‘A Person who Receives Praise from God’

SERMON ON 16TH, Nov, 2014

(HOLY COMMUNION SERVICE)

 (Ps 62:1-12; Rom 2: 17-24)

Prayer: Though, your humble servant, who is standing before you and your people, is too small to make known your holy words, I came to thee, O Lord, expecting your blessing. I am only like empty vessel that needs sources and supplies in order that this simple /tool/instrument may become a channel of blessing for people who come before you. Speak to us, speak to your people through your servant, through your words, through the bread and wine and through various elements that have been consecrated in your name. We pray………….AMEN!

The chosen texts for tonight have been taken from Ps 62 and Rom.2.

Before i prepared my sermon for this evening. i read these 2 texts several times, and I also prayed to God for several times, expecting that God would bless me and would speak to me trough the chosen texts.

Therefore, after waiting God for a couple of weeks, one thing that has come to my mind at the last moment was – ‘A Person who Receives Praise from God’. Therefore with this theme we will meditate upon the words of God in this evening service.  (But, i feel little bit sorry to say that this theme is taken not exactly from the chosen texts, but from the following verses of the same chapter of the chosen texts)

However, as we meditate upon the words of God through this theme, it is good to note that, the theme – ‘a person who receives praise from God’ can be understood in various ways, for example – ‘a person who pleases God’ or ‘a servant of God, to whom God has shown his favor’, etc. so these diverse expressions have disclosed that there can be a number of corresponding and parallel themes of this type.

Well- Just, before, we move on to the core topic, I want to begin my message with a story which is short, and at the same time very interesting. I want to begin with this because i believed that this story will give us some clue of the message that is going to be delivered.

*I do not know whether you have ever heard about a missionary, whose name was - Tailor Smith (some of you might know about him and might also read about the story), he was a missionary, and his story begun like this - while he was enjoying his missionary furlough program, he was invited by some Christian organization to preach and to give some reports in their conference organized by themselves.

So as he went there to deliver his message and to give some reports. While he was on his way (i.e. before he reached the place), he was suddenly caught up by some unanticipated cold fever that simultaneously had affected his throat as well as his tongue. So from the moment he was being caught up, he was unable to speak properly.

Therefore, when he stood up in the pulpit to deliver his message, he was unable to speak aloud because of what he had on the way. It has been written as – ‘only few people who were in the front, had been able to follow and could knew the message that the preacher had delivered from the pulpit.’

But at the end of the service, one imaginable and unbelievable thing had happened outside the conference hall. One man who was in the balcony at the moment while the preacher preached, came to Tailor Smith, giving his hand and said to him ‘Sir, before I listen to your message, i was not a believer, but from the moment you delivered the message, I have decided to follow Jesus, I want to become a Christian’. Then he continued, telling another wonderful story, he said, ‘I was unable to know what you have said from the pulpit, but when a saw something which was in your, that compelled me to decide what I have decided.’

How wonderful and amazing story it was, it’s really amazing! Though the man was unable to hear the message delivered from the pulpit, the man, on the other hand could see what was in the preacher.

The truth, the light or the image of God that was in the preacher might be something that compelled a man to surrender before God.(This story is being modified by me to make more effective to the listeners)

#Friends, the reason why I want to reflect upon this short story is not to emulate (copy or imitate) what is impossible for us, and not to reproduce something extraordinary experience that a person has possessed with the help of the power of the Holy Spirit, rather something which was in the person, i.e. – ‘the power of truth’ or ‘the true light’ that has a power to inspire and motivate others.

Alongside to this short story, i have another interesting account that has been recorded in our Bible – i.e. one of the greatest sins that the people of God, Israel, have committed, during the Old Testament time.

But as we make a few expressions on this account, it is good to acknowledge that – In the bible, there are also a number of prominent people who did so many great works, miracles, and wonderful things for God. There are also several God’s people who did good and great things for God as well as who pleased God. We also have many people who had been setting numerous excellent examples for people at the time and even people today. Indeed, they were not only pleasing God but also able to sacrificed their lives even till death for God shake.

But when we examine the story of Israel, especially the story that can be seen after ‘exodus event’ and before ‘exilic period’ – Their spiritualities as a whole, sometime looked astonishing. The unimpressive behaviors and characters they possessed were very shocking or appalling for many people.

Several narratives of the OT have clearly disclosed these kinds of accounts, these kinds of behaviors and experiences. (Joel & Amos); see also Mt23:1ff
Then the question which is set before us therefore is - Why? How it happened?

We will try to give the appropriate answer for this; in order to do this, let us put our imagination back to the O.T time –
When they came to the Temple, their religiosity, their commitments to God, personal dedications they have rendered before God, their spirituality inside the temple had been appeared as ‘very deep’. That means, the ways they behave inside the temple were very impressive and at the same time very inspiring. But when we examine their lives outside the temple, it was completely a reverse one. The community or the society where they lived was no longer a pleasant and lovely or a blessed one as they have done inside the temple.

This does mean that;
- The deepness of their spirituality inside the temple does not reach beyond the boundary of the temple.
- The images of their community where they lived and the atmosphere they made inside the temple were incomparable. It becomes unmerited to remark.
- It may also mean that, while they have rendered their best to please God inside the temple, their lives outside the temple unable to please God.
- It does also mean that, while they were trying to please God through various worshiping services, they, on the other hand, have no longer cared about their social lives (to please God).

Then, if these pictures become the lives and spiritual condition of the people of Israel, what would be the result/consequences of their religiosity?

1. If their spiritualities, their relationships with God have created a boundary; the lives, commitments they have rendered for God may not be able to reach ‘up to the mark’ to please God.

2. If their social lives, private lives, or their isolated lives (were) unable to please God, correspondingly, there will be no hope/chance to please God through various worship activities inside the temple.

Therefore, friends, according to my observation, these are - the hidden message that we can unveil from these particular passages – i.e. a chosen text of Rom 2:17-28.
Though these particular passages (i.e. Rom 2:17-28) do not tell us directly the main picture; - the image of the Old Testament religiosity and the Old Testament other side of spirituality has been clearly portrayed in this passages.

The text says;
- V21, you, then, that teach others, will you not teach yourself? While you preach against stealing, do you steal?
- V22, you that forbid adultery, do you commit adultery?
- V23, You that boast in the law, do you dishonor God by breaking the law?
- V 24, for, as it is written, ‘the name of God is blasphemed among the Gentiles because of you.’
Therefore, a brief summary of these verses could be – though they have boasted the law, their behaviors, attitude, manners could not please God.

Therefore, as the scripture tell us, notified and directed to us, now is a time to reexamine/retrospect ourselves in order to reach ‘up to the mark’ to please God. Otherwise, if our outward lives make us unable to reach ‘up to the mark’ to please God; that unimpressive and unpleasing lives will also put us among the people whom we considered as people who used to blaspheme the name of God.

If the name of God is blasphemed among the Gentiles, among the community of believers, among nominal Christians, among the backsliders, because of what we have been done, – because of our unbalance spirituality, our worship lives, and our distorted lives; these lives will make us guilty, unaccountable before God.

Then, there will be no hope to please God with these lives. If God does not please to us, our services, our commitments, our worship and spiritual lives will not have roots and values. It will be in vain. It will be in futile.

Therefore, in order to please God and in order to receive praise from God, then, what life would be worthy which is more substantial and significant for all of us? What life would be more appropriate to become praiseworthy and to receive a reward from God?

It is Apparent and clearly mentioned that, there can be a number of options for this, but since we already have ‘selected passage’, we cannot simply turn aside from this selected texts. Therefore, let us turns to Ps62: 1-12
1. V, 1&2 say, ‘For God alone my soul waits in silence; from him comes my salvation. He alone is my rock and my salvation, my fortress; I shall never be shaken…’
2. V, 7& 8 say, ‘On God rests my deliverance and my honor; my mighty rock, my refuge is in God. Trust in him at all times, O people; pour out your heart before him; God is a refuge for us.’
3. V, 10&11 also say, ‘Put no confidence in extortion, and set no vain hopes on robbery; if riches increase, do not set your heart on them. Once God has spoken; twice have I heard this: that power belongs to God.

Therefore, according to this psalm and according to my assessment, this psalm tells us that;
- People who relay on the salvation of God, who use God as for his/her rock, as his/her foundation, as his/her fortress - will please God.
- Who puts his/her trust on him, uses him for his/her refuge, and puts confidence not in the power of earthly richness or lawlessness but in the power of God…will please God.

This psalm clearly reveals the testimony of its composer; it also reveals his/her spirituality and commitment to God. Furthermore, this psalm also discloses the relationship between God and a person, a person who relay his/her life upon God the redeemer.
Friends, let us also put our trust in God.
- Let our testimony be revealed, not only from our actions inside the chapel, but also from our entire lives.
- Let our outward spirituality and worshiping live be identical.
- Let our entire spirituality be remaining the same at the time of rainy, winter and summer season.
- Let us worship God in truth and spirit, not only to the place where we worship God as a community, but also to the place where we are alone, where we are with friends, even where we are isolated.

A person who is having this kind of lives will become someone whom we considered as worthy/commendable to receive praise from God.
May the Lord God bless us all.....

(Needs revision...K.Zartea)

KA FATE TAWNGTAINA

Kan fate hi Jaira Lalnunpuia khiangte (Jaira), kum 8 leh Joseph Lalnunsanga Khiangte (Tete-a) kum 7 te an ni a. Madurai atangin 2013 kum tir (June) thla khan rawngbawlna thilah Serampore-ah kan insawn a. Holy Home, an school kalna a admission kan lak hlim hian an test-naah engmah an sawi/zih duh loh vangin fimkhur thuhla-ah 'pawl ngaiah thu leh mai se' an hotu tur ten an tih chu kan hnial lem lo a, tichuan tunah hian Jaira C/L-II, Tete-a, K.G-II an zir mek a ni.

Vai ho kara school kal an ni bawk a, an rualpui vai ho an tluk lovang tih hlau reng rengin Nu ber hi a tang em em thin a, Pathian khawngaihna zarah a tih pawh an ti tha ve thawkhat viau hrih. Kum hmasa  khan 93. something?% vel Tete-a hian a lo hmu a, A U hian 91% vel a hmu ve niin ka hria. Naupangte e ti lovin lehkha hi an zir nasa em em a, ni tin tlai dar nga a rik hma loh chuan tumah Serampore campus naupang pawnah an chhuak ngai lo. Tlai dar 5-6 hi infiam hunah an hmang a, zan lamah pawh dar 10 - 11 thleng te hi an lehkha zir dan a ni.

He ti taka an rim avang hian exam zoh hi an nghakhlel ve thei em em thin a, chutiang boruak karah chuan he thil(thar) 'KA FATE TAWNGTAINA' tih hi a lo zi chhuak ta a ni.

Dt. 11th,Sept,2014 : Dt. 11.09.2014 hian exam an zova, nuam an ti takzet a ni. Tlai a an infiam bakah zanlamah pawh Games khelh thahnem an ngai hle a, Jaira phei chu a Nau leh a Nu-in an menpui peih toh loh thlengin an Room-ah (Computer room leh an lehkhabu ho kan dah khawm bikna) Games a khel a, kei erawh hna ka la ngah avangin ka study room-ah dan pangngai angin ka la tul em em thung. Zanlai 12 a hnaih thuak tawh avangin a room-ah ka va kal  zawk a, a Games khel lai chu dah a mu tawh turin ka hril zawk a, "aw le' a tih ve mai bawk avangin study room-ah bawk ka let leh ngal a ni. Computer a shutdown a, a inthiar zo khuma a lawn chu a mu mai turah ka ngai a, mahse phun ri mawlh mawlh ka hre ta tlat mai. Mak ka tih em avangin ka thutna atang chuan ka va thlek a, Pa tana thil mak em em mai ka va hmu chhuak ta a ni. A mut hmunah chuan thu chungin a thiam dan danin a lo tawngtai mawlh mawlh a...Ka en reng a, ka fapa kum 8 emaw lekin mahni a tawngtai nachang a hre ta ka hmuh chuan lawmna leh mak tihnain ka khat a, ka hnuk a ulh ti-tih tlat mai. Min hriat hlau tak chungin ka ngaichang reng a, a tawngtai zawh chuan a Nu bulah chuan ngawi rengin a mu ve ta a ni.

He thil hi han sawi belh vak ngaihna ka hre lo. Rilru zawng zawng a "Lalpa ka lawm e" tih mai loh chu sawi tur pawh ka hre lo. A Nu-in tawngtai a zirtir rah  a ni a, Nuapangte kum 8 mi lekin 'ti-rawh' tih vang pawh ni lo, amaha "Lalpa' hming lam nachang a hria kha, Pa tan chuan lawmna tham' tih loh rual a ni lo. Lalpan zahngai se, heng aia lawmna nasa zawk hi kan fate atangin kan la hmuh belh zel ka beisei tlat a ni.

He (a hnuaia) pic hi chu 14.09.14 ami a ni.

 



 17th,Sept,2014: He mi zan hian ka study room-ah tul takin ka awm a (ka room leh Master Bedroom hi insi reng, mahse room hran hlauh si, a kawngka atang chuan lhum pawh hmuh phak mai a ni), Tetea mu tur tawngtai pawh ka room atang chuan ka hre phak leh reng mai. Ti hian a ti ve thung........" Aw Lalpa zanin-ah mutna hmun tha min pe a, kan thil hlauh-ahte i vantirhkoh ten... (chuan)... zanahte ka mu tha thei lo thin a (a mu hi a muhil lawk lo fo thin)......kha tiang khan min mut tir tawh suh ang che...." tiin.

Eng emaw lai atang khan tawngtai hi an ngai pawimawh ta riau a, Nu & Pa zawk-in tawngtai awm huna kan tawngtai mai lohte hian 'Nu/Pa, i tawngtai dawn lo em ni' an ti mai thin.

A Nu hian School an kal theih tirh atangin, school kal tura in an chhuahsan hma hian ni tin (bahlah miah lovin) an lu chungah kut nghatin a tawngaisak thin a, an thla a muangin, tawngtai lova school kal hi nuam an ti reng reng lo.

An tet lehzual lai: hian....(Bungtlang N Bial kan awm lai) " Lalpa Pathian hi kan tih a ni tih kan fate hian an hriat theih nan, chhungkaw tawngtai kan neih reng rengin, tihtakzetin chhuata thingthi ngeiin kan tawngtai thin tawh ang" tiin kan Nu Pa in rawtna kan siam a. Kan bei ve tlauh tlau thin. Mahse kan fate avang hian a lo applicable lutuk lo deuh a, a chhan pawh tawngtaia kan han thingthi kha - a u zawk hnung lamah a lo lawn a, awlsamtein kan tawngtai lai reng chuan koki-ah a lo thu leh van thin, chu chu a nauin a thik a, a theih ang angin a lo inban kai ve leh a, thingthi chunga naupang 2 koki chhuan  bawka tawngtai chu a lo har riau mai a, khup nghahchhan kan siam lem lo bawk nen..."a... an leikan deuh huna chhunzawm leh atan i titawp hrih mai ang" kan ti leh ta a ni. Khang hun kha a rei lo hle a, thlir kir chang hian thil ngaihawm-ahte pawh a lo chang ve lek lek ta mai. Tunah chuan hma kan lo sawn ve takzet ta a ni e.

"Lalpa,  i hma a ka kunpui theih tur Fate min pek avangin ka lawm em em a ni"

https://en.wikipedia.org/wiki/Baptist_Church_of_Mizoram Ka Edited Ve Hmiah Mai.

Note : A hnuaia thute hi han chhiar la. rawng pawla chhinchhiah chin zawng hi Dt. 09.08.2014 (11.09PM) hian ka Edit ve hmiah mai. A bak a inziak sa hi chu ka khawih danglam lo ( dik lo, edit ngai a tam hle) BCM member zat hi 2007 statistic angin tarlan a lo la ni a. Tin, Education a kan hmalakna Baptist Higher Secondary School, Serkawn hi tarlan a lo la ni lo bawk. Hei bakah hian Mission bul intan dan tlem leh. 2012 thleng a, Mission thlirna tawi ka tarlang bawk. Wikipedia a thil ziahte hi Account neih chuan Edit theih a lo ni a. A tih chhinna chauh a ni a. A tul chuan revise/ennawn emaw la tih zel pawh ka tum ang. Tum lawk lem lova ka thiltih a nih vangin hriat reng nan hei hi tah hian (ka blog-ah hian) kan tarlang ve mai mai a ni e.

Baptist Church of Mizoram
From Wikipedia, the free encyclopedia

The Baptist Church of Mizoram, abbreviated BCM is a Protestant denomination of India and the second biggest church in Mizoram state in northeast India.

The church was founded by Baptist English missionaries Rev. JH Lorrain (Pu Buanga) and FW Savidge (Sap Upa) in 1894. It has its headquarters at Serkawn, which is a missionary station and town close to Lunglei city, the second biggest city in Mizoram, a minor part of India bordering Myanmar.

Today BCM has 160,344 members in 606 local churches (BCM Statistics 2013-2014).It is the second biggest church in Mizoram after the Presbyterian Church of Mizoram, which was founded in 1897 by an English Presbyterian missionary Rev. D.E. Jones.

Rev. R.A. Lorrain, younger brother of Rev. J.H. Lorrain and founder of the Evangelical Church of Maraland (est. 1907), was the first pioneering missionary to the Mara people in the southernmost part of Mizoram state, completing the task of evangelizing the people of the whole state - Presbyterians in the north, Baptists in the middle and Evangelicals in the south.

Contents

    1 Education
    2 Mission (Beginning)
    3 A Concise Account of Mission Department
    4 Affiliates/Association
    5 See also
    6 External links

Education

The Baptist Church of Mizoram operates the following:

    Seminary Academy of Integrated Christian Studies for theological studies
    Christian College Higher and Technical Institute of Mizoram for further studies in Arts and Commerce.
    Nursing College in Christian Hospital Serkawn
    Higher Secondary School Baptist Higher Secondary School, Serkawn

Mission (Beginning)

The year 1968 had remarkable significance for the Baptist Church of Mizoram. In that year, the Baptist Missionary Society (BMS), after working for almost 65 years, decided to withdraw their mission work in south of Mizoram due to the Indian Government’s rejection of their permission to stay longer in Mizoram. In the same year that the BMS decided to withdraw their mission work, the ZBM also sent Rev C.Rokhama as the first cross-culture missionary outside Mizoram. Moreover, on 18 January, 1968, Rev C.L.Hminga was appointed as the first full time ZBM Secretary, and the ZBM had also organized its own office in a separate building. From this time onward, until the Assembly of BCM decided to form a new structure, all the office works of the ZBM was conducted from this office.
A Concise Account of Mission Department

A concise account of the BCM Mission works, as it stands for 46 years (1966 – 2012) from the inception of the BCM Mission Department as the Zoram Baptist Mission, can be made as follows:

Missionary Personnel ZBM started cross-culture missionary work employing only two full time missionaries in 1939. Now, in 2012 BCM Mission Committee has more than 800 mission workers including missionaries.

Mission Fields and Stations

BCM Mission Committee has 23 mission fields including mission stations in different parts of India and works in partnership with other mission agencies outside India.

Mission Fund The ZBM (as its previous name) had only Rs. 12.50p (Rupees twelve and fifty paisa) in its initial stage. Now the BCM Mission budget of 2012 - 2013 has grown to Rs.11, 79, 78,000.00 (Rupees eleven crore seventy-nine lakhs and seventy-eight thousand).

Churches

BCM Mission Committee has established more than 1436 local churches and 25 preaching stations  among different tribes and people groups.


Believers

BCM Mission Committee has roughly 1,81,768  believers in different mission fields and mission stations.

Schools and Students

At present Mission Committee run 54 mission schools within and outside Mizoram, of which 10 are High Schools, 5 Middle Schools, 39 Primary Schools and having around 6500 students.


Affiliates/Association

BCM is a member of the Baptist World Alliance, the Baptist Union of Great Britain, and an active member of the BMS World Mission.
See also

    Council of Baptist Churches in Northeast India
    North East India Christian Council
    List of Christian denominations in North East India

External links

    http://www.mizobaptist.org/ official site of the Mizoram Baptist Church
    http://www.mtkp.org/ official site of the Mizoram Baptist Youth Fellowship
    A brief history of Pioneered Churches in Mizoram
    Baptist World Alliance Member bodies

"BEAR THE MESSAGE OF HOPE AND ANCOURAGEMENT"

(SERMON ON 03.08.2014)

ISIAH 41:8 – 13; MT 10:24 – 33

Prayer    : Lord, though there is power in your words,  human tongue/mouth is not sufficient (enough) to make known the power, deepness and wisdom of your holy words.
Therefore, Lord, we humbly submit this supplication unto you that – as your words have power, touch every one, and let the words of my mouth and the meditation of our hearts be acceptable unto you, O Lord, our rock and redeemer.

The assigned and chosen texts for today have already read by our friends, and these texts are taken from the book of Isaiah and the gospel according to Mathew (Isaiah 41:8 – 13; MT 10:24 – 33)
The first one, historical context of Isaiah 41 is very fascinating to hear. The main content of this chapter is divided into 3 parts;
-    God's care of his people. (v1-9)
-    The people of Israel are encouraged not to fear. (v10-20)
-    The vanity and folly of idolatry. (v21-29)

It may also be good to acknowledge that this particular chapter falls in between chapter 40-55, that means, this particular chapter is belongs to ‘second Isaiah’ or ‘Deuteron-Isaiah’  where the main theme is presented as the second prophet (or anonymous Exilic author) is believed to predicts the coming of king Cyrus, who will liberate the Jews from their Babylonian Captivity and will bring them to the Promised Land.

However, one could get to know that, the contents of this chapter are God’s messages to his people who are under the captivity of their enemies. And these messages are being brought to the people of Israel trough the prophet Isaiah, probably in the year 545BCE.

Therefore from this particular chapter or verses and from behind this particular chapter, there can be a number of significant points which closely have interrelatedness to the service of God and which are at the same very applicable for today context. Therefore, some of the significant points what I want to pickup from this particular texts are;

1.    The people of Israel were captivated. Though this particular chapter does not clearly tell us how the people of God are being captivated, many commentators, the historical context of this verse as well as the message of these particular verses itself tell us that – God’s messages were given to the  people who were under the captivity of Babylonian.
Therefore during this captivity, it is discernable that the people of Israel might lose their hope because of their suffering, they might also experience and undergo diverse forms suffering and pain. Like depression, spiritual and mental dehydration, and many more difficulties.

2.    There was something/reason behind their suffering. Why they have suffered/what was the reason behind their captivity under their enemies?  - One apparent answer we can simply give is - because they have committed sins against God/they have forsaken/they have gone away from the path of God/Their own sins/dis-loyalties cause their suffering –( Read - Is 1:2-4,  & in Ch5:8ff we have seen the denouncement of social injustice)

3.    There was God, for people who are suffering under all forms of captivity. (Many of you might perceive and consider this phrase as plain and simple statement). But this is how the texts appear to let us know – The God, who is always available for his people, is also the God who knows the weakness of his people, who could change his mind, who is able to humble himself for the cause of his people. He is also the God who sees the suffering, pain, anguish, distress, misery, and the sorrow of his people, who is also able to make himself get ready to help, to liberate, and to save his people. This is one of the pivotal points we could find from behind the texts.

4.    This passages also tell us that -The message of God was revealed, and how God showed his love and care to his people – This is found in v 8-10.As the message of encouragement and not to fear, as the message of reaffirmation, and as the message to endorse them that they are chosen people of God. It is also included God intention/assurance to deliver, and the message about God’s willingness to strengthen again his people.

5.    These messages were being made known to the people through the prophet who was also lived among the exiles. This is one of the striking intentions what God always has. If the message of God is to be reached to the targeted people, God allows his messenger to experience whatever the targeted people are facing. In another words, if God has special program for particular people, he puts his messenger to the context where the people lived.

Lastly, as we are focusing the context of these passages, there is another one more thing which i want to mention, and it may be good only for our further contemplation. i.e – in 41:11-12 God is portrayed as ‘one who use to wipe out the opponent of goodies/ favor persons’. The reason why I mention is, this portrayal of God sometimes contradict some of the New Testament teachings, particularly the teaching of Jesus. If we look, Mt 5: 44&45 it says - he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.& in Mt 9:13 Jesus says, I have come to call not the righteous but sinners.
Therefore the teaching that portrays God as ‘the God who is only at the side of the goody/above the margin, but not to the side of people who against him, and the portrayal of God as God who does not want to put himself at the side of offenders/ wrongdoer, etc is becoming unacceptable teaching, especially looking from the NT perspective.

Nevertheless, from these particular passages, we will try to make our main focus. Therefore, the topic I chose for today is - “Bear the Message of Hope and Encouragement” OR “We are/you are called to bear the Message of Hope and Encouragement”.

When I chose this topic, there were two things that came in and suddenly struck my mind.

1. In order to bear witness or in order to bear the message of God what would be the most important thing for God’s servant that could make us qualify?  (This question talks about our qualification/prerequisite that can make us qualify before God)

2. How significant place/position do we have in the mind/heart of God? /What value do we have/ does human have in the mind of God?
Probably, no one can become the rightful person to give the right/finess answer for this. But, today we will try to give the answer from these particular selected texts and from my experience.

1.    How significant positions do we have/ does the human have in the mind of God?
As soon as this question strikes our minds, we may simply reflect on John 3:16 which says –‘For God so love the world that he gave his only son…’ yes, reflecting from this verse, it is also rightly to say that ‘God puts value human in his heart’ because the text tell us that ‘God love the world’. It is also rightly to say that, God values human because - in the mind of God there is love, which means the place we have in the mind of God is defines in term of love.

But since we have another particular chosen text, we ought to find another suitable answer from this text.

Therefore, if we return and look back to the texts, we know that the people of God have committed many sins against God. How much sins they have committed? – may difficult to recollect within a short span of time. But another significant point what we could see from the text is - they have suffered immeasurable difficulties.  Moreover, another wonderful episode we could found from this text - is God’s messages have come to the prophet Isaiah - the message of God’s willingness to deliver his people from their suffering.

Therefore, reflecting what had been happening in Babylonian, let us put this question before us. So that we can easily get the point - What was in the mind of God?
Was he not the one who punished his people for their sins, was he not the one who sent his people in foreign land to become exile? If he was or if our answer is ‘Yes’, then another important question what I want to put again before us is – If God is the one who punished his people for their sins, then who took  initiative/ responsibility to deliver the people of Israel? Who showed his willingness to deliver his people? Who gave the message of hope and encouragement? The answer is simple – He is/was none other than God, the God of Israel and the God of sinful people.

That means, at the initial stage, God punished his people for their sins, but in a later period, reversing his mind, he showed his willingness to deliver, his willingness to forgive, or his willingness to accept them back as his people. He have shown not only his willingness to deliver, but also have directed his prophet to bring the message of encouragement and hope, and the message of not to fear.

Therefore very significant lesions we could learn and get from this short account is;
-    God is one who could and has authority to punish his people for their sins; he is also the one who allowed and has authority to let go his people in the valley of suffering, pain and sorrow, as well as in darkness. He is also the one who allowed and able to put his people in danger and difficulties.

-    But at the same time, this passage also tell us that - our God is also the magnificent God, the gracious and wonderful God who is able to forgive, who is able to change his mind, who is always get ready to accept and receive back his people. He is able, even for people who forsake, disloyal to him. He is the one who is ready to cleanse the sinners who committed sins against him.

-    Therefore, the concluding answer for this question is - in his mind and in his heart, God puts valued his people. He is willing, often passionate, and even able to eagerly stand for the sake of his people. Therefore, in short, this passage tells us that everyone has value; everyone is precious and valuable in the mind and heart of God.
-    We may also say that – the preciousness/worth we have in the heart/mind of God is something that compels God to do so many wonderful things. And this wonderfulness of God is also something which the human mind unable to comprehend without the help of Holy Spirit.
-    Read - Eph. 2:1-7 

2.    In order to bear witness or in order to bear the message of God, what would be the most important thing that can make us qualify? What important degree does a human need to satisfy God?
Many of us (many people) may simply think, the necessity and importance of educational qualification, where as other may put the importance of commitment, perseverance, sacrificial life at the top. Of course (undeniably), everyone will accept these as human needs for the service of God. And no one will deny the fact that these are some of the inevitable requirement that a person need to possess for the service of God.

But then, what will be the best degree to make us qualify? (Before I give my answer, I want you to give your own answer. And remember that I am not delivering this message to people who have no life in Jesus Christ, but to people who already have long time relationship with Christ).
O.k, just before, we give the answer, let us make some reflection from some ordinary men whose later life became so excellent;
-    Paul was a persecutor before he experiences the great light in his way of Damascus.
-    Peter was also a simple fisherman, who betrayed Jesus several times.
-    Gideon was a simple and ordinary man who comes from the weakest tribe of Manasseh, according to Judges 6:15.
-    St. Augustine’s earlier life was so unpleasing, due to his worldly life, and for having relationship with woman without legal marriage.
But, all have done so many wonderful things for God, in spite of their weaknesses and shortcomings. And in spite of their past life they were rather known as the builder of the church, significant contributor for the growth of the first community, some are also known as - liberator and redeemer of the nation from their enemies, and the defender of the Christian faith.
What important degree have they bore in their lives? What vital important degree did they have to meet the criteria of God to make them qualify to serve God?

My answer is – the degree that can meet the criteria to be a servant of God or to bear the message of God is merely not educational qualification, not good character or highly equipped personality. But rather it is only - ‘The grace of God’, the grace of God which is in the mind/heart of God. I strongly belief and accepted this because only by the grace of God we are made capable to serve God. We are made competent to meet the criteria to serve God.

Eph. 2:5-8 say, “By grace you have been saved…this is not your doing; it is the gift of God” This grace is given not only to save the sinners but it is also one of the foundations of his mission that enables Paul to serve God (Rom1:5; 15:15; ICor 1; 12). He says “I have become the servant according to the gift of God’s grace that was given to me…” (Eph 3:7)

However, when we say that ‘the grace of God is our basic foundation or source that enables us to serve/ to bear the message of God’ it does not mean that – we do not accept the importance and necessity of those human qualities that we need to acquire. Rather we should peruse it, as long as we live.
Therefore friends, let us praise God. Let us adore our Lord God for he makes us qualify to be his servant through the grace that he has in his mind.

Lastly, other important point we still have is; as it is made known to us that - by the grace of God, we are made competent/ we are made capable to serve God. But, we cannot simply stop here, because - we are also given important tasks – the task and responsibility to bear the message of hope and encouragement (as it was given to the prophet Isaiah).
Then, for the concluding part what I want to add another more is;
To whom, why and how we must present this important message? (I will try to give only some of the important highlights)
1.    Remembering the people of Israel who were being captivated under the Babylonian rules. Let us remember that - by the grace of God, we are being called to bear this message of hope and encouragement among the captive people who are being captivated around us under different forms of captivities.
2.    We are also responsible to bear the message of God among the people who have forsaken God, and who committed many sins against God. This message of hope and encouragement is suitable till today, because God is God who is able to forgive and able to admit back the sinners for his people.
3.    We must also remember our beloved neighbors/friends whose life was at the beginning loved God but disloyal to God at the later part of their lives.
4.    Let us also bring this message of hope and encouragement to our own church, the church that has been facing many trails and temptations in the context of plurality and in the context of faithlessness.
5.    As we bear this message of hope and encouragement, let us not forget to remember that our God is a faithful God, who is willing to show his faithfulness even to the unfaithful servant.
6.    Bearing this message of God – one important thing we need to remember is - to bear this message of hope and encouragement, someone will need to immerse/identify him/her-self to the context where s/he is going to present this message. As the prophet Isaiah has done.
7.    As we bear this message, Let us not forget the omnipotent and omnipresent God, the gracious God who is willing to go before and behind his people event to the valley of sorrow where many of his people experience diverse forms of difficulties. As Israelite have suffered many forms of suffering in the land of Babylonian.
8.    Moreover, as Mt 10: 30-31 says, “The very hairs on your head are all numbered. So, don’t be afraid; you are more valuable to God…” what a comfortable and confirmation words it is! For those who bear the message of God. Let us hope that the authenticity of this message will remain the same for those who believe in God and for those who bear the message of God.
9.    Lastly, as God said through the prophet Isaiah that-‘I will help thee’. Let us also remember that - God promise us that he will help us – Even if we face personal and spiritual crisis, God says, “I will help you.”Even if we face a work crisis, health crisis, or financial crisis, God says, “I will help you.”

God has made promise to his people, he promises to people whose commitment is pleasant for God. He also promises us to give strength for every situation. He is the God who does the impossible. (Phil. 4:13, Luke 1:37).

MI PUITLING LEH NAUPANG ZIA

                                                                                                                                           K.Lalzarliana

(Note: He ka thu ziak hi "Kohhrana Mi Puitling leh Naupang Zia" tia ka ziah a ni a, 2013 kum thar ni khan BCM "Kohhran Beng" Editor Upa KMS.Dawngliana 'thuziak 3 vel ka lo present ang che' tia ka thawn zing a mi a ni. Kohhran Beng/Chanchin Bu-a chhuah atana thawn ka ni lova, a lo chhiar ve mai mai atana thawn ka ni. Marawh chu June, 2013 khan "Baptist Today" ah a hnuai ber sub-point tel lo hian a lo chhuak tehngawt a. Chhuah tur an tlakchham vang nge, Kohhran mamawh bik vang tih hi tun thlengin ka hre ta lem lo. Han chhiar ve phawt teh le)

Pathian khawngaihna avang chauhin tualchhung kohhran eng emaw zat ka hrut kual ve ta nual mai. Tualchhung kohhran, kum lama upa leh changtlung tak, inkaihhruaina  thlenga  nghelnget leh mam thluamah pawh hian thil awihawm loh tak tak a thleng fo thin. Nu leh Pa, mi puitling tura ngaih, hruaitu ena en theih turte zingah pawh ‘nawi taka che duh pawl’ kohhran-ah hian kan awm fo mai. Inbih letna atan a tangkai tak mial beiseiin- ‘Kohhrana mi puitling leh Naupang zia’ tih hi tuntum atan  kan thawh ve ang a, tehna chi hrang hrang hmanga a hnuai thute hi teh dan thiam kan awm chuan ‘inhnialna pawi khawih phak lem lo’ chawk chhuak thei pawh a awm nual turah erawh ngai tel i la  a fuh mai awm e.

Mi Puitling leh Ze Chihrang hrang:

Mi puitling zia sawi fiah tur chuan ‘Puitling emaw Puitlina’ hrilfiah a tul a, ‘Thianghlimna hrilfiahtu-in Thianghlim lohna/bawlhhlawhna atanga thianghlimana chanchin fiah taka a sawi thei thin’ ang deuhin ‘Naupang zia’ hrilfiahna hian ‘Puitling zia’ hrilhfiah pawh a tiawlsam em em a ni. Tin, kohhran chu Thlarau lam thil a nih avangin, Kohhrana Puitling leh Naupang zia kan sawi chuan ‘Tisa leh Thlarau lam zia’ chanchin kan sawi tihna a ni thei bawk ang.

Saptawng Dictionary hrang hrangah chuan, Mi puitling chu; thankin ( a sate or quality of being mature), mihring nun pumpui thanglian tawh(fully developed humanity) etc. tite a hrilfiah a ni. Mi thenkhat chuan ‘Mi Puitling’ chu ‘kum zat tam lam’ hian a hril hlein an hre bawk. Tom Stoppard chuan “Mihring kum hi puitling ni tura manto tak a ni (Age is a very high price to pay for maturity)’ a ti ve hial a ni. Tin, puitling tih thumal hian ‘chhawr tlak(kawng hnih khatah chauh ni lo), mi dang tan rin zawh/rin tlak thei tura thang lian tawh’ tih hi a kawk tel tlat a ni.

Psycologist(rilru lam chanchin zirtu) hriat hlawh tak pakhat Eric Barne chuan ‘Transectional Analysis- Mihring nun phung zir chianna’ a tihah chuan; mihring tupawh, pianghlim a ni emaw tar, thi lek lek khawpa upa pawh ni se, mi zawng zawngah hian ‘Mize’ pathum englai pawhin a awm a, chungte chu;

1.    Child Ego (Naupang zia)

2.    Adult Ego (Puitling zia)

3.    Parent Ego (Nu leh Pa zia) te an ni.

Ze Mak tak chu:
He thu ka ziah lai hian, khawvel kumin kum 40 ka hnaih ve ta thuak mai. He hun chhung hian kei aia kum lama naupang tak, mahse mihring mizia a ‘kei aia puitling’ si ka va hmu tam em. Chutiang deuh bawk chuan kum 60 hmang ral tawh leh khup bih a dam mekte zingah hian mize lama ‘kei aia nawi leh naupang’ si hi ka va hmu hnem em. A chhan chu mihring mize puitlinna hi ‘kum tam lamin a hril ber lo’ tihna a ni. Mizo-te zingah ‘Tar naupang thaleh’ kan awm chhan hi kan ngaihtuah ngai em? – Mi a lo upat hle a, a tha a lo zuai a, engmah ti peih mang lo khawpa a lo awm khan, amaha ‘naupang zia’ kha a lo thangharh a – ‘a naupang thaleh’ kan ti ta a ni. A bikin hmeichhe tleirawl zingah hian kum phu lova ‘che fel, tawngkam fel, ngeiawm lek lek khawpa chetzia reng renga fel thlarh’ an awm thin. Engvang nge an kum phu lova an lan fel bik?- a chhan chu an mahni a ‘puitling zia’ kha a thangharh hma a, ‘naupang zia’ a luahla’n thin vang a ni.

Puitling zia zir nan naupang Zia:
Khawvel huapa langsar, mihring nunzia leh rilru lam chanchin zirtu Doctor ni bawk Sigmund Freud te, Carl Jung te, Erik Erikson te, Chomsky leh mi dang dang lehkhabu ziak chhiar tawhte chuan chiang lehzualin kan hrethiam thei ang. Mi thiamte hmuh dan point nga emaw chauh tarlang i la;

1.    Naupang chu an ti(insecure) chawk, dimdawi taka enkawl  mamawh nia inhriatna an ngah.
2.    Hlimhlawp thil an ngaina a,  chak zawng leh mamawh an ngah bik.
3.    An harhvang a, dawhtheihna  an tlachham.
4.    Pawisak an nei tlem a, an rilru a chiai hma hle.
5.    Thil tak tak aiin a hlimthla (milem, cartoon etc) an ngaina. (sawi sen a ni awm love) etc.

 Kohhran Huangchhungah
Tisa lam thil leh thlarau lam thil hi ‘thil’ then hran theih, amaherawh chu inkawp rem laklawh tawh erawh chu ‘zawngfian phel’ an sawi ai pawha angkhata ngaih theih a tam hle. Kohhran huang chhungah pawh hian tisa/kum lama upa fer, thlarau lama sawngnawi angreng tak – tisa thila kan khawsa zia leh nun danin kan thlarau dinhmun min tarlang sak hmuh tur tam tak a awm thin. Mi a kum lamah upa-in rawngbawlnaah experience ngah hle tawh mahse a hnuai ami (Kohhrana Thlarau Puitling lo zia) anga a khawsak chuan ‘puitlin’ a zir a ngai a ni;

1.    Kohhran huang chhungah - Eng thil avang pawh a ‘nuar leh tihtauh’ hi naupang zia a ni.
2.    Naupang chuan Bal (hmai bal,Kawr bal) an ngaithei ang bawkin, Thlarau tivui thei sual tih zauh pawh an awlsam.
3.    Naupang mai an nih avangin ‘maltlat nun’ ah an tlei zo lo fo.
4.    Thutak aiin ‘a huau huau/behbawm’ lam an lawm. Pathian thutak tluangtlam zawka lungawina khawp hmu lo ‘thu khirhkhan buaipui zawk’ ho zingah hian ‘rinna kawnga mi puitling’ an vang khawp.
5.    Kohhrana ven ngai renga awm ho leh thlem lungawi chhen ngaia awm ho hi ‘naupang’ an ni.
6.    Naupang chuan an rilrua awm ang ang an puakchhuahpui pawp pawp thin. Mi dang tan a pawi thei em (mi dang pawisakna)? tih hian a thunun tehchiam lo.
7.    Kohhran huang chhunga ‘mi dang er-na leh itsikna rilru’ awm thin hi naupang zia dik tak atanga lo chhuak a ni.
8.    Naupang hian vision leh plan reng reng an nei lo. An nung tawrh.
9.    Naupang thil khal hian, an thil neih an ning hma khawp. Thil nin thuai thuai hi naupang zia a ni.
10.    Naupang hian ‘nghah hram hram’ an harsat fo. Dawhtheihna an nei tlem.
11.    Naupang min nelsa ni lo hi ‘han fak’ (Praise, worship a ni lo) teh, thenkhat chu an nun zia pangngai hloh lek lek khawpin an zauthau thei. Kohhranah pawh hian ‘fak’ chauha nawr kal theih ringtu an awm.

Bible-a Mi Puitling chu:

Thlarau lamah ‘ka puitling ta’ tithei hi an vang hle mai. Ringtute thanlenna tur a nih tlat avangin Pathian mi hmasate pawhin an ngai pawimawh em em a, helama inzirtirna chanchin pawh ringtute zingah hmuh tur a awm nual mai. Thuthlung Thar lehkhathawn hrang hranga ‘Mi Puitling leh Puitling tura’ zirtirnate i lo en leh thuak thuak teh ang;

1.    John 21:18    : “I Naupan lai khan…i duhna apiangah i kal thin a; nimahsela i upat hunah i kutte i phar ang a, mi dangin an hren sak ang che a, i duh lohna lamah an kai ang che.” Hrilhfiahtu thenkhat chuan ‘upat’ tih hi ‘puitling’(mature) sawi nan an hmang.  He lai thu hi hrilhfiah dan hrang hrang a awm thei ang. A hun leh a hmun a zira in siamrem (in adjust) thei, mawhphurhna  kawng hrang hrangin a nawr chet theih ringtu a tih theih ang.

2.    Phil 3:15    : “Puitling apiang chutiang rilru puiin i awm ang u...” Paula’n Puitlingte hian amah angin eng rilru nge pu se tia a duh? – Pathianin Krista a mawhphurhna a pek tipuitling tur hian a bei fan fan a,  a lo experience tawh thil tam takte hi chhuan tumna rilru emaw, indal tir nan a hmang duh lo a ni.

3.    Hebrai 5:14    : “Chaw rum erawh chu puitlingte tan a ni…” Mi puitling,  hemi changing a sawite chu – ‘A chhia leh a tha thliar thiam tura mahni insawizawi thinte’ hi an ni.

4.    Jakoba 1:4    : “Chhelna chuan a hna a thawk zo zet ang a, tichuan in lo puitlingin in lo famkim ang (A saptawng keima lehlin)”. Mi puitling ni tur chuan chhel taka mawhphurhna/ mahni hna hlen chhuah a phut.

A tawp nan, Shirley Conran  chuan, “Puitlin lam pan tur hian upat lutuk/thankin a awm thei lo.”  a ti a. Kohhrana ringtu -‘hmasawn thei lo, hmasawn lam pan lo, thang lian thei lo, thlarau lama sawngnawi leh naupang zia’ hian kohhran a tichhangchhia a ni. Mi dang tan a ruka harsatna thlen thintu an ni bawk. Chuvang chuan tisa leh thlarau-ah  kohhran avang leh Pathian ropui nan  puitlin hi zir zel i la, tu pawimah hei hian a khawih lovang.

                                                                                                                                                   14092012

AW BIBLE, AW BIBLE

Tun hnai khan kan department (Communication) bik leh library development-na chi khat atan Office lamin lehkhabu leina Rs. 17,000/- min pe a, Flipkart.com ah hian ‘cash on delivery’ –in (a lo thlen hun huna pawisa pek chawpin- online shoping a ni) a lo lei theih a, lehkhabu 13 emaw chu ka chah thleng ve a ni. Chung zinga lehkhabu thenkhat chuan a hnuai ami ang hian ka ngaihtuahna a hruai peng nasa hle mai.

 

Heng lehkhabu-te hi i lo thlir thuak thuak teh ang a.

1. The Road Ahead. Bill Gate-a, khawvela pa hausa ber ziah a nih vang nge a to fer fer hle mai Rs. 650/- man a ni a, phek 45 lek, kohhran beng/Thalai Entu ang leka chhah a ni. Phek mal 1 man hi Rs.15 vel tihna a nih chu.

2. The Church in Cyberspace. Victor Counted ziah a ni ve thung a,phek 63 a awm, a man chu Rs. 3724/- a ni a, a phek mal 1 man hi Rs. 60/- vel angin a chhut theih bawk ang.

3. Bible (Mizo Bible, ka chah zing ami erawh a ni ve lo). Hei hi phek 1240(a tawpa Map lanna phekte nen chuan phek 1250 vel a ni). Zipper awm hi a to deuh a Rs. 450/- velin kan lei thin em kha aw? Zipper awm lo phei chu Rs. 150/- emaw lek ten kan lei thinin ka hria! Zipper nei(kawm savun) man ang hian chhut ta i la, phek mal 1 man hi Rs.0.36p/- (Zipper nei lo hi Rs.0.12p/-) a ni.

POST CHHAN: Kan Bible hi chatuan nun min hruai thleng theitu, kan ralthuam, ringtute tan chuan kan engkima engkimte zing ami a ni i ti mai ang. A chunga lehkhabu 2 te hi chu Bible-a lehkhabu mal Isaia ziak ai pawha pan fe zawk an ni a. Mahni pocket money atanga lei ralah phei chuan tuman englai mahin kan lei duhin ka ring lo. Kan ban phakah pawh an awm hek lovang.

 

Amaherawh chu heng aia a let tam taka hlu zawk BIBLE erawh chu mi rethei berte pawhin kan neih zawh theih nan, mi zawng zawngin an chhiar phak theih nan tiang hian BSI in min hralh sak ta a  ni a. Kan lo va vannei em. A chung a lehkhabu 2 man hlutna ang hian lei tur ni ta I la, nei zo lo, chhiar phak lo kan va tam dawn em.

Kan dawhkan, bang kil a let mai mai; inkhawm changa kan lek chhuah ve zauh zauh, mahse a keu pawh kan keu that peih mang loh kha, heng entirna (khaikhinna) hote hmang hian (an khaikhin zo lo hle nachungin) a hlutna han chhut thar leh ta I la. Kan nunna hnar kaitu, kan ralthuam, kan ban phak renga a awm theih nana man man taka kan neih hi eng dang vang ni lovin “Lalpa khawngaihna kan chan’ ava ni em.

“Aw BIBLE ka Nunna ber, van kawng min kawhhmuh saktu, ka van ngaihlu em ve le… “ tih hla hi min ngaihtuah thar tir nasa hle.

I ban phaka Lalpan a hmanruate hmanga a chhawp sak che I Bible hi vawi eng zat nge I chhiar chhuah tawh? I kawmngeih em? I Nun hnaikaitu atan I hmang ve thin em le?

TI ZAWNG HIAN LUANGLIAM VE HLUAI TEH ANG

90s bawr chho vel, college kan kal ve lai a ‘Hla Pawisawi lo’ tia ka vuah ve mai; love song ni lo, gospel song ni bawk si lo, tuna tan chuan ‘Mizo oldist’ huanga dah ve mai theih tawh hla 'duh deuh deuh' ka nei ve a. Tleirawl chhuah hlim atanga ‘in tituavawn’, Kohhran thiltih a nih loh chuan kut pawh beng tha duh lo thinin hetiang hla ‘ka duh thu’ ka sawi mai hi erawh mak tih  awih loh kan timai aniang chu.

Heng hlate zinga 1, Alex RBa hla, “Ka Nu Sikul ka kal peih lo” tih hi tun hnai khan Youtube-ah ka hmu chhuak hlauh mai a, Pathian tana ‘inserh laklawh’ ‘Love song’ tia kan vuah, sak leh ‘kur pui’ hreh laklawh tawhte tan heng ‘Hla pawisawi lo’ ho hi a tha hlawm hle. Buaipui chiam ngai lova MP3 emaw a video a neih theih dan awm se ka ti ngawt mai. A genre hi a fuh em em vek a, uluk taka ngaihthlaka ‘rilru tinui thei’, contextual affect nei, zirtir nei ril raih an ni hlawm tih hi han ngaithla ve la I hre ve mai ang.

Chung ‘Hla Pawisawi lo’ tia ka vuah thenkhat-te;

1.    "Pipu Chhuah Tlang Hlui"

2.    A thunawn thenkhat chiah ka hriat, ‘Ecological Song’ tia ka vuah ve mai, “…an leng e, hlimlai chenin, an ngai lo tudang par, he lei chinah….”

3.    "Ka Nu Sikul ka kal peih lo" (Alex RB-a)

4.    "Hostel?" (Alex RB-a), he hla hi ka hmu chhuak zo ta lo.

5.    …(Ka hre mai tawh lo, heng hi awlsam te a min share thei an awm chuan, lawm taka ka dawnsawn theih turte zing ami a ni ve ang)

“Sikul ka kal peih lo” hi kan hlui ve reng reng ang che u.

Sikul Ka Kal Peih Lo

Ka Nu sikul ka kal peih lo,

Ka thiam thei lo si,

A hreawm em.

‘Lehkha zir rawh’ tih leh mut mai zawng;

A dik deuh hian ka hre bik lo.

A thiam thei chi an awm a,

A thiam thei lo chi kana wm a;

Kan dinhmun hi, tumah hian,

In dawn chiang lo.

Kan zirtirtu-te tak pawh hi,

Ka dem dawn e, ka ngaihdan hian.

Thleibik nei hian min zirtir a,

A thim thei lo ho kan lungawi lo nasa.

A thimthei chauh an duhsak a,

A thiam ve lote min hnualsuat a;

Eng tin nge maw, hetiangte chuan,

Kan thiam reng ang.

Homework thiam lo zingah pawh hian,

Thiam chak tak tak an tam em.

Vuak tuar tura sikul lo kal hi,

Kan chak bik lo, kan ning em em;

Rum em emin min melh a,

Hlau leh khurin kan ding a;

Min hmangaih vang a nih hi,

 Kan ring si lo.

Kan duh ber chu hei hi a ni,

Lehkha zir san kan duh ve a.

Hmangaihnain min enkawl la,

Puitling turin min chher chhuak teh.

Chutin suihlung phang lo ten,

Sikul run kan lo kai ang;

Chun leh zuaPa thinlai na,

Reng a dam ngei ang.