thlacampiak awk, sangpumh ah hruaitu le phungchimtu si awk, Khrihfa Upa meeting, Church Council meeting, Nubu le Mino hna meetingah kai awk, farah zonzai zohkhenhnak ah i tel awk, le phungchim (a biapi bikmi) awkah i timh awk hna hi an si. Phungchim hi Pastor kum tampi a ṭuanmi hna nih an ti tawnmi cu phung voikhat chim awkah hin nazi 10-30 kar i timh a hau, an tit awn. I-timh tikah Baibal rel, thlacam, khuaruah, phungchim duhmi caṭial, a herh ahcun voihnih thum zong ṭial a haumi a si. Culengah cun Khrihfabu i-hruai khawhnak caah administration tlaih pah a hau fawn rih. Khualtlung le mileng zohkhenh a hau rih i, pawngkam Khrihfabu dang hruaitu hna he i-ton le thlacam ṭi awk a um rih. Hi bantuk a ṭuan taktak a si ahcun nikhat chungah nazi 8 lawng a si lo; nazi 12 le 16 chung ṭuan awk a um lai. Emergency hna a um ahcun nazi 24 chung rian a ṭuan caan a um lai.

Hi rianṭuan – case-worker le Pastor rianṭuan hi – mi pakhat nih a cemhchih ahcun a min meen cun a ṭuan ko lai; asinain tlamtling tein a ṭuan kho lai lo. Khrihfabu pakhat nih minung 100-200 an ngeih ahcun case-worker rian hi mi pakhat nihfulltime in ṭuan awk hrimhrim a si lai. Pastor nih ceemchih awk a ṭha lai lo. Case-worker rian hi nan Pastor nan ṭuanter a si ahcun thil pahnih thum a chuak ko lai:

(a)    Nan Pastor cu case-worker rian he Pastor rian he a ṭuan ahcun kum khat hnih hnuah cun a celh lai lo i, “zaa seh” tiah aa phuak ko lai. “Pathian rianṭuan cu mah hi lawng hi a si ṭung lo,”  a ti lai. Cuti a si ahcun ahohmanh nih amah kha mawhchiat awk a si hnga lo.

(b)   Aa phuah lo hmanh ah Bawipa Ni (Sunday) i a phungchim hi thlakhat thlahnih, kum khat hnih ahcun a ngianh chin lengmang lai i, (ei tlak Thlarau rawl a si lai lo i) Khrihfabu chungtel an phunzai, an tlakciar ko lai. Nan Pastor hrimhrim nih a phungchim ah a lung a tling lai lo i, thachia zaangchia in a um chin lengmang lai.

(c)    Pastor nih thlarau rawl a pek kho hna lo ahcun pumh zong an duh lo chin lengmang lai.

(d)   Pastor rian cu tlamtling tein ṭuan kho lo, case-worker rian zong tlamtling tein ṭuan kho lo ah a cang lai. A pahnih in tlamtling lo ah a cang lai.

(e)    A donghnak ahcun a thitha a derdai lai i, damlonak hna ah a thlak lai i, an innchungkhar dihlak caah harnak an tong lai. Minung celh-awk a si lo, an ti lai i, a hnabei a dong ko lai. Hiti a si ahcun Pastor/case-worker santlaih lo bia a si lai lo; khuakhan tawlrel thiam lo bia  a si men lai.

Hi buntuk hi a cang kho ngaimi a si caah Pastor nih case-worker rian hi ṭuan lo ah a ṭha. Pastor cu Pastor rian ṭuan ko seh.Case-worker rian a hau hrimhrim ti a si ahcun midang pakhat rian pek ding a si ko, part-time zong in. Khrihfabu nih case-worker caah phaisa pek awk a um lo ahcun phun dang in case-worker caah phaisa kawl awk a si. Khrihfabu dihlak budgetchung in ruah awk a si. Budget chung in a si kho lo ahcun phundang in phaisa kawl awk a si. Phaisa kawl khawh a si lo ahcun bomh a haumi pumpak in, asiloah, family in phaisa thawh cio awk a si ko. Bomh an hauh caah cu bomhnak caah cun a hlei in phaisa thawh ve awk a si ko.

CBC USA chungtel Khrihfabu hna nih Pastor hi case-worker kan ṭuantermi vialte hi tuan ah ṭuanter lo awkin ruah cio awkah kan sawm hna. Cu loah cun kan Khrihfabu thlarau rawl hmu loin “thlarau rawlṭaam” an si lai. “Rawl a ṭaammi ngakchia cu ca a cawng kho lo” an ti tawn. Thlarau rawl – Baibal cawnnak – hmu kho lomi kan si ahcun kan Bu caah ngandamlonak a si lai.