Thursday, February 10, 2011

THLARAU IH KHAT HI THILMAK TUAH A SI CUANG LO {John.10:41-42}

by Evan. David ceu

"Mi tampi a hnenah an ra ih"John in hminsinnak{thilmak}zianghman a tuah lo. Asinan John in hi pai thuhla a sim mi hmuahhmuah cu a dik asi" tiah an ti. Cule cu tawkah mi tampi in amah cu an zum.{John.10:41-42}.

"Ziangahtile, anih cu Bawipai mithmuh ah a ropi ding. sabitzu siseh,zu siseh a in hrimhrim lo ding. A nui pumsung ihsin Thlarau thianghlim in a khat ding"{Lk.1:15}.

Ka rawngbawl pek lam ahcun Thlarau ih khat ti hi thilmak{hminsinnak}tuah vutvo, Thimnakah, mi na tidam, mangbangza tuah dupdo tvp. pawlah ka rak ruat dah. Cuvek neilo cu Thlarau huham ih khat lo si hmang tiah ka rak ruatsual dah.{mi na tidam, thilmak tuah tvp. hi a sual cu ka tilo Bawipai tul a ti ahcun a sunglawi ko ee}. Cuvek cu can reitak ka rak hawl ve dah. Asinan hi Bible cang hmang in Pathian ka ruahdan in thlengsak. John hi a nui pumsung ihsi Thlarau thianghlim ih khat a sinan thilmak{hminsinnak} pakhat hman a tuah cuanglo. asinan Pathian thutak a phuan mi in mi tampi Khrih hnenah a hruai a si {John.10:41-42}.

1. John cu Thlarau ih a khah tik ah Bawipa lawng a sunlawih {Matt.3:11,John.1:21-27}.

John cu mipi in a uar tuk ih Khrih ah an ruat. Asinan anih cun ka dungah a ra dingmi a um "A kedam hri phelhsak tu hmanah ka tlak lo" tiah Khrih a cawisang. Mipi in a uar zet nan amah cun Khrih lawng a cawisang asi.

2. Bawipa ah mi a hruai thleng {John.1:35-42}.

Amah an uar ding le a lar theinak ding men a hawl lo. amai nun ramah mi hruai lo in Khrih hnen rori ah mi a hruai thleng asi.

3. Tangdor zet in Bawipa a cawisang {John.3:30}.

" Anih cu{Khrih cu} a ropi deuhdeuh ding ih kei cu ka ttumsuk deuhdeuh ding"tiah a ti.{John.3:30}....John Wesley le George whitefield cun "Kannih ih hmin hi tawihral thluh aw sehla Khrih hminlawng langseh"an ti.

4. Bawipai hrangah thiarfihlim awknak nun nei in bawipai lamzin a sialsak {Matt.3:1-4,Lk.1:80}.

Ramcar te ah mi umlo nak ah,amah te in thiarfihlim awknak nun nei in Bawipai lamzin a sialsak.Thlarau ih khat ding in le khattu pawl nun ahcun suallak ihsi thiarfihlim awknak hi a um tengteng asi. Culawng silo in an mai hrangah silo in Bawipai hranagh lamzin sial tu an si theu.


5. Thimlak ih meifar thleu vek asi {John.5:35}.

Zisu in John cu meifar thleu vek asi ati. Thlarau ih khat zumtu cu thimlak ah Khrih thleunak langter tu an si.


6. Thihtiang rinum ten a um {Matt.14:1-12}.

Sual do in thihtiang rinum ten Bawipai hrangah a nunnak a hmang asi.

Curuangah John cu Thlarau in a khat nan thilmak tuah ciamco lam a silo ih anun in Bawipa a sunlawih taktak hlei ah Mi tampi in a thilmak tuah ruangah silo in a thusim mi ruangah Khrih an zum a si. Khrih hnen ih mi hruai thlengtu a si.

Siartu zate pathian in malza in sawm sak sehlaw.

Tong Hram Thlun In Ngan Sawn Aw!


Duhdawtmi Saya H. Sui le zatein,

Ruahnak thatha na suahpi ih lungawi um zet. Dr. San No Thuan i ti ih, ka lunghmui zet nan ka theh zik te, ka ngah deuh hrih lo. Sanno tiin i ko ko aw.

Cun, khuapi, khawpi, siapi le sepi ti pawl thleidannak na pekmi pawl hi kei cun, tong hram in ngan siko seh tiah ka ruat deuh thotho. Ziangahtile:

1. Tong hram (root word) thlun lo cun, kan laica cangan daan ah a bangrep (consistent) thei lo ding.

Laimi cun, kan tong hram (root word) pahnih kan kom tikah, awsuah harsa lo pawl cu kan awsuah a thleng aw cuang lo.

Thuthimnak ah,

1. Khuai: Khuai-thlar, khuaibu, khuaiseeng ti pawl kan siar tikah, Khuai timi khi a thleng aw dah lo ding. Ziangah tile, a awsuah khi suah a ol, awsuah dang ih suah a tul lo.

2. Ar: Arbawm, Arti, Arsa kan ti tik khal ah Ar timi khi a thleng aw cuang lo. Ziangah tile, a awsuah khi a ol, awsuah dang ih suah a tul lo.

3. Vate: Vatebu, vateti, vatesa, vate rual .... tivek pawl le a dang pawl khal zoh uhla, laimi in, hmin pahnih kan kom tikah, tong hram lawngte in kan hmang deuh ti nan hmu ding.

4. Vok: Voksa, vokpi, vokcang, voknurial ... zo hman in, vekpi, veksa kan ti lo.

5. Caw: Cawcang, cawpi, cawla

6. Me: Mepi, mecang, mela

Culai ah Sia ... cu kan sal tikah, sepi, secang, sela tiah kan aw kan suah. A ruang cu, Sia timi tongfang hi a ol zawng ih kan suah ruangah a si men.

Cuvek thotho in, Khua, Bia, thlua ti pawl hi a dang tongfang thawn kan kom tikah, khua kha khaw, bia kha be, tvp in kan ngan ahcun, a dang laica kan ngan daan thawn a bangrep thei lo ding. Hi tongfang pawl cu kan awsuah a vung har deuh ruangah a dang thawn kan kom tikah, a ol zawng in aw kan suah. Sullam dang an neih ruangah a si hrimhrim lo. An cafang kom kha, awsuah a har deuh ruangah a si men.

Thuthimnak:

1. Khua tin in ra suak cio uh. /khaw/ tiin aw kan suah.
2. khua nu, khua pa (khua ih rinsanmi nulepa tinak) kan aw suah cun, a ol zawng in khaw tin kan suah nan, a ngan cun, khua a si ko.
3. Khua tin ah than uh. Cathiam lo cun, khaw tiin a ngan men ding nan, cathiam cun, khua tin a ngan ka zum. Ziangah tile, khaw in sullam a nei lo.
4. Kan bia aw zo. Kan awsuah cun, kan be aw zo ti a si nan, be ti in kan ngan le, mihrek khat hrangah, an sullam an fiang lo thei.

Curuangah, Khuapi/te, khuabawi, khualu/taw, khuazin, khuazing, khualipi, khua nulepa, khua tlaang, khuahrum, khua senpi ..tvp.. pawl hi ... tong hram ih kan ngan pei tiah ka tinak a si. Cu lo cun, a sullam khal a fiang lo ding ih, a dang laica kan kom daan thawn khal a bang aw lo ding.

Curuangah, tong hram in kan ngan pei ih, kan awsuah daan cu dictionary sungah kan ngan ding. Culawngah:
1. Awsuah daan phun dangdang neitu kan Falam miphun pi bangrep te in ca kan ngan thei ding.
2. A sullam khal kan fiang lohli thei ding.
3. Kan laica dang kan ngan daan thawn khal a bang aw ding. Consistency um zet in ca kan ngan thei ding.

Na ruah daan??

Ka lungawi,

Sanno
http://sannothuan.blogspot.com/

Tuesday, February 8, 2011

The Bible: The Word of God with Power


Rev. Dr. Stephen Hre Kio


It is an honor to be asked to write an article relating to the Bible. This invitation came from the General Secretary of the Bible Society of Myanmar (BSM), the Rev. Khoi Lam Thang himself, and I gladly accept to write it with joy and gratitude. With joy because I had been involved in the works of Bible translations in Asia and Pacific region for some 30 years and I am happy that the number of Bible being translated is ever increasing. With gratitude because I was one of the consultants assigned to the ministry of Bible translations in Myanmar and therefore I was part of the BSM for some years. I am glad that the BSM is even more active and effective in its distribution of the Scriptures. I wish the best to the people who are committed to the ministry of the Word, and their activities in Myanmar.

The Bible is a very interesting book. Interesting in so many ways: One of them is the fact that the period of writing it spans over 1200 years. No book in the world covers that long period of time in writing it. Second, not only that the period of writing spans over a thousand, but also the number of Bibles distributed in the world is amazingly great. Counting the Holy Bible, the Old Testament, the New Testament, the individual books of the Bible (like Matthew, and John), the number of books distributed yearly runs by the millions! And this happens year after year: the Bible has been best seller every year for so many years! No other single book comes close!

Why is this so? Why is the Bible the bestselling book in the world year after year? We may not know all the reasons for it, but I will try to present three reasons why people like to read the Bible.

First: The Bible is often called the Word of God. This has two reasons - (i) As we see in the Old Testament, the prophets often said, “The Word of God came to me …” (Jer 1:2; Eze 30:1; Hos 1:1; Joel 1:1; Jon 1:1; Zep 1:1; Zec 8:1, 3, 4, 6, 7, 9, 14,18,20,23; 12:1; Mal 1:1), or “This is what the LORD says…” (Amo 2:1; Oba 1:1; Jon 3:1; Mic 1:1; Hag 1:2). What the prophets believed to be the Word of the LORD, they wrote it down, and we called it the Bible. (ii) The writers of the books of the Bible did not believe that they wrote their own human thoughts, and put it down in their own words. They believed they wrote something greater, and something more nobler than mere human imaginations. They believed that God through His Spirit spoke to them, and it was His message that they recorded. Their urge to write it has come from God himself. In the word of Peter, “For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Pet 1:21).

And so when men and women read the Scriptures (Bibles), they take it as something more than mere human writings; much more than human imaginations. Indeed for the committed readers, the Bible has the touch of the Spirit of God. That means the Bible carries relevance and it becomes meaningful for the lives of men and women - both ancient and modern. It is never out of date! The readers know the Bible not only is meaningful, but also has transforming power in their lives.

Second: In the book of the Hebrews we read something strange and unusual; something nobody has described about a book of having it. It reads, “For the Word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart,” (Heb 4:12). It describes the content of the Book as active and living. The content of a Book is active and living? That is unusual! But that is what the Bible says about itself! Active and living! Therefore the Bible is something men and women need to read with care and attention. If its content is active and living, it can touch the lives of the readers! It can touch your lives and your hearts and you may never be the same! That means the Bible is the Word of God with power, which is much more than mere human wish, desire and aspirations. It also means the Bible provides hope, peace, joy and above all faith.

Third: The Bible as the Word of God has the power to change the lives of men. When we say, “It has the power to change the lives of men” it does not mean it changes every man and woman whoever reads it. There are many whose lives may never change even though they may have read it a number of times. Why? Because their attitude towards the Bible is less than respectful. They don’t take it as something active and living. They take it as ordinary writing, and its impact on them is ordinary. But just because some lives have not been changed does not mean the Bible does not have the power to change lives at all. In fact we can mention countless number of men and women in Church history whose lives have been changed because of the Bible. We can mention, due to lack of space, only a few whose lives have been changed, and changed it with amazing results:

(i) In the year around 400 AD, there was a man named Augustine whose life was a mess, with no definite direction for his life. He was highly educated, but led a poor and immoral life. He taught in a school at that time, but he moved from one job to another – unhappy with his profession and his life. His mother Monica constantly prayed for him. Knowing not what to do with his future, he was simply and idly sitting dejected, on a bench in a park; and he heard a small voice, like the voice of a child saying, “Pick it up and read it”. He did pick a small paper up from the ground and read it. It was a sentence from the book of Romans (written by Paul), “But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts” (Rom 13:14). That passage from the Bible struck him like a bullet. The old Augustine died right there, so to speak, and the new Augustine was born. He later went to a Bible school, and became a bishop of the church, a very good leader at that, and one of the best Christian theologians. Without Augustine the Church of the West would not be what it was in later generations. We still read some of his books even today.

(ii) Some three hundred years ago, some of the Islanders in the Pacific were pagans, and even cannibals – eating human flesh! But as a result of some Christian missionaries sacrificing their lives and fortune, even those islanders became Christians. The Bible was translated in their language and Christian faith was taught and practiced. They led peaceful and devoted lives. And one day, many years later, some European tourists visited the Islands. An atheist was walking along one of those roads, and nearby was an old Islander reading his Bible quietly and contentedly. The European atheist saw him and talked to him with a bit of contempt. “Old man, what are you reading?” he asked. “Oh I am having my daily Bible reading,” the old man replied. The European atheist trying to discourage his Bible reading said, “You know, old man, that book you have in your hands was written by clever men of old, and it carries many errors and discrepancies; and you should not take it as truth.” The old man looking straight at him responded firmly, “Young man, listen to me! If we had not had this Book, you would have been part of our dinner yesterday!” At that point the atheist was shocked, but he moved on walking away. Yes, it is true! The Bible often changes lives and societies! Those who read the Bible seriously and regularly cannot remain the same. They are changed for the better.

(iii) It was in the year 1949, while I was about 14 years old, some strange thing happened in a village called Lamtuk in Zokhua area of Hakha Townshin in Chin State. It happened to a house owned by the first Christian in that village by the name of Pa Tawi. “Someone or something” began hurling and throwing stones, charcoals, fruits, flowers, vegetables, potatoes, sweet potatoes, beans, taros, and many others objects at Pa Tawi’s house! It began at night, but as it continued the stones and other objects were being thrown at his house day and night; and it went on day after day, week after week, month after month. No one was able to find the source of this nuisance. It became unbearable to Pa Tawi, he called on my father - his pastor the Rev. Sang Fen, in Zokhua about 12 miles away. As my father visited him I followed him. And I saw it for myself and - Oh boy, what a mysterious phenomenon it was: it was mysterious, puzzling and even scary. Who threw the stones, etc.? No one knows, except it continued for months – and the items kept coming at Pa Tawi’s house, day and night.

But what is more amazing and puzzling is that once my father started talking about God and to begin worshipping God inside the house, all the stone hurling and throwing stopped! Worship may last for two hours; and nothing disturbed us. All was quiet. But as soon as the worship ended, the throwing of stones and other objects started coming at us – inside the house - hitting us sometimes but with no force – it did not hurt. These objects came from the walls or from the ceiling. Pa Tawi then realized that the “someone or something” throwing stones etc, etc, was actually stealing his (Pa Tawi’s) coins from his locked boxes, his potatoes and his taros, from his other boxes made of bamboo. Pa Tawi was intelligent and thoughtful; he borrowed Bibles from all Christian homes and placed them on the boxes in his house. He was a rich man and had a good number of boxes full of grains, but not enough Bibles were available at his village. He came to Zokhua and borrowed our Bibles. Amazingly those boxes where Bibles were placed on them were no longer disturbed! All the coins and grains were all safe! Nothing was stolen! He had over 30 Bibles in his house. The Bibles became his defense!

What did the Bible do, making the boxes safe? Why was there no more stealing from the boxes once the Bibles are on them? I have no clear answer. The only answer I am sure of is that where the Bible is, there is safety and no one disturbed Pa Tawi’s boxes. Can we not say The Bible is the Word of God with power? Yes, we can, and we should.

(iv) About fifteen years ago, I was checking Falam Bible translation in Tahan, Myanmar, with a committee of nine for a week. One afternoon a poor lady of perhaps around forty years was waiting for me at the door and as I began talking to her, she gave me 300 kyats. This sum must have been her one month wages! I hesitated to accept it, telling her I should be the one giving her 300 kyats. She insisted that I accept it. “This is my gratitude to you” she said firmly. And as I inquired about her life and her struggles she opened up and told me her story:

Some five years past, her son – her only son passed away at the age of three. This loss was so severe and devastating to her - she was literally overwhelmed by sorrow - that she lost her mind! She left her home and wandered about not knowing where she was going. Her husband could not find her; nor her Pastor and church leaders. She was “lost” – both mentally and physically. A month later the young people of her church found her in a remote, unreachable area.

Day after day, and night after night, the young Christians looked after her, prayed for her and took care of her. And they regularly read the Bible to her in Falam dialect – her mother’s tongue! (It was my privilege to have translated that Bible.) After two weeks her mind (her soul) returned! She listened intently to the Bible being read to her. One day she asked: “What is that Bible that I could understand? That Bible speaks to me in my language! It touched my heart!” Since then her mind improved, her strength grew stronger and regularly went to church. But she could not read! Never went to school and never learned how to read. And so she began learning alphabets, struggled through the process of reading. And she began reading it by herself. At the time when she met me at the Bible checking room’s door, she was carrying the Falam Bible in her bag – her Bible had become dog-eared. “This is my companion” she said. “I cannot be without it” and adding, “It saves me!” Yes, who can say to this lady the Bible did not save her?

For Christians there is no doubt that The Bible is the Word of God with Power. They know it is true in their lives. The changes that took place in the lives of the believers may not be as dramatic as that of the life of Augustine; it may be more like the transformation of the lives of the Pacific Islanders. One of the great responsibilities of the Church of the Lord Jesus Christ is to make sure that the Bible is translated in all the languages of the world. But the greatest responsibility yet of the Churches is to make sure that the Christians read their Bibles with dedication and devotion. The goal for Christians in reading the Bible is to become transformed into the image of the Lord Jesus Christ – both in their faith and in their lives.

Many often think that the Bible is relevant and meaningful only for people who are simple, ignorant and uneducated. Not so! Even for scientists, at least some of them, the Bible is still meaningful, relevant and precious. Example: In 1970s, beginning first landing in July 19, 1969, Americans landed on the moon a number of times. One of the spacecrafts was known as Apollo 14 which landed on the moon with a Bible passage as one of their cargoes. The astronauts left on the moon Genesis 1:1, “In the beginning God created the heavens and the earth,” written in 16 languages and in a microfilm packet that will last for a long time.

Voltaire (1694-1778), social reformer, scientist, writer and critic of Christian faith, and one of “the most celebrated of French Philosophies” once declared that the Bible in a hundred years will become out of date and unappreciated by the public as irrelevant. In other words, the Bible would be a dead book! Today the place where Voltaire made that declaration is turned into the Office of the French Bible Society where the Bible is printed and distributed. Voltaire is dead, but the Word of God is still living and active. Praise the Lord!


Hmin (Noun) cu awsuah daan si lo in, "tong hram" in ngan aw


Duhdawtmi Saya H. Sui le zaten,

Na canganmi pawl hi ka rak siar ringring ih ka hlawk pi zet. Na taima zet ih ka lo lawm zet. Zuam sin in ngan rero aw la, mi tampi in kan hmang vingvo ding. Mi in ziang an lo ti khal le, dung ah sip hrimhrim hlah. A thami na hmuh le, zir tum aw la hmai ah tha deuhdeuh in cangan sinsin mei aw.

Na nganmi a tanglam ah, hi ti deuh in sisehla a tha lo pei maw tiah ka ruahnak ka lo hlawm ve.
Na nganmi:

3. Kan awsuah a thlengawk le kan awsuah vekin ngan ding.
khuapi siloin khawpi, siapi siloin sepi, biazai siloin bezai,...

Himi a pathumnak na nganmi hi, kei ih ruah daan cun, awsuah vek in si lo in, kawl pawl ih, "Yi dawh a hman, phat dawh a taan" timi hi thlun sehla, a tha sawn lo ding maw tiah thu ka bur duh.

Ziangahtile:

1. Falam peng sungah, tongfang pakhat hi aw a phunphun in kan suah.
Thuthimnak ah, Rawl nan ee/ei zo maw? .... tivek ah, mihrek in "ee" ti ih awsuah kan um, "ei" ti ih awsuah kan um. Ziangvek ih kan suah khal le, kan cangan daan ah, "root word" "tong hram" kan zoh ahcun, "ei" a si ruangah, ei ti ih ngan ding a si sawn. Curuangah, tonghram zoh in cangan ding tiah kan ti lo cun, kan cangan a bang aw thei lo ding ih, calai ah buainak a suak sin thei ti ruahnak ka nei.

2. Hmin (Noun) kan ngan tikah, a awsuah thlun in kan ngan theh ahcun, a sullam a fiang lo ding.
Mirang khal ah, ram dang ummi pawl cun kan fiang sin ding, midum pawl le Southern ih ummi mirang pawl ih, an mirang tong awsuah daan tla cu a dang zet. Tutiang ka thei thei tuk hrih lo. Princeton ih tlawng ka kai lai ah, kan Professor nu in, midum cangantu in, midum pawl ih sal an cannak thu a nganmi ca siar ding homework in pek. Hmai 10 hrawng kha midum pawl ih tong vek cekci, an "awsuah" in a ngan ih, "Dictionary" sung khal ah hawl a theih lo. A tongfang kom daan a dang zet. Ziang a ngan duhsannak ti khal a fiang thei hrimhrim lo. Curuangah, mirang ka pi nu, ka siar ter ih, i timi cu, "kei khal ka thei theh thei lo nan, a duhsannak cu himi a si" tiah i sim lawngah, a thuhla ka fiang thei lai.

Mirang tong khal ah, awsuah daan phun dangdang an nei. Asinan, ca an ngan tikah le, dictionary sung khal ah, tongfang hmaan in an ngan ih, an siar tikah, hitin kan siar tiah, dictionary sungah a siar daan an ngan. Midum khal in, awsuah phun dang zet in mirang tong khi an tong nan, an ngan tik ahcun, "tongfang hmaan" in an ngan thiamthiam.

Cuvek thiamthiam in, laica kan ngan tik ah, Hmin (Noun) ih tongfang kan ngan tikah, tong hram (root word) sawn in kan ngan pei ih, a awsuah daan kha dictionary sungah kan ngan pei. Cu lawngah, kan calai ngan daan kan bang aw theh thei ding.

Khuapi (city) timi cu "khua" le "pi" timi tongfang pahnih a kom awmi a si ruangah, ca kan ngan tikah, khuapi tiah kan ngan ding ih, dictionary sungah, a siar daan, phonetic kha /khawpi/ tiah kan ngan sawn pei.

Biazai (poem) timi cu "bia" le "zai" a kom awmi a si ih, ca kan ngan tikah, "biazai" tiah kan ngan ding ih, dictionary sung ih a siar daan, phonetic kan ngan tikah, /bezai/ tiah kan ngan sawn ding. Cucu calai ih feh daan a si hmang ka ti.

Bezai tiah kan ngan cun, "be" cu khui in a ra tiah in sut sehla, a sullam dangpi ah a suak ding.
Siapi tiah kan ngan lawngah, a sullam simtul lo in, an fiang ding. Sepi tiah kan ngan cun, "se" le "pi" an kom tikah, a sullam a fiang nawn lo ding.

Curuangah:

Thluasuah tiah kan ngan ding sawn a si. Ziangah tile, harsatnak Thlua le tlaang suak ko feh thei hram law tinak a si. Thlawsuah tiah kan ngan tikah, a sullam kan fiang nawn lo. A siar daan cu or awsuah daan cu dictionary sungah thlawsuah ti in ngan theih a si ko.

Meiro tiah kan ngan pei. Ziangah, "meisa ih a ro," meisa dung lam ih tangmi ro tinak a si. Salai Sun Ceu hla sung khal ah, "romei" tiah hlaphuahtu in a phuahmi nan hmu ding. Kan unau Mizo pawl khal in, "romei" tiah an ko ve. Mero tiah kan awsuah vek in, kan ngan ahcun, a sullam a tlau ding.

Meithal tiah kan ngan pei. Ziangah, kan pupa san lai ah, tteklung in meisa a alh hnu ah a suak theimi thal a si ruangah, meithal tiah an rak ko ti hi zum a um bik. Mithal a si lo. Mithal cu kan aw suah daan phun khat men a si.

Asinan, root word ih ngan khal le, sullam zianghman a nei lomi pawl an um thotho. Cupawl cu ziangti tha. Tong hram ih ngan tikah, sullam a neimi cu, tong hram vek in ngan sisehla, a sullam a thuk ih tlunah, kan cangan a bang aw thei ding.

Curuangah, ca ngan tikah, kan aw suah a bang aw lo tampi pawl kha, bang aw te ih ca kan ngan theinak dingah, kan "tong hram" (root word) thlun in kan ngan pei ih, cun, kan siar tikah, a siar daan phonetic cu dictionary sungah kan lang ter ding. Cu ti ih kan feh le kan bang rep thei bik ding tiah ruahsannak ka nei.

Monday, February 7, 2011

Thuruahmi cu Ziaza ih Hrampi a si


Thoughts: The root of behaviour

Bible: Mark 7:21-23
Ziangah tile á¹­hatlonak a tuahtertu ruahnak á¹­ha lo pawl cu minung sunglam ihsin a suakmi an si: nupa sualnak, rukruk, mithah, 22á¹­aangá¹­awm sualnak, duhham, thil siava dangdang tuah, mibum, a mawi lo zetmi thilsual tuah, iksiik, misimsiat, puarthau le aat-thlakza thil tuahnak, 23hi thil siava pawl hi minung thinlung sung ihsin a suakmi an si ih hi pawl hin mi an baalter a si,” tiah a ti.

Luke 6:45
Mi á¹­ha in a thinlung sungih a ummi thil á¹­ha kha a suahter; mi á¹­ha lo in a thinlung sungih a ummi thil á¹­ha lo pawl kha a suahter ve. Ziangah tile minung cu a thinlung sungih a ummi kha a kaa in a suak a si,” tiah a ti.

Suhnak:- A parlam bible cang ih siin Mark le Luke in ka actions(tuahnak), words(tonkam pawl), le thoughts(ruahnak) kan controll ding a thu pi daan ziang tin si ngan?

Impulse control disorder nat nak nei pawl hi ruahnak tha lo an ruat aw ti ah mahlemah thah aw duh nak, thil fir duh nak, mi sual puh, tvp tuah duh nak thin lung le ruah nak an nei tik ah an tuahnak (action) ah a lang. Cu vek tho tho in thinthalo tuahnak na nei mi hi na ruahnak in a ra mi a si.

Paul in Romans 8:5-8 ah ziang tin si forhfialnak(suggest) in pe kan sualnak cangvaihnak pawl neh thei ding ah?

Rom8:5-7
Minung sinak in a fialmi vekih a nungmi pawl thinlung cu minung sinak ih duhmi in a uk. Thlarau fialmi vekih a nungmi pawl thinlung cu Thlarau ih duhmi in a uk ve. 6Minung sinakih a ukmi pawlih ton dingmi cu thihnak a si; Thlarau ukmi pawlih co dingmi cu nunnak le daihnak a si. 7Curuangah mi pakhat minung sinakih a ukmi cu Pathian ih ral a si, ziangah tile Pathian ih daan a thlun lo; a thlun duh lo lawng si loin a thlun thei lo. 8Minung sinakih daan a thluntu pawl cun Pathian lung an awiter thei lo.

Paul in kan ruahnak (mind) le kan tuahnak (behaviour) a pehzom aw mi in hmuh. Thlarau ih ukmi pawlih co dingmi cu nunnak le daihnak a si a ti. Minung sinak in a fialmi vekih a nungmi pawl cu thih nak a ti ih a fiang zet. Cu hrang ah kan ruahnak hi thatnak in a khat thei nak ding ah le damnak daihnak kan co theinak ding ah bible ca thianghlim nitin siar hi ruahnak thatha kan nei thei nak ding ah a thu pi zet.

by MKSMon

Wednesday, February 2, 2011

Falam Calai Pawlkom 3 ih Thuhla Tawi


Kan Falam Calai hmun khat ih kan feh tlang theinak dingah kan Calai Pawlkom 3 ih dinhmun le thuhla tawi kan theih cio ding ka ron ngan.

FCLS (Falam Chin Literature Society)

FCLS hi calai lam kan tlaksam laiah tan rak latu hmaisabik calai pawlkom a si. Khawtlang le uknak lamin le tlawng lam khal in Falam calai dinpi a har laiah sakhua lam in kan nu/pa pawl in tam an rak la ih calai pawlkom an tuah. Hruaitu bik cu Baptist an si ih Baptist lo kawhhran khal tamnawn an tel. Asinain atu ah cun Baptist lawnglawng an tang. An fehpidan tlangpi cu J.H.Cope ih rak zirhdan a si bik.

Tawkfang cu an rem ih

1. Aw a sau ih theihthiam lo nak ding pawl ah awphei ( vowels ) pahnih in an ngan theu.

2. Ts tla C ah, Kl tla Tl tiin remmi an nei hnuaihni. Asinain an rem tikah harsatnak um lo in an thlun hliarhlo.

3. Calai pawlkom dang thawn an danawknak bik cu ; tong, bokbawn, pawlkom, vok, zaangfahnak, inn, awloksong, pawpi, zawhte, .... tin an ngan.

Mipum lam cun a malbik ah kan Falammi ih 65% hrawng cu an si ding. FCLS thlun ih a malbik kum khat voi khat tal suahmi magazine pawl cu Vankau Arsi, Cerhti, Muvanlai, Lairawn, le Tawngphila Baptist Church ih suahmi ( a hmin ka hngilh ) tin a malbik 5 cu an suah ringring. Zung thawn an um ih Christian lamah Holly Bible le Christian Hlabu, Hre Kio Commentary Series pawl hi hminsin tlak cabu an tuahsuak mi pawl an si.

CLF (Chin Literature Forum)

CLF hi 1992 hrawngin a ding thok ih calai lamih phurtu pawl sawm aw ih dinmi calai pawlkom a si. Kawhhran zawng siloin mipum tanrual zawngin tan lak a si ih calai thansonak ding hrangah an tuan zet. An fehpidan tlangpi cu;

1. Aw tawi le aw sau khalah awphei ( vowel ) pahnih thuah a tul lo.

2. Ts kha C ih thlengmi, Kl kha Tl ih remmi cangandan an thlun ve.

3. Calai pawlkom dang thawn an danawknak bik cu ; tawng, bawkbawn, pawlkawm, vawk, zangfahnak, in (inn), awlawksawng, pawpi zawhte,.... tin an ngan.

Mipum lam cun tah theih ngai a si lo nain kan Falammi ih 15% hrawng cu an si ding. Zung ngai cu an nei lo nain Pawlkom hngetkhoh an si ih calai seminar le tonkhawnnak tla an nei thei ringring. CLF thlun ih a malbik kum khat voi khat suahmi magazine pawl cu Senhri, a si. Dr. Conie thawn kutkaiawin Chin Writers' Handbook hi CLF hmin in an tuahsuak mi hminsin tlak a si.

CLS (Chin Literature Society?)

CLS hi 2002 lam ih dinmi a si ih a dinnak san cu FCLS le CLF upa pawl ih relkhawmmi an thlun lo veve ruangah kanmah Phunsang Tlawngta pawl in kan thlun ding ih kan fehpi ding ti a si. Falam Phunsang Tlawngta Pawlkom ( FPTP ) le Lairawn Zirsang Pawlkom ( LZP ) ih hohanak ih dinmi a si. An fehpidan cu ;

1. 2002 kum ih FCLS le CLF upa pawl ih rel tlang mi thlun ding a si. ( Kan ron tarlang leh ding )

2. Tong, pawlkom, vok, pawl hi cu hi vek rori in ngan ding. Cun FCLS mihrek ih an thlun duh lo mi khawpi, sepi, bezai, ti pawl khal kan thlun ding ti a si.

Mipum lam tah theih ngai a si lo nain kan Falammi ih 15% hrawng cu an si ding. CLS thlun ih a malbik kum khat voi khat suahmi magazine pawl cu ; Zilthli, Ramcintu, Lailun pawl an si nain an suah thei ringring lo. Pawlkom tawntai deuh a si.

*** Kan Chinmi cu kan thuanthu a dik in kan ngan ngam lo theu ih a poi zet. Mihrek tla cu an ngan le kan thin tla a heng theu. Kan thuanthu mi ih ngan le siar tikih hni suamso thei dingin ngan cio uhsih.

Hihi Pawlkom le bulpak dodalnak siloin kan dinhmun kan theih ih tan kan lak thei cio nak dingah ka tarlangmi a si. Calai hmunkhat theinak dingah ziangtin kan lungrual in kan thlun aw cio thei pei?????

H.Sui Lian Mang

Kan Thacahnak A Cem Tertu (Sapped Strength)


Bible :Psalm 130:3-4

3Kan sualnak pawl cu cazin sungah khum cila, Maw Bawipa, zoso sual thuá¹­hennak ihsin a luat ding? 4Asinain nang cun kan sualnak in ngaidam, Curuangah nangmah kan lo á¹­ihzah ding a si.

Bible Psalm 32:3-4

3Ka sualnak phuang loih ka um tikah cun, Sunvu ka á¹­ahnak ah ka taksa a vuai á¹­heh.

4Maw Bawipa, a sun a zan in na kut in i nen; Ka thazaang cu, á¹­hal ni ling ih daitla a roter bangin, a roter á¹­heh a si.

Himi Saam 32 nih sualmawhnak (guilt) le sual phuannak in ziang si a zirh duh? Ziang tiin si David in Saam 32 ah sual mawhnak le sual phuannak a lang ter ti le David in a tha mi sual phuannak in kan tlarau (soul) a dam ter ih taksa hrang ah a tha a ti. Cun a ti bet mi cu ka sualnak le ka mawhnak ruangah taksa natnak ka tuar a ti. (verse 4, NIV).

Hardamnak lam mifim pawl in tusan ah cun stress (thinharnak) le physical problems (taksa lam harsatnak) a pehzom aw daan an hmu suah zo ih vanthatnak ngaingai asi. Stress (thinhar mangbangnak in "psychosomatic" (Thluak le taksa) damlonak a suak ter. Sual le mawhnak kan tuah nak ruang ah hin kan taksa dam lo nak a suah ter tampi nan A nung Pathain thei tu hrangah cun David in (verse 5) nak ah stress dam ter nak sii (medicine) tha bik cu a testimony (a dik/hman a si ti ih hngetternak ca/tong) kan hmu.

Saam 32:5

Cule na hnenah ka sualnak cu ka phuang; Ka thil tisual mi pakhat hman ka pheh lo. Ka sualnak cu na hnenih phuang dingin ka ruat cat; Cule nangmah in ka sualnak cu i ngaithiam á¹­heh a si.

Saam 32 : 10, 11

Mi á¹­ha lo pawlih tuarmi cu a tam ngaingai; Asinain Bawipa a rinsantu cu A hmunmi a duhdawtnak in a hum hai a si.

11Nannih miding pawl, Bawipa ah lungawi aipuang in um uh. Nannih thinlung á¹­ha pawl, nuamzet in au uh.

Cu ruang ah a hlan ih kan thil tuah sual mi kan sualnak pawl Pathian in in ngaithiam a si tiin lungawinak thawn a mah duh zawng ih nun ding hi Pathian ih a duh mi si. Cu tin kan nun asile a duhdawtnak in, in hum ding ih taksa le thlarau damnak kan ngah ding a si.

by Monsie Khun Siang Mawi