Christian thu-um mikhempeuh in, Jesu khekhap zuih ding simloh a dang omlo hi. Christian pawlkhatte in umlua kisa-in, Jesu lahna ciangtawh lungkim zolo uh hi. Amaute ngaisut hoih
tuamtuam zangin Jesu maimuh sawm uh hi. Pasian sawlloh ngeina khempeuh pen Cain biaknatau tungaa kikoih khaigah limci mahmah tawh kibang hi. Vantung panin meikuang kia suk ngeilo hi. Tuni-in Jesu hong lah tuiphumna thu ih kantel suksuk ding hi. Ama ngimna piallo theithei dingin i kalkhia ding hi.
" Note vakkawikawi unla, mikhempeuh Nungzui nasuah sak khit uh ciangin, Pa min, Tapa min, Khasiangtho mintawh tui naphum un. Keimah in kahong piak thukham khempeuh a zuihna dingin nahilh un, Note tawh leitungbei dongin ka hong omkhawm ding hi." Matthews 28:19-20.
Himunah thumaan tampi kimu khia thei hi. Mipum thum ahi, thumgawm Pasian in a kilangmahmahin amau nasep ciat hong seem ahihna hong kilang hi. Pa ahi Pasian in thupia a, Jesu Honpa-in hong si hi. Pa ahi Pasian in thupia a Khasiangtho Huhpa eite sungah hong omsak hi. Thumgawm Pasian umlote thuhilhna zong hipah hi.
Hotkhiatna saang mikhempeuh tungah Pasian thukham hilh kul a, tua lo-in tuiphum lohding ahi hi. Ahizongin khuavak muh zah kikimlo ahihmanin ahun zui-in kilamdang kha ding hi. Tua pen SDA Pawlpi in kiplet mahmah hi. Upna thuguipi teng bansotin kihilh ngiatngiat hi. Pasian tanu tapa nasuakzo hi, ci-in vantung thukim pihna zong tuiphumna tungpan kikhensat ahi hi. " Jesu tui sungpan hong dintoh phetin, vantung kihong a, vakhu bangin Pasian Khasiangtho hong kumsukin, ama tungah hong mu hi. ..Vantung panin aw khat hong ging a, " Hihpa in Ka-it mahmah Ka Tapa ahi hi, Amathu namang un," a ci hi. Matt3:16-17. Pasian leh hong paisak Jesu khekhap zui khempeuh pen Pasian ta, misiangtho, nungzui kisuak ahi hi.
Jesu sihna leh thawhkikna phawk Christian pawlkhat in, Jesu sihni pen kiniamkhiatni ding hi, ciin sa nelo uh hi. Antangin thungen zong tam mahmah hi. GoodFriday signboard lianpi suang uh hi. Kikhopna nasiatakin zang uh hi. Tuapen mihingte muhna -ah siatna khatzong omlo hi. Toap sihna phawk nadingin a Sihni thupisak ding hilhkholhna omlo hi. A thawhkikni zong kitang hi. Tuhunin Ester Sunday zong pawilian mahmah hong suak hi. Mihing muhna ah kilawmin zahtak kai mahmah hi. Tua ngeinate laisiangtho lamlahna sungah kihel lo hi. Nungzuite in Khasiangtho hilhna tungtawnin laisiangtho sungah teltakin hong hilh khin hi.
Hibangin nagen uh hi. " Christ Jesu tawh i kipawltheihna dingin a kituiphum eite in, Ama sihna mahah a sikhawm ihih theilo na hi uh hiam? Pa vangliatna tawh sihna panin Christ a kithawhsak kik mah bangin,, eite zong nuntakna thak i nuntak theihna dingin tui i kiphum ciangin Amahtawh kiphumkhawmin a sikhawm ihi hi." Rome 6:34. Tuiphumna in limciin tampi nei hi. Mawhna sawpsiangna lim bek hilo hi.Tuiphumna in limciin tampi nei hi. Mawhna sawpsiangna lim bek hilo hi. Jesu sihna leh thawhkikna zong limciing khawm ahi hi.
Tuesday, December 27, 2011
TUIPHUMNA ZATDAN TUAMTUAM
Tuhunin Pawlpi tuamtuamte in tuiphumna pen namtuamtuam zang uh hi. Pawlkhatte in
tuisiangtho theh uh hi. Tuisiangtho thehte in naungek nangawn tuiphum uh hi. Christian ten
bang zang ding ihi hiam? "John inzong Salem khuapi tawh kigamla lo Ainon kici munah mitampi hongpai in tuiphum hi. Bang hang hiam cihleh tua munah tui tam hi. " John3:23.
Jesu mai a kamtaipa John in bang hangin tui tamna nai se se hiam? Pasian Tapa Jesu in tuamun vanai sese hiam? Jesu lamlah khatpeuh paihkhiat ding, nawlkhin ding, a taangin thudangkhat guan dingin deihlo hi. Jesu nungzuite khempeuh in Ama khekhap zuih kul hi. Mawhmaina leh sawpsiangna lim ahi pumpibup tuisung a phumpen Jesu hong lah ngeina ahi hi. Tui in hong sawpsiang lo ahizongin Jesu in sawpsiangsa-in hong ciamteh hi. Khalam pumpi sil siangsa misiangtho min hong tang sak hi.
Ethiopia mangpa sakolleeng tuangkawmin, laisiangtho asim leh Jesu hong um hi. Khasiangtho in Philip sawlin delhsak hi. Tuhun hileh lampaikawm ahihmanin tuithawl la-in tuitheh khangel ding hi. Tua bang hilo hi. " Lampi-ah a pai laitak untui omna mun tung uh hi. ' Ut peuh leng kuan hong kham ding hiam' a ci hi. Philip in nalungsimtakpi tawh na up nakleh tui na kiphum thei ding hi,' acih ciangin,' Jesu pen Pasian Tapa hi, ci-in ka um hi,' ci-in dawng hi. Tua ciangin leeng a khawlsak na dingin mangpa in thupia a, Philip tawh amah tuiphualah pai-in, Phillip in amah tui a phum hi.Tui sungpan a paikhiat khit uh ciangin Topa Khasiangtho in Philip paikhiat pih hi. Mangpa in Philip mu nawnlo hi. Ahi zongin lungdam takin a lampai a zom hi." Acts 8:36-39.
tuisiangtho theh uh hi. Tuisiangtho thehte in naungek nangawn tuiphum uh hi. Christian ten
bang zang ding ihi hiam? "John inzong Salem khuapi tawh kigamla lo Ainon kici munah mitampi hongpai in tuiphum hi. Bang hang hiam cihleh tua munah tui tam hi. " John3:23.
Jesu mai a kamtaipa John in bang hangin tui tamna nai se se hiam? Pasian Tapa Jesu in tuamun vanai sese hiam? Jesu lamlah khatpeuh paihkhiat ding, nawlkhin ding, a taangin thudangkhat guan dingin deihlo hi. Jesu nungzuite khempeuh in Ama khekhap zuih kul hi. Mawhmaina leh sawpsiangna lim ahi pumpibup tuisung a phumpen Jesu hong lah ngeina ahi hi. Tui in hong sawpsiang lo ahizongin Jesu in sawpsiangsa-in hong ciamteh hi. Khalam pumpi sil siangsa misiangtho min hong tang sak hi.
Ethiopia mangpa sakolleeng tuangkawmin, laisiangtho asim leh Jesu hong um hi. Khasiangtho in Philip sawlin delhsak hi. Tuhun hileh lampaikawm ahihmanin tuithawl la-in tuitheh khangel ding hi. Tua bang hilo hi. " Lampi-ah a pai laitak untui omna mun tung uh hi. ' Ut peuh leng kuan hong kham ding hiam' a ci hi. Philip in nalungsimtakpi tawh na up nakleh tui na kiphum thei ding hi,' acih ciangin,' Jesu pen Pasian Tapa hi, ci-in ka um hi,' ci-in dawng hi. Tua ciangin leeng a khawlsak na dingin mangpa in thupia a, Philip tawh amah tuiphualah pai-in, Phillip in amah tui a phum hi.Tui sungpan a paikhiat khit uh ciangin Topa Khasiangtho in Philip paikhiat pih hi. Mangpa in Philip mu nawnlo hi. Ahi zongin lungdam takin a lampai a zom hi." Acts 8:36-39.
NAUNGEEK TUIPHUM
Naupangnote leh mihai lungsim kicinglote pen tuiphum kisam lo kha ding hi. Bang hang hiam cihleh, Lungdamnathu zakphot kul a, Jesu Pasian Tapa taktak cih theih masak kisam a, Christian nuntak kihilh phot a, tua ciangin tui kiphum ahi hi. Naupangte mai-ah Laisiangtho bupi tawi-in kihilh theilo hi. Jesu um dingin mihaite tungah khensatna kingen theilo hi. Tua bang mite in, a pantah Nu leh Pate tungtawnin hehpihna saang ding uh hi. Thungetna tawh siangtho dingte ahi hi.
"Amaute in, hihthu a zak uh ciangin nakpi takin sukha a, Peter leh sawltakte kiangah, "
sanggamte aw, bangci gamtat ding kahi uh hiam? ci-in dong uh hi. Tua ciangin Peter in amaute kiangah, namawhna uh kisik unla, hong kimaisak theihna dingin, Jesu Christ mintawh tui kiphum un. Tua hileh Pasian kiangpan Khasiangtho nangah ding uh hi, a ci hi." Acts2:37-38. Tui kiphum dingte pen laisiangtho sintheite hiding uh hi.
"Amaute in, hihthu a zak uh ciangin nakpi takin sukha a, Peter leh sawltakte kiangah, "
sanggamte aw, bangci gamtat ding kahi uh hiam? ci-in dong uh hi. Tua ciangin Peter in amaute kiangah, namawhna uh kisik unla, hong kimaisak theihna dingin, Jesu Christ mintawh tui kiphum un. Tua hileh Pasian kiangpan Khasiangtho nangah ding uh hi, a ci hi." Acts2:37-38. Tui kiphum dingte pen laisiangtho sintheite hiding uh hi.
TUI PHUMSA KIPHUM KIK
SDA sung bekbekah tui kiphumkikkik tam mahmah hi. Tua pen kisam takpi mah hiding hiam? ciin kangaihsut kumtampi hizo hi. Tuni kagennop taktak thulu hihthu hizaw hi. Keimah bangin alunghimawh om dingin ka-um hi. Ahizongin thupiseh lua kisa a zangkhai zat i suak ding lauhuai hi.
Topa in, tui kiphum khit ciangin sawpsiangsa misiangtho, Pasian tate hong tangsak hi. Tua telsa
mite pen leitung bei dongin nusialo-in Khasiangtho tawh hong ompih ding ci-in hong kamciam hi. Ahizongin Satan batloh dingin hong koihlo hi. Satan mite mahtawh tengkhawmin nekhawm dawnkhawmin ki-om hi. Pasian mi ihihna pen ama tungah thumaanna bek tawh kikhen thei hi. Pasian in ama tate tawh tatsat lo-in kizop nang lampi gelkholhsa-in nakoih hi. A pukte thalakna ding leh kipuahkik nading lampi hong bawlsak hi. Leitungbei dong hehpihna kongkhak a kikhak dong, kisikna leh kipuahtheihna hunpha hongpia ahihmanin lungsim upna takpi tawh Jesu a saangte a dingin gupna a kitan theilo zahdong ding leh, Ama khutsungpan kuamah in a lakkhiat zawhloh dongin lampi hong honsak ahi hi. Pasian Gupnathu a thukmuhlo SDA sia pawlkhat in, ama thu-in hehpihna kong khak thei mawkmawk uh hi.
" ..annekna sabuai panin Jesu dingkhia-in a puanvan koih khia a, a kawngah a mainulpi a teeng hi. Tua ciangin kuangpi sung khatah tui sung a, a nungzuite khe a banbanin sil sakin, mainulpi tawh a nul hi. Simon Peter kiang a tun ciangin, Peter in, " Topa aw kakhe hong sil sak zenzen ding na hi hiam?" naci hi. ......Peter in, nang peuhmah kakhe kong sil sak buang kei ding hi, " a cih ciangin, " Nakhe hong sil sak keileng, kei tawh na kipawl thei nawn kei ding hi," a ci hi.Tua ciangin Peter in, " Topa aw kakhe bek sil kei inla, kakhutte leh kalu dongin hong sil in," naci leuleu hi. Jesu in, " a kipum sil khinsa mite siangtho ta ahihmanin a khe simloh sil kik ding kisam lo hi......navekpi un nasiang khin uh hi" a ci hi.......Note Topa leh Siapa in na khe uh hong sil sak kahihleh note khat leh khat na kisil sak ding uh kilawm kan hi. Note tungah ka hong gamtat bangin note nagamtat theihna ding un lim hong lak kahi hi. John 13: 4-10, 14-15.
Topa Nekkhawm bawlna leh khesilna hangin nuntak thaksuahna kingah hi. A thakin tui hong
phumphum ahi hi. Hih phawkna hunsung a, lungsim takpi tawh a kihel khempeuh, a mawhna kimaisak a, ama tuuhuang panin kinawhkhia ngeilo ding ahi hi Tuiphumna pen Jesu in, pumpi silsiang ci-in nagen hi. Khesilna leh Nekhawm nekna pen, Pasian langdona hilo, mihing thanemna tawh mawhna pen khesil tawh kicingsak hi. " A kipumsil khinsa mite siangtho ta ahihmanin a khe simloh silkik ding kisam lo hi." Jesu in ci hi. Tui kiphum sese kisam lo hi. Kisikna lungsim takpi tawh Nekkhawm bawlna leh Khesilna sungah kihel hamtang ding hizaw hi. Tua zong tuiphumna sangin neuseh zawk ding hilo hi.
Hih thu pen thuthukpi hi a, ngaihsun phapha leng mulkimhuai phial hi. Active Pastor kaseplai-in, Nekkhawm bawl ding kaneihhun ciangin, Topa pumpi limcing Khomun balnen ding kamulkim hi. Kei neulua kisa-in Friday zanthapai in thu kangen hi. Nupa lupkhopna zong kazang kei uh hi. Tua suntawntung an nelo-in ka om hi. Tua pen kazi in hong pawm zel hi. Amah zong antangin thu hong ngetpih hi. A lipkhaphuai, a mulkimhuai Topa hong sihna lim ahihmanin, Khasiangtho in hong muap keingal leh mikim in telzo lo hi.
Mipi lakah kiniamkhiat tak a ki-aap lungsim thungetna zang hong kihel om hi. Tua bangmi
mitawmno bek ahi hi. A tamzaw pen Pawlpi zatngei zui hi a, zahtakna leh dahna maisuah kimu lo hi. Paul in, nang leh nang kidongtel masa in, ci hi. Paul in, " Tua ahih ciangin a kilawm lopi-in Topa anlum ne-in a hai panin leenggahzu a dawn mikhempeuh pen Topa pumpi leh a sisan a mindai sak hi-in, a mawh ahi uh hi. Tua ahih ciangin a kuamah peuh kidongtel masa phot uh hen la, tua khit ciangin Topa anlum ne-in a hai panin leenggahzu dawn pan uh hen. Bang hang hiam, cihleh Topa pumpi a khiatna theilopi-in anlum ne-in hai panin leenggahzu a dawn mi pen amahmah kisiattut ahi hi........" 1Corithian 11:27-32.
Amau pumpi kiidongtel lua kisa-in nengamlo om hi. Tua mite pen Topa siansuahna tawh kizom vetlo hipah hi. Kidongtel lopi-in ngeina banglel a nete lah Topa sihna thusimlo hizel hi. *Khatvei Kingdom Hall kici biakinn khat kapai hi. A nunggual pen ah kava tu hi. Nekkhawm bawlni tawh kituak ngentel hi. Kilawm lopi a ne a omleh Topa pumpi daisak cih bulphuh lua ahihmanin, anlum hong kihawm ciangin kuamah a langam omlo hi. Officer ten sabuai-ah ciahpi kik uh hi. Leenggahzu hong kihawm leuleu hi. Kuamah a dawn ngam omlo hi. Sabuai-ah kikoihkik hi. A tawpna ah, amaute pen kiniamkhiat lua hinapi, Jesu tawh kizom khat zong omlo hong suak khong hi. Kaciah kawmkawmin ngaihsunin, Jesu sisan tawh kizomlo hih pawlpi a omlam kathei hi. Kiniamkhiat luat zong kitukpih thei ahi ve maw, ci-in a thakin kamu hi.
Jesu thusimlo i suah lohna dingin, ei pumpi kidongtel photlo-in neek ding hilohi. Tui kiphumkik nuam icihte pen kidongtel lua ahihmanin tuiphum lunggulh ahi hi. Neekkhawm bawlna ah tua lungsim tawh lutleh tuiphum mah bangin sawpsiangna ngah dingte ahi hi. Nekkhawm leh khesilna pen tuiphumna tawh kikim a Topa Jesu sehsa ahi hi. Tui in bangmah sawpsiangzo lo hi. Topa thupiakna bek ahi hi.
USA gamah Conference Pawlpi pawlkhat zatdan kibanglo zeuhzeuh zong om thei hi. Laisiangtho sihsan neilo-in makai khatpeuh philosophy tungtawn a kikalsuan zong om hi. Ahih hangin a tamzaw in, SDA gospel kimtak a saangsa a pukkikte tuiphum pialo-in Communion Service lutsak lel uh hi. Tua a lutnop keileh sanloh hilel hi. Tua pen khatvei kipumsil sate silkikna ahi hi. Jesu ngeina thuthukpite leh mawhneite kong a honsaknate awlmawh lo-in aana peuhtawh Jesu nai nuamte i khaktan pen, mawhna mawkmawk palsat hilo hi. SDA sung mun khatkhatte-ah zong philosophy hoihlo tampi om hi.
Roman Catholic ten Pawlpi lutsate a pusuah hangin a min phiat ngeilo hi. Zing leh nitak Phongyi ten mawhsutna nei uh a, a paikhempeuh saang uh hi. Hunkhat ciangin hong ciahkik ding uh hi, ci ngiat mawk hi. Lammaan lo ahizongin, makaite ngaihsutna pen Jesu lungsim bang phialin, thuumte konghon uh hi. Tua bang sungmahin khuata a pawlpi makaite tatkhel uh hi. Amau ngaihsutna tawh, memberte a sih ciangin, singlamteh a sawiphuhsak tawh, phutlo-in a lupsak tawh, a tanga phuh pawlkhat cih bangin nakhen lialua hi. Phongyi te a pai ciangin upapa kiangah," Nang pen vantunggam tawh kisai thunei dingin nahoih kei hi," ciziau el hi. SDA sungah zong tua bangkek kitam ta hi.
Gupna leh Mawhmaisakna tawh kisai, Jesu hong hilhna tungkan kisamlo hi. A tawmzaw lah
kisamlo hi. Tui-in mawhna sawpsiang theilo hi. Pasian thupiakna tawh i zatciangin mawhsawpna lim lazo bek ahi hi. Jesu lamlahna zui-in kidongtelin, Nekkhawm Pawi sungah khe i sillai teng, gupna taanlote ihi hi. Leitung tawp dongin mawhneite aading kong honsa-in kikoih hi. Nangmahmah nanuntak laiteng kongpi kihong den hi. A khaktan a omleh Satan naseemte longal hilo ding hi. Jesu in, kei kiang hongnai khempeuh kanial ngei kei hi, acih kammal phawk den in.
Nidangin, Cikha khua-ah Pu Kengkawng amah tangin SDA sungah kumsawtpi om hi. Sa zong nelo hi. Kiim leh pam tawh kizopna bangzahih haksa ding kitheilo hi. A sih ciang, a laitah madeuhin," A khut zankhia-in, Topa khut kaletna kakhahsuah nai kei hi," ci-in hong nusia hi. Tua kammal pen bilsungah a kimangngilh ngei ding hilo hi. Ute naute aw, bangzahin i thanem zongin Topa khut khasuah kei ni. Hehpihna Kongpi honsa-in om hi.
Topa in, tui kiphum khit ciangin sawpsiangsa misiangtho, Pasian tate hong tangsak hi. Tua telsa
mite pen leitung bei dongin nusialo-in Khasiangtho tawh hong ompih ding ci-in hong kamciam hi. Ahizongin Satan batloh dingin hong koihlo hi. Satan mite mahtawh tengkhawmin nekhawm dawnkhawmin ki-om hi. Pasian mi ihihna pen ama tungah thumaanna bek tawh kikhen thei hi. Pasian in ama tate tawh tatsat lo-in kizop nang lampi gelkholhsa-in nakoih hi. A pukte thalakna ding leh kipuahkik nading lampi hong bawlsak hi. Leitungbei dong hehpihna kongkhak a kikhak dong, kisikna leh kipuahtheihna hunpha hongpia ahihmanin lungsim upna takpi tawh Jesu a saangte a dingin gupna a kitan theilo zahdong ding leh, Ama khutsungpan kuamah in a lakkhiat zawhloh dongin lampi hong honsak ahi hi. Pasian Gupnathu a thukmuhlo SDA sia pawlkhat in, ama thu-in hehpihna kong khak thei mawkmawk uh hi.
" ..annekna sabuai panin Jesu dingkhia-in a puanvan koih khia a, a kawngah a mainulpi a teeng hi. Tua ciangin kuangpi sung khatah tui sung a, a nungzuite khe a banbanin sil sakin, mainulpi tawh a nul hi. Simon Peter kiang a tun ciangin, Peter in, " Topa aw kakhe hong sil sak zenzen ding na hi hiam?" naci hi. ......Peter in, nang peuhmah kakhe kong sil sak buang kei ding hi, " a cih ciangin, " Nakhe hong sil sak keileng, kei tawh na kipawl thei nawn kei ding hi," a ci hi.Tua ciangin Peter in, " Topa aw kakhe bek sil kei inla, kakhutte leh kalu dongin hong sil in," naci leuleu hi. Jesu in, " a kipum sil khinsa mite siangtho ta ahihmanin a khe simloh sil kik ding kisam lo hi......navekpi un nasiang khin uh hi" a ci hi.......Note Topa leh Siapa in na khe uh hong sil sak kahihleh note khat leh khat na kisil sak ding uh kilawm kan hi. Note tungah ka hong gamtat bangin note nagamtat theihna ding un lim hong lak kahi hi. John 13: 4-10, 14-15.
Topa Nekkhawm bawlna leh khesilna hangin nuntak thaksuahna kingah hi. A thakin tui hong
phumphum ahi hi. Hih phawkna hunsung a, lungsim takpi tawh a kihel khempeuh, a mawhna kimaisak a, ama tuuhuang panin kinawhkhia ngeilo ding ahi hi Tuiphumna pen Jesu in, pumpi silsiang ci-in nagen hi. Khesilna leh Nekhawm nekna pen, Pasian langdona hilo, mihing thanemna tawh mawhna pen khesil tawh kicingsak hi. " A kipumsil khinsa mite siangtho ta ahihmanin a khe simloh silkik ding kisam lo hi." Jesu in ci hi. Tui kiphum sese kisam lo hi. Kisikna lungsim takpi tawh Nekkhawm bawlna leh Khesilna sungah kihel hamtang ding hizaw hi. Tua zong tuiphumna sangin neuseh zawk ding hilo hi.
Hih thu pen thuthukpi hi a, ngaihsun phapha leng mulkimhuai phial hi. Active Pastor kaseplai-in, Nekkhawm bawl ding kaneihhun ciangin, Topa pumpi limcing Khomun balnen ding kamulkim hi. Kei neulua kisa-in Friday zanthapai in thu kangen hi. Nupa lupkhopna zong kazang kei uh hi. Tua suntawntung an nelo-in ka om hi. Tua pen kazi in hong pawm zel hi. Amah zong antangin thu hong ngetpih hi. A lipkhaphuai, a mulkimhuai Topa hong sihna lim ahihmanin, Khasiangtho in hong muap keingal leh mikim in telzo lo hi.
Mipi lakah kiniamkhiat tak a ki-aap lungsim thungetna zang hong kihel om hi. Tua bangmi
mitawmno bek ahi hi. A tamzaw pen Pawlpi zatngei zui hi a, zahtakna leh dahna maisuah kimu lo hi. Paul in, nang leh nang kidongtel masa in, ci hi. Paul in, " Tua ahih ciangin a kilawm lopi-in Topa anlum ne-in a hai panin leenggahzu a dawn mikhempeuh pen Topa pumpi leh a sisan a mindai sak hi-in, a mawh ahi uh hi. Tua ahih ciangin a kuamah peuh kidongtel masa phot uh hen la, tua khit ciangin Topa anlum ne-in a hai panin leenggahzu dawn pan uh hen. Bang hang hiam, cihleh Topa pumpi a khiatna theilopi-in anlum ne-in hai panin leenggahzu a dawn mi pen amahmah kisiattut ahi hi........" 1Corithian 11:27-32.
Amau pumpi kiidongtel lua kisa-in nengamlo om hi. Tua mite pen Topa siansuahna tawh kizom vetlo hipah hi. Kidongtel lopi-in ngeina banglel a nete lah Topa sihna thusimlo hizel hi. *Khatvei Kingdom Hall kici biakinn khat kapai hi. A nunggual pen ah kava tu hi. Nekkhawm bawlni tawh kituak ngentel hi. Kilawm lopi a ne a omleh Topa pumpi daisak cih bulphuh lua ahihmanin, anlum hong kihawm ciangin kuamah a langam omlo hi. Officer ten sabuai-ah ciahpi kik uh hi. Leenggahzu hong kihawm leuleu hi. Kuamah a dawn ngam omlo hi. Sabuai-ah kikoihkik hi. A tawpna ah, amaute pen kiniamkhiat lua hinapi, Jesu tawh kizom khat zong omlo hong suak khong hi. Kaciah kawmkawmin ngaihsunin, Jesu sisan tawh kizomlo hih pawlpi a omlam kathei hi. Kiniamkhiat luat zong kitukpih thei ahi ve maw, ci-in a thakin kamu hi.
Jesu thusimlo i suah lohna dingin, ei pumpi kidongtel photlo-in neek ding hilohi. Tui kiphumkik nuam icihte pen kidongtel lua ahihmanin tuiphum lunggulh ahi hi. Neekkhawm bawlna ah tua lungsim tawh lutleh tuiphum mah bangin sawpsiangna ngah dingte ahi hi. Nekkhawm leh khesilna pen tuiphumna tawh kikim a Topa Jesu sehsa ahi hi. Tui in bangmah sawpsiangzo lo hi. Topa thupiakna bek ahi hi.
USA gamah Conference Pawlpi pawlkhat zatdan kibanglo zeuhzeuh zong om thei hi. Laisiangtho sihsan neilo-in makai khatpeuh philosophy tungtawn a kikalsuan zong om hi. Ahih hangin a tamzaw in, SDA gospel kimtak a saangsa a pukkikte tuiphum pialo-in Communion Service lutsak lel uh hi. Tua a lutnop keileh sanloh hilel hi. Tua pen khatvei kipumsil sate silkikna ahi hi. Jesu ngeina thuthukpite leh mawhneite kong a honsaknate awlmawh lo-in aana peuhtawh Jesu nai nuamte i khaktan pen, mawhna mawkmawk palsat hilo hi. SDA sung mun khatkhatte-ah zong philosophy hoihlo tampi om hi.
Roman Catholic ten Pawlpi lutsate a pusuah hangin a min phiat ngeilo hi. Zing leh nitak Phongyi ten mawhsutna nei uh a, a paikhempeuh saang uh hi. Hunkhat ciangin hong ciahkik ding uh hi, ci ngiat mawk hi. Lammaan lo ahizongin, makaite ngaihsutna pen Jesu lungsim bang phialin, thuumte konghon uh hi. Tua bang sungmahin khuata a pawlpi makaite tatkhel uh hi. Amau ngaihsutna tawh, memberte a sih ciangin, singlamteh a sawiphuhsak tawh, phutlo-in a lupsak tawh, a tanga phuh pawlkhat cih bangin nakhen lialua hi. Phongyi te a pai ciangin upapa kiangah," Nang pen vantunggam tawh kisai thunei dingin nahoih kei hi," ciziau el hi. SDA sungah zong tua bangkek kitam ta hi.
Gupna leh Mawhmaisakna tawh kisai, Jesu hong hilhna tungkan kisamlo hi. A tawmzaw lah
kisamlo hi. Tui-in mawhna sawpsiang theilo hi. Pasian thupiakna tawh i zatciangin mawhsawpna lim lazo bek ahi hi. Jesu lamlahna zui-in kidongtelin, Nekkhawm Pawi sungah khe i sillai teng, gupna taanlote ihi hi. Leitung tawp dongin mawhneite aading kong honsa-in kikoih hi. Nangmahmah nanuntak laiteng kongpi kihong den hi. A khaktan a omleh Satan naseemte longal hilo ding hi. Jesu in, kei kiang hongnai khempeuh kanial ngei kei hi, acih kammal phawk den in.
Nidangin, Cikha khua-ah Pu Kengkawng amah tangin SDA sungah kumsawtpi om hi. Sa zong nelo hi. Kiim leh pam tawh kizopna bangzahih haksa ding kitheilo hi. A sih ciang, a laitah madeuhin," A khut zankhia-in, Topa khut kaletna kakhahsuah nai kei hi," ci-in hong nusia hi. Tua kammal pen bilsungah a kimangngilh ngei ding hilo hi. Ute naute aw, bangzahin i thanem zongin Topa khut khasuah kei ni. Hehpihna Kongpi honsa-in om hi.
Wednesday, December 7, 2011
Khristian khat Din'mun, Khen 1.
Khatvei, khua sungah tangvalno khat zukham in, ngawng kikhep sa in khuasung nintui luan na hawkguam sungah tuuk hi. Palik te in lakhia a, azukham a daih mateng thong sungah khum uh hi. A zukham adaih ciangin ateldot uh leh, Kumpipa tapa na hi mawk hi. Tua pa in a pa min thang sak hiam dai sak hiam? Ama hangin a pa Angtang in a lungdam ding hiam?
Gen 1:27;2:7. Eite Pasian in Ama meelsuun a hong bawl ih hi hi. Ama tate hong ci hi. Tu in Ama mel ih suun lai hiam? Bengngawng aw, mittaw aw, mukka aw, nungkul aw, ih poi khin zo hi. Ih pa Pasian amukka in na um hiam? Abengngong in na um hiam? Pasian in Amah suun in eite hong bawl kimlai bang hangin Amah suun nawn lo ih hi hiam? Rom 3:23 ah Mawhna bawl ih hih manin Pasian maipha saan' ding kitaan hi, ci hi.
Gen 1:29. Pasian in mihing hong bawl tuung in, ih pumpi ah bangteng kisam ding hiam thei a, ih an nek ding gah le teh,vui nei pi nei te hong pia hi. Pasian hong sehsak het lohpi in ih pumpi susia thei an hoih lo, sa sianglo anam nam te peuh ne in ih kibawl sia tawm hi. Sa sianglo te bang ih duh phasan zaw se hi. Zu bang zong zu migi te sangin zuhang ih duh zaw se pah hi. Tuate in ih si ih sa nakpi in susia hi, cih athei gige sa mah in akizang hi a, athaman ih thuak lel mah ding akul ahi hi. Motor datsi bung ah zinan thun leng,tui thun nading mun ah leivui thun leng, bang suak ding hiam? Tua bang thawthop a gamta ih hi tazen hi.
Sa akici peuhmah anelo Khang 10 Sasiang akici te a ne khang 10.
1. Adam ..........Kum 930 nungta hi............. Shem................ kum 650 nungta hi.
2. atapa Seth....Kum912 nungta hi.............. atapa Arphaxad.. kum 438 nungta hi.
3. " Enos..........Kum 905 nungta hi.............. " Selah................ kum 433 nungta hi.
4. " Cainan..... Kum 910 nungta hi.............. " Eber.................. kum 464 nungta hi.
5. " Mahalalel.. Kum 895 nungta hi.............. " Peleg................ kum 239 nungta hi.
6. " Jared........Kum 962 nungta hi.............. " Reu................ kum 239 nungta hi.
7. " Enoch.......Kum 365 in vankah hi.......... "Serug............. kum 230 nungta hi.
8. " Mathuselah..Kum 969 nungta hi........... " Nohor............ kum 148 nungta hi.
9. " Lamech.....Kum 777 nungta hi............. " Terah............ kum 205 nungta hi.
1o. " Noah.........Kum 950 nungta hi.............. " Abraham ........ kum 175 nungta hi.
Sa sianglo neek ding cih thadah, asiangte nangawn pen, Tuiciin Tembaw pana hong pusuah uh ciangin gah le teh neek ding om pah lo ahih manbek a, sasiang te neek ding akhuan kipia pak bek hi zaw lai hi. Tua nangawn ah, "Asisan te leilak ah tui bangin buakhia sak lel un. A sa na neek uh ciangin anuntakna ahi asisan tawh nekhawm kei un," ci lai hi. Gen 9:4,5; Deut 12:22,23.
Pasian in hong it mahmah ahih manin eite siat nading gen lo ding hi. Note adingin sianglo hi, ne kei un, acihte khawng zong, bang hangin siang lo hiam?ci-a va dot kik se akul lo zaw hi. A siatna khatpeuh om ahih mana ne kei un, ahongci ahih kul hi, ci-in um pah maileng, hong it Pasian adingin lungkim huai zaw ding hi. "Hih salim penpen," peuh ci teitei se ding sangin "Sianglo mah hi ding hi,"ci-a um pah lel a, zuih pah lel ding pen, Pasian muhna ah muhnop zaw taktak ding hi. Tua sasiang lo acihte, Lev 11:3,4,;7,8,ah, Khecin ka a, eknel haite siang hi,ci hi. Khe cin ka napi eknel hai lote siang lo hi, eknel hai napi lah akhecin ka lo, khebom te pen Bilpi, Kala-oh cih bangte sianglo leuleu hi, ci hi. Vasa nam panin Tangkhai (Gongkhol) aneite siang a, tua nei lote siang lo hi, ci hi. Tui sung ganhing nam panin, Phe le Lip aneikopte siang a, tua nei lote siang lo hi,ci hi. Awmtaal ganhingte leh Guh tungnung te peuhmah zong siang lo hi, ci hi.
2Kor 6:17,18 ah, Ka mite aw, amaute lak pan hong paikhia unla, atuam in om un. Tua asiangtho lo nate va lawn'pih kei un. Tua hi leh, note Pasian ka hi dinga, note ka tate na hi ding uh hi, ci hi. Mihing khempeuh pen Pasian piansak te vive mah hi a, ih vekpi in Pasian tate akihi ding hi napi in, Ama sawl mang lo mite Dawi sawl mangzaw te Dawi mi suak a, Pasian kiang pan taikhia uh hi. Pasian sawl mangte bek mah Pasian tate suak thei ahih na kimu hi. Tua hi a, Pasian bia mah a ih kineih tantan vial hangin Ama sawlna mang het kei zel mawk leng, Ama tate kisuak thei lo ding hi."Voksa Siang lo hi, ne kei un," peuh acih teh,"Voksa alim penpen hi lo maw?" peuh va ci se teitei te pen, Pasian maipha bangci ngah in Pasian in bang ci hong paakta thei mawk ding hiam? Noah khang lai-a Noah in aguih theih pagul nam te khat tu in zong eite in ne leng gui thei lai ding ih hi hi. Tua mah bangin, Noah tunga sianglo sate eite tungah zong siang lo lai ding hi. A piangsakpa Pasian in, bang hangin siang lo hiam thei hi. A thei pa in Sianglo hi, acih pen Amah um a, abia akinei te in athu um lo a, ih neek teitei mawk teh, Amah ih upna bang hi peuh mah mawk hiam? Um het lo napi a, a um akibawl ih hi a, Ama adingin heh huai zawkan mai ding hi. Tua banga hong khaamthute zui lehang eimau hoih nading hi zaw hi, Deut 10:13 ah ci hi. Ih pumpi ih lungsim puahtoh nadingin bangteng hoih a, bang teng hoih lo hiam cihpen Pasian in thei a, eimau hoih nading a hong sawl nate amang nuam peuh in mang ding hoih a, tanglai in Jews te bek in na bia uh a, amau bek mah kithu hilh thei hi. Tu in eite in zong amah bia a kinei ih hih ciangin ih man' dingkul hi. Hih siang lo hi, acihte pen, Jesu sih nading lim ciingkhol a, singlamteh ciangbek akipte pawl zong hi lo hi. Singlamteh ciang bek akip Zeh thukham te bangteng hi a, bang hang hiam sittel ni, ci leng lah ut hiau lo zeel mawk, Pasian bia akinei, Pasian gente a um het lo Khristian pen tam mahmah ta hi.
Laisim mimal khempeuh Topa thupha hong pia ta hen.
Zoplai ding,
Gen 1:27;2:7. Eite Pasian in Ama meelsuun a hong bawl ih hi hi. Ama tate hong ci hi. Tu in Ama mel ih suun lai hiam? Bengngawng aw, mittaw aw, mukka aw, nungkul aw, ih poi khin zo hi. Ih pa Pasian amukka in na um hiam? Abengngong in na um hiam? Pasian in Amah suun in eite hong bawl kimlai bang hangin Amah suun nawn lo ih hi hiam? Rom 3:23 ah Mawhna bawl ih hih manin Pasian maipha saan' ding kitaan hi, ci hi.
Gen 1:29. Pasian in mihing hong bawl tuung in, ih pumpi ah bangteng kisam ding hiam thei a, ih an nek ding gah le teh,vui nei pi nei te hong pia hi. Pasian hong sehsak het lohpi in ih pumpi susia thei an hoih lo, sa sianglo anam nam te peuh ne in ih kibawl sia tawm hi. Sa sianglo te bang ih duh phasan zaw se hi. Zu bang zong zu migi te sangin zuhang ih duh zaw se pah hi. Tuate in ih si ih sa nakpi in susia hi, cih athei gige sa mah in akizang hi a, athaman ih thuak lel mah ding akul ahi hi. Motor datsi bung ah zinan thun leng,tui thun nading mun ah leivui thun leng, bang suak ding hiam? Tua bang thawthop a gamta ih hi tazen hi.
Sa akici peuhmah anelo Khang 10 Sasiang akici te a ne khang 10.
1. Adam ..........Kum 930 nungta hi............. Shem................ kum 650 nungta hi.
2. atapa Seth....Kum912 nungta hi.............. atapa Arphaxad.. kum 438 nungta hi.
3. " Enos..........Kum 905 nungta hi.............. " Selah................ kum 433 nungta hi.
4. " Cainan..... Kum 910 nungta hi.............. " Eber.................. kum 464 nungta hi.
5. " Mahalalel.. Kum 895 nungta hi.............. " Peleg................ kum 239 nungta hi.
6. " Jared........Kum 962 nungta hi.............. " Reu................ kum 239 nungta hi.
7. " Enoch.......Kum 365 in vankah hi.......... "Serug............. kum 230 nungta hi.
8. " Mathuselah..Kum 969 nungta hi........... " Nohor............ kum 148 nungta hi.
9. " Lamech.....Kum 777 nungta hi............. " Terah............ kum 205 nungta hi.
1o. " Noah.........Kum 950 nungta hi.............. " Abraham ........ kum 175 nungta hi.
Sa sianglo neek ding cih thadah, asiangte nangawn pen, Tuiciin Tembaw pana hong pusuah uh ciangin gah le teh neek ding om pah lo ahih manbek a, sasiang te neek ding akhuan kipia pak bek hi zaw lai hi. Tua nangawn ah, "Asisan te leilak ah tui bangin buakhia sak lel un. A sa na neek uh ciangin anuntakna ahi asisan tawh nekhawm kei un," ci lai hi. Gen 9:4,5; Deut 12:22,23.
Pasian in hong it mahmah ahih manin eite siat nading gen lo ding hi. Note adingin sianglo hi, ne kei un, acihte khawng zong, bang hangin siang lo hiam?ci-a va dot kik se akul lo zaw hi. A siatna khatpeuh om ahih mana ne kei un, ahongci ahih kul hi, ci-in um pah maileng, hong it Pasian adingin lungkim huai zaw ding hi. "Hih salim penpen," peuh ci teitei se ding sangin "Sianglo mah hi ding hi,"ci-a um pah lel a, zuih pah lel ding pen, Pasian muhna ah muhnop zaw taktak ding hi. Tua sasiang lo acihte, Lev 11:3,4,;7,8,ah, Khecin ka a, eknel haite siang hi,ci hi. Khe cin ka napi eknel hai lote siang lo hi, eknel hai napi lah akhecin ka lo, khebom te pen Bilpi, Kala-oh cih bangte sianglo leuleu hi, ci hi. Vasa nam panin Tangkhai (Gongkhol) aneite siang a, tua nei lote siang lo hi, ci hi. Tui sung ganhing nam panin, Phe le Lip aneikopte siang a, tua nei lote siang lo hi,ci hi. Awmtaal ganhingte leh Guh tungnung te peuhmah zong siang lo hi, ci hi.
2Kor 6:17,18 ah, Ka mite aw, amaute lak pan hong paikhia unla, atuam in om un. Tua asiangtho lo nate va lawn'pih kei un. Tua hi leh, note Pasian ka hi dinga, note ka tate na hi ding uh hi, ci hi. Mihing khempeuh pen Pasian piansak te vive mah hi a, ih vekpi in Pasian tate akihi ding hi napi in, Ama sawl mang lo mite Dawi sawl mangzaw te Dawi mi suak a, Pasian kiang pan taikhia uh hi. Pasian sawl mangte bek mah Pasian tate suak thei ahih na kimu hi. Tua hi a, Pasian bia mah a ih kineih tantan vial hangin Ama sawlna mang het kei zel mawk leng, Ama tate kisuak thei lo ding hi."Voksa Siang lo hi, ne kei un," peuh acih teh,"Voksa alim penpen hi lo maw?" peuh va ci se teitei te pen, Pasian maipha bangci ngah in Pasian in bang ci hong paakta thei mawk ding hiam? Noah khang lai-a Noah in aguih theih pagul nam te khat tu in zong eite in ne leng gui thei lai ding ih hi hi. Tua mah bangin, Noah tunga sianglo sate eite tungah zong siang lo lai ding hi. A piangsakpa Pasian in, bang hangin siang lo hiam thei hi. A thei pa in Sianglo hi, acih pen Amah um a, abia akinei te in athu um lo a, ih neek teitei mawk teh, Amah ih upna bang hi peuh mah mawk hiam? Um het lo napi a, a um akibawl ih hi a, Ama adingin heh huai zawkan mai ding hi. Tua banga hong khaamthute zui lehang eimau hoih nading hi zaw hi, Deut 10:13 ah ci hi. Ih pumpi ih lungsim puahtoh nadingin bangteng hoih a, bang teng hoih lo hiam cihpen Pasian in thei a, eimau hoih nading a hong sawl nate amang nuam peuh in mang ding hoih a, tanglai in Jews te bek in na bia uh a, amau bek mah kithu hilh thei hi. Tu in eite in zong amah bia a kinei ih hih ciangin ih man' dingkul hi. Hih siang lo hi, acihte pen, Jesu sih nading lim ciingkhol a, singlamteh ciangbek akipte pawl zong hi lo hi. Singlamteh ciang bek akip Zeh thukham te bangteng hi a, bang hang hiam sittel ni, ci leng lah ut hiau lo zeel mawk, Pasian bia akinei, Pasian gente a um het lo Khristian pen tam mahmah ta hi.
Laisim mimal khempeuh Topa thupha hong pia ta hen.
Zoplai ding,
Khristian khat Din'mun, Khen 2.
2Kor 6:17,18 a. Amaute lak pan paikhia unla, atuam in om un, asiangtho lo nate na lawng kei un. Hih asiangtho lo nate lawn'pih loh nadinga, amau kiang pana paikhia a atuam a om akul thu pen. Tua ih paisan ding mite in asiangtho lo ahih lam thei kha lo a, nisial a alawn'den na te uh ahih zawk kul hi. Hih muna agen te pen, Zu, Voksa, Zanah, Tuibuk cihte hi zaw hi. Mite Pasian bia mah akibawl uh a, akineih-tawm na uh tawh um lopi um ing, amot cih te lak pana paikhiat nading sawlna ahi hi. Pasian in, Sianglo hi, ci napi, asian'loh nading thu om zenzen kei, ci teitei mawk uh a, voksa bangte, Hih salim penpen, ci zawzek napi uh lah, Pasian thu um ka hi, kici veve tazen uh hi.
Tuibuk kiman na khat bel, Pu Hau Cin Khup in sai benga, sai akap leh sipah lo a, asai in delh in amawl tawh man in akhuk asatna leh, akaam phatna tawh, tangtakin satkha lo-a akhuk kikal ah amah luta, aza-ip a, atuibuk umta kitam in bua a, tuibuk gimnam sia sa lua in, amah paai in sai pen taimang hi, kici hi Pu Khup nuntakna sai thah ding kimlai, atuibuk in huukhia hi. Zatep te zong, zusa meikhut nadingin hoih hi. Ahih hangin Khasiangtho meikhut nadingin hoih lo hi.
Mt 3:12 ah, A khut in lawhpi tawi dinga, buhphual azaap ding hi. Asii teng lengkhia in, atakteng cian dinga, salsungah koih ding hi, ci hi. Buhphual cih ciangin, gamlak hi lo-a, Pasian ka um hi, aci tenglom om na, pawlpi sung hi. Hong zaap ciangin,'Zu' ci-in zaap leh, 'Voksa' ci-in zaap leh, 'Zatep' ci-in zaap leh, 'Tuibuk' ci-in zaap leh! Prov 28:9 ah, Pasian thu om bang zui nuam ngap lopi te thungetna pen Pasian in kihhuai sa mahamh hi, ci hi. Prov 23:29 ah, Hai sung a, asan kiukeu laitakin ameel hoih in pakta dah zaw in. Hong kihei in, gul bangin hong tuding hi, ci hi. 1Kor 3:16,17 ah, Note pumpi in, Khasiangtho teen'na biakinn ahih lam thei lo na hi uh hiam?ci hi. Na pumpi sung ah Khasiangtho tu ken. Tua bungpi sungah nai khat sung va tu lecin, Ui-pul peuh hong kipaai in, na deekzang ah kibaang in, numei nausuak lam peuh hong kipaai in, na bil ah kivial in, na samlak teng uih khin leh, bang tanvei thuak kenkon in na tu zo ding hiam? Amanlang theithei in paikhia nuam in kong um hi. Tua bang lian mah in, na ut na duh teng na neek a, Pasian in Siang lo hi, acih pipi te na pumpi sungah na guan' niloh leh, na sunga teeng ding Khasiangtho pen in, bang tanvei hong thuak zo in, tu tentan veve in na um hiam? Hong taisan lel zaw ding uphuai mahmah hi.
Heb 13:8,9. Jesu Khrist pen, Zan ni, tu ni, zingciang, kikhel themthum ngei lo hi. Tua ahih leh, tu ni in, hihleitung ah mihing bangin hong peem henla, hong teng leh, na inn kiangah teng leh, bang ante ne in na um hiam? Bang tui te dawn in na um hiam? Bang puante silh in na um hiam? Bang nipi tang in na um hiam? Amah kikhel khel lo hi, ci hi. Leitunga hong pai kik ni ciangin zong, Amah tawh ana kibangte bek hong lading hi, ci hi. 1Jn 3:2. Amah in Sabbath tangin nang Sunday tang mawk leteh kibang thei ding na hi uh hiam? Amah'n, Voksa kihhuai hi, ci-in nang na ngol sung voksa adim in Amah dawn na sawm lai deep lecin, Jesu pawl dingte pen, Deut 7:6,7. ah, Note in, mi tuam vilvel, asiangtho lo nate alawng lo te na hi ding uh hi, ci hi.
Hih thute thei napi a, Ama deihna na zuih nop tuan kei leh, Pasian in a Siangtho mahmah hi a, asiangtho lo nuam vantung mite zong thuak zo lo-in, van panin nawhkhia a, pammaih sa zolo in, Dawite suak sak zaw mai hi. 2Pet 2:4,5. Nang zong, Pasian um in na kineih bek mawka, na up takpi kei leh, Pasian bel kikhemzo lodinga, asiangtho lua a vantung gam nuam ah hong lut sak zo lo ding hi, cih na thei khol ta in.
Mi pawlkhat in, Sawl 10: leh 11: sunga, Peter mangmuhna, puanpak kiu li nei sung a, ganhing namkim alah nungsangin sasiang lo teng siang khin hi, ci in siksan in nei uh hi. Na telsim leteh, 10:10-16 na sim phot inla, aneu 17 ah, tua mangmuhna akhiatna bang hi ding hiam? Piter lung himawh hi. aneu 28,29 ah, Mi namdangte "Nin hi," acih loh na ding Khasiangtho hilhna ahih lam thei hi. aneu 35 ah, Pasian in thu um a, azuih leh Zentail te zong sang theita, ahih na gen hi. 11:1-12 ah, ama lawmte teekteek in, vun-at lo te tawh ava kithuahna mawh sak lai uh hi. Aneu 17 ah, Kuamah "Nin hi," ci nawn lo a, mihing khempeuh tawh BUAH akitan nawn loh nading uh Khasiangtho hilhna in tua ganhing nin te bel nin lai mah a, tua te bangin akih loh nading uh hilhna ahih lam gen hi. Sawltak te in tua banga mangmuhna tuam vilvel kipia lo hi leh, Zentail mite pen, 'Mi nin hi' ci-in hong kih uh a, thuman hong hilh ngei lo ding uh hi. Tua manin sasiang lote tawh lim lak in, hih sate na kih bangin kih ken, aci nuam hi zaw hi. Sa sianglote pen sianglo lai ahih man zawk a, limlah na in akizang thei hi zaw hi. Pocket Bibel Hand Book .HH.Halley, 508.(Hih laibu pen, Baptist te in Sia asin na uh ah Text book a, azat khat uh hi.) Peter mang muhna sunga sa namkimte pen, Topa in siangsak ta hi, ci-a agen pen, asa takpite siangsak ta hi zaw lo-in, leitung minam khempeuh in Gupna thu za a, hong belh uh leh, minam khempeuh gupna ngah thei dingin SIANG hi, cihna hi zaw hi, ci hi.
1Tim 4:1-4 a, An pawlpawl te tan' nading gen ding acih pen, Gnostic te hi a, amau baan zom a upna nei pen RCM te hi. Mk 7:14-23 sunga, a lutsuk nate in mi nin sak zo lo a, ek in kitha khia lel hi, Tua ahih ciangin sa khempeuh asiang hi, acih na tawh zong mi te leihang thei hi. Tua sa acih na mun pen, KJV in, meat ci a, khanglut mangpau hi. Meal cih tawh akibang hi. RSV in, Food ci hi. Grik pau in bel, Bromata ci hi. Gen 1:29 a, mihing te neek ding in, gahte vui te, ka pia hi acih na ah, na Bromata dingin ci hi. Singkung te ah amaute Bromata ding gah ding hi. Singkung ah Sa(sakhi sa peuh, voksa peuh) agah na mu ngei uh hiam? Hih Mk 7:14-23 sunga kigen sa cih pen, sa hi het lo a, An cih na lel hi zaw hi. A peuhmah in, tua thu hong kipau khiat khak theih napen, Mt 15 sung thu tawh akibang hi a, sasiang leh sianglo vai kigen hi het lo in, khutsil lo-a annek vai kigen na hi bek zaw hi.(Pasian thumaan na theih nop taktak leh thungen in la, sim lecin)
Laisim mimal khempeuh Topa kilam thak na hong suak sak ta hen.
Tuibuk kiman na khat bel, Pu Hau Cin Khup in sai benga, sai akap leh sipah lo a, asai in delh in amawl tawh man in akhuk asatna leh, akaam phatna tawh, tangtakin satkha lo-a akhuk kikal ah amah luta, aza-ip a, atuibuk umta kitam in bua a, tuibuk gimnam sia sa lua in, amah paai in sai pen taimang hi, kici hi Pu Khup nuntakna sai thah ding kimlai, atuibuk in huukhia hi. Zatep te zong, zusa meikhut nadingin hoih hi. Ahih hangin Khasiangtho meikhut nadingin hoih lo hi.
Mt 3:12 ah, A khut in lawhpi tawi dinga, buhphual azaap ding hi. Asii teng lengkhia in, atakteng cian dinga, salsungah koih ding hi, ci hi. Buhphual cih ciangin, gamlak hi lo-a, Pasian ka um hi, aci tenglom om na, pawlpi sung hi. Hong zaap ciangin,'Zu' ci-in zaap leh, 'Voksa' ci-in zaap leh, 'Zatep' ci-in zaap leh, 'Tuibuk' ci-in zaap leh! Prov 28:9 ah, Pasian thu om bang zui nuam ngap lopi te thungetna pen Pasian in kihhuai sa mahamh hi, ci hi. Prov 23:29 ah, Hai sung a, asan kiukeu laitakin ameel hoih in pakta dah zaw in. Hong kihei in, gul bangin hong tuding hi, ci hi. 1Kor 3:16,17 ah, Note pumpi in, Khasiangtho teen'na biakinn ahih lam thei lo na hi uh hiam?ci hi. Na pumpi sung ah Khasiangtho tu ken. Tua bungpi sungah nai khat sung va tu lecin, Ui-pul peuh hong kipaai in, na deekzang ah kibaang in, numei nausuak lam peuh hong kipaai in, na bil ah kivial in, na samlak teng uih khin leh, bang tanvei thuak kenkon in na tu zo ding hiam? Amanlang theithei in paikhia nuam in kong um hi. Tua bang lian mah in, na ut na duh teng na neek a, Pasian in Siang lo hi, acih pipi te na pumpi sungah na guan' niloh leh, na sunga teeng ding Khasiangtho pen in, bang tanvei hong thuak zo in, tu tentan veve in na um hiam? Hong taisan lel zaw ding uphuai mahmah hi.
Heb 13:8,9. Jesu Khrist pen, Zan ni, tu ni, zingciang, kikhel themthum ngei lo hi. Tua ahih leh, tu ni in, hihleitung ah mihing bangin hong peem henla, hong teng leh, na inn kiangah teng leh, bang ante ne in na um hiam? Bang tui te dawn in na um hiam? Bang puante silh in na um hiam? Bang nipi tang in na um hiam? Amah kikhel khel lo hi, ci hi. Leitunga hong pai kik ni ciangin zong, Amah tawh ana kibangte bek hong lading hi, ci hi. 1Jn 3:2. Amah in Sabbath tangin nang Sunday tang mawk leteh kibang thei ding na hi uh hiam? Amah'n, Voksa kihhuai hi, ci-in nang na ngol sung voksa adim in Amah dawn na sawm lai deep lecin, Jesu pawl dingte pen, Deut 7:6,7. ah, Note in, mi tuam vilvel, asiangtho lo nate alawng lo te na hi ding uh hi, ci hi.
Hih thute thei napi a, Ama deihna na zuih nop tuan kei leh, Pasian in a Siangtho mahmah hi a, asiangtho lo nuam vantung mite zong thuak zo lo-in, van panin nawhkhia a, pammaih sa zolo in, Dawite suak sak zaw mai hi. 2Pet 2:4,5. Nang zong, Pasian um in na kineih bek mawka, na up takpi kei leh, Pasian bel kikhemzo lodinga, asiangtho lua a vantung gam nuam ah hong lut sak zo lo ding hi, cih na thei khol ta in.
Mi pawlkhat in, Sawl 10: leh 11: sunga, Peter mangmuhna, puanpak kiu li nei sung a, ganhing namkim alah nungsangin sasiang lo teng siang khin hi, ci in siksan in nei uh hi. Na telsim leteh, 10:10-16 na sim phot inla, aneu 17 ah, tua mangmuhna akhiatna bang hi ding hiam? Piter lung himawh hi. aneu 28,29 ah, Mi namdangte "Nin hi," acih loh na ding Khasiangtho hilhna ahih lam thei hi. aneu 35 ah, Pasian in thu um a, azuih leh Zentail te zong sang theita, ahih na gen hi. 11:1-12 ah, ama lawmte teekteek in, vun-at lo te tawh ava kithuahna mawh sak lai uh hi. Aneu 17 ah, Kuamah "Nin hi," ci nawn lo a, mihing khempeuh tawh BUAH akitan nawn loh nading uh Khasiangtho hilhna in tua ganhing nin te bel nin lai mah a, tua te bangin akih loh nading uh hilhna ahih lam gen hi. Sawltak te in tua banga mangmuhna tuam vilvel kipia lo hi leh, Zentail mite pen, 'Mi nin hi' ci-in hong kih uh a, thuman hong hilh ngei lo ding uh hi. Tua manin sasiang lote tawh lim lak in, hih sate na kih bangin kih ken, aci nuam hi zaw hi. Sa sianglote pen sianglo lai ahih man zawk a, limlah na in akizang thei hi zaw hi. Pocket Bibel Hand Book .HH.Halley, 508.(Hih laibu pen, Baptist te in Sia asin na uh ah Text book a, azat khat uh hi.) Peter mang muhna sunga sa namkimte pen, Topa in siangsak ta hi, ci-a agen pen, asa takpite siangsak ta hi zaw lo-in, leitung minam khempeuh in Gupna thu za a, hong belh uh leh, minam khempeuh gupna ngah thei dingin SIANG hi, cihna hi zaw hi, ci hi.
1Tim 4:1-4 a, An pawlpawl te tan' nading gen ding acih pen, Gnostic te hi a, amau baan zom a upna nei pen RCM te hi. Mk 7:14-23 sunga, a lutsuk nate in mi nin sak zo lo a, ek in kitha khia lel hi, Tua ahih ciangin sa khempeuh asiang hi, acih na tawh zong mi te leihang thei hi. Tua sa acih na mun pen, KJV in, meat ci a, khanglut mangpau hi. Meal cih tawh akibang hi. RSV in, Food ci hi. Grik pau in bel, Bromata ci hi. Gen 1:29 a, mihing te neek ding in, gahte vui te, ka pia hi acih na ah, na Bromata dingin ci hi. Singkung te ah amaute Bromata ding gah ding hi. Singkung ah Sa(sakhi sa peuh, voksa peuh) agah na mu ngei uh hiam? Hih Mk 7:14-23 sunga kigen sa cih pen, sa hi het lo a, An cih na lel hi zaw hi. A peuhmah in, tua thu hong kipau khiat khak theih napen, Mt 15 sung thu tawh akibang hi a, sasiang leh sianglo vai kigen hi het lo in, khutsil lo-a annek vai kigen na hi bek zaw hi.(Pasian thumaan na theih nop taktak leh thungen in la, sim lecin)
Laisim mimal khempeuh Topa kilam thak na hong suak sak ta hen.
Tuiphum in bang lim la hiam?
Tuiphumna in LST lui hun a, vun atna pen laihna ahi hi. Kol 2:11. Tanglai in Pasian teel tuam minam Abraham suan teng in vun at uh hi. Tu in Pasian teeltuam Upna lama Abraham suan ahi gamluah ding teng in tuiphumna zang hi. Vun atna sangin Tuiphumna in alimlakna ah khiat na kicing zaw nei hi. Mihing te mawhna pan tankhia dingin Topa Jesu in sihna thuaka, kivui in hong thokik hi. Rom 6:3-5. Tua Topa, si a, kivui a, athawhkikna lim la in, Amah a um mite in ih sungah mawhnopna guipi si sak in, Topa kivui bangin va vui in, Topa thawh kik bangin nuntakna thak tawh thokik cih na ahi hi. Mi tampi tui akiphum sate mah in zong, ama kituiphumna tua bang ngiamngiam khiatna nei ahih se lam te thei lo mai uh hi.
Mi kim khatte in, Sunday tan' na pen, Topa Jesu thawh kikna phawkna hi, ci zenzen uh hi. Pasian in, Topa thawh kikna phawkna dingin sunday tan' na na zang un, ci ngei lo a, tuisunga phumna na zang un, ci zaw hi. Rom 6:1-6. 1956 kum Tedim Sivuan pi sunga ST. Hau Go laihawm khat sungah, nipikaal sung nite, Monday pan panto in Sunday dong, Topa sih hun lai a nisial a thupiangteng gento to a,"Thursday nitak, neek khawm bawl kipat na, Genthsemani huan a lungkham na, Friday, Pasian Tapa takpi singlamteha asihna, Saturday ni, Pasian Tapa takpi hankhuk sunga misi hi a, alupna, dah ni, khakhun ni, Pasian phat nadingin kilawm zo ni khatbeek om lo a, Sunday ni bel, zingsang khuavak phet leh, ih Topa in, gal zo in, sihna pan hong thokik a, lungdam in, gualzawhni, kipaak un, Awngun, tua ni val a, tan' dingin akilawm zaw ni dang om lo hi," ci ta zen hi.
Theology phuak thakthak zenzen uh hi, ih cih tua bangte pawl hi. Nipikaal sungah Pasian ih biak nading ni pen, eimau in kilawm ih sakh bangbang zong tawm a, ih biak ding hi zenzen lo-a, ih biakna ni ding, ih biakna zia ding, Pasian in kim taka hong sehsak sa hi a, LST sungah a omsa pen sim in thei in ih zuih ding bek hi zaw hi. Tua banga, ei zon'tawm tawh, kilawm ih sak bang penpen a Pasian biak ding pen, Kain baikpiakna bang hong hi pah lian ding hi. Tua mah bangin leitung bei kuan ciangin Pasian bia akinei pawlpite in Sunday ni in bia se uh hi. Pasian in, na khempeuhte bawlpa ahihna akilang sak Sabbath ni in Amah kibia dingin asawl hi a, Sunday ni in Pasian abiak uh ciangin Pasian abangci Pasian ahihna kidawk sak teci hi dih zenzen ding hiam? Koi pan a hong muh khiat uh hiam? Topa thawh kikna cih dih zenzen pan, Tuiphum na in lim lak hi. Ei phuahtawm, ei zon'tawm tawh biakna piak pen, Pasian sehna bang ahih kei leh kisang lo hi.
Kumpi Saul kiangah Pasian in, Amelek mite, simsuk inla, mihing ganhing siit nei lo-in that in," ci-in sawl hi. Saul in zong hi hen, ci-in vasim suk hi. Ahih hangin Amelek te kumpipa Agag kiang tung uh a, Nakpi takin ana thum ciangin, Khasiat lua in, that lo-in ciahpih hi.( Pasian sawlna bang lopi a, gamtatna khat hi pah hi.)Mun khat ah bawngtal limci honkhat na om a, "Hi zah taka galte a hong zo sak, ih Pasian biak nadingin' ci-in that lo in hing khawi kha hi. Tua ciangin Samuel in, "Saul aw, Sawlmang lo na hih ciangin, nangma luangin sawng ding hi," ci hiau mawk hi. Hih thu nihte ih et ciang in, mihing mitmuh na ah, Pasian zakdah lawmlawm ding hi het lo, thupha vive hi.(1) Agag kumpipa ahingkhawina pen, khasiat lua hi. Mi hehpih thei te Pasian awi hi zaw mah lo hiam? (2) Bawngtal te Pasian biakna dinga hingkhawi kha. Pasian bia nuamte mi hoih hi zaw mahlo hiam? Ahih hangin Pasian in, Amah kibiak nading asehsa bang ngap lopi, ei hoih sak tawm ih phuahtawm seisai na khawng tawh ih biak ciangin alungdam ding sa kha dah zaw mai ni. A phuahtawm tawh abia, Kain hi ta leh, Saul hi ta leh, Pasian sehna bang lopi, ei hoih sak tawm ei kilawm sak tawm tawh Sunday ni a, Pasian ih va biak vialzen zong, ei zontawm kia taktak zong hi beek lo a, Pasian langpang pa' phuatsa hi zaw lai mawk ahih teh, tua ih biak piak manin Pasian alungdam ding ih sa kha ta zen hiam? 1Sam 15:8,9;15:22. Phuaktawm a biakna piak seisai vialzen nate sangin Pasian in a sawl bangbang mang pahlelna deih zaw hi. Ama deih zahin siang zo kei mah ni. A hi zongin nial lo, sawlmang ding hoih zaw veve lai hi.
Topa sihna pana athawh kikna pen, Sunday tan na tawh lak ding ci zenzen lo a, tuiphumna tawh tak ding ci in hong vaikhak bek hi. Tua pen, si-a, kivui-a, tho kik lim a kicing takin alak ahi hi. Topa khatvei bek,si-a, khatvei bek mah kivui a, khatvei bek mah tho kik ahih mah bangin, mihing khat khan' hun khempeuh huam in,khatvei bek mah tui kiphum ding, hi zaw hi. Kum khat in, Sunday 52 vei om a, Topa thawh kikna zahtakna hi leh Topa 52 vei tho kik lo hi. Lai khak khat sungah, U aw, cih bebek 52 vei om a, athu gen na teng sangin U aw, cihna laigual tam bei zaw hi. Thunget khat sungah, Topa aw, cih bebek 52 vei om a, anget thutaktak teng sangin Topa aw, cih kammal in sauvei khak zaw hi. Tua pen laikhak hoih leh thungetna hoih cing zo lo hi. Zumhuai haihuai mawk hi. Khasiangtho hilhkholhna in, Leitung bei kuan ciangin, pawlpi phel nih suak dinga, pawlkhat atam zaw leh agualzo zaw te in, amau zon'tawm hoih asak bangun Pasian bia in, pawlkhat te in bel, tua pawl nihte kammal a om hiam? ci-in Laisiangtho tawh kisit tel ciipteep ding uh a, tua pawl nihte pen, Kain leh Abel te unau biakpiakna limlak etteh dinga kikoih hi, ci hi. Pasian sawlna om lopi a, biakpiakna na piak leh Kain biakpiakna bang hi ding hi.
Laisim mimal khempeuh Topa kilam thakna hong suaksak ta hen.
Mi kim khatte in, Sunday tan' na pen, Topa Jesu thawh kikna phawkna hi, ci zenzen uh hi. Pasian in, Topa thawh kikna phawkna dingin sunday tan' na na zang un, ci ngei lo a, tuisunga phumna na zang un, ci zaw hi. Rom 6:1-6. 1956 kum Tedim Sivuan pi sunga ST. Hau Go laihawm khat sungah, nipikaal sung nite, Monday pan panto in Sunday dong, Topa sih hun lai a nisial a thupiangteng gento to a,"Thursday nitak, neek khawm bawl kipat na, Genthsemani huan a lungkham na, Friday, Pasian Tapa takpi singlamteha asihna, Saturday ni, Pasian Tapa takpi hankhuk sunga misi hi a, alupna, dah ni, khakhun ni, Pasian phat nadingin kilawm zo ni khatbeek om lo a, Sunday ni bel, zingsang khuavak phet leh, ih Topa in, gal zo in, sihna pan hong thokik a, lungdam in, gualzawhni, kipaak un, Awngun, tua ni val a, tan' dingin akilawm zaw ni dang om lo hi," ci ta zen hi.
Theology phuak thakthak zenzen uh hi, ih cih tua bangte pawl hi. Nipikaal sungah Pasian ih biak nading ni pen, eimau in kilawm ih sakh bangbang zong tawm a, ih biak ding hi zenzen lo-a, ih biakna ni ding, ih biakna zia ding, Pasian in kim taka hong sehsak sa hi a, LST sungah a omsa pen sim in thei in ih zuih ding bek hi zaw hi. Tua banga, ei zon'tawm tawh, kilawm ih sak bang penpen a Pasian biak ding pen, Kain baikpiakna bang hong hi pah lian ding hi. Tua mah bangin leitung bei kuan ciangin Pasian bia akinei pawlpite in Sunday ni in bia se uh hi. Pasian in, na khempeuhte bawlpa ahihna akilang sak Sabbath ni in Amah kibia dingin asawl hi a, Sunday ni in Pasian abiak uh ciangin Pasian abangci Pasian ahihna kidawk sak teci hi dih zenzen ding hiam? Koi pan a hong muh khiat uh hiam? Topa thawh kikna cih dih zenzen pan, Tuiphum na in lim lak hi. Ei phuahtawm, ei zon'tawm tawh biakna piak pen, Pasian sehna bang ahih kei leh kisang lo hi.
Kumpi Saul kiangah Pasian in, Amelek mite, simsuk inla, mihing ganhing siit nei lo-in that in," ci-in sawl hi. Saul in zong hi hen, ci-in vasim suk hi. Ahih hangin Amelek te kumpipa Agag kiang tung uh a, Nakpi takin ana thum ciangin, Khasiat lua in, that lo-in ciahpih hi.( Pasian sawlna bang lopi a, gamtatna khat hi pah hi.)Mun khat ah bawngtal limci honkhat na om a, "Hi zah taka galte a hong zo sak, ih Pasian biak nadingin' ci-in that lo in hing khawi kha hi. Tua ciangin Samuel in, "Saul aw, Sawlmang lo na hih ciangin, nangma luangin sawng ding hi," ci hiau mawk hi. Hih thu nihte ih et ciang in, mihing mitmuh na ah, Pasian zakdah lawmlawm ding hi het lo, thupha vive hi.(1) Agag kumpipa ahingkhawina pen, khasiat lua hi. Mi hehpih thei te Pasian awi hi zaw mah lo hiam? (2) Bawngtal te Pasian biakna dinga hingkhawi kha. Pasian bia nuamte mi hoih hi zaw mahlo hiam? Ahih hangin Pasian in, Amah kibiak nading asehsa bang ngap lopi, ei hoih sak tawm ih phuahtawm seisai na khawng tawh ih biak ciangin alungdam ding sa kha dah zaw mai ni. A phuahtawm tawh abia, Kain hi ta leh, Saul hi ta leh, Pasian sehna bang lopi, ei hoih sak tawm ei kilawm sak tawm tawh Sunday ni a, Pasian ih va biak vialzen zong, ei zontawm kia taktak zong hi beek lo a, Pasian langpang pa' phuatsa hi zaw lai mawk ahih teh, tua ih biak piak manin Pasian alungdam ding ih sa kha ta zen hiam? 1Sam 15:8,9;15:22. Phuaktawm a biakna piak seisai vialzen nate sangin Pasian in a sawl bangbang mang pahlelna deih zaw hi. Ama deih zahin siang zo kei mah ni. A hi zongin nial lo, sawlmang ding hoih zaw veve lai hi.
Topa sihna pana athawh kikna pen, Sunday tan na tawh lak ding ci zenzen lo a, tuiphumna tawh tak ding ci in hong vaikhak bek hi. Tua pen, si-a, kivui-a, tho kik lim a kicing takin alak ahi hi. Topa khatvei bek,si-a, khatvei bek mah kivui a, khatvei bek mah tho kik ahih mah bangin, mihing khat khan' hun khempeuh huam in,khatvei bek mah tui kiphum ding, hi zaw hi. Kum khat in, Sunday 52 vei om a, Topa thawh kikna zahtakna hi leh Topa 52 vei tho kik lo hi. Lai khak khat sungah, U aw, cih bebek 52 vei om a, athu gen na teng sangin U aw, cihna laigual tam bei zaw hi. Thunget khat sungah, Topa aw, cih bebek 52 vei om a, anget thutaktak teng sangin Topa aw, cih kammal in sauvei khak zaw hi. Tua pen laikhak hoih leh thungetna hoih cing zo lo hi. Zumhuai haihuai mawk hi. Khasiangtho hilhkholhna in, Leitung bei kuan ciangin, pawlpi phel nih suak dinga, pawlkhat atam zaw leh agualzo zaw te in, amau zon'tawm hoih asak bangun Pasian bia in, pawlkhat te in bel, tua pawl nihte kammal a om hiam? ci-in Laisiangtho tawh kisit tel ciipteep ding uh a, tua pawl nihte pen, Kain leh Abel te unau biakpiakna limlak etteh dinga kikoih hi, ci hi. Pasian sawlna om lopi a, biakpiakna na piak leh Kain biakpiakna bang hi ding hi.
Laisim mimal khempeuh Topa kilam thakna hong suaksak ta hen.
Sawlman na amanphat zia.
Assyria te galkap mangpipa, Namaan in, leek mahmah a, hau
mahmah a, lian mahmah in na khempeuh ah kidawk hi napi, phak hi. Zato siam
tuamtuam te sum tampipi bei in kibawl sak a, dam zo lo hi. Isrealte numei no
khat galmat sila khawi hi. Tua nu in, api kiangah,"Pi aw, ka topa in, bang
hang a, zato siam tuamtuam te anaih hanga damsiang zo het lo ahih teh,
Isreal te kamsang pa kiang va naih lo ahia leh? tua bang natna lel te tampi
dam siang sak hi ven!" ci hi. A pi in a pasal kiangah gen a, Namaan in zong
um a, vaihawm in letsong ding zong tampi, pua in va pai uh hi. Kamsangpa
Elisha pen Dothan mualno sung suang kikhuak inn sungah teng hi. Kong khak
kiang lampi in nawk a, kong gei hong tung ta uh hi. Kamsangpa nasempa Gehazi
tawh kimu uh a, athu teng agen ciangin Gehazi sungtum in, apu kiangah gan
hi. Kamsangpa in,"Va pai len la, Jordan gun ah 7 vei tuisung ah va kipap leh
dam ding hi"ci ziau lel hi.
Namaan in, ulianpi khat ahih ciangin, na ki-ulian bawl henla,
kamsangpa in a meima khawng tuilum peuh tawh sawpsak in khoi leh uh hi kha
ding hi. Tua bang ahih loh ciangin,"Khai, zumhuai lel eh! ih gam ah Jordan
gun sangin tuisiang zaw tampi om hi,ciah kik lel ni ei"ci mawk hi. A nasempa
in,"Ah! kamsangpa muanga pai hi lo ih hi maw? Kamsangpa in,ciah kik lel un,
hong ci maw?"acih ciangin thasial pipi in Jordan gun ah va pai uh hi. A
nasemte in agei ah ngak in, Mangpa pen tuisung ah va ngapsuk a, diipciang
bang atumna mun panin va kipap hi. Bangmah na lamdang kilak lo hi. Thasial
lua a, ciah lel ding mah gen leuleu hi. A nasempa in,"Kamsangpa in, bangzah
vei kipap dingin hong sawl hiam?" acih zel ciangin 6 vei dong kipap zel a, akipap
khitsial in, a ki-et hangin bangmah lamdan'na nei lo ahih manin lungsi
mahmah hi. Ciah lel dingin maizum sa in dingkhia to hi. Ahih hangin 7 vei
kisawl pen, 7vei cing nai lo ahih manin a nasempa in, hansuah lailai hi. A
tawpna ah, thasial pipi in,7vei akipap leh, atui sung pan apusuak masa sa
aci te naungek ci sangin ngek zaw in adawkkhia masasa adam hi pahpah a, atui
sung panin hong paikhiat khit ciangin adamsiang hi lel hi.
Hi thu ah, Pasian hong sawlna te mang phot leng, bangzah
in manpha hiam cih akimuh nading teci ahi hi. Tui sungah ava lut ciangin
vot-a dam hi lo hi. Avotkim cianga dam hi leh, 6vei na leh 7 veina kilamdang
lua nawn khol lo ding hi. A kilamdan'na pen, sawl mang maw, mang lo? tua hi
bek zaw hi. Tua mah bangin nipikaal sung ni 6 ni ahi a, ni 1 ni ahi zongin
Pasian in, Amah kibiak na ni dingin seh lo a, ani 7 ni seh ahih manin,
mihing mit muh ah bangzah in kilawm zaw in hoih zaw mawk ta leh, Amah Pasian
sehna bang lopi in Amah ih hahbiak mawk keei ciangin, Amah na nuam lua pah
lel in, thupha hong pia ding sa kha peuhmah kei ni. Pasian pen, ami asa in
bia in khukdin'in, ih khukte keucip sak zawzen taleng, Amah Pasian ahihna
zaliatna panin san khat zong zakhang tuan lo hi. Ih mi vekpi bia lo kisa in
ih veih ih peek zongin san khatzong zakia tuan lo hi. Ama hong sawl na
bangin zui in bia leng, Ama hong piaknop thupha saang ding, tua hi lel bek
zaw hi.
Tuiphumna zong tua bang mah hi. Alimciin'na bek hi a, athupi pen ih lungsim hi, hah cih mawk zenzen in, haisung pan tawm la a, atheh lel peuh om in, ataltang tung panin malno khat ataak lel peuh om in, Laansan nuai a lutsak a, hia lamgal atun' ciangin phumsa, aci lel peuh ki-om hi. Ahih hangin Topa in, eite zuih ding khekhap na koih zo a, 2Pet 2:21 Jordan gun ah, samzang khat zong dawk lo, misi vui lim la in thokik ding hi,aci te bek mah kituiphum ahi hi. Ih kituiphum ciangin mite mai a, Topa ih ngaihna teci lak ih hi hi.
Laisim mimal khempeuh Topa kilam thakna hong suaksak ta hen.
mahmah a, lian mahmah in na khempeuh ah kidawk hi napi, phak hi. Zato siam
tuamtuam te sum tampipi bei in kibawl sak a, dam zo lo hi. Isrealte numei no
khat galmat sila khawi hi. Tua nu in, api kiangah,"Pi aw, ka topa in, bang
hang a, zato siam tuamtuam te anaih hanga damsiang zo het lo ahih teh,
Isreal te kamsang pa kiang va naih lo ahia leh? tua bang natna lel te tampi
dam siang sak hi ven!" ci hi. A pi in a pasal kiangah gen a, Namaan in zong
um a, vaihawm in letsong ding zong tampi, pua in va pai uh hi. Kamsangpa
Elisha pen Dothan mualno sung suang kikhuak inn sungah teng hi. Kong khak
kiang lampi in nawk a, kong gei hong tung ta uh hi. Kamsangpa nasempa Gehazi
tawh kimu uh a, athu teng agen ciangin Gehazi sungtum in, apu kiangah gan
hi. Kamsangpa in,"Va pai len la, Jordan gun ah 7 vei tuisung ah va kipap leh
dam ding hi"ci ziau lel hi.
Namaan in, ulianpi khat ahih ciangin, na ki-ulian bawl henla,
kamsangpa in a meima khawng tuilum peuh tawh sawpsak in khoi leh uh hi kha
ding hi. Tua bang ahih loh ciangin,"Khai, zumhuai lel eh! ih gam ah Jordan
gun sangin tuisiang zaw tampi om hi,ciah kik lel ni ei"ci mawk hi. A nasempa
in,"Ah! kamsangpa muanga pai hi lo ih hi maw? Kamsangpa in,ciah kik lel un,
hong ci maw?"acih ciangin thasial pipi in Jordan gun ah va pai uh hi. A
nasemte in agei ah ngak in, Mangpa pen tuisung ah va ngapsuk a, diipciang
bang atumna mun panin va kipap hi. Bangmah na lamdang kilak lo hi. Thasial
lua a, ciah lel ding mah gen leuleu hi. A nasempa in,"Kamsangpa in, bangzah
vei kipap dingin hong sawl hiam?" acih zel ciangin 6 vei dong kipap zel a, akipap
khitsial in, a ki-et hangin bangmah lamdan'na nei lo ahih manin lungsi
mahmah hi. Ciah lel dingin maizum sa in dingkhia to hi. Ahih hangin 7 vei
kisawl pen, 7vei cing nai lo ahih manin a nasempa in, hansuah lailai hi. A
tawpna ah, thasial pipi in,7vei akipap leh, atui sung pan apusuak masa sa
aci te naungek ci sangin ngek zaw in adawkkhia masasa adam hi pahpah a, atui
sung panin hong paikhiat khit ciangin adamsiang hi lel hi.
Hi thu ah, Pasian hong sawlna te mang phot leng, bangzah
in manpha hiam cih akimuh nading teci ahi hi. Tui sungah ava lut ciangin
vot-a dam hi lo hi. Avotkim cianga dam hi leh, 6vei na leh 7 veina kilamdang
lua nawn khol lo ding hi. A kilamdan'na pen, sawl mang maw, mang lo? tua hi
bek zaw hi. Tua mah bangin nipikaal sung ni 6 ni ahi a, ni 1 ni ahi zongin
Pasian in, Amah kibiak na ni dingin seh lo a, ani 7 ni seh ahih manin,
mihing mit muh ah bangzah in kilawm zaw in hoih zaw mawk ta leh, Amah Pasian
sehna bang lopi in Amah ih hahbiak mawk keei ciangin, Amah na nuam lua pah
lel in, thupha hong pia ding sa kha peuhmah kei ni. Pasian pen, ami asa in
bia in khukdin'in, ih khukte keucip sak zawzen taleng, Amah Pasian ahihna
zaliatna panin san khat zong zakhang tuan lo hi. Ih mi vekpi bia lo kisa in
ih veih ih peek zongin san khatzong zakia tuan lo hi. Ama hong sawl na
bangin zui in bia leng, Ama hong piaknop thupha saang ding, tua hi lel bek
zaw hi.
Tuiphumna zong tua bang mah hi. Alimciin'na bek hi a, athupi pen ih lungsim hi, hah cih mawk zenzen in, haisung pan tawm la a, atheh lel peuh om in, ataltang tung panin malno khat ataak lel peuh om in, Laansan nuai a lutsak a, hia lamgal atun' ciangin phumsa, aci lel peuh ki-om hi. Ahih hangin Topa in, eite zuih ding khekhap na koih zo a, 2Pet 2:21 Jordan gun ah, samzang khat zong dawk lo, misi vui lim la in thokik ding hi,aci te bek mah kituiphum ahi hi. Ih kituiphum ciangin mite mai a, Topa ih ngaihna teci lak ih hi hi.
Laisim mimal khempeuh Topa kilam thakna hong suaksak ta hen.
Tuiphumna in matpong ten na hi.
Dear Laimsim mimal,
Lk 12:8,9. Mite mai-a kei hong ngai hong sangte, kei zong vantung ka Pa mai ah ka ngai ka sang ding hi,ci hi. Mite mai ah, Topa Jesu ngai a, Gumpa a, asangte in, Kei mawhna hangin si a, kivui a, thokik hi, tua ahih ciangin kei zong ka mawhnate ka pumsung pan sisak in, tui sungah va vui in, nuntakna thak tawh ka thokik ding hi,aci te bek mah kituiphum ahi hi. Ih kituiphum ciangin mite mai a, Topa ih ngaihna teci lak ih hi hi.
Tua banga mawhnopna gui teng asisak takpi, vantung in asaan'thamcing a kisik kikte tui akiphum ciangin, Mg 3:5; 13:8 akigen, nuntakna laibu sungah tua mi min kigelh a, a bawlkhiatsa mawhna ciamtehna teng kiphiat sak hi. Mg 20:12a, mei tawh hal dinga kiciamteh mawhna aneih ngeisa teng ama tung pan kinilhkhiatsak a, Mal 3:16 sunga agen bangin Topa azahtakna, athupha bawl te laibu khat mah in na kiciamteh sak sak hi. Tua bang lampi maan tawh Topa hong beel mi, piangthak ahi pah hi.
Tu hun in, Dawi in na nakpi in sem a, pianthakna maan lo pawlkhat leitung ah hong om sak hi. Pianthakna maan leh maan lo telkheh theih ding kisam mahmah hi. A maan te, Eg, Tangval khat, nidangin kipuah nuam lo, samphiah, puam nin, lopthop, ahih hangin ni khat nungak no meel hoih khat mu a, alungsim sungah ngaihna hong piang hi. Tua nu muh in,ama hoih theih na penpen kidawk sak nuam hi. Tua akipan, asamhiat, amaiphiat, siangtho, angkhih te bang kilh sinsen, navak takin om hi. A lawmnu muh hi ta leh, muh loh na mun hi ta leh, akipuahsa in hong om nuam den hi. Tua pen, kuama sawl zong hi lo hi. Amah leh amah a, apiangthak ahi hi. Tua mah bangin Khasiangtho in mi khat apianthak sak ciangin hong kithei lel mai ding hi.
Dawi hansuah pianthakna maan lote pen,Jesu peuh a um lua mahmah bangin hong kigen dinga, Nang leh nang gamtat hoih tawh gupna ngah zo tuan ngei ding hi lo hi teh, cih thu khawng hong ultung sak mahmah dinga, gamtat hoih hong sawm lo pah mah ding hi. A nunung lam teh, Kha in hong sawl hi,ci-in akisawl na ngah dinga, akisawl bangbang sia leh pha leh gamta ding hi. A vengpa zi peuh tawh lumkhawm dingin sawl dinga, lumkhawm takpi ding hi. A vengpa zong Kha in asawl ahih manin heh lo zo phial nongzen ding hi. A vengte ta neu peuh that sak dinga, Khaa in sawl ahih leh, hih ka ta ahih' hangin agol teh thu sia lua dinga, Pasian in deih zawkna nei hi'n teh, ci in anaupang nu leh pa pen heh khol lo nongzen ding hi. Tua bangin khaa maan leh khaa maanlo hong kilang mai ding hi. Pasian Khaa maan ahih leh, akilawm lo lam peuhmah sawl ngei zenzen lo ding hi. Amau gah in na thei ding hi, acih pen tua hi. Khaa maan ahih leh, Pasian Thukham 10 te khat pepeuh palsat dingin sawl ngei lo ding hi.(Tua te lakah sunday zong kihel khol pah kinken hi.)
Isa 29:11-13. Mite in Pasian deihna thumaan bang hi hiam ci-in thei nuam vinven het lo uh hi. RCM pawlpi in ahih leh, LST buppi pen akhiatna khia khial kha leng lauhuai hi, ci-in alaibu thupi sim lua bangin kinei uh a, mipi in LST buppi a sim loh nadingun khaamcip uh hi. Protestant te ta leuleu in, LST pen simsim ding, ci sam napi un, Mangmuhna pen, eite theih zawh hi lo a, lauhuai hi, ci leuleu uh hi. Hih bang thu a om bilbel ding pen, Pasian in mu khol khin zo ahih ciangin, kamsangpa Isaiah tungah akituak in na hilhkhol zo a, Laithei lote sam in hilh lecin,"Ke'n lai thei keng,"ci dinga, lai thei te sam in hilh lecin lah,"Hih pen mangmuhna hi, eite theih zawh ding hi kei," hong ci zel ding hun hong tung ding hi, mah na ci khol zo hi. Isa 29:11:13.
Piangthak maan te in, thumaan thei nuam dinga, zong zui nuam ding hi. Dawi piak a piangthak khial te in, akam uh tawh Pasian phat ding uh a, alungsim uh Pasian tawh kigamla ding hi. Mite bawltawm thute azuih theih nadingun, Pasian thukham sunga khatpeuh akipaih khiat hangin phamawh sa lo ding uh hi. Mk 7:6-9. Tua hi a, Misiangtho Gupna ngah dingte pen, Mg 14:12 ah, Pasian thukham te leh Jesu upna alenkop te hi, ci bek hi. Jesu bekbek ci a, thukham pen ahong awlmawh phatkei sim nak leh zong, Dawi holhthawh apiangthakte ahih na teci khat hi pah hi. Na sittel pha mahmah in.
Upan hanga Diktansakna (Justification by Faith) pen dawi in lehpei a, mite ahi lo lam in guan' hi. Pasian hong sawl pen hong sawl bangbang in mang phot himhim ding kul hi. Nai maan lo khat in minit 10 ziakai hi. Standard time tawh ih taih kul hi. Tua taihna pen Justification pen hi. Ahih hangin asunglam aphelneem a, ziakai hi a, tua sung phelneem pen, haltaak zek kul hi. Tua haltaak na pen, Santification kici hi. Tua aphelneem pen haltaak lopi in, minit 10 ziakai, na taih hangin, azingteh minit 10 ziakai kik dinga, athai teh minit 20. Ni 10 ciangin minit 100 ziakai lel dinga, na taih na Standard time tawh minit tam mahmah kihal ta ahih manin, nang koi ah om na hiam tel nawn lo-in, nang leh nang nangawn na omna mun kitel zolo in dawi in hong pingpeii ahi hi. Tua asunga phelneem haltaak na pen, thukham ahi hi. Topa in amaan hong laka, na taihna Standard time pen, Jesu ahi hi. Tua gel anih mah in kisam mah hi lo hiam? Khat zaw sangsang kisam kei hong cih sim pian nak leh Dawi-aa hi, ci-in na thei in.
Lk 12:8,9. Mite mai-a kei hong ngai hong sangte, kei zong vantung ka Pa mai ah ka ngai ka sang ding hi,ci hi. Mite mai ah, Topa Jesu ngai a, Gumpa a, asangte in, Kei mawhna hangin si a, kivui a, thokik hi, tua ahih ciangin kei zong ka mawhnate ka pumsung pan sisak in, tui sungah va vui in, nuntakna thak tawh ka thokik ding hi,aci te bek mah kituiphum ahi hi. Ih kituiphum ciangin mite mai a, Topa ih ngaihna teci lak ih hi hi.
Tua banga mawhnopna gui teng asisak takpi, vantung in asaan'thamcing a kisik kikte tui akiphum ciangin, Mg 3:5; 13:8 akigen, nuntakna laibu sungah tua mi min kigelh a, a bawlkhiatsa mawhna ciamtehna teng kiphiat sak hi. Mg 20:12a, mei tawh hal dinga kiciamteh mawhna aneih ngeisa teng ama tung pan kinilhkhiatsak a, Mal 3:16 sunga agen bangin Topa azahtakna, athupha bawl te laibu khat mah in na kiciamteh sak sak hi. Tua bang lampi maan tawh Topa hong beel mi, piangthak ahi pah hi.
Tu hun in, Dawi in na nakpi in sem a, pianthakna maan lo pawlkhat leitung ah hong om sak hi. Pianthakna maan leh maan lo telkheh theih ding kisam mahmah hi. A maan te, Eg, Tangval khat, nidangin kipuah nuam lo, samphiah, puam nin, lopthop, ahih hangin ni khat nungak no meel hoih khat mu a, alungsim sungah ngaihna hong piang hi. Tua nu muh in,ama hoih theih na penpen kidawk sak nuam hi. Tua akipan, asamhiat, amaiphiat, siangtho, angkhih te bang kilh sinsen, navak takin om hi. A lawmnu muh hi ta leh, muh loh na mun hi ta leh, akipuahsa in hong om nuam den hi. Tua pen, kuama sawl zong hi lo hi. Amah leh amah a, apiangthak ahi hi. Tua mah bangin Khasiangtho in mi khat apianthak sak ciangin hong kithei lel mai ding hi.
Dawi hansuah pianthakna maan lote pen,Jesu peuh a um lua mahmah bangin hong kigen dinga, Nang leh nang gamtat hoih tawh gupna ngah zo tuan ngei ding hi lo hi teh, cih thu khawng hong ultung sak mahmah dinga, gamtat hoih hong sawm lo pah mah ding hi. A nunung lam teh, Kha in hong sawl hi,ci-in akisawl na ngah dinga, akisawl bangbang sia leh pha leh gamta ding hi. A vengpa zi peuh tawh lumkhawm dingin sawl dinga, lumkhawm takpi ding hi. A vengpa zong Kha in asawl ahih manin heh lo zo phial nongzen ding hi. A vengte ta neu peuh that sak dinga, Khaa in sawl ahih leh, hih ka ta ahih' hangin agol teh thu sia lua dinga, Pasian in deih zawkna nei hi'n teh, ci in anaupang nu leh pa pen heh khol lo nongzen ding hi. Tua bangin khaa maan leh khaa maanlo hong kilang mai ding hi. Pasian Khaa maan ahih leh, akilawm lo lam peuhmah sawl ngei zenzen lo ding hi. Amau gah in na thei ding hi, acih pen tua hi. Khaa maan ahih leh, Pasian Thukham 10 te khat pepeuh palsat dingin sawl ngei lo ding hi.(Tua te lakah sunday zong kihel khol pah kinken hi.)
Isa 29:11-13. Mite in Pasian deihna thumaan bang hi hiam ci-in thei nuam vinven het lo uh hi. RCM pawlpi in ahih leh, LST buppi pen akhiatna khia khial kha leng lauhuai hi, ci-in alaibu thupi sim lua bangin kinei uh a, mipi in LST buppi a sim loh nadingun khaamcip uh hi. Protestant te ta leuleu in, LST pen simsim ding, ci sam napi un, Mangmuhna pen, eite theih zawh hi lo a, lauhuai hi, ci leuleu uh hi. Hih bang thu a om bilbel ding pen, Pasian in mu khol khin zo ahih ciangin, kamsangpa Isaiah tungah akituak in na hilhkhol zo a, Laithei lote sam in hilh lecin,"Ke'n lai thei keng,"ci dinga, lai thei te sam in hilh lecin lah,"Hih pen mangmuhna hi, eite theih zawh ding hi kei," hong ci zel ding hun hong tung ding hi, mah na ci khol zo hi. Isa 29:11:13.
Piangthak maan te in, thumaan thei nuam dinga, zong zui nuam ding hi. Dawi piak a piangthak khial te in, akam uh tawh Pasian phat ding uh a, alungsim uh Pasian tawh kigamla ding hi. Mite bawltawm thute azuih theih nadingun, Pasian thukham sunga khatpeuh akipaih khiat hangin phamawh sa lo ding uh hi. Mk 7:6-9. Tua hi a, Misiangtho Gupna ngah dingte pen, Mg 14:12 ah, Pasian thukham te leh Jesu upna alenkop te hi, ci bek hi. Jesu bekbek ci a, thukham pen ahong awlmawh phatkei sim nak leh zong, Dawi holhthawh apiangthakte ahih na teci khat hi pah hi. Na sittel pha mahmah in.
Upan hanga Diktansakna (Justification by Faith) pen dawi in lehpei a, mite ahi lo lam in guan' hi. Pasian hong sawl pen hong sawl bangbang in mang phot himhim ding kul hi. Nai maan lo khat in minit 10 ziakai hi. Standard time tawh ih taih kul hi. Tua taihna pen Justification pen hi. Ahih hangin asunglam aphelneem a, ziakai hi a, tua sung phelneem pen, haltaak zek kul hi. Tua haltaak na pen, Santification kici hi. Tua aphelneem pen haltaak lopi in, minit 10 ziakai, na taih hangin, azingteh minit 10 ziakai kik dinga, athai teh minit 20. Ni 10 ciangin minit 100 ziakai lel dinga, na taih na Standard time tawh minit tam mahmah kihal ta ahih manin, nang koi ah om na hiam tel nawn lo-in, nang leh nang nangawn na omna mun kitel zolo in dawi in hong pingpeii ahi hi. Tua asunga phelneem haltaak na pen, thukham ahi hi. Topa in amaan hong laka, na taihna Standard time pen, Jesu ahi hi. Tua gel anih mah in kisam mah hi lo hiam? Khat zaw sangsang kisam kei hong cih sim pian nak leh Dawi-aa hi, ci-in na thei in.
Isa 1:18. Hong pai un, na mawhna si bangin san ta leh, vuk bangin kong paak sak ding hi, Topa in ci hi. 1Jn 1:9. Eite in ih mawhna pulaak in kisik kik leng, ih mawhna mai sak dingin leh lammaam lak dingin Topa akiging sa in om den hi, ci hi. Tua ahih ciangin kiziakai bawl lo-in tawntung nuntakna adingin amanlang thei zahzah in hmatpong ten in. Isa 55:6 ah, Topa anai lai in zong inla, na matkhak zawh ding lai in bawhpah in,ci hi. Hong nai laitak leh hong gamlaat san zaw deuh hun zong om thei hi tuak hi. Topa na belh nadin na maidal aom leh, Mt 10:34-41 sung sim inla, na nu napa na u na nau, na zi nata te sangin Topa teel zaw in, Tua pen pianthakna maan ahi hi. Topa kiang zuatna kong leh lam pi kawcik a, mi tawmbek lut hi. A hih hangin nun takna kong vang hong tunpih ding hi. Tu a na zuih mi tam mahmah a, nuam na sak khak leh, kong leh lampi tan zau a, siatna mun tungding mitam lut hi lel ding hi. Lungmuang kha peuhmah kei in. A ziakai luat ma-in phawk in. Lampi maan teel zaw tapeuh in. Mt 7:13,14.
Na lampi ah ling a om leh, a lu tunga khu pa phawk in. Lunggim na dahna na tuah leh, Nang sang siang zaw pa in zong thuak khin.
Laisim mimal khempeuh Topa kilam thakna hong suak sak ta hen.
Sunday, November 20, 2011
1-42, Introduction.
Introduction
Before the entrance of sin, Adam enjoyed open communion with his Maker; but since man separated himself from God by transgression, the human race has been cut off from this high privilege. By the plan of redemption, however, a way has been opened whereby the inhabitants of the earth may still have connection with heaven. God has communicated with men by His Spirit, and divine light has been imparted to the world by revelations to His chosen servants. "Holy men of God spake as they were moved by the Holy Ghost." 2 Peter 1:21.
During the first twenty-five hundred years of human history, there was no written revelation. Those who had been taught of God, communicated their knowledge to others, and it was handed down from father to son, through successive generations. The preparation of the written word began in the time of Moses. Inspired revelations were then embodied in an inspired book. This work continued during the long period of sixteen hundred years--from Moses, the historian of creation and the law, to John, the recorder of the most sublime truths of the gospel.
The Bible points to God as its author; yet it was written by human hands; and in the varied style of its different books it presents the characteristics of the several writers. The truths revealed are all "given by inspiration of God" (2 Timothy 3:16); yet they are expressed in the words of men. The Infinite One by His Holy Spirit has shed light into the minds and hearts of His servants. He has given dreams and visions, symbols and figures; and those to whom the truth was thus revealed have themselves embodied the thought in human language.
The Ten Commandments were spoken by God Himself, and were written by His own hand. They are of divine,
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and not of human composition. But the Bible, with its God-given truths expressed in the language of men, presents a union of the divine and the human. Such a union existed in the nature of Christ, who was the Son of God and the Son of man. Thus it is true of the Bible, as it was of Christ, that "the Word was made flesh, and dwelt among us." John 1:14.Written in different ages, by men who differed widely in rank and occupation, and in mental and spiritual endowments, the books of the Bible present a wide contrast in style, as well as a diversity in the nature of the subjects unfolded. Different forms of expression are employed by different writers; often the same truth is more strikingly presented by one than by another. And as several writers present a subject under varied aspects and relations, there may appear, to the superficial, careless, or prejudiced reader, to be discrepancy or contradiction, where the thoughtful, reverent student, with clearer insight, discerns the underlying harmony.
As presented through different individuals, the truth is brought out in its varied aspects. One writer is more strongly impressed with one phase of the subject; he grasps those points that harmonize with his experience or with his power of perception and appreciation; another seizes upon a different phase; and each, under the guidance of the Holy Spirit, presents what is most forcibly impressed upon his own mind--a different aspect of the truth in each, but a perfect harmony through all. And the truths thus revealed unite to form a perfect whole, adapted to meet the wants of men in all the circumstances and experiences of life.
God has been pleased to communicate His truth to the world by human agencies, and He Himself, by His Holy Spirit, qualified men and enabled them to do this work. He guided the mind in the selection of what to speak and what to write. The treasure was entrusted to earthen vessels, yet it is, nonetheless, from Heaven. The testimony is
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conveyed through the imperfect expression of human language, yet it is the testimony of God; and the obedient, believing child of God beholds in it the glory of a divine power, full of grace and truth.In His word, God has committed to men the knowledge necessary for salvation. The Holy Scriptures are to be accepted as an authoritative, infallible revelation of His will. They are the standard of character, the revealer of doctrines, and the test of experience. "Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness; that the man of God may be complete, furnished completely unto every good work." 2 Timothy 3:16, 17, R.V.
Yet the fact that God has revealed His will to men through His word, has not rendered needless the continued presence and guiding of the Holy Spirit. On the contrary, the Spirit was promised by our Saviour, to open the word to His servants, to illuminate and apply its teachings. And since it was the Spirit of God that inspired the Bible, it is impossible that the teaching of the Spirit should ever be contrary to that of the word.
The Spirit was not given--nor can it ever be bestowed-- to supersede the Bible; for the Scriptures explicitly state that the word of God is the standard by which all teaching and experience must be tested. Says the apostle John, "Believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." 1 John 4:1. And Isaiah declares, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isaiah 8:20.
Great reproach has been cast upon the work of the Holy Spirit by the errors of a class that, claiming its enlightenment, profess to have no further need of guidance from the word of God. They are governed by impressions which they regard as the voice of God in the soul. But the spirit that controls them is not the Spirit of God. This following of
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impressions, to the neglect of the Scriptures, can lead only to confusion, to deception and ruin. It serves only to further the designs of the evil one. Since the ministry of the Holy Spirit is of vital importance to the church of Christ, it is one of the devices of Satan, through the errors of extremists and fanatics, to cast contempt upon the work of the Spirit and cause the people of God to neglect this source of strength which our Lord Himself has provided.In harmony with the word of God, His Spirit was to continue its work throughout the period of the gospel dispensation. During the ages while the Scriptures of both the Old and the New Testament were being given, the Holy Spirit did not cease to communicate light to individual minds, apart from the revelations to be embodied in the Sacred Canon. The Bible itself relates how, through the Holy Spirit, men received warning, reproof, counsel, and instruction, in matters in no way relating to the giving of the Scriptures. And mention is made of prophets in different ages, of whose utterances nothing is recorded. In like manner, after the close of the canon of the Scripture, the Holy Spirit was still to continue its work, to enlighten, warn, and comfort the children of God.
Jesus promised His disciples, "The Comforter which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." "When He, the Spirit of truth, is come, He will guide you into all truth: . . . and He will show you things to come." John 14:26; 16:13. Scripture plainly teaches that these promises, so far from being limited to apostolic days, extend to the church of Christ in all ages. The Saviour assures His followers, "I am with you alway, even unto the end of the world." Matthew 28:20. And Paul declares that the gifts and manifestations of the Spirit were set in the church "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and
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of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." Ephesians 4:12, 13.For the believers at Ephesus the apostle prayed, "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and . . . what is the exceeding greatness of His power to usward who believe." Ephesians 1:17-19. The ministry of the divine Spirit in enlightening the understanding and opening to the mind the deep things of God's holy word, was the blessing which Paul thus besought for the Ephesian church.
After the wonderful manifestation of the Holy Spirit on the Day of Pentecost, Peter exhorted the people to repentance and baptism in the name of Christ, for the remission of their sins; and he said: "Ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Acts 2:38, 39.
In immediate connection with the scenes of the great day of God, the Lord by the prophet Joel has promised a special manifestation of His Spirit. Joel 2:28. This prophecy received a partial fulfillment in the outpouring of the Spirit on the Day of Pentecost; but it will reach its full accomplishment in the manifestation of divine grace which will attend the closing work of the gospel.
The great controversy between good and evil will increase in intensity to the very close of time. In all ages the wrath of Satan has been manifested against the church of Christ; and God has bestowed His grace and Spirit upon His people to strengthen them to stand against the power of the evil one. When the apostles of Christ were to bear His gospel to the world and to record it for all future ages, they were especially endowed with the enlightenment of the Spirit. But as the
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church approaches her final deliverance, Satan is to work with greater power. He comes down "having great wrath, because he knoweth that he hath but a short time." Revelation 12:12. He will work "with all power and signs and lying wonders." 2 Thessalonians 2:9. For six thousand years that mastermind that once was highest among the angels of God has been wholly bent to the work of deception and ruin. And all the depths of satanic skill and subtlety acquired, all the cruelty developed, during these struggles of the ages, will be brought to bear against God's people in the final conflict. And in this time of peril the followers of Christ are to bear to the world the warning of the Lord's second advent; and a people are to be prepared to stand before Him at His coming, "without spot, and blameless." 2 Peter 3:14. At this time the special endowment of divine grace and power is not less needful to the church than in apostolic days.Through the illumination of the Holy Spirit, the scenes of the long-continued conflict between good and evil have been opened to the writer of these pages. From time to time I have been permitted to behold the working, in different ages, of the great controversy between Christ, the Prince of life, the Author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God's holy law. Satan's enmity against Christ has been manifested against His followers. The same hatred of the principles of God's law, the same policy of deception, by which error is made to appear as truth, by which human laws are substituted for the law of God, and men are led to worship the creature rather than the Creator, may be traced in all the history of the past. Satan's efforts to misrepresent the character of God, to cause men to cherish a false conception of the Creator, and thus to regard Him with fear and hate rather than with love; his endeavors to set aside the divine law, leading the people to think themselves free from its requirements; and his persecution of those who dare to resist his deceptions, have been steadfastly pursued in all ages. They may be traced
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in the history of patriarchs, prophets, and apostles, of martyrs and reformers.In the great final conflict, Satan will employ the same policy, manifest the same spirit, and work for the same end as in all preceding ages. That which has been, will be, except that the coming struggle will be marked with a terrible intensity such as the world has never witnessed. Satan's deceptions will be more subtle, his assaults more determined. If it were possible, he would lead astray the elect. Mark 13:22, R.V.
As the Spirit of God has opened to my mind the great truths of His word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed--to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast-approaching struggle of the future. In pursuance of this purpose, I have endeavored to select and group together events in the history of the church in such a manner as to trace the unfolding of the great testing truths that at different periods have been given to the world, that have excited the wrath of Satan, and the enmity of a world-loving church, and that have been maintained by the witness of those who "loved not their lives unto the death."
In these records we may see a foreshadowing of the conflict before us. Regarding them in the light of God's word, and by the illumination of His Spirit, we may see unveiled the devices of the wicked one, and the dangers which they must shun who would be found "without fault" before the Lord at His coming.
The great events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with
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a proper understanding of their application. In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject. In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has been made of their published works.It is not so much the object of this book to present new truths concerning the struggles of former times, as to bring out facts and principles which have a bearing on coming events. Yet viewed as a part of the controversy between the forces of light and darkness, all these records of the past are seen to have a new significance; and through them a light is cast upon the future, illumining the pathway of those who, like the reformers of past ages, will be called, even at the peril of all earthly good, to witness "for the word of God, and for the testimony of Jesus Christ."
To unfold the scenes of the great controversy between truth and error; to reveal the wiles of Satan, and the means by which he may be successfully resisted; to present a satisfactory solution of the great problem of evil, shedding such a light upon the origin and the final disposition of sin as to make fully manifest the justice and benevolence of God in all His dealings with His creatures; and to show the holy, unchanging nature of His law, is the object of this book. That through its influence souls may be delivered from the power of darkness, and become "partakers of the inheritance of the saints in light," to the praise of Him who loved us, and gave Himself for us, is the earnest prayer of the writer.
E.G.W.
1. The Destruction of Jerusalem.
Chapter 1
The Destruction of Jerusalem
From the crest of Olivet, Jesus looked upon Jerusalem. Fair and peaceful was the scene spread out before Him. It was the season of the Passover, and from all lands the children of Jacob had gathered there to celebrate the great national festival. In the midst of gardens and vineyards, and green slopes studded with pilgrims' tents, rose the terraced hills, the stately palaces, and massive bulwarks of Israel's capital. The daughter of Zion seemed in her pride to say, I sit a queen and shall see no sorrow; as lovely then, and deeming herself as secure in Heaven's favor, as when, ages before, the royal minstrel sang: "Beautiful for situation, the joy of the whole earth, is Mount Zion, . . . the city of the great King." Psalm 48:2. In full view were the magnificent buildings of the temple. The rays of the setting sun lighted up the snowy whiteness of its marble walls and gleamed from golden gate and tower and pinnacle. "The perfection of
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beauty" it stood, the pride of the Jewish nation. What child of Israel could gaze upon the scene without a thrill of joy and admiration! But far other thoughts occupied the mind of Jesus. "When He was come near, He beheld the city, and wept over it." Luke 19:41. Amid the universal rejoicing of the triumphal entry, while palm branches waved, while glad hosannas awoke the echoes of the hills, and thousands of voices declared Him king, the world's Redeemer was overwhelmed with a sudden and mysterious sorrow. He, the Son of God, the Promised One of Israel, whose power had conquered death and called its captives from the grave, was in tears, not of ordinary grief, but of intense, irrepressible agony.His tears were not for Himself, though He well knew whither His feet were tending. Before Him lay Gethsemane, the scene of His approaching agony. The sheepgate also was in sight, through which for centuries the victims for sacrifice had been led, and which was to open for Him when He should be "brought as a lamb to the slaughter." Isaiah 53:7. Not far distant was Calvary, the place of crucifixion. Upon the path which Christ was soon to tread must fall the horror of great darkness as He should make His soul an offering for sin. Yet it was not the contemplation of these scenes that cast the shadow upon Him in this hour of gladness. No foreboding of His own superhuman anguish clouded that unselfish spirit. He wept for the doomed thousands of Jerusalem--because of the blindness and impenitence of those whom He came to bless and to save.
The history of more than a thousand years of God's special favor and guardian care, manifested to the chosen people, was open to the eye of Jesus. There was Mount Moriah, where the son of promise, an unresisting victim, had been bound to the altar--emblem of the offering of the Son of God. There the covenant of blessing, the glorious Messianic promise, had been confirmed to the father of the faithful. Genesis 22:9, 16-18. There the flames of the sacrifice ascending to heaven from the threshing floor of Ornan had turned
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aside the sword of the destroying angel (1 Chronicles 21)-- fitting symbol of the Saviour's sacrifice and mediation for guilty men. Jerusalem had been honored of God above all the earth. The Lord had "chosen Zion," He had "desired it for His habitation." Psalm 132:13. There, for ages, holy prophets had uttered their messages of warning. There priests had waved their censers, and the cloud of incense, with the prayers of the worshipers, had ascended before God. There daily the blood of slain lambs had been offered, pointing forward to the Lamb of God. There Jehovah had revealed His presence in the cloud of glory above the mercy seat. There rested the base of that mystic ladder connecting earth with heaven (Genesis 28:12; John 1:51)--that ladder upon which angels of God descended and ascended, and which opened to the world the way into the holiest of all. Had Israel as a nation preserved her allegiance to Heaven, Jerusalem would have stood forever, the elect of God. Jeremiah 17:21-25. But the history of that favored people was a record of backsliding and rebellion. They had resisted Heaven's grace, abused their privileges, and slighted their opportunities.Although Israel had "mocked the messengers of God, and despised His words, and misused His prophets" (2 Chronicles 36:16), He had still manifested Himself to them, as "the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth" (Exodus 34:6); notwithstanding repeated rejections, His mercy had continued its pleadings. With more than a father's pitying love for the son of his care, God had "sent to them by His messengers, rising up betimes, and sending; because He had compassion on His people, and on His dwelling place." 2 Chronicles 36:15. When remonstrance, entreaty, and rebuke had failed, He sent to them the best gift of heaven; nay, He poured out all heaven in that one Gift.
The Son of God Himself was sent to plead with the impenitent city. It was Christ that had brought Israel as a goodly vine out of Egypt. Psalm 80:8. His own hand had cast
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out the heathen before it. He had planted it "in a very fruitful hill." His guardian care had hedged it about. His servants had been sent to nurture it. "What could have been done more to My vineyard," He exclaims, "that I have not done in it?" Isaiah 5:1-4. Though when He looked that it should bring forth grapes, it brought forth wild grapes, yet with a still yearning hope of fruitfulness He came in person to His vineyard, if haply it might be saved from destruction. He digged about His vine; He pruned and cherished it. He was unwearied in His efforts to save this vine of His own planting.For three years the Lord of light and glory had gone in and out among His people. He "went about doing good, and healing all that were oppressed of the devil," binding up the brokenhearted, setting at liberty them that were bound, restoring sight to the blind, causing the lame to walk and the deaf to hear, cleansing the lepers, raising the dead, and preaching the gospel to the poor. Acts 10:38; Luke 4:18; Matthew 11:5. To all classes alike was addressed the gracious call: "Come unto Me, all ye that labor and are heavy-laden, and I will give you rest." Matthew 11:28.
Though rewarded with evil for good, and hatred for His love (Psalm 109:5), He had steadfastly pursued His mission of mercy. Never were those repelled that sought His grace. A homeless wanderer, reproach and penury His daily lot, He lived to minister to the needs and lighten the woes of men, to plead with them to accept the gift of life. The waves of mercy, beaten back by those stubborn hearts, returned in a stronger tide of pitying, inexpressible love. But Israel had turned from her best Friend and only Helper. The pleadings of His love had been despised, His counsels spurned, His warnings ridiculed.
The hour of hope and pardon was fast passing; the cup of God's long-deferred wrath was almost full. The cloud that had been gathering through ages of apostasy and rebellion, now black with woe, was about to burst upon a guilty people;
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and He who alone could save them from their impending fate had been slighted, abused, rejected, and was soon to be crucified. When Christ should hang upon the cross of Calvary, Israel's day as a nation favored and blessed of God would be ended. The loss of even one soul is a calamity infinitely outweighing the gains and treasures of a world; but as Christ looked upon Jerusalem, the doom of a whole city, a whole nation, was before Him--that city, that nation, which had once been the chosen of God, His peculiar treasure.Prophets had wept over the apostasy of Israel and the terrible desolations by which their sins were visited. Jeremiah wished that his eyes were a fountain of tears, that he might weep day and night for the slain of the daughter of his people, for the Lord's flock that was carried away captive. Jeremiah 9:1; 13:17. What, then, was the grief of Him whose prophetic glance took in, not years, but ages! He beheld the destroying angel with sword uplifted against the city which had so long been Jehovah's dwelling place. From the ridge of Olivet, the very spot afterward occupied by Titus and his army, He looked across the valley upon the sacred courts and porticoes, and with tear-dimmed eyes He saw, in awful perspective, the walls surrounded by alien hosts. He heard the tread of armies marshaling for war. He heard the voice of mothers and children crying for bread in the besieged city. He saw her holy and beautiful house, her palaces and towers, given to the flames, and where once they stood, only a heap of smoldering ruins.
Looking down the ages, He saw the covenant people scattered in every land, "like wrecks on a desert shore." In the temporal retribution about to fall upon her children, He saw but the first draft from that cup of wrath which at the final judgment she must drain to its dregs. Divine pity, yearning love, found utterance in the mournful words: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I
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have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" O that thou, a nation favored above every other, hadst known the time of thy visitation, and the things that belong unto thy peace! I have stayed the angel of justice, I have called thee to repentance, but in vain. It is not merely servants, delegates, and prophets, whom thou hast refused and rejected, but the Holy One of Israel, thy Redeemer. If thou art destroyed, thou alone art responsible. "Ye will not come to Me, that ye might have life." Matthew 23:37; John 5:40.Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would
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refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!Two days before the Passover, when Christ had for the last time departed from the temple, after denouncing the hypocrisy of the Jewish rulers, He again went out with His disciples to the Mount of Olives and seated Himself with them upon the grassy slope overlooking the city. Once more He gazed upon its walls, its towers, and its palaces. Once more He beheld the temple in its dazzling splendor, a diadem of beauty crowning the sacred mount.
A thousand years before, the psalmist had magnified God's favor to Israel in making her holy house His dwelling place: "In Salem also is His tabernacle, and His dwelling place in Zion." He "chose the tribe of Judah, the Mount Zion which He loved. And He built His sanctuary like high palaces." Psalms 76:2; 78:68, 69. The first temple had been erected during the most prosperous period of Israel's history. Vast stores of treasure for this purpose had been collected by King David, and the plans for its construction were made by divine inspiration. 1 Chronicles 28:12, 19. Solomon, the wisest of Israel's monarchs, had completed the work. This temple was the most magnificent building which the world ever saw. Yet the Lord had declared by the prophet Haggai, concerning the second temple: "The glory of this latter house shall be greater than of the former." "I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts." Haggai 2:9, 7.
After the destruction of the temple by Nebuchadnezzar it was rebuilt about five hundred years before the birth of Christ by a people who from a lifelong captivity had returned to a wasted and almost deserted country. There were then among them aged men who had seen the glory of Solomon's temple, and who wept at the foundation of the new building, that it must be so inferior to the former. The feeling that prevailed is forcibly described by the prophet: "Who is
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left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?" Haggai 2:3; Ezra 3:12. Then was given the promise that the glory of this latter house should be greater than that of the former.But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.
For centuries the Jews had vainly endeavored to show wherein the promise of God given by Haggai had been fulfilled; yet pride and unbelief blinded their minds to the true meaning of the prophet's words. The second temple was not honored with the cloud of Jehovah's glory, but with the living presence of One in whom dwelt the fullness of the Godhead bodily--who was God Himself manifest in the flesh. The "Desire of all nations" had indeed come to His temple when the Man of Nazareth taught and healed in the sacred courts. In the presence of Christ, and in this only, did the second temple exceed the first in glory. But Israel had put from her the proffered Gift of heaven. With the humble Teacher who had that day passed out from its golden gate, the glory had forever departed from the temple. Already were the Saviour's words fulfilled: "Your house is left unto you desolate." Matthew 23:38.
The disciples had been filled with awe and wonder at Christ's prediction of the overthrow of the temple, and they desired to understand more fully the meaning of His words. Wealth, labor, and architectural skill had for more than forty years been freely expended to enhance its splendors. Herod
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the Great had lavished upon it both Roman wealth and Jewish treasure, and even the emperor of the world had enriched it with his gifts. Massive blocks of white marble, of almost fabulous size, forwarded from Rome for this purpose, formed a part of its structure; and to these the disciples had called the attention of their Master, saying: "See what manner of stones and what buildings are here!" Mark 13:1.To these words, Jesus made the solemn and startling reply: "Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." Matthew 24:2.
With the overthrow of Jerusalem the disciples associated the events of Christ's personal coming in temporal glory to take the throne of universal empire, to punish the impenitent Jews, and to break from off the nation the Roman yoke. The Lord had told them that He would come the second time. Hence at the mention of judgments upon Jerusalem, their minds reverted to that coming; and as they were gathered about the Saviour upon the Mount of Olives, they asked: "When shall these things be? and what shall be the sign of Thy coming, and of the end of the world?" Verse 3.
The future was mercifully veiled from the disciples. Had they at that time fully comprehend the two awful facts-- the Redeemer's sufferings and death, and the destruction of their city and temple--they would have been overwhelmed with horror. Christ presented before them an outline of the prominent events to take place before the close of time. His words were not then fully understood; but their meaning was to be unfolded as His people should need the instruction therein given. The prophecy which He uttered was twofold in its meaning; while foreshadowing the destruction of Jerusalem, it prefigured also the terrors of the last great day.
Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come
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suddenly and swiftly. And the Saviour warned His followers: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains." Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.In the reign of Herod, Jerusalem had not only been greatly beautified, but by the erection of towers, walls, and fortresses, adding to the natural strength of its situation, it had been rendered apparently impregnable. He who would at this time have foretold publicly its destruction, would, like Noah in his day, have been called a crazed alarmist. But Christ had said: "Heaven and earth shall pass away, but My words shall not pass away." Matthew 24:35. Because of her sins, wrath had been denounced against Jerusalem, and her stubborn unbelief rendered her doom certain.
The Lord had declared by the prophet Micah: "Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us." Micah 3:9-11.
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These words faithfully described the corrupt and self-righteous inhabitants of Jerusalem. While claiming to observe rigidly the precepts of God's law, they were transgressing all its principles. They hated Christ because His purity and holiness revealed their iniquity; and they accused Him of being the cause of all the troubles which had come upon them in consequence of their sins. Though they knew Him to be sinless, they had declared that His death was necessary to their safety as a nation. "If we let Him thus alone," said the Jewish leaders, "all men will believe on Him: and the Romans shall come and take away both our place and nation." John 11:48. If Christ were sacrificed, they might once more become a strong, united people. Thus they reasoned, and they concurred in the decision of their high priest, that it would be better for one man to die than for the whole nation to perish.Thus the Jewish leaders had built up "Zion with blood, and Jerusalem with iniquity." Micah 3:10. And yet, while they slew their Saviour because He reproved their sins, such was their self-righteousness that they regarded themselves as God's favored people and expected the Lord to deliver them from their enemies. "Therefore," continued the prophet, "shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest." Verse 12.
For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God's dealings with the Jewish nation. The command had gone forth, "Cut it down; why cumbereth it the ground?" (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or
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received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents' sins, and filled up the measure of their iniquity.The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason--controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: "Cause the Holy One of Israel to cease from before us." Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan
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was at the head of the nation, and the highest civil and religious authorities were under his sway.The leaders of the opposing factions at times united to plunder and torture their wretched victims, and again they fell upon each other's forces and slaughtered without mercy. Even the sanctity of the temple could not restrain their horrible ferocity. The worshipers were stricken down before the altar, and the sanctuary was polluted with the bodies of the slain. Yet in their blind and blasphemous presumption the instigators of this hellish work publicly declared that they had no fear that Jerusalem would be destroyed, for it was God's own city. To establish their power more firmly, they bribed false prophets to proclaim, even while Roman legions were besieging the temple, that the people were to wait for deliverance from God. To the last, multitudes held fast to the belief that the Most High would interpose for the defeat of their adversaries. But Israel had spurned the divine protection, and now she had no defense. Unhappy Jerusalem! rent by internal dissensions, the blood of her children slain by one another's hands crimsoning her streets, while alien armies beat down her fortifications and slew her men of war!
All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: "With what measure ye mete, it shall be measured to you again." Matthew 7:2.
Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: "Let us depart hence." The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by
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immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.--Milman, The History of the Jews, book 13.For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: "A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!"-- Ibid . This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: "Woe, woe to Jerusalem!" "woe, woe to the inhabitants thereof!" His warning cry ceased not until he was slain in the siege he had foretold.
Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. "When ye shall see Jerusalem compassed with armies," said Jesus, "then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out." Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God's merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour's warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also
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had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety--the city of Pella, in the land of Perea, beyond Jordan.The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.
Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls. Their stores of provision, which if carefully preserved would have supplied the inhabitants for years, had previously been destroyed through the jealousy and revenge of the contending factions, and now all the horrors of starvation were experienced. A measure of wheat was sold for a talent. So fierce were the pangs of hunger that men would gnaw the leather of their belts and sandals and the covering of their shields. Great numbers of the people would steal out at night to gather wild plants growing outside the city walls, though many were seized and put to death with cruel torture, and often those who returned in safety were robbed of what they had gleaned at so great peril. The most inhuman tortures were inflicted by those in power, to force from the want-stricken people the last scanty supplies which they might have concealed. And these cruelties were not infrequently practiced by men who were themselves well fed, and who were merely desirous of laying up a store of provision for the future.
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Thousands perished from famine and pestilence. Natural affection seemed to have been destroyed. Husbands robbed their wives, and wives their husbands. Children would be seen snatching the food from the mouths of their aged parents. The question of the prophet, "Can a woman forget her sucking child?" received the answer within the walls of that doomed city: "The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people." Isaiah 49:15; Lamentations 4:10. Again was fulfilled the warning prophecy given fourteen centuries before: "The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, . . . and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates." Deuteronomy 28:56, 57.The Roman leaders endeavored to strike terror to the Jews and thus cause them to surrender. Those prisoners who resisted when taken, were scourged, tortured, and crucified before the wall of the city. Hundreds were daily put to death in this manner, and the dreadful work continued until, along the Valley of Jehoshaphat and at Calvary, crosses were erected in so great numbers that there was scarcely room to move among them. So terribly was visited that awful imprecation uttered before the judgment seat of Pilate: "His blood be on us, and on our children." Matthew 27:25.
Titus would willingly have put an end to the fearful scene, and thus have spared Jerusalem the full measure of her doom. He was filled with horror as he saw the bodies of the dead lying in heaps in the valleys. Like one entranced, he looked from the crest of Olivet upon the magnificent temple and gave command that not one stone of it be touched. Before attempting to gain possession of this stronghold,
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he made an earnest appeal to the Jewish leaders not to force him to defile the sacred place with blood. If they would come forth and fight in any other place, no Roman should violate the sanctity of the temple. Josephus himself, in a most eloquent appeal, entreated them to surrender, to save themselves, their city, and their place of worship. But his words were answered with bitter curses. Darts were hurled at him, their last human mediator, as he stood pleading with them. The Jews had rejected the entreaties of the Son of God, and now expostulation and entreaty only made them more determined to resist to the last. In vain were the efforts of Titus to save the temple; One greater than he had declared that not one stone was to be left upon another.The blind obstinacy of the Jewish leaders, and the detestable crimes perpetrated within the besieged city, excited the horror and indignation of the Romans, and Titus at last decided to take the temple by storm. He determined, however, that if possible it should be saved from destruction. But his commands were disregarded. After he had retired to his tent at night, the Jews, sallying from the temple, attacked the soldiers without. In the struggle, a firebrand was flung by a soldier through an opening in the porch, and immediately the cedar-lined chambers about the holy house were in a blaze. Titus rushed to the place, followed by his generals and legionaries, and commanded the soldiers to quench the flames. His words were unheeded. In their fury the soldiers hurled blazing brands into the chambers adjoining the temple, and then with their swords they slaughtered in great numbers those who had found shelter there. Blood flowed down the temple steps like water. Thousands upon thousands of Jews perished. Above the sound of battle, voices were heard shouting: "Ichabod!"--the glory is departed.
"Titus found it impossible to check the rage of the soldiery; he entered with his officers, and surveyed the interior of the sacred edifice. The splendor filled them with wonder; and as the flames had not yet penetrated to the holy place,
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he made a last effort to save it, and springing forth, again exhorted the soldiers to stay the progress of the conflagration. The centurion Liberalis endeavored to force obedience with his staff of office; but even respect for the emperor gave way to the furious animosity against the Jews, to the fierce excitement of battle, and to the insatiable hope of plunder. The soldiers saw everything around them radiant with gold, which shone dazzlingly in the wild light of the flames; they supposed that incalculable treasures were laid up in the sanctuary. A soldier, unperceived, thrust a lighted torch between the hinges of the door: the whole building was in flames in an instant. The blinding smoke and fire forced the officers to retreat, and the noble edifice was left to its fate."It was an appalling spectacle to the Roman--what was it to the Jew? The whole summit of the hill which commanded the city, blazed like a volcano. One after another the buildings fell in, with a tremendous crash, and were swallowed up in the fiery abyss. The roofs of cedar were like sheets of flame; the gilded pinnacles shone like spikes of red light; the gate towers sent up tall columns of flame and smoke. The neighboring hills were lighted up; and dark groups of people were seen watching in horrible anxiety the progress of the destruction: the walls and heights of the upper city were crowded with faces, some pale with the agony of despair, others scowling unavailing vengeance. The shouts of the Roman soldiery as they ran to and fro, and the howlings of the insurgents who were perishing in the flames, mingled with the roaring of the conflagration and the thundering sound of falling timbers. The echoes of the mountains replied or brought back the shrieks of the people on the heights; all along the walls resounded screams and wailings; men who were expiring with famine rallied their remaining strength to utter a cry of anguish and desolation.
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"The slaughter within was even more dreadful than the spectacle from without. Men and women, old and young, insurgents and priests, those who fought and those who entreated mercy, were hewn down in indiscriminate carnage. The number of the slain exceeded that of the slayers. The legionaries had to clamber over heaps of dead to carry on the work of extermination."--Milman, The History of the Jews, book 16.After the destruction of the temple, the whole city soon fell into the hands of the Romans. The leaders of the Jews forsook their impregnable towers, and Titus found them solitary. He gazed upon them with amazement, and declared that God had given them into his hands; for no engines, however powerful, could have prevailed against those stupendous battlements. Both the city and the temple were razed to their foundations, and the ground upon which the holy house had stood was "plowed like a field." Jeremiah 26:18. In the siege and the slaughter that followed, more than a million of the people perished; the survivors were carried away as captives, sold as slaves, dragged to Rome to grace the conqueror's triumph, thrown to wild beasts in the amphitheaters, or scattered as homeless wanderers throughout the earth.
The Jews had forged their own fetters; they had filled for themselves the cup of vengeance. In the utter destruction that befell them as a nation, and in all the woes that followed them in their dispersion, they were but reaping the harvest which their own hands had sown. Says the prophet: "O Israel, thou hast destroyed thyself;" "for thou hast fallen by thine iniquity." Hosea 13:9; 14:1. Their sufferings are often represented as a punishment visited upon them by the direct decree of God. It is thus that the great deceiver seeks to conceal his own work. By stubborn rejection of divine love and mercy, the Jews had caused the protection of God to be withdrawn from them, and Satan was permitted to rule them according to his will. The horrible cruelties enacted in the
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destruction of Jerusalem are a demonstration of Satan's vindictive power over those who yield to his control.We cannot know how much we owe to Christ for the peace and protection which we enjoy. It is the restraining power of God that prevents mankind from passing fully under the control of Satan. The disobedient and unthankful have great reason for gratitude for God's mercy and long-suffering in holding in check the cruel, malignant power of the evil one. But when men pass the limits of divine forbearance, that restraint is removed. God does not stand toward the sinner as an executioner of the sentence against transgression; but He leaves the rejectors of His mercy to themselves, to reap that which they have sown. Every ray of light rejected, every warning despised or unheeded, every passion indulged, every transgression of the law of God, is a seed sown which yields its unfailing harvest. The Spirit of God, persistently resisted, is at last withdrawn from the sinner, and then there is left no power to control the evil passions of the soul, and no protection from the malice and enmity of Satan. The destruction of Jerusalem is a fearful and solemn warning to all who are trifling with the offers of divine grace and resisting the pleadings of divine mercy. Never was there given a more decisive testimony to God's hatred of sin and to the certain punishment that will fall upon the guilty.
The Saviour's prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God's mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,--the long procession of tumults,
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conflicts, and revolutions, the "battle of the warrior . . . with confused noise, and garments rolled in blood" (Isaiah 9:5),-- what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan's rule.But in that day, as in the time of Jerusalem's destruction, God's people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: "Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other." Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem's destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations." Luke 21:25; Matthew 24:29; Mark 13:24-26; Revelation 6:12-17. Those who behold these harbingers of His coming are to "know that it is near, even
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at the doors." Matthew 24:33. "Watch ye therefore," are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, "the day of the Lord so cometh as a thief in the night." 1 Thessalonians 5:2-5.The world is no more ready to credit the message for this time than were the Jews to receive the Saviour's warning concerning Jerusalem. Come when it may, the day of God will come unawares to the ungodly. When life is going on in its unvarying round; when men are absorbed in pleasure, in business, in traffic, in money-making; when religious leaders are magnifying the world's progress and enlightenment, and the people are lulled in a false security--then, as the midnight thief steals within the unguarded dwelling, so shall sudden destruction come upon the careless and ungodly, "and they shall not escape." Verse 3.
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