FIFIR DUHNUNG

Dr. Salai Khup Za Thang

Chin World Media

January 24, 2012

A kum cu thaten ka cing nawn lo; tuhlan kum sarih-riat hrawngih August 25 ni zungtum can hrawng a si.

Insein (Thanpinkung) ih ummi ka rang (Uncle) te innsang va leng dingah inn in ka poksuak. Nazi pathum lan hrawng a si ih, Minikung ihsin Bus to ding ka bawh laifangah rinlopi’n numbat-51 Bus tumpi cu lawngzetin a ra ih ka to cih. Ka tomi Bus hi Hledan Bus colhnak a thlen veten can reipi cawl tahrat in minung tampi a phur bet. Minung kan khat thepthep hnu lawngah Bus cu a poksuak. Cuticun ka tomi Bus cu Pyay-lamzinpi parah feh rero in pengruk le hrek (6 1/2 mile) hrawng kan thlen zawnah ...

"I ra naih rero hlah,…. A dai ih i dai hlah"

"Ka lo naih tum mawsi"

"I naih tum rero ko ual, dung ka sip le khal ka lam na ra nor rero thotho"
"Lamlam, Ka lo naih hrimmi a si lo, midang nih in tet ruangah si" tiin ka tomi Bus sungah dingphah in a hau-aw rerotu mipa pakhat le nunau pakhat an um.

Bus sungah mi kan tettuk ruangah rei cu ka zoh hai lo nan ‘Umharphen le ngai nuam menah, reipi hau-awk hai ko seh’ tiah ruat phahin an hau-awk aw cu hni suamsiten ka ngai hai rero men. Ka tomi Bus pengriat (8-mile) Bus-colhnak a thlen cun mi tampi an tum ih mitute ih hau-awtu mi pahnih te tla an tum ve.

Bus a cawl laiah kiangkap ka zoh tikah ka kiangih totu cu fala a si ti ka thei ngah. Bus ka to tinten ka kiangah zo a to? mipa maw? nunau? mawi teh a mawi maw? tivek hi thupi le lunglut tlakah ka ruat dah lem lo. Ziangah tile "Zozo an si khalah an duhnak hmun in an kai dingih an duhnak hmun ah an tumsal ding ruangah le, nidang ah hmu-aw sal ding tla kan si cuang lo pi" tiah ka ruat ruangah a si. Ka kiang to falanu lam ka her ih ka kiangnaih lawng si loin a lenglam tiang khua ka cuan rero lai fangah ...

"Khi,... khi, ... hei zoh hai hnik" tiah ka kiang to falanu in i sim tikah ka thin lau dukdi  phah thawn ziang a duhsan ti ka thei thei lo ih…

"Ziangmi maw? tiah ka sut kirsal. Falanu cun "Hni le khek in biak-aw reromi fala le tlangval pahnih te khi panteh, mitu Bus tlunih a hau-aw rerotu an si ual, na thei hai nawn lo mawsi" tin i sim.

Falanu kut khihnak hmunlam ka hei zoh tikah mangbangza ngaingai a rak si. Voikhat hman hmu-aw dah lo vekin Bus parih a hau-aw rerotu mi pahnih cu ziangtik ah rualremnak an rak ngah man a sipei" ka don in harter nasa. Ka kiang tonu ih i simfiang betmi cu ...

"Na theithiam maw? khite pahnih khi theithiam-aw cia cu an si nan, ngai-aw ngaingai cu an si lo, ngaingai cu hnatuan tlang an si sawn" ti a si. Kei cun ka kiang tonu cu ‘I simmi sullam malte hman ka theifiang lo’ ti mithmai thawn ka hei zoh.....

"Khite pahnih cu midang kawrzal sungih paisa-pur (Kha-paih-hnaih) an si veve, mitu Bus parih an hau-aw reromi khal thu-ngai a si lo, hna an tuan tlangmi sawn a si ih an hau-aw termi khin hmuitinmi pathum-li lai a nei, pakhat cu cutin an hau-aw tikah an kiangkapih dingtu pawlih thinlung cu tawkzawn an hip ngah ruangah cupawl  cun an ruangpum parih ummi paisa le hlawnthil tivek ralrin ding an hngilh lawk, cuvek can laifangah an neihsiah pawl cu mitu fifirte nih awl zetin an fir thei. Culo hmanah cuih fifirte cun an duhmi an fir ngahzo ruangah sangka lam naih duh ah hau-awter phahin nuamteten pawtnak lam an naih rero khal a si thei, culo khalah fir an tum mipa ih dinnak thawn an hlat-aw deuh ruangah cupa lam naih duhah hau-awter phahin an nawr rero tla a si thei" tiah  falanu cun i simfiang.

Minung khat zetin an kai zo ruangah cuhnu rei lo ah ka tomi Bus cu Pengriat Bus colhnak ihsin a pok suak. Bus a fehsuak veleh "Kei ka hmin cu...... asi ih Phunsang tlawng ih saya pakhat ka si" tiah ka kiang to falanu hnenah keimah le keimah hmeltheihnak ka tuahaw.

Ka kiang tonu khalin awzang zetin "Si maw, Keikhal Phunsang tlawng sayama ka si ve ual, ka hmin cu ..... a si ih ka umnak cu kan hmailam te ih Pengriat le hrek (8 1/2 mile) ah a si" tiin hmeltheihnak a nei ve. Cule ka kiang to falanu cun "Kanhmai Bus colhnak ih tum ding ka si ih tu in ka pawtsuak cia a tul ding" tiah i ti hnu-ah pawtnak sangka lam panin a  poksuak ta.

Ka kiang to falanu a tum hnu ihsin ka rang te inn ka va thlen tiang lamtluan ih ka ruatmi cu "fifir" timi hi a si. Rukru fifir timi hi khuitik san lai ihsin a rak thok sipei? Cun ziangruangah mai'h thazang le zuamnak tel lo in ngahduhnak, hlawkduhnak thinlung kan nei sipei? Himi kan lungput hin rukru le firduhnak lungput a suahter a si lo maw? tivekin thu tampi ka ruatsuak. Ka ruat betmi cu...

Sun nihlawh thlanhri pawtin nisarang lakah hnatuan in nufa a cawm rerotu mi pakhat khi a thla-hlawh man suah ni ih inn a tlunlam Bus tlunah rukru rak tuar sehla ziang tlukin a riah a sia, a thin a na pei ti ka ruah sak hnik. Cupa cu thla-hlawh man suah in inn lam tlung dingih Bus a to lai fangah cun "ka thlahlawh sungin ka fapa hrangah angki zunkhat, fanute hrangah kedan, cun innsangnu khal hi hnipuan ka zalh thei lonak a rei ve si, hni zunkhat tal cu … " tivekin saduh that phahin inn thlen ding cu a hngakhlap zet ding si khawh.

Cu pa cu inn a thlen zikah paisabawm a hun dap tikah a angkizal sungah zianghman rak um nawn lo ta sehla innsung luh ding hman a paih nawn ding maw?

Cu pa vek pawl hrangah cun rukrupa in an paisa lawng a fir sak si loin, an saduhthah le an ruahsannak hmuahhmuah, luandeuh in sim ahcun an thinlung tiang fir le siatsuah an tuar a si ko lo maw? Cuhnu in "rukru pawl huat an umzia, cun fifir um lo dingin ziangtin kan tuah pei" tipawl napi’n ka ruat. Ka ruat betmi cu "midang ih ruahsannak le an hmailam siatsuah in an thin kan natter tivek tla hi rukru le fifir kan sive ko lo maw? tihi a si.

Bus parih ka theih ngahmi sayanu cu ka lamzintluan thawn a deng-awk ahcun a tlawng ah ka va leng theu ih cuticun kan pawlkom awknak cu can rei lo te sungah a fek sinsin. Sayanu hi zirhtu a si vekin a lenglam thu khalah theihkaunak tampi a nei ruangah ka va len tinte’n kan thu a thaw thei zet. Cutivekin sayanu ka lenni cu  ka hrangah Nipi hi pil ol cuangin ka thei ruangah ka rualnu hmin tla duhkawh in "Nite" tiah  ka kohnak cu a si.

Rualpi thazet dinhmun kan thleng hnuah sayanu cun "Ka hmuhtondan vekin lo sim ko sehla, nannih Laimi hi zuu-duh deuh cu nan si a bang ti" tiah i ti. Rei lote’n "Na thin tla heng pang ding ih, nangmah siar lo Laimi dangpawl so khaw ka ti duhmi cu" tin a tong a peh bet. Kei khalin... “Thin heng lamlam lo e, a dikmi na sim si” tiah ka let hnu ah “zuu hi ziangruangah a kha sipei ti" tiah ka sut tikah Chemistry ih a zirdan vekin 'Rim timi hi ziang a si, pangpar pawl hi ziangruangah an hmui, Cini hi ziangruangah a thlum ti le, zuu hiteh ziangruangah a kha' tivek pawl sau ngaipi'n i simfiang.

A ttong theh ah kei khalin "Mitu ih thu ka lo sutsannak cu zuu hmuahhmuah thlum thluh ko tuah a theih pei maw? ti ka thei duh ruangah a si, ziangruangah tile kanih Laimi pawl zuu kan duhtuknak hi rit a theih ruang menah si lo in zuu hin a khami rim le thawtnak a neih ruang sawnah a si ding tin ka ruat. Zuu duh ngaingai pawl cun zuu hi thlum zet bang sehla an in paih ding ka zum lo, kannih Laimi pawlih zuu kan duhnak cu  a rim le a thawtnak khal a kha ruangah si ko hmang, zuu hi thlum thluh ko tuah thei sehla Laimi zuu-in khal kan mal deuh ngaingai ding" tiah ka ruahdan ka sim ve tikah sayanu cun ...

"Nangkhal ngerkher ah, silo le silo in na ruat ual" tin hnisuamsi te’n i ti.
A hmai zarh ka va len can cu "Cite hiteh ziangruangah a al ti sim na hngilh ual" tiin capoh phahin ka ti bet.

Cutivekin kan pawlkom awknak a fek sinsin hnu cun ka rualnu hnenih ka thlenlonak a rei tikah ka thinlung sungah thil pakhat khat sam vekin ka tuar. Cutiih amah tong lo ih ka um thei nawn lo hnu in ka thinlung ka cekfel tikah ka rualnu cu "Ka duh ngaingai" ti fiangten ka thei ih duhnakthu sim dingin timtuah ka thok. Cutin duhthu simding ka timtuah hnu, a hnen ka va leng tikah sayanu cun "Duhdawt-awk zet nan co-aw thei lo theu khi ziangruangah a sipei, cule mai'h duhmi co tengteng ding kan duh cio hiteh ziangruangah a sipei " tin i rak sut.

Kei khalin "Thukhat cu keimai'h duhminu/pa cu zovek hnakin keimah nih thinlung nuam le hnangam in ka zoh thei ding timi 'amah hrang zawnruatnak' ruangah a si thei, a dang thukhat cu ka duhdawtmi kha midang tangsung va thlen ding siang hrimhrim lo in “ka duhdawt ruangah ka co hrimhrim a tul" timi 'mai' hrang zawnruat duhhamnak' ruangah khal a si thei. Cu a silo hmanah hih thu-pahnih hi a hrek veve an kom-aw ruangah tla a si thei ve ko" tiah ka ruahdan ka sim ve hnik.

Cuih zan, inn ka thlen hnu ka ruat sal ih ka di a riam-aw lo nasa. Ziangah tile ka rualnu hnenah ‘duhthu sim ding’ ka timi cu ka sim suak thei lo ruangah a si. Ka sambaunak pakhat cu ka rualnu hmaika ih ka thlen tinten hiti vekin ka timtuah ciami hngilh tahrat in a thinnomnak ding lawng thupibik ah ka ruahsak ringringmi hi a si.

Cuhnu voikhat ka va len ahcun kan pahnih ten tlawng sungih rawldawr ah rawl kan ei tlang. Rawl ei theh hnu leng kan suak tum laifangah theih tham lo in ruahmai tete a tlak ruangah rawrdawr sungah kan to kir sal. "Ruahhmai te a si pam tiih ziang rel lo ding a si lo, ruahtakpi sur laiih fehpawl an na dah lem lo, ruahhnai sawnhin mi a natter" tiah ka rualnu cu ka hun sim hnu ah ...

"Ka hrangah cun duhdawtnak timi khal hi ruahhmai vek a si ko, ka theih lo laiah na duhdawtnak in nuamtete'n i rak ciah rero ih keimah le keimah ka thei-awk can ahcun a rak tlai tuk zo, ka ruangpum zaten na duhdawtnak nih i ciah thlepthlep zo. Curuangah ka lo duhnak hi i theipi sakin i cohlan sak thei pei maw? " tin ngam lem lo in ka rualnu cu ka hun sut tikah a thinheng ding ka ruat nan anih cun mithmai pan tuk lem lo in  ...

"Ka thin a heng lamlam lo, cun hitivek na tong ding hi ka rak hngakhlapnak a rei zo. Bus parih kan ton-awk pek kha na cing lai ko lo maw? Nunau a simi keimah sawn nih ka lo biak hmaisa kha, Bus parih ka lo hmuh veten ka thinlung sungah mangbangza in lo biakduhnak a ra suak ciamco ruangah keimah sawnin ka lo biak hmaisa kha. Atu na hnenin duhdawtnak tongkam ka theih ngah ruangah ka lungawi ngaingai, kei khalin ka lo duh ve, cun nang le kei hi tuandeuh ah tongaw in rak theithiam awk ta sehla ti tla ka ruat rero " timi ka rualnu tongkam ka theih cun sim thiam lo khopin ka lung a awi.

Falanu cun "Ka tong cemtiang i ngaisak aw maw, ka lo duh tuk ve ko nan kan pahnih in hmai norbet nawnlo dingah zangfah ka lo dil. Ziangah tile kei cu innsangnu dingih ham cia ka si zo. Ka pasal dingpa thawn can reipi sung rualpi tha kan rak si, asinan duhaw cu kan rak si lo. Cutin rualpi tha kan sinak kha kan nulepa te veve nih duh-aw ah in ruat ih innsang dinkhat dingin in dil tikah 'U pakhat vekin ka rinsanmi a si ih duh khal ka duh thei leh ko ding a bang' tiah ol-aiten ka rak cohlang ve ih 'Ham-awknak' tla kan rak tuah zo" tiah i sim.

"Asinan, rinsan timi le duh timi ka rak thleidang thiam lo sawn a si, nangmah thawn kan tonaw hnu lawngah duhdawtnak timi hi theifiang in ka tongsuak ngah. Nu-tling tha si ka tum ruangah ka pasal ding pa thawn umkhat dingih reicat zomi cu ka thleng nawn lo ding, cun ka pasal tla  ka upat ringring ding. Asinan nangmah sawn hi ka lo duh ngaingai ruangah ka duhdawtnak cu na hnenah kumkhua in a cam ringring ko ding, cun na duhdawtnak khal ka lung sungah kumkhua in ka camter ding" tiah falanu cun ninghang zetin i sim.

Cui'h zan ahcun "Ka duhdawt, i duhdawt ve, sile ziangruangah kan co-aw thei lo" ti hi ninghangzet in ka ruat. Zan a simdeuh cun  ka thin a hnaihnok sinsin ih ti ka hal vek tla a bang, tidai ka in nan ka di a riam thei fawn lo, tisa in duh vek ka bang lala, tisa ka in khal le ka tihal a riam thei nawn cuang lo, ziang ka tuah kimin ka di a riam thei nawn lo. Cucu ziangruangah tile falanu ih "Na duhdawtnak cu kumkhua ka thinlung sungah a cam ding, ka lo duhnak khal kumkhua in na hnenah cam ve seh" timi tongkam ruangah a si.

"Co-aw thei lo ti thei nacingin ziangruangah a duhdawtnak cu kumkhua-daih in i pek ta, cui'h duhdawtnak cu a pasal ding pa sawn kha pek ding a si lo maw? a pasal ih co dingmi kha kei in ka cosak riangri ruangah kei tla rukru le fifir ka sive ko lo maw?" tiah ka ruat tikah keimah le keimah huat-um le fihnungza in ka hmu-aw. "Fifir hi ka hua-tuk" ka ti rero laiah keimah rori fifir ka rak si ve ual. Keimah vekih rukru hi tuhlan ah teh an um dah hrih lo asile kei cu "fifir phunthar suak tertu" ka si ve ko lo maw? Ka ruat betmi pawl cu:

1. Pawlkom tivek ahhin mithmai ngah duh men ruangah a hmin menin tel in hlawhtling in tuansuakmi zianghman kan nei lo asile midang ruahsannak a firtu kan si ko lo maw?
2. Rinsannak thawn mipi in Pawlkom ih tuanvo neitu, asilole khua le ram ai-awhtu tivekih an hrilmi Palai pawlin "khua le ram thansonak ding thu felfai in an thinlung ret lo in anmah larnak men ah an hmang asile 'Mipi rinsannak le ruahsannak a firtu an si ko lo maw?
3. Miphun thansonak dingah mino tete pawlin an ti-thei tawk an tuan reromi zianghman ah sair lo in ‘Mah lawng thuhla thei biktu’ ah ruataw in mino tete ih tuanthamnak pawl a cohlang duh lotu upa tivek hiteh midang thinlung a siatsuahtu fifir an si ko lo maw?

Curuangah atu kan san ahhin fifir phunthar tampi suak bet in, an karhzai rero ko lo maw? Cu sabbai ah keikhal fifir phunthar karhzai tertu ka rak si ve ual. Asinan kei cu midang thin ka nater lo ih an riah khal ka siater lo ruangah ningzaknak malte hman ka nei hrimhrim lo. Curuangah, keicu ... "Fifir Duhnung".  

Source: http://chinworld.info/cahram/nunthuleng/Fifir_Duhnung.html

Shalom - Peace be unto you

SHALOM

One of the first words you learn when visiting Israel is shalom. That’s because it is used to say “hello” and “goodbye” to someone - somewhat like aloha is used in Hawaii. When you think about it, to wish someone “peace” is a very nice thing. And, if shalom only meant peace, that would still be great. However, in Hebrew, shalom has so many more meanings than the word “peace” in English, which simply means, “freedom from strife and disorder; harmony; and to be quiet.”

Interestingly, English seemingly gets its definitions from the Greek. The Greek root word is irene. It is the same as a lady’s name, except that it is pronounced EE-ree-nee. The basic meaning is a harmonious relationship between people, nations, etc. It can also mean peaceful, as in quietness of surroundings or the heart. The limitations of the English and Greek meanings for the word “peace” are obvious when we see how different words have to be used in these languages (and other languages, as well) to convey the varieties of meaning packed into this one Hebrew word. For example, in the Septuagint, the Greek word soteria, which means salvation, and not irene, has to be used to convey one of the meanings of shalom, which is “salvation.”

The Hebrew Root of Shalom?

The foundation of almost every Hebrew word is a root composed of three consonants, and each root has its own fundamental meaning. The other letters that fill in around the three-consonant root to make a word can be varied in many ways to make other words. However, something of the basic meaning of the root always remains in the meaning of all the other words. The root of the word shalom is sheen-lamed-mem (µlv), transliterated in English as SH-L-M. Its basic meaning is “wholeness” or “completeness.” Literally hundreds of Hebrew words are built from the root SH-L-M, and all of them have some connection to this basic meaning. For example, ShaLeM means “complete,” and is also the name of the city of Melchizedek mentioned in Genesis 14:18 (transliterated in English as “Salem”). SheLeM means “peace offering,” which was part of restoring a broken relationship with God; SheeLeM means “he paid,” that is, he completely fulfilled his obligation.

Hebrew is very efficient and has a relatively small vocabulary, approximately one-tenth that of English. One word can often serve a variety of functions. One sees this with the word shalom, which is usually translated as “peace,” but means more simply “tranquility” or the opposite of war. A quick look at a number of Bible passages shows other meanings of the Hebrew word shalom - meanings that have not always been conveyed well in translations in other languages. In some of the references you may not see the connection, but the word shalom is present in the Hebrew. Let’s look at a few of them:

FRIENDSHIP: The shalom between friends has to do with trust (Jer. 38:22), familiarity (Jer. 20:10), or in a relationship of “peaceful understanding” (Zech. 6:13), where the word for “peace” is prefixed to the word for “friends.” Psalm 28:3 mentions those “who speak shalom but harbor malice in their heart,” and Psalm 41:9 speaks of betrayal by a “man of shalom (peace).” Both passages contrast friendship with treachery, not peace with war. Similarly, in 1 Kings 2:13, when Bathsheba asked Adonijah, “Is your coming shalom?”, she was not asking if he had come peacefully. Rather, she was asking if he had come with friendly intent. Although he answered, shalom, he was lying. Even though he did not come in war, he did not come with friendly intent, but rather with treachery in his heart. When Yeshua (Jesus) used the expression, “son of shalom (peace)” (Luke 10:6), He was referring not to a peace-loving man, but to a friendly, hospitable person.

WELL-BEING: This usage of shalom has to do with one’s total well-being, including his health and prosperity, which are gifts from the Lord. One sees this meaning in 2 Kings 4:26, where the Shunamite woman was asked by Elisha’s servant if it was well with her, her husband and child. In the original Hebrew text the question was simply, “Do you have shalom?” Today, one hears this same familiar usage in modern Israel when you inquire after a friend’s well-being by asking, “ma shlomcha?”, literally meaning, “How is your shalom (well-being)?” And, if you want your friend to convey your regards to someone else, you simply tell him, ”dreeshat shalom,” which means, “Ask about the shalom (well-being)” of that person. The Psalmist is clearly addressing the health aspect of this meaning of shalom when he says, “There is no soundness in my flesh ... no shalom in my bones” (Ps. 38:3). Shalom in this passage is not translated as “peace,” but as “health” to convey this meaning.

SAFETY: We read in Judges 11:31 that Jephthah tragically vowed that if he returned from the battle “in shalom,” that is, in safety, he would sacrifice to the Lord the first living thing that came out of his house to meet him. Shalom here is used with the same meaning in Isaiah 41:3, “He pursues them, advancing in shalom (safety) ...” Yeshua used the word shalom in the same manner in a teaching recorded in Luke 11:21, “When a strong man fully armed guards his own dwelling, his belongings are in shalom (safety).” Isaiah draws a direct connection between righteous living before God bringing shalom, as safety and tranquility, when he says, “The fruit of righteousness will be shalom; the effect of righteousness will be shalom (quietness) and confidence forever. My people will live in dwelling places of shalom, in secure homes, in undisturbed places of rest” (Isa. 32: 17-18).

SALVATION: Shalom is also used as a parallel to other biblical synonyms for salvation, such as tsedakah (righteousness) in Isaiah 60:17, and yeshuah (“help”) in Isaiah 52:7. This passage from Isaiah 52 receives added significance when we realize that the words which literally mean “peace” and “help” were intended as synonyms for salvation: “How beautiful on the mountains are the feet of the messenger announcing shalom, heralding good news, announcing yeshuah, telling Zion ‘Your God is King!’”

The Apostle Paul understood the “shalom, shalom” of Isaiah 57:19 as a reference to salvation, not just peace. In his explanation in Ephesians 2:13-18, he makes this clear when he says of Messiah Yeshua, “For He Himself is our shalom (salvation),” who brings together the Jew and Gentile into one (vv. 14-15); and, “He came to preach shalom ... for through Him we both have access to the Father by one Spirit” (vv. 17-18).

One finds the same implication in the angels’ song recorded in Luke 2:14, “Glory to God in the highest, and on earth shalom to men on whom His favor rests.” Even the well-known verse in Psalm 122:6, “Pray for the shalom of Jerusalem,” would be understood more fully if shalom were translated “salvation” rather than “peace.” However, we must keep in mind when considering this passage that the word shalom, like all Hebrew words for salvation, refers to physical as well as spiritual deliverance. The Hebrews did not compartmentalize things as neatly as other cultures do.

Throughout the Newer Testament, persons who had association with Yeshua, either directly when He ministered, or indirectly through spiritual salvation, were described in terms of shalom in all its varieties of meanings. Zechariah and Simeon, for example, expected this shalom (Lk. 1:79; 2:29); the angels heralded it (Lk. 2:14); people who were healed were told to “go in shalom” (Mk. 5:34; Lk 7:50); the people sang about it at the Truimphal Entry of Messiah Yeshua into Jerusalem (Lk. 19:38); and when Yeshua wept over Jerusalem, He lamented that they did not understand that His coming meant shalom (salvation) for them, and they had missed it (Lk. 19:42). Before Yeshua’s death, He bequeathed shalom to His disciples (Jn 14:27; 16:33), and on the day of His resurrection “the disciples were together, with the doors locked for fear of the Jewish leaders, Yeshua came and stood among them and said, ‘Shalom be with you!’” (Jn. 20:19-20). In fact, He said this phrase three times in this passage (cf. Jn. 20:21, 26). Various Newer Testament leaders spoke of salvation as the “good news of shalom by Yeshua HaMashiach” (Acts 10:36), the preaching of shalom (Eph. 2:17), and the “gospel of shalom “ (Eph 6:15; Rom. 10:15). It was declared that the “God of shalom” brings salvation to the whole man - body, soul and spirit (I Thess. 5:23). Man’s participation in the shalom of God through Messiah’s finished work of redemption is also mentioned frequently in the Newer Testament.

As you can see, shalom is a very flexible word and can refer to much more than peace as merely “freedom from strife and disorder; harmony; and to be quiet.” Yet, all of the many meanings of shalom, including friendship, well-being, safety and salvation - clearly reflect various aspects of “completeness,” the fundamental meaning of the Hebrew root SH-L-M.

Shalom in Our Everyday Life

The secular Western culture of today displays a typically Greek orientation to the concept of peace. It sees peace as a condition that persists within the individual as a state of being that is emotionally felt, internally generated, and having no influence of a divine being.

However, in the Hebrew Scriptures (the Older Testament), the writers thought just the opposite of this. They did not conceive of any human condition as occurring independently of God’s controlling will and presence. This awareness of God gives a sense of wholeness and success to the business of living, which is marred only by human inadequacy and sin. They believed that God is the creator of peace in heavenly spheres, high above all human affairs, and that the pledge of shalom and its realization appears as human prosperity and wholeness of life (Gregory, 1976). You can see this concept in The Lord’s Prayer, when it says, “Our Father, Who art in heaven, hallowed be Thy Name. Thy kingdom come, Thy will be done on earth as in heaven” (Matt. 6:9-10). The term shalom is often used to describe prosperity of a material sort, which for them was associated with God’s covenantal promises or the manifestation of God’s presence.

Prophetically, shalom is a major part of the Messianic promise of future blessing that provides salvation on all levels. It is shalom that is promised for Israel, which would also extend to the rest of the world. The prophets wrote of a coming shalom that is accompanied by restored relationships, spiritual restoration, a cessation of war and conflict, and physical comfort. God promises to Judah and Israel: “I will bring health and healing to it: I will heal My people and will let them enjoy abundant shalom and security ... I will cleanse them from all the sin they have committed against Me ... Then this city will bring Me renown, joy, praise and honor before all nations on earth that hear of all the good things I do for it; and they will be in awe and will tremble at the abundant prosperity and shalom I provide for it” (Jer. 33:6-9).

What Does This Mean to Us?

The ultimate shalom that we can have now is that shalom which is found in our relationship to God, that manifests itself spiritually and materially.

On the most basic level, the shalom of salvation is a doorway opened freely by the Lord for us to walk through so that we can enjoy His shalom in every way. In Messiah Yeshua, our shalom (salvation) was purchased, if we choose to accept it. Paul says, “For God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making shalom through His blood, shed on the cross” (Col. 1:19-20).

Afterward, we can find true spiritual and emotional shalom, as well. Paul gives us the formula: “Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the shalom of God, which passes all understanding, will guard your hearts and your minds in Messiah Yeshua. Finally brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable - if anything is excellent or praiseworthy - think about such things. Whatever you have learned or received or heard from me, or seen in me - put it into practice. And the God of shalom will be with you” (Phil. 4:4-9).

Finally, we can know real material shalom as well-being and a sense of “prosperity” that exists for us no matter what our material circumstances suggest. Paul says, “I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through Him who gives me strength” (Phil. 4:11-13). It is a deep-down contentment in the Lord where His Presence with you is a shalom that can carry the believer above temporal circumstances.

On all levels, it is this supernatural “shalom that passes all understanding” that is often witnessed by the world and draws men to the God of shalom. Most believers have had those experiences where circumstances dictated hysteria; yet through prayer and trust in the Lord, His presence brought a supernatural shalom and sense of well-being, assurance, safety and the hope that all would be well.

That kind of shalom can only come from God and cannot be conjured up. This is something worth celebrating.

In the days of the Temple, of the many offerings made unto the Lord, one was called the shelem or peace offering. These were offered by those who were at peace with God. They were made as an expression of gratitude to God and to have fellowship with Him (Lev. 3). An ox, sheep or goat was sacrificed: its blood poured over the altar, the fat burned as a sweet savor to the Lord, part of the flesh given to the priest and the remainder eaten at the sanctuary by the sacrificer and his friends (Lev. 7:15f; Dt. 12:1,17f). Also, a meal offering and drink offering were made along with the meat offering. The meal denoted the fellowship which existed between the worshiper and God and was a symbol and pledge of friendship and shalom with Him. This offering was a joyful public acknowledgement of relationship with the Lord, which showed their thanks to Him as their Source.

Today, outside the circle of those who have faith in the God of the Bible, God is not seen as the Source of their well-being, prosperity, safety or salvation. Most humanists see themselves as the source of their own destiny, and God is left out of the equation. Yet, most of them do not have genuine shalom in their lives. Real inner shalom and contentment is not something the ways of the world can provide for people. This must come from our Creator, Redeemer and Teacher - the God of the Universe, the God of Abraham, Isaac and Jacob, the God of Israel.

For a world crying for shalom, Messiah Yeshua is the answer to overcome the inner turmoil so many feel today, “for He is our shalom.”

When Yeshua was talking to His disciples about the time when He would go to be with the Father, He promised them His shalom. He said that the Holy Spirit would come to be their Comforter and Teacher. He would remind them of all the things He had said to them (Jn. 14:25-26).

Then He said, “ Shalom I leave with you; My shalom I give you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not be afraid” (Jn. 14:27). It is interesting that He told them that He stressed He would not give them the peace of the world; that is fleeting, temporary and inconsistent. Rather, He promised them the shalom of God, which is the essence of salvation, wholeness, well-being, friendship, safety, prosperity, health, tranquility and contentment. Who could ask for more?

Don’t wait any longer. If the shalom of the Lord that passes all understanding is ours for the asking, then let this day be your day to experience this great gift of the Lord.

Shalom from Jerusalem,

Clarence H. Wagner, Jr.

International Director