US Ralkap Ko Tlung Sal Ding

Fever Pitch

February 28

Zarhte Ni

Fever Pitch

Siar: Matthai 22:34-40

Na innhnen kha nangmah na duhdawt awk vekin na duhdawt ve pei. – Matthai 22:29

Kumkhat Sung Baibal:- Saam 114-116

Fever Pitch timi zuknung (movie) sungah Ben Wrightman cu Boston Red Sox baseball team a aatpi. Tthaal caan thawh pek le tthal caan sungih an lehnak hmuahhmuah ah a pelh dah lo.

Khawsik tikcu ah Ben cu Lindsey timi nunau nu thawn an duh aw. Tthaal caan thawh tikcu baseball lek caan a thlen tikah Lindsey in Ben cu midang pi vekin a hmu. Ziangahtile lehnak hmun an feh tlang lo ahcun Ben in a fala nu hrangah caan a pek thei nawn lo.

Ben ih baseball aatpi ruangah Lindsey in a tthen. Ben ih rualpa in, “Nang cu Sox na duhzet. Asinain Sox in teh a lo duh kir ve maw?, i sim hnik aw” tiah a ti. Cumi ttong in Ben cu co-u (priority) a pekmi a ruatter saal ih a duhdawt mi le amah khal duh kirtu a fala nu caan pek dingin a ruat aw saal.

Mai’ duhzawng nomnak a phunphun, cangvaihnak a phunphun le thil ttha pawl tuahnak in tikcu caan kan hmang. Asinain co-u pek ding thil kan hril tikah kan ruah ttulmi thil pahnih cu Jesuh in, “Na Pathian cu a thinlung zate’n na duhdawt pei … Na innhnen kha nangmah na duhdawt awk vekin na duhdawt ve pei,” (Matt. 22:37-39) tiah a ti.

Kan thiltuahmi a khing a dik lo tikah kan sut awk dingmi cu, “ka tuah duhmi le ka cangvaihnak pawl hin in duh kir maw?” Pathian duhdawt le milai duhdawt cu thil dik tatak a si.

Zohtthim dingmi upat tlak keneh pawl thlun aw,

A hnattuan cu a thianghlim ih a ttha;

Cutikah leilungpi cu kan Pa ih Biakinn vek a si ding,

Duhdawtnak nun cu lungawi thangtthatnak Saam hla a si.

Pathian duhdawtnak midang thawn kan ttawm awk tikah,

Pathian kan duhdawtnak kan langter.

Cabuai Hnuaiih Bomb Kammi Tlunah Biakawk Duhlo

Daihrial Caan

February 27

Tlawngkai Ninga

 Daihrial Caan

 Siar: Saam 23:1-3 Marka 6:30-32

 “….Nan do awknak cu baang thlang uh, Keimah hi Pathian ka si kha thei uh….” – Saam 46:10

Kumkhat Sung Baibal:-          Mipum. 17-18 -          Marka 6:30-56

Ka rual nu Mary in a pa thawn ngaisio ih tikcu an hmanlai caan, man neizet ih a ruah thu i sim. Ngasio paihtu ka si lemlo ih ziangruangah a nuam aw ti ka thei duh ih ka suh tikah, “Ka pa thawn um tlang ka duh,” tiah a ti. “Nga sio phah in thu nan rel maw?” tiah ka sut saal. Anih in, “A si lo, kan ttong lemlo, nga kan sio men,” tiah i let.

Thurel tlangnak si loin umtlangnak sawn a si. Ttongnak ah tikcu ziangzat kan hmang ti na ruat dah maw? “Daite’n Pathian thawn um” timi hi thlacamnak in caan hman a si maw, Daite’n um menmen a si?

Pathian in, “Daite’n um uhla, Keimah hi Pathian ka si kha thei uh” (Saam 46:10) tiah a ti. Jesuh in A dungthluntu pawl an man lotuk ih rawl einak tikcu hman an neih lo kha a hmuh tikah, “Kan feh pei ih kanmah lawng daite’n kan um theinak hmun ah va um uhsi! Cule malte tal nan cawl thiam ding” (Marka 6:31) tiah a ti. Nunnak ih in hnaihnoktu kan taanta asile nuam te’n kan cawl thei dingih Pathian kan ruat thei saal ding a si.

Pathian thawn mah lawng daite’n umnak tikcu caan (Quiet times) laak hi na nun daan (life style) si dingah na tuah maw? Na thlarau thazaang Amah in tlungter saal ding na duh maw? (Saam 23:1-3). Daite’n um ding daan lo zirh seh. Jesuh ih, “Ka hnenah ra hrih awla, ra cawl hrih aw,” tiih a lo sawmnak aw ngai aw.

                                                                                      Pathian thawn daite’n um tlang caan,

Mahte lawng thlacamnak in;

Kan thlarau a cakter dingih thazaang a tlungter saal ding,

In fingkhawinak theithiam ding in bawm.

Pathian thawn diate’n um tlangnak in,

hmailam a ttul caan ih hman ding huham a khawl.

Bangladesh Ralkap Buai Nak Sosang

Hliamhma Tuar Falam Sankhat: Thuanthu Kawhnak Sang Letlo!

Hliamhma Tuar Falam Sankhat: Thuanthu Kawhnak Sang Let lo!

By- Pu Hre Mang

Falam misa pawl hi mi nunnem, pawlkom nuam, rualpi tha zet le duhnung zet an si tiah mi in an rak sim theu. Si e, rualpi pawlkom nuam, duhnung sinak nei cingin, Mirang pawlin Chinram an rak lak hlan ihsin kan pupa ro-ram, nunphung, thuanthu rak humhim in paralttha, ralkah thiam hminthang sinak kenkawh in thuanthu in a kawhnak le an liangpar ah a tthum mi ram le miphun thuanthu tuah that ding pacang ttha tuanvo cu lungawi ten an rak co-hlang asi. Mibur pi dinhmun lawng si loin mimal/pak dinhmun khalin thuanthua in upatnak sang a rak pek mi pawl an um; Pu Hrang Thio, Pu Za Hre Lian, Pu William Salian Zam, Salai Sun Ceu, le “8888” tlawngta hotu pawl telllin. Chin miphun zapi te lungrualnak le ram le miphun hrangah tisa, thinlung, thlarau, le thluak fimvarnak pawl thawn miphun thuanthu tuahsiat tu an rak do ih ram le miphun thuanthu an rak humhim. Asinan, tu ahcun, thuanthu in “Ziangruangah Falam santhar thlah pawl an dai ttheptthep?” tiah thu a sut thlang. Falam mino pawl khui tawkah an relh theh? Ziang in an kaa a huh sak si pei? Ziangruangah thuanthu in a kawknak an sang nawn lo?

Thil pahnih kalh awmi a cang rero laifang: Duhdawtnak cu daiten umnak in a langter. Santhar Chin miphun thuanthu ah thuanthu cangsual in tuisan thlah Falam misa tluk in hliamma zohman a put dah lo. Santhar Tedim unau pawlin “8888” ih Falam le Hakha, CNF/A ah an rak zawm lo mi kha an tifuh sawn asi ti thuanthu nung in tu ah a sim fiang. A tu ah, ram le miphun thu ah nasaten a rak cangvai rero tu “8888” Falam santhar mino pawl khui ah an hlo theh? Lungpuk sugnah an relh theh; a helhholh mi an unau duhdawtnak le ngaidamnak lungpuk sungah an relh. A naa zet mi thuanthu cu an ttang sungah an pawm ih an ttang nam in a helholh mi an duhdawtmi unau pawl duhdawtnak in an kirsal ding cuan in an um! Ziangruangah tile, Chin miphun pi thuanthu cu zohman in a mal/pak in, unau dang tel loin an run suak thei lo ding ti an thei. An unau thisen an suah asile Chin miphun zapi te thuanthu a siatsuah ding asi ti an thei. An unau pawl an duhdawtnak cu thuneihnak le hminthanak an duhnak hnakin a thuk in a tamsawn asi ti an thei. Mipi duhnak siatsuah tikah miphun zapi te tumtah tawp (sunmang) a siatsuah asi ti an thei. Huatnak tlangaunak le mai hmakhua sialnak si loin miphun zapi te sunmang (tumtah tawp) hlawhtlin theinak ding hrangah dudhawtnak le ngaidamnak an nunpi. Na unau ziangtluk na duhdawt thei timi na langternak lamzin thabik pakhat cu ziangtluk na ngaidam thei ih ziangtluk an hrangah canpual/vo tha na kian/pek thei timi hi asi. Cutin thuanthu a feh ruangah, ziang khal len, tuisan Falam thlah pawl cun an duhdawtmi an unau pawl duhdawtnak in an kirsal hlan lo, thin naa fualfo cing khalin duhdawtnak le ngaidamnak cu an ttangsungah pawmin tuar cuahco hrih ko hai sheh, canpual/vo ttha cu an duhdawtmi pawl hrangah kian hrih ko hai sheh!

Leitlun thuanthu ah ral a sungtu ralkap bur pawl bangin, tikcu ziangmawzat sung cu, santhar Falam mino pawl lakah, hotu ttha le cak an hawl aw dingih an hmu lo ding; cutikah an hotu pawl an mawhsiat dingin, an cam siat ding, anmah le anmah an keu aw rero ding, mi hrekkhat cu an unau thinnatnak tizual tu ah canpual/vo tha le mithmai ttha ngah duh ah midang hnenah an tlan dingih an unau an zuar thlai ding, mi hrekhat cu thinlung beidawng in an siat phah ding, anmah lakah a bur a bur in an tthen aw dingih a hlawm tete in an lungrual hlethlo ding, hrin le hrin an hawl aw dingih hrindang an dodal ding, dingfelnak an ausuah pi dingih zianghman an tuah mi ah dingfelnak a lang fawn lo ding, thlarau mi sinak an ausuahpi dingih zianghman thlarau rah an nunah a lang lo ding, cutin thuanthu kebai (cingpai) an tanta zelzel ding. Hivek pawl hi leitlun milai thuanthu ah thilthar an si lo. Thuanthu in in sim fiang mi cu, hivek thuanthu thlaniam le thleng awknak a thlen tikah miphun hrekkhat cu an dingsuak sal ih a hrek cu leitlun khawmual phunhnam thuanthu ihsin an hlo ta.

Cutin thuanthu a cang ruangah, tikcu ziangmawzat sung simaw cu, miphun hla-pi (national anthem) an rak sak theu mi au-thawm cu dai hrih ko sheh! Thuanthu ah Falam pacangttha pawl raltthatnak pawl cu mawhsiatnak le ningzahnak in khuh hrih ko sheh! Falam pacangttha pawl hmuihmel cu ningzahnak le a bawrhbah mi relsiat thangtsiatnak in melmang dum vekin dum hrih ko sheh! An duhdawtmi an unau pawl duhdawtnak le pumkhat sinak thawn an kir sal hlan hlo, cutin si hrih ko sheh! Milai thuanthu hi tipi thuamthum sungih tisuar vek khi asi, tlak nuam can le kai can a nei theu; tisuar to thiam tu pawl hrang ahcun tisuar a kaisang maw a tla niam khal asile to nuam zet a si. Zohman santiluang tipi sungah pilral ta hram hlah haiseh, cuhnakin, zilthli dai in hliamhma pawl damter sehla, duhdawtnak tlung ter sal hram sheh! Cuticun, kan pupa pawl sankhuk sunmang hlawhtling thei dingin tesinfa  pawl hrang santhar lamzin meifar eng camcin hram sheh! Chin miphun ral zokhal in, kan unau duhdawtnak hi theisual in in hnihsan in nautat hlah hai sheh! Chin miphun ral zo khalin daiten umih thazang cahnak hi nautat men hlah hai sheh! Kan unau duhdawtnak ruangah pek awknak, le tangdawrnak hi ttawntaihnak ah la in nautatnak ah hmang hlah hai sheh!  TIkcu ziangmawzat cu mit zoh ah hlo vek kan bang dingin kan unau pawl dunglamah kan dinpi ringring asi! Caklo vek kan bang ding nan kan tlu lan ta lo ding. Taksa in a hlatnak ah kan tthen aw men thei nan, thinlung in pumkhat kan si, kan zapi ten kan miphun thuanthu innpi kan sak rero lai asi. Chin miphun thuanthu parah ni tlang camcin hram seh!

Duhdawtnak, lungrualnak le Chin mipi pumkhat sinak hmun camcin hram seh!

============

The Wounded Falam Generation: failure to response a historical call

 People used to say, the Falams are lovely and polite, gentle and friendly.  Of course, like their other Chin Brethren, since time immemorial and before the invasion of the British, there were warriors and heroes who defended their forefathers’ heritage land, culture, and history, while maintaining their genuine characteristics of friendliness and gentleness, fulfilling the call of nature in human history. 

Not only as a group of people, but also as individuals, there were remarkable people whom history pays honorable tributes, such as Hrang Thio, Za Hre Lian, William Salian Zam, Salai Sun Ceu, and the “8888” student leaders. Intellectually, physically, mentally, and socially, the Falams stood up against all odds of history, for the sake of their own people, to keep unity among all Chins. But now, history questions, why the Falams are silence? Where are the young generation hidden? What shut their mouth up? Why not they responding to the call of history?

A paradoxical moment of history: Silence can proof love! In the modern Chin history, no national historical misstep ever wounded the Falams like this generation. The contemporary generation of the Tedims made a right choice in not choosing to work and associate with the “8888” generation of the Falams and Hakhas of the CNF/As, living history proofs that. Now, where are the “8888” falam generations, who were once very active and leading in the Chin national politics? They are hidden in the cave, the cave of love and forgiveness for their wild brethren! They embraced their painful history, squeezed their hearts and watched the lovely return of the hearts of their wild brethren! Because, they know, none will save the history of the Chin people without the other. They know shedding the blood of their own brethren would hurts the collective destiny of the Chin people. They know, their love for their brethren is greater than their ambition for power and fame. They know, hurting people’s interest hurts the collective end goal. They stand for love and forgiveness to meet the collective end of historical call, not for hate campaign and opportunity. One of the best proves how much you love your brethren is by showing how much you can forgive and sacrifice opportunity for them. So for now, let the Falam generation embrace the pain to proof their love by forgiving their brethren, and sacrificing opportunity for their loved ones until they come back in love!

For the time being, as usual like other defeated group of soldiers in history, the young Falams may be looking for stronger leader but found none, may be accusing, cursing and blaming their own leaders, may be biting each others, and some may even run after others for comfort and opportunity to make their brethren’s pain worse, some may be morally collapsing losing total trust, they may be grouping and splitting faction after faction, group after group, clan after clan, claiming higher moral ground without proof, claiming spirituality without fruits, and so on. Such is nothing new in the turns and twist of human history. Proven by history, when such historical down turn took place in society, some came back and some gone away forever from the political face of the global image.

So for now, let the sound of national anthem they sung be silenced! Let their voice of courage be covered with condemned and shame! Let their images be painted with shame and nasty gossips! For the sake of giving way for their brethren, until they return in love and unity! Human history is like a sea wave, up and down; for those people who know how to ride on it, it’s enjoyable regardless of the high and down! Let none be drawn, rather, let the wind of the wave heals the wounds, and the love be restored, to meet the collective end dream of all of our ancestors-to pave the collective path of a bright future of the next generation!  Let no enemy, by misunderstanding our love, mock us and laugh at us! Let no enemy under-estimate us our silence strength! Let no enemy consider our meekness and love-sacrifice as weakness. Although we may disappear for awhile, we still stand behind our brethren! Although we may appear weak, we may not falter! Although we may appear physically distance, we are united in sprits; we all are for building our national history! Let there be light shining up the history of the Chin people!

Let there be love, unity, and oneness in Chin!

Kawlram runtu Chinmi pawl an si

Joseph Piang Khaw Lian (Founder of BMFC) hi New Delhi ah fimthiamnak zirin le raltlansinak neiih khawsa a si. Ani hi, kan kawlram Chinmi hrang ih tumtahnak sangzet neitu pakhat si. A tumtahmi lakih pakhat ol aite kan sim thei dingmi cu kawlram hi Christian ram ih her dang lam ter a si.

Cuvek tumtah aneitu cun hna nasa takin a tuan ding timi khal kan thinlung in kan ruat cio ding kan zum. Chinlandtoday siartu pawl hrangah “Chin The Savior Of Burma” timi in ngansak. Himi a nganmi hi nasa takih a zingzawi rero laimi a si.

Asinan, mitam pi cun Mirang ih kan ngan ruangah siar harsa nan ti ding. Ngaithiam kan lo dil. Hmansehla Mirang siarthiam pawl cun that hnemnak tampi an hmu ding. 

                    CHIN THE SAVIOR OF BURMA

                             (FIRST CHIN RIFLES SAVED BURMA)

Our modern Chin forget Chin histry ang devised our generic name which derived from China, Chin Lung and Chin dynasty mentioned in Chinese histry. However, I am going to state on Chin Soldiers saved Burma or How Chin soldiers saved Burma…..

Chin Soldiers saved Burma in 1949 because:

I. Though “they” know that out of ignorance and lack of understanding modern welfare states, some Chin leaders had agreed to join Burma at panglong conference, they wanted to preserve Burma hoping that other ethnic groups, especially the Burmans would respect and abide by that panglong agreement too.

II. The Karen leaders at that time failed to win their support before they state their attack against U Nu’s government. (It could be that the karens undermined the Chin soldiers fighting spirits as well as U Nu’s craftiness in persuading the Chin soldiers to take side with him).

Background of First Chin Rifles:

First chin Rifles came into being in April 1945 at Falam comprising Chins from Falam, Hakha, Than Tlang and Matupi. Lt. col. Dat was the first co (commanding officer) from 1945-1946; Lt. col. Flanagam,R.A(Royal Artilery) from 1946-47 and Lt.col. Hrang Thio because co from 1947.

As soon as Burma got independence “Multi-colored insurgency broke out through out the country. Together with Bo Thein Dan and Bo Aung Min. Thakhin Soe went underground with the name of Red Flag communist party on 28March 1948.White Flag communist party led by Thakhin Than Tun went underground again.

First Burma Rifles led by Bo Sein Tin, third Burma rifler led by Bo Ye Htut and Bo Ye Ya also joined Thakhin Than Tun. Zebaw phyus led by Bo Pu Kun also went to the jungle on 27 July 1948. Many towns and areas fall under the control of insurgent groups. First Chin rifler led by Lt.col. Hrang Thio had to guard Rangoon City. Prime minister U Nu had also to have Chin rifler  for his protection, as Burmans could not trusted because of their various political loyalties.

During the British occupation, Karens converted to Christianity and served the British loyally. When World War 2 broke out, Burmans formed Burma Independence Army (BIA) against British. Following withdrawal of the British from Burma, Karens fought the Japanese underground and closed with the BIA, and racial war broke out between Karens and Burmans at Papun and Myaung Mya.

KNDO (Karen National Defense Organization) was formed in December 1948 and declared war on Burmans. One of their demands for an independent state covering all of lower Burma. KNDO captured Bassein and Mawbin on January 28^th 1949 and Insein on 2^nd February the same year.

They also captured Taungoo, Mandalay, Pyu, Maymyo and Meiktila. First Karen rifler from pronce and 2^nd Karen rifler from Taungoo reached  Insein  to take Rangoon. Capt. Naw Siang from Kachin refler joined KNDO in August 1948.

Entry Of Chin Rifler Into Battle Gone To Save Burma: 

Chin rifler were faced with a difficult decision. The officers felt that the quarrel was between Burmans and Karens, and that it should be decided between the two parties. Although they wanted to be loyal to the government, they were friends of the Karens and they didn’t want to take sides. As they saw it as a purely racial conflict, the Chin office led by col. Dal Za Kam ane Lt.col. Lian Cin Zam decided to help neither the Burman nor the Karen.

If the Chin Rifler stayed neutral or sided with the Karens, there was no chance that the Burmans could defend themselves. When the Prime minister heard news of the Chin rifler’ refusal to fight, he, together with Brig. Kyaw Zaw and a Chin parliamentary secretary capt. Mang Tung Nung rushed to speak to their commander lt.col. Lian Cin Zam at their Pegu headquarters.

The dispirited Chin officer was at the forward position and all those at battle situation could see him. The Prime Minister made an earnest appeal to his patriotism and loyalty. Capt. Mang Tung Nung reinforced his appeal in Chin language. Thakhin Nu pointed out that Chins had established a well deserved reputation for gallantry. He didn’t believe that the present company could return home and tarnish the record of great campaigns and great victories.

The Union expected the officer to do his duty in its hour of need. At last, the Chin officer said, “We will not let you down, we’ll stay and fight.”One evening at about 5:00pm in February 1949, Saya Ba Than, a Karen, telephoned 1^st Chin Rifler c.o, Lt.col. Hrang Thio and said , “We are going to capture Rangoon tonight, what is your opinion?”Col. Hrang Thio replied that they fire at them if they do so, or tried so.

Col.Hrang Thio ordered his battalion too. They covered important roads. So that Karens from Insein could not come easily. They requested the people of Rangoon to get out with whatever arms they had and they did. The world now called them “Rangoon government”could control Rangoon only.

First Chin Rifler moved to Mingaladone Jacob barrarks on 14 February 1949. They started firing from western side of Rangoon, Pegu Road. First Chin Rifler and 5^th Burma Rifler led Major saw Myit took their turn day by day alternately. KNDO were on the hill and had a better position.

5^th Burma Rifler and 1^st  Chin rifler had to fire from below had high casualties and loss of lives. Col.Hrang Thio ordered Sgt. Thai Sawn chose five soldiers and caps to the hill from the left. KNDO did not know as they paid attention to the front. Sgt. Rhai sawn’s shot green light to show his victory. KNDO Camp was captured. Lt.col. Hmung Ci from Thai Sawn’s unit was shot dead by KNDOs riper while talking rest.

There was fierce fighting between KNDO and 1^st Rifler at Insein. They fought violently to get one inches of ground or a small hill. First Chin Rifler could proceed on slowly with some casualties and funerals every day. KNDO’s arms were better then that of the government. The fiercest fight took place around U Set Khaing Kyaung, Sa Ben Sen house and red house building. Many Chin soldiers died and many wounded at Insein battle in February and March 1949. They had to recruit new soldiers from Chin Hills.

When they were defeated day by day, KNDO approached the government for talk. U Saw Ba Kyi and Manh James came to Rangoon in April and cease of fire followed. All were happy. Peace agreement war signed on 5 April 1949 by Saw Ba Kyi and Manh James from KNDO and Prime Minister Thakhin NU, Major general Ne Win, U Aye Maung and sir Ba U from the government. KNDO representatives returned to Insein to tell the agreement. A letter from Saw Hunter Tha Hmui and Saw Sein Maung reached again on 8 April 1949. It started that the talk was not complete and that they wanted to talk with other hill peoples.

They had to fire again, loser were high both side. But First Chin Rifler could proceed slowly and could captured Insein on 22^nd May 1949 after 112 days of seize. For Chin soldiers, Insein was one of their fairest batter capt. Thai Sawn of Matupi war awarded the Medal of Nung San Thueciya, the highest decoration of the Burma Army. He was the only to be so honored while still alive.

At day break on 6^th August 1949, on his way to the front from Hmawbi, It.col Hrang Thio war wounded at his abdomen. He was sent to Mingaladom Hospital. But he could not be healed and breathed his last at 3:15 AM on August 8,1949.

Major Van Kulh BGM &BAR, replaced him as the C.O. Although the government to busy at Rangoon Martyr’s cemetery where General Aung San and his colleagues laid, his coffin was carried to his native village Laizo, Than Hniar near Falam at his native wish.

However, after this happening these have been probibitations against forming pure Chin battalions. Though col.lian Cin Zam served the Burma Army loyally, he was never given a promotion. col.Dal Za Kam was  dismissed.

Note on Bitter Experience From Insein Battle:

The government of Burma was restored and the Burmans were saved from the brink of death. In deed the Chins were the savior of the government of Burma and Burmans. But when the war was over, the Burman dictators looked around and found the Chins as heroes, the best fighter of the day and they were afraid of them.

They were afraid that the Chins, so brave and so good fighters as they were, could be at heart to their totalitarian rule, their survival, and especially their so-called Burmanization policy.

The arrogant and ungrateful Burmans fearing to be seen forever as having been saved by others, paid back their debt to the Chins in a very forming of pure Chin Battalion, barring from promotion and dismissing the Chin Army officers.

More to that , scaring to death that the Chins would be seen in histry as heroes and saviors of not only the Burmans but the whole country, the Burmans to write off that famous Insein battle and who really fought in that battle for the survival of the nation.

However from their bitter experience, the Chin came to know that it is better to help deads than helping the Burmans.

Application And Conclusion:

My dear Chins know and make known your history. We are not the tail of Burma, we are the head of Burma. We are the savior of Burma. Remember one thing, “If there’s no Chin there’s no Burma” your value is equivalent with the whole Burma. We are paramount people in Burma and abroad like Israelites.

Secularly we are paramount people to survive Burma once, spiritual realm we are the chosen people of God to occupy the whole Burma to establish Christendom. The LORD assigned every Chin to be entangled with the Gospel of Christ to transform Burma as we enter into the last phase of human history.

                          Ref:    1. Falam High School Diamond Jubilee Magazine, Rgn 1983.

                                    2. Dr. Vum Son, Zo Histry 1986

                                    3. Hlatamein, Burma Diary 1968

                                    4. Comparative of Zionism and Chin 1986

Riahsiatza Tthen Awknak

February 26

Tlawngkai Nili

Riahsiatza Tthen Awknak

Siar: Malakhi 2:10-16

Zokhal siseh a nupi hnenih thukamnak a tuah vekin kimter seh, zohman in a thukammi cu bal hlah seh. – Malakhi 2:15

Kumkhat Sung Baibal:-          Mipum. 15-16 -          Marka 6:1-29

Web-cam ih an hmuhmi thuanthu cawn (drama) pakhat ah a duhdaw aw zetmi muvanlai nupa cu an tthen aw. Faate tampi a rak nei zomi an si ih tthal caan a thlen zikah tii an tit saal. Culaifangah muvanlai nunau note in a ra pan hngai. An pa in, cu nu a helh rerolai ah an nu cu a tlan hlo ih a taansanmi tii sungih an faate khal an thi ttheh.

Internet ih thunuam relnak ah cuih muvanlai nupa a duhdawtu pawl cu an thin a tthia thluh. Thingkung le ramsa nunnak theitu pawl in milai nunnak le vate nunnak cu tthim ding a si lo tiah an sim. Asinain mi tampi in an tahtthim thotho. Kan zate in a tthen awmi nupa te kom aw saal dingin kan duhsak thluh. Mi hmuahhmuah in innsang cu Pathian ih tuahmi a thianghlimmi a si tiah kan thei thluh a bang.

Cuti vekin an riahsiatnak an rellai ah, milai innsang an tthen awk tikah Pathian khal hi vekin a tuar a si ti an thei pei maw? tiin ka ruat. Keimah khal ziangah so muvanlai nupa te tthen awk ruangah milai innsang tthen awk hnakin ka riah a sia sawn? A fiangmi cu co-u (priority) ka pekmi pawl zoh saal ka ttul ti ka thei.

Malakhi 2 ah tthit-umnak parih Pathian ih hmuh daan kan hmu. A minung Israel pawl thawn thukam a tuahmi hminsinnak a si (c. 11). Amah in thupizet in a ruat, kannih khal in thupizet ih ruat ve ding kan si.

                                                          Ruah saal ding

 Malakhi 2:11 sungih “tuksumza thil sual” timi cu ziang a si?

Ziangtivek a si? Ziangti’n Malakhi 2:15 hi Seemtirnak 2:24 ih

awkhawk a si? Ziangruangah himi a thupi?  (Malakhi 2:15-16)

Nan tthit-umnak hngetter na duh le Jesuh kha a pakhatnak ah ret aw.

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