Bible-a Israel Hrillâwkna

Isu Krista a hung hmasa khan mi po po intlan an ni theina dingin a hung a, a phutin Juda mi ta dingin, chun, Grik (Jentail) mihai ta dingin ti ei hmu. Hi taka Grik ti hi ‘Hellēni’ ti a ni a, KJV, NIV le NLT a hai chun Jentail tiin an sie. Vângduoi thlâk takin Israelhai in an Messie dingin an lo hnâwl a (Is.53), an tlûkna chu Jentailhai kuoma chun sandamna a hung tlung ta lem a nih.

Amiruokchu, Israelhai vângneina chu Pathien hnam thlang an ni tlat el hi a nih. LALPA in Pathien ta dingin hnam inthieng in ni sih a, leilunga hnam po poa inthawk ama chanpuol bîk ni dinga LALPA in Pathienin a thlang cheu a nih (Deu.7:6-7). Pathienin hnam po poa inthawk ama chanpuol bîk ni dingin a thlang bîk thu ei hmu. Chun, Abraham, David Thuthlung a hai khawm chieng takin ei hmu bawk.

(1)   Israel indara umhai ṭhuoikhâwm nâwkna

Deu. 30:1-5 a chun Israel indara umhai ṭhuoikhâwm an ni ding thu ei hmu. ‘LALPA in Pathienin hnam tin laia a sukdarna cheua inthawk chun ṭhuoi khâwm nâwk a ti cheu’ tiin châng 3naa chieng takin ei hmu. Hebrai ṭawng chun Kibbutz Galuyot (קִבּוּץ גָּלֻיּוֹת,) ti a nih.  'Ingathering of the Exiles' amanih ‘the Ingathering of the Jewish diaspora’ tina a ni tak. Pathienin Mosie kuomah Israel ram an lût hma daia a lo tiem ta kha damte te in a hung indik pei a nih. Israel pieng hma dai 1948 hma khan inṭan ta sienkhawm Israel ram a hung ngir ṭan a inthawk hin nasatakin Israel mi sukdara umhai, an ram tieng an kîr huou huou ṭan chau a nih. Israel mi Israel ramah an kîr theina dingin dân pawimawtak el Israel in July 5, 1950 khan a passed a, chu chu ‘The Law of Return’, ḥok ha-shvūt (Hebrai in חוק השבות, ) ti a nih. Hi dân hi Israel rorêlna insângtak Knesset in a pawmpui le a passed a nih. Hi dân hin Juda mi Israel ah hung kîr a, um theina dân le Israel khuo le tui nina (Israeli Citizenship) pêk theina a nih. Hi dân hi Israel hmathlîrtu ropui (visionary) Theodor Herzl, Father of Modern Political Zionism ti a anko hiel, Israel sawrkâr khawm in ‘Chozeh HaMedinah’ (חוֹזֵה הַמְדִינָה),  'Visionary of the State' ti nina insângtak an pêk hrietzingna dinga, a thi champha ni tak hi ‘The Law of Return’ an siem naa an hmang a nih. Theodor Herzl khan ‘Juda mi taphâwt in a rama hung kîr theina “oleh” (pêm) chanvo a nei’ a lo tih. Israeli Prime Minister hmasatak David Ben-Gurion khawm khan hieng hin a tih, ‘Ram danga Juda umhai khuo le tui nina pêk dân a ni naw, hmun dang danga Israel sukdara umhai an ram (homeland) le inkungkaina nghettak a siem theina dinga hung kîrhai chanvo pawimawtak a nih.’  Hi enkawltu le mawphurtu dingin ‘Ministry of Aliyah and Integration’ ti Israeli Ministry hnuoia a hran tawpa siem hrim a nih.

Kum 1948 hnunga Israel mi, Israel ramah kîr hi mi maktaduoi 3.3 an chuong tah.[1] Worldometer in a tarlang dân in Israel mihriem tam dân (population) hi June 2025 a chun mi 9, 513, 810 niin a ziek lang. 1955 khan mi 1, 599, 497 chau an ni a, khawvêl a population tam dân dungzuiin 120na an hluo phâk chau, 2025 hin mihriem tamna tak 98na an hau tah. Israel rambung a ngir ṭan 1948 khan mi 806,000 chau in a bul an ṭan kha tuhin chu tamtak in an pung tah. [2] 'Ngai ta u, ka lunginsenna le ka ṭiumna le, ka lunginthaka anni ka hnawt hmangna ram po poa inthawk chun anni chu kei khâwm ka ta; hi hmuna hin hung ṭhuoi nâwk ka ta, himtakin inchêngtir ka tih; (Jer 32:37) hi hung indik ngei bawk a tih. Kumsâng lalram hun pha leh himtakin Lalpa Pathienin inchêngtir tâng a tih. Zohnathlâk tamtak hai laia Israel Diaspora (Israel mi) anga lo insâl ve hai hi a ṭulna a um nawh. Hamṭhatna beiseina lei a ni deu tak el âwm. Krista zârah ei hamṭhatna le malsawmna ei dawnghai po po hai le Krista Mo ngei ei nina dinghai hi ei hriet zing nuom a um.

(2)  Israel Siemṭhat/Indinthar nâwkna

Israel siemṭhatna le indinthar nâwkna thu hi Bible a tamtak zieklang in a um. Isai 32 châng 1na chun ‘lal pakhat chu feltakin lalah ṭhung a ta, mi lienhai chun rorêlna felin ro rêl an tih’ ti ei hmu a, a sunzawmna châng 2-8 inkâra Israel in Pathien thuhrilhai chu an ngaisak ta ding thu hrilin, hieng hin a tih: ‘hmutuhai mit chu fie naw naw nih a, hretuhai na chun ngai a tih.’ Isai 43:3-4 a, “Kei hi LALPA in Pathien Israelhai Mi Inthieng, nangni sandamtu ka ni sih a; nangni intlanna dingin Aigupta ram ka pêk a, Ethiopia le Seba ramhai chu nangni aiah ka pêk a. Ka ngaia hlutak in na, mi inzaumtak in na, ka hmangai bawk cheu leiin, nangni aiah mihai pêng ka ta, in hringna aiah mi tin pêng ka tih.” tiin. Châng 7na chen ei tiem lem chun Israel a la’n indinthar ding le siemthar an ni ding thu a hril.

Ezekiel 37 a Ru ṭâwl phairuom ei hmua, châng 5-6a ‘Hieng ruhai kuoma hin Lalpa PATHIEN chun hieng hin a tih: Ngai ta u, nangniah thuok inlûttir ka ta, hung hring in tih. Nangnia chun thahai sieng ka ta, taksain in chungah hung sukbit ka tih, chun, vunin inkhum ka ti cheu, nangnia chun thuok sieng ka ta hung hring in tih; chun, LALPA chu ka nih ti mi hre tâng in tih,’ a ta. Hi thupêk ang hin simkhawlei a hung inhnîng a, ruhai chu mâni zawmpui sengah an hung fe khâwm tah a, thahruihai chu a um a, taksa chu a hung insukbit a, an chunga chun vun chun ân khum tah a.., chun, thli chu annia chun a hung lût a, an hring tah a, an kein, sipai pâwl nasa êm êm el angin an hung ngîr suok tah a’ ti ei hmu. Hrillâwkna tienga mi thiem (Prophectic Scholars) hai le Thuthlung Hlui hrilfietu hieng Iain M. Duguid, Daniel I Block, Leslie C. Allen hai chun Thlarau le taksaa Israel tungding nâwkna le inthuomthara an um ding thu, Pathienin zâwlnei Ezekiel a lo inhmutirna ni takin an hril.[3] A famkima a tlung indikna chu kumsâng huna nîng a ti tiin John Walvoord chun a hril.[4]

(3)  Israel mi po po sandamin um an tih

Unauhai, hi thurûk hi in hriet naw ka nuom nghâl si naw a, chuong naw chun intivar in tih; Jentail famkimna a hung tlung hma chun Israel mi ṭhenkhat chungah ngawngna a hung tlung hri phawt a nih, ti hi. Chuongchun, Israel mi po po sandamin um an tih; “Ziona inthawkin Sandamtu chu hung suok a ta, Jakob kuoma Pathien ngaisak nawna sukbo a tih. (Rom 11:25-26)

Martyn Lloyd chun, ‘Tirko Paula hrillâwkna ropuitak laia mi a ni a, Bible hrillâwkna inchiktlak a nih. Thuthlung Thar a “thurûk” ti hi mihriem varna ringawta hriet theilo amiruokchu Pathienin a suklang le hrillang a ni rawp hlak’ a tih.[5] A hrilpeina a chun, Paula hin Israel a mal mala a hrilna ni lovin hnam an nina anga (Jewish nation) a tinzâwn a nih. ‘Ngawngna’ ti hi KJV le NKJV chun ‘mitdel (blindness) in a hmang. Tuhin Israel hin ngawngna a nei leiin Isu Krista Messie a nina, Sandamtu a nina hi an hnâwl a, an pawm nuom nawh. Hitaka sandamna hi Llyod chun, ‘Israel ta dingin Sandamna dang a um chuong naw, mi dang sandamna le anni sandamna hi angkhat a ni ve ding a nih. Sandamna lampui Bible a pakhat char a hril; chu chu ringna a nih, Isu Krista ringna naw chun sandamna Bible a ei hmu naw hrim hrim leiin sandamna dang um ei hriet naw a, um bawk naw ni a, um thei ngai bawk naw nih. Juda ringtuhai le Jentail ringtuhai sandamna ang chie hi an ta dinga sandamna chu ni veng a ti,’ a tih[6]

James Montgomery chun, ‘Rom 11:26 hi hun tâwpa Pathienin a thutiem a sukpuiltingna dinga Juda hnam po po  Israelhai hi Krista an Messie-a an ring theina ding hun a la siem pêk ngei ding a ni leiin “Israel mi popo sandamin um an tih” a ti a nih’ a tih.[7] Montgomery hin Juda mi lekhaziektu le theologian, an sakhuo ṭhuoitu tamtak haiin Isu an ngaidân hai a lâkkhawm a, Isu an Lal le Sandamtu-a pawm le ringtu le Messie-a pawmtu chu tuhrie hin chu la um naw hai sienkhawm, Isu an ngaidân hi suon (generation) a dang pei ang hin, a hung dang pei ta leiin inhawngna tak hi an hung nei pei niin a research na chun a hmu. Tirko Paula in hmatienga hnam pumpui inlamlêtna huna an ngirhmun ding a hrilna a hin chu Krista hi an la pawm ngei ding a ni ti hi ei khawvêl inher dân khawm hin hriet thei a ni a tih. [8] Covenant Theologian (Thutlung tukver a inthawk) ṭhenkhat le Liberal Theologian (pawmzamtu hai) chun Isu an ring le ringnaw thua ni lovin Pathien Thuthlung a ni leiin ‘Israel mi popo sandamin um an tih’ a ti chun sandam an ni el ding a ni tia pawmtu an um bawk.

Michael F Bird chun, ‘Israel sandam an ni thei dân ding pathum a hrila- (1) Isu Ringna leiin (2) Isu Hung Nâwk huna thilmak tak tlung leiin (miraculous act) (3) Thuthlung nau an ni leiin Thuthlung sukdikna dingin. Hi taka ‘sandamin um an tih’ ti hi andawt dân hriet a ṭul. Pakhatna, Paula in indawt neiin a ziek, Jentail famkimna a hung tlung hma chun Israel (mi ṭhenkhat) chungah ngawngna a hung tlung hri phawt a nih, a tia, Israel sandamna hi Jentail tamtak sandamna an chang hnung famkimna a tlung zoa, ngawngna a tlung hri phawt ding a tih. Pahnina, a hma chara tlung zo hin a hril zawmna dingin ‘chuongchun’ a hung hmang a, Israel mi po po sandamin um an tih a ti a nih. Hi taka ‘sandamin um an tih’ ti hi σωθήσεται (sōthēsetai) a ni a, hmatieng hrilna (future tense- Future Indicative Passive a nih). Pathumna, châng 26-27 hi Thuthlung Hlui Is.27:9; 59:20 le Jer.31:33 hai a inthawk lâksuok a ni a; Isu Hung Nâwk huna Simna neia Krista tieng an kîrna hrilna tieng khawm ni thei anga Covenant Theologian hai in anhril hi âwm tak khawm a nih. Michael Bird chun, Paula lekhathawn hi 1:16-17 a ‘tûkhawm a awihai po ta dinga SANDAMNA chu Juda mi, Grik mi ta ding khawm a ni thu a hril. Hab.2:4na ‘Mi fel ruok chu a RINGNA lei chun hring a tih’ a ti bawk.  Rom 4:1-25 a chun, Juda le Jentail hai ta dingin RINGNA pawimaw zie hrilin thutiem lei ni lovin ringnaa felna lei a ni lem ti ei hmu. Rom 9-11 a Israelhai a thlangna hrilin a thuhril tak chu sandamna chu ringna lei a nih – 9:30,33 a ‘ringna leia felna, ringna leia muolpho nawna; 1:4 a Krista ringtuhai chu felna an hmu, 5-8 a ‘ringna thu’ chang 9na a ‘i bauin “Isu chu Lalpa a nih” tia i ṭan a, mithi laia inthawkin Pathienin a keitho ti i lungrila i ring phawt chun sandamin um i tih’ châng 14-17na hin ‘Isu Krista chanchin hril le awi a ni theina ding, ring a inthawk hrietna, hrietna chu Isu Krista leiin a hung um’ ti ei hmu. Israelhai buoina tak chu an ringnawna (unbelief) tak hi a nih (Rom 9:32; 11:20, 23). Chuleiin, Sandamna dinga lampui umsun chu Isu Krista Ring hi a nih. Hi ringna hin Pathien le inzawm nâwkna a um thei chau, chuleiin, Israel sandam thei dân pathum a chungah hrila umhai laia a pakhatna char hi a nih.[9] Isarel hnam pumpui inlamlêtna a la tlung ding a ni leiin hi taka ngawngna hi um ta nâwng a ta, Isu an hung ring thei ve ta ding a ni ti hi ring a um.

BECNT (Baker Exegetical Commentary on New Testament) ziektu Thomas R. Schreiner, NICNT (New International Commentary on New Testament ziektu Douglas J Moo, ZECNT (Zondervan Exegetical Commentary on the New Testament) ziektu Frank Thielman, NIGTC (The New International Greek  Testament Commentary) ziektu Richard N. Longenecker hai hrilfiena (Commentary) ei tiem chun ngaidân dâng dâng an hung phawrsuok deu vawnga, hi chungchâng hin Paula in ‘thurûk’ a hung hril kher hin umzie a um hlê niin an hrila, Krista intlanna sandamna (Saving acts of Christ) hrilhnuol si lova sandamna an changna ni tak dingin an ring.

Israel Sandamna hi ṭhenkhat chun ‘Israel Sonderweg’ (Special Way-Lampui dang bîk) tiin an hril hlak. Sonderweg hi German ṭawnga ‘lampui dang bîk’ tina nih.[10] Hi ‘Sonderweg’ hi Thuthlung nau an nina leia Sandamna lampui dang bîk nei dingin an ngai hlak. Scholar thenkhat chun Tirko Paula hin ‘Israel sandamna hi Thuthlung a kawpde sa angin an hril a, Jentail Sandamna ruok chu Krista Ringna hi Thuthlung thar (new covenant) angin an hril. Amiruokchu, Bible a hieng anga ṭhe ṭhawpna hi an ziek ei hmu nawh. Missionary tamtak chun Juda mihai kuomah chanchinṭha hril hi thaw mâkmawa an ngai a nih. Catholic Theologian pakhat chun, ‘Judahai kuomah Isu Krista Chanchinṭha hril hi an indikna chanvo bawsietna a nih’ a lo tih. Amiruokchu, an indikna chanvo bawsie a, chanchinṭha ropuitak an dawng leia chatuon hringna an nei hi a ropui lem a nih. Tirko Paula hin mi po po  Juda le Grik (Jentail) mihai ta dinga sandamna Rom 10a a hrila, ‘Lalpa pakhat an rênga chunga Lalpa a nih; ama lamtuhai po chungah chun ṭhatna a hau si a, “Tûkhawm Lalpa hming lam taphawt chu sandamin um an tih,” a ti a nih. Chuleiin, Juda mihai kuomah khawm chanchinṭha hril hi a pawimaw hlê. ‘Anleh an awi naw chu iengtin am lam an ta? A thu an hriet naw chu iengtin am awi an ta? Thuhriltu um lovin iengtin am hireng an ta? Tir an ni naw chun iengtin am thu hril an ta? “Thil ṭha chanchin lâwmum intluntuhai ke chu a va mawi de!” tia ziek ang khan’ tiin Tirko Paula in chanchinṭha hrildar a pawimaw zie a hril a nih.

“Israel mi po po sandamin um an tih” ti chungchâng hi John F.Walvoord chun, ‘Pathien thiltum Jentail chungah a thaw ding thaw zo phawt a ta, chu zo a Israel chungah a tlung ding’ niin a hril. Israel hnam pumpui inlamlêtna (Israel Conversion) a tlung pha chun Israelhai lungril ngarna an neina dâm, ngawngna le an mit indelna hai lâkhmangin a um ding a na, chanchinṭha hrildarna nasatak tlung bawk ding a ni leiin, an hung har suok ta ding a nih. Lungril ngarna le ngawngna hi Krista chanchinṭha a inthawka pêthmangna a nih. Hi ngawngna tak hi Pathienin Kohran chungah a thiltum a sukpuitling zo phât hartharna tlung a ta, Pathien kuom tieng an ngha ta ding a nih. Hi lei tak hin a ni ‘Ziona inthawkin Sandamtu chu hung suok a ta, Jakob kuoma Pathien ngaisak nawna sukbo a tih’ a tina san chu. John F. Walvoord chun, ‘hi taka Israel sandamna hi mimal sandamna hrilna ni lovin Israel hnam pumpui sansuokna (national deliverance) nîng a ta, Jentail hnamhai hnawchepna, hnengdena a tâwp ta ding thu a hrilna a nih. Chuleiin, suolna thilthawtheina a inthawka sandamna amanih thiemnawchangna a inthawk thiemchangna sandamna niin a’nlang nawh’ a ti bawk. A hril peina chun Thuthlung Hluia Ziona Krista hung ding hi a lo hril rawp ta hlak.[11] A hriltak chu Isu Hung Nâwk na hrilin Ziona inthawk Israel chungah le khawvêl pumpuia ro a rêl ding thu a nih. Hi taka Zion hi Jerusalem le thuhmun Bible a hmun tamtaka a hril ang kha a nih. Krista rawia rorêl chu danglam ta hlêng a ta, Israel kuomah Pathien thutiem sukpuitlingin chatuona an ram ni tâng a ta, hi huna hin Israel hnam pumpui chu thlaraua hartharna ropuitak tlung tâng a tih. Mi ṭhenkhat Kumsâng rorêl pawm nawtuhai chun, hi tak hi an hnâwla, an pawm nuom ngai nawh, amiruokchu Rom 11:25-27 hi Isu Krista Hung Nâwkna le Kumsâng lalram le inzawm naw chun a hrilfie dân dang a um nawh’ tiin John F. Walvoord chun a hril.

Thukhârna

Israel chanchin hi ngai nuom um tak a nih. Chanchin sei tak le mak tak tak nei an ni bawk leiin hnam danglam Pathien hnam thlang an ni hrim a nih. Israel ram a hung pieng dân dâm, hmêlma ihuolkhum a um an ni zie dâm, ram chite nisi ram ropui deu an ni dân hi mak ti naw ruol a ni nawh. Thuthlung nau an ni angin an chungah thuthlung tam tak Pathienin a siempui leiin, Bible hril ang takin a la hung tlung indik vawng ding a nih.  Israelhai hun a la tlung ding a na, chu huna chun an lungril ngawngna po po sukbo a ni ta ding a ni leiin Krista an Messie a pawmin ‘Isu Krista chu Lal a nih’ tiin an pawm ve ta ding a nih. Chu huna chun Sandamna hi an la chang ve ngei ding a nih ti hi ring a um. John Piper a thuhril hin khâr ei tih, “Israel hnam pumpuiin Krista hi ringa sandama an um hun ding hi a la hung tlung ngei ka ring.”

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[1] David Israel, “Statistics Bureau: 3.3 million Jews Made Aliyah Since 1948” https://www.jewishpress.com/news/israel/aliyah-israel/statistics-bureau-3-3-million-jews-made-aliyah-since-1948/2019/12/16/, accessed on 25 June, 2025 at 11:30 AM.

[2] “Israel Population” https://www.worldometers.info/world-population/israel-population/, accessed on 25 June, 2025 at 11:50 AM.

[3] ref. Daniel I. Block, The Book of Ezekiel Chapters 25-48 in NICOT; Iain M. Duguid, Ezekiel in NIV Application Commentary; Leslie C. Allen, Ezekiel 20-48 in WBC.

[4] John F. Walvoord, End Times Prophecy: Ancient Wisdom for Uncertain Times (Colorado Springs: Davic C Cook, 2011), kindle location 1370 of 2687.

[5] D. Martin Lloyd Jones, Roman: Exposition of Charpter 11 to God’s Glory (London: Banner of Truth Trust, 1998), kindle location 3403 of 5867.

[6] Lloyd Jones, Roman…, kindle location 3763.

[7] James Montgomery Boice, Romans Volume 4: An Exposition Commentary- The New Humanity Romans 12-16 (Grand Rapids: Baker Publishing House, 2005), kindle location 32414 of 46312.

[8] Boice, Romans…, kindle location 32557.

[9] Michael F Bird, Romans in The Story of God Bible Commentary (Grand Rapids: Zondervan, 2016), kindle location 9228-9303 of 19624.

[10] Reidar Hvalvik, “A ‘Sonderweg’ for Israel: A Critical Examination of a Current Interpretation of Romans 11:25-27,” JSNT 38 (1990). 87-107.

[11] Ps.14:7; 20:2; 53:6; 110:2; 134:3; 135:21; Is. 2:3; Joel 3:16; Amos 1:2.

 ISU KRISTA HUNG NÂWKNA

Pastor Johny Laldinthar F Tusing,

Published in KRISTIEN MEGAZINE | Vol. LXVII No.06, THLAHMUR (July) 2024 Issue.

Ei thupui hi hmatienga tlung ding hrillâwkna pawimâw tak a nih. Tuta ṭum hin point a ṭheṭhawp chuong lovin ei pholang thla puot el ding a nih.

Mi tamtak in hrillâwkna thu hi suizau taluo amanih hril râwn taluo lo dinga inchuktirna hi a lo um rawp hlak. Tamtak chun Chanchintha (gospel) hi ei tinzâwn tak ding le ei buoipui tak ding niin an ngaia, chun, nitin ringna kalchawina tieng hi ei buoipui tak ding niin ngaidân nghettak an nei bawk. An’dikna chin um sienkhawm Bible a hin hrillâwkna a tam el si a. Bible pumpui Genesis a inthawka Thupuongsuo bu 66 hi Pathien Thu, Pathien inthuokkhum le inkhel theilo Pathien Thlarau inthienga pêk a ni ti le thuneitu insângtak a nih tia pawmtu hai tading chun hrillâwkna thuhai hi fekân/bawkân el ding chu a ni nawh.

Isu Hung nâwkna ding thua thiltlung dân ding le a hun thua (event & timeline) hieng Rapture, Rinumna hun, Kum sâng rorêl hai hi Evangelical kohran sûnga ngei  khawm ngaidan ankal nasa hlê, ei kâwl le kienga um Kohran puitak pakhat khawm hin ‘Thupêng Dang Dangte’ ti huongsûnga an sie el hi a mak hlê.

Hun Tâwp inchûkna (Eschatology) hi ziek ding tamtak a um a, suizauna le Theologianhai tukver an’thawka hrilzau ding a tam hlê. Kohran dang dang ngaidân/pawmdân inpelsawn tamna pâwltak chu Eschatology hi a nih.  Rapture le a bêbâwm lem hi chu Article a inzo el thei ding ziezâng a ni nawh. Chu tieng chu ei tinzawn tum a ni naw bâka September Beiruol hunah dingin hei sie ṭha lem ei tih.

Bible inchûktu le Pastor ni bawk pakhat chun ‘hrillâwkna thu hrim hrim hin mi lungril a sukchiâi in mi a sukbuoi hlak leiin mi tamtak hringnun a tawkbuoi hlak bawk leiin a hril ngai naw thu a hrila’, an hotupa (professor) chun ‘ekhai chuonga i ti chun, mî sukbuoi theitu ding Bible a hin a tam hle ding a ni chuh” a ti pek. A hril umzie chu, hrillâwkna thu hi Bible in a hrilrâwn el sia, chuonga buoina ding a ni chun buoina ding a tam hlê ding a ni tiin a dawnlêt a nih.

J Barton chun, “Thuthluing Hlui a 1239 hrillâwkna a um a, Thuthlung Thar a 578 um in a rengin 1817 hrillâwkna thu ziekin a um a. Bible a 31, 102 châng umhai laia 8352 zet el hrillâwkna a nih” a tih (Barton:1973). Isu Krista ngeiin a hung nawkna ding thu hi vawi 21 a hrillang. Thuthlung Hluia a hung nâwkna ding hi vawi 1527 thu a hril anga ngai a nih. Bible a Isu Krista hung vawikhatna thu vawikhat a hrilna pei hin a hung nâwkna ding hi vawi 8 a hrilna ang tluk a nih (Hitchcock:2012). Hi lei hin Isu Krista hung nâwkna ding hi a pawimaw hle hrietthei a nih.

Thuthlung Hlui a bu 39 laia 17 nêka tlawmlo hin Isu Krista hung nâwkna thu an hrillang a, vawi 1527 (OT) a hin Isu hung Nâwkna ding thu hi hrillang in  a um.  Thuthlung Thar by 27 laia 23 hin a hrillang bawk. Thuthlung Thar hin Bung 10 sûnga Bung 7 pei hin a hril anga ngai a ni a, châng (verse) 30 a pakhat pei (1:30) hin Isu hung nawkna hi an puongsuok ang a nih. Isu Krista Hung Nâwk ding leia infuina thu hi vawi 50 a um bawk a nih. (MacArthur:1981).

Bible a hin Isu Krista Hung nâwkna a pawimaw zie chu a chungah ei tarlang anthawkin hrietfie thei a nih. Bible in a ngaipawmaw êm êm hi Kohran khawm in a ngaipawmaw a tul hlê. Bible bu hmasâtak Genesis a Enok ngei khawm khan a lo hrillâwk hieu a nih, “Enok, Adama inthawka pasarina chun a  hrillawk a, ‘ngai ta u’, Lalpa chu a mi inthieng sîng khathai leh a hung: mi po po chunga rorêl ding le…” (Juda 1:14-15f).

Daniel ngeiin Hun Nuhnung a thitlung dinghai a hrillâwkna a tam êm êm a, chuhai laia Isu Krista Hung nâwk ngei ding thu hieng hin a lo hmu, “Mi pakhat mihriem naupa ni âwm tak vân sûmhai le um a hung a, Ama hmaa chun an hung ṭhuoi a. Chun, ama chu mi po po le hnam po po le ṭawng tinrêngin, A rawng an bawl theina dingin a kuomah chun Rorêlna dâm, ropouina dâm, lalram dâm an pêk a, a Lalram chu chatuon lalram bo ta ngailo ding le A ram suksieta um ta ngailo ding chu a nih” tiin. Ei Lalpa Isu Krista ngeiin Olive a Thuhrilna (Olivet Discourse) a chieng êm êm in a lo hrillawk. “kâwl saktieng a hung inlep a, thlangtieng chen khawmin ân lang hlak. Mihriem Naupa hung nâwkna chu chuong ang chu a ni ding a ni si a…. chu pha chun Mihriem Naupa inchikna chu vânah inlang a ta, chun, hnuoia um chi tinin an âwmhai chum an ta, Mihriem Naupa hi thilthawtheina le ropuina nasatak leh vân sûm chunga hung hmûng an tih” a tih.

Ei Lalpa Isu Krista hung hmasak khan chu inrieng taka hung in Mary le Josef bâka ran inah umhai bâk khan chu anhriet naw. A hung nâwk hunah ruok chun mitin in khawvêl pumpui huop in a ropuina hmu tâng anta, a thilthawtheina suklangin um a ta, a Lalram in tawpintai nei ta naw nih.

Isu hung nâwkna inchîkna tamtak um laia pakhat chu Nungchang inhmangna/hmawnna (Moral Decay) hi a nih. Mat.24:37, “Chun, Noa damlai ang bawk khan Mihriem Naupa hung nâwkna chu nîng a tih” a tih. Gen. 6:5 a chun Mihriem rîtlona ei hmu, “Chun, LALPA chun hnuoia hin mihriem suolzie chu nasatak a nih ti le, a lungril ngaituonahai hrim hrim chu suol ruok a nih ti a lo hriet a..” tiin mihriem suolzie le mihriem ngaituona hrim hrim khawm suol a ni leia Pathien lungsenna tlungin tuilêt nasatak a tlunga sukbohmangin an um hiel. Noa hai sûng ang bawkin Kohranhai chu sanhim/sansuok nîng an tih. Ama ringtu dama lo la um zinghai hi boruokah Lalpa tuok dingin sûm laiahai khin zuk lâkin (Rapture) um ei tih. Hi lei hin Rapture hi Pathien Sansuokna Ropui (God’s Rescue Mission) an tih.

2 Tim.3:1-5 a hun nuhnunga nunchang ding a lo hrillâwk hi a tlung indik ta zing el. Nungchang inhmangna le hmawnna hi hmuthei le hriet theiin hnaitea ei banphak tah. Tirko Paula chun, “Mani inhmangaitu dâm, tangka ngainatu dâm, intivei dâm, chapo dâm, Pathien hrilsetu dâm, nu le pa thuawinaw dâm, lâwm nachang hre naw dâm, inthiengnaw dâm, hmangaina insiengpui nei naw dâm, mi nunrâwng dâm, hêktu dâm, insûm thei naw dâm, mi ṭium dâm, ṭhat nuom der lo dâm, vervêk dâm, thuhnung dâwn naw dâm, innghaihlu dâm, Pathien hmangai nêka mâni lâwmna chau hmangai lemtu dâm, Pathien ngaisak hawina nei anta nisienlakhawm, a thilthawtheina chu awi naw ni hai” a ti  nunchang a hrilhai hi ei umna le insûnga chen a hluor tah. Miss Mizoram 2014 Sawmi Chhakchhuak in Pathien a hrilsietna, intivei le chapo taka Kristien sakhuo a hrilsietna (Isu Krista kha Kraws a khengbet a ni nawh, Christ Consciuosness-12D Frequency Level Consciousness ti thu dâm, Essential Mechanic inchûktir dinga hung ti dâm,  Bible hi Communism le thuhmun an nih ti dâm, suol a insieng a hrilsietna dâm),  nu le pa thu awi nuom der loa tangka ngaina leia inzawr ang hiela nun khawhlona a nei dâm, insûmna le intiemna nei der loa nuhmei pasal inpâwlna a tlanginsampui dân dâm (Sex hi Sacred Energy Xchange a tih), a thil hril dân hrima Pathien Thu hrie le ngaisak hawina tak nei si ṭhat nuom der lo vervêkna dâm, thuhnung dâwn loa anngaihlutna dâm hi Biblea a lo inziek vâwng tasa a nih.

Manipur buoina le inzawma hmangaina insiengpui nei naw ni âwmtaka nunrâwng taka hringna inlâkpêkna dâm, India lem hi chu inhêkna a bit a ni deu tak tah. Nei inang inneina, nau sukthlâkna, nupa inṭhena, inruithei sal a intângna, hurna, milim biekna, satan biekna le a dang dang a hluor ta êm êm.

Hun ler tienga um chu ei ni tah. Entlangna (telescope) hrâttak ang el in, Bible hrillâwkna hi hmufie theiin a um zing tah. Isu Krista chu lal a ni a, thilsiemhai po po chungah rorêl ding a ni zie hi a la tlung ngei ding a nih. Pathien lekhabu inthieng ziektuhai in Pathien mihai, Krista ringtuhai anlo inbuotsai lâwk a hieng thu hi hriet naw an nuom naw leiin, a thutaka fel takin a mi lo hrillâwk pei hieu a nih.

Krista in “Kei Alpha le Omega, a Hmasatak le a Nuhnungtak, a Bul le a Tâwp ka nih” (Thup.22:13) a ti angin ama ngei chu tâwpna intluntu nîng a ta, chu hun chu a hung nâwk hunah a famkimin sukdik a tih. A Hung Nâwk pha chun Lala ṭhungin ama ngei chu rorêltu nîng a ta, ‘Lalhai Lal Hotuhai Hotu’ niin chatuonin rorêl tang a tih.

Isu Krista hi a hung nâwk ngei ding a ni ti hi eini Ringtuhai Beiseina Hring (Living Hope) a nih. A hung hmapo chu kîr rêl lovin, ringnaa mi huoisen lo fe tahai anga ei nitin nun (hun hmangdân) hi fîmkhur taka kalchawia fe diem diem a, inhlem lovin tiemchin tieng pan ṭal ṭal dinghai ei nih. NT Wright chun, “Hmatieng (future) ei umna ding thlîr zingin ei vawisûn hun (present) hi ei hmang ngei ding a nih” (Wright: 2014) a ti angin Isu Hun Nâwkna thlîr zinga nun ei khal nuom a um. A hung inlang nâwkna (appearing) beiseituhai po po chun felna lallukhum ei la chang ding a nih. Satan le a thilthawtheina Krista kaltu (Antichrist) dânbawsiepa (lawlessness) chu Krista Hung nâwk pha chun chatuonin hneban in a um ta ding a nih.

AMEN.

WILL A SPIRITUAL REVIVAL HEAL OUR LAND OF PLAGUES, FINANCIAL PROBLEMS, AND/OR CIVIL UNREST?

It probably seems that 2020 will remembered in history as the year of the plague. Many followers of Jesus were promoting the idea on social media that COVID-19 was a plague, a judgment of God, on our nation and world because we have abandoned the Lord and adopted all sorts of ungodly behavior.

Beyond the COVID-19 pandemic, that year included all sorts of other difficulties: economic stress, civil unrest, social isolation, and medical anxiety. In response to these challenges, many of God's people were advocating that if Christian around the world would repent and experience a revival, God would relent and heal the land of the plague and all these other problems. This isn't really a new idea. This same message was promoted during the economic downturn of the late 1970s and the great recession of 2008.

Many turn to 2 Chronicles 7:14 to support the hope of revival as the key to the restoration of God’s blessing on His people. Here's how it reads in the most familiar way it is quoted: “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land” (KJV).

The problem is, this verse isn’t speaking about our nation or our difficult circumstances. Let’s take a closer look.

THE ANCIENT TEMPLE IN JERUSALEM

First, we need to consider the biblical context. This passage is referring specifically to the ancient temple in Jerusalem, not Washington, DC or the United States. The verse falls in a chapter of Scripture detailing Solomon's dedication of the temple he built for the Lord. In 2 Chronicles 7:12-22, God gave His response to the temple dedication. God kept emphasizing the temple, saying He had “chosen this place for Myself as a house of sacrifice” (v. 12), that He would hear “prayer offered in this place” (v. 15), and that He had “consecrated this house [temple]” (v. 16). God also promised to destroy the temple in response to sin (v. 20). Of course, we have no holy temple in Christian countries and in fact, no temple exists anywhere today.

MY PEOPLE ISRAEL

Second, the phrase “My people, who are called by My name” refers to the people of Israel not to Americans, not even to American followers of Jesus. Throughout the whole Old Testament, the phrase “My people” refers to Israel. But, specifically, in 1 and 2 Chronicles, the phrase usually adds the word “My people Israel.’ In fact, in the books of Chronicles, God declared that David would be leader “over My people Israel” (1 Chron. 17:7; cf. 1 Chron. 11:2), that He would “appoint a place [of worship] for My people Israel” (1 Chron. 17:9), and that He chose Jerusalem for His own namesake and for the Davidic dynasty to lead “My people Israel” (2 Chron. 6:5-6). So the phrase “My people” in 2 Chronicles 7:14 clearly refers to the people of Israel, not to Americans.

DISOBEDIENCE TO THE TORAH

Third, the sins described in 2 Chronicles 7:14 refer to disobeying the Torah (the Law of Moses). In verse 19, the sin of Israel is de-scribed as abandoning God's “statutes” and “commandments,” words that describe the Law of Moses. Even the disciplines in the passage, “no rain” or “pestilence” (v. 13) are promised in Deuteronomy 28:21 and 24 as consequences of disobeying the Torah. In fact, ultimately, Israel would be dispersed from the land for their failure to obey the law of Moses. This isn't about the sins of the United States but the sins of the nation of Israel.

THE LAND OF ISRAEL

Fourth, the land to be healed was the land of Israel, not the United States. When God says He will heal their land, He is referring back to the promises in the Torah telling Israel that when they repent, God will restore them to their land (Deut. 30:1-6). This will yet take place “at the end of days” (Deut. 4:30), when the nation of Israel will turn to their Messiah Jesus in faith and God will circumcise their hearts (Deut. 30:6), so the whole nation will experience the New Covenant. The evidence is clear: 2 Chronicles 7:14 doesn't really address any pandemic, economic downturn, civil unrest, natural disaster, or any other difficult circumstances in the United States. This is based on a crucial principle of biblical interpretation, that there is only one meaning to a given text of Scripture. This verse promises the restoration of the nation of Israel if they would repent.

APPLICATIONS FOR TODAY

There's another important principle to biblical interpretation. It is that although there can only be one meaning to a passage, there can be many applications. And we certainly can apply 2 Chronicles 7:14 today. First, God desires revival in all places for all of His people. We are correct to think that God longs for the United States to have a mass return to Him by faith in Jesus.

If God cared for Nineveh so much that He sent the prophet Jonah to preach to the pagan capitol of Assyria (Jonah 1:2; 3:2; 4:10-11), He certainly cares about our nation as well. Also, when Nineveh repented, God relented from the judgment that He was about to inflict on the Ninevites (Jonah 3:10). Similarly, if our nation repents, God will heal our land of sin and unrighteous-ness. He may even keep His hand of blessing on His people. Nevertheless, revival in our nation will not necessarily lead to the ultimate end of any plague, economic problem, or civil unrest that may be afflicting our country. This verse can also be applied to our local church congregations, and the New Testament confirms this principle. In 1 Corinthians 5, Paul dealt with a congregation that was tolerating an open immoral relationship (1 Cor. 5:1).

In fact, they were boasting about it (1 Cor. 5:6), perhaps saying something like, “See how open and tolerant we are?” Paul exhorts this community of believers to “clean out the old leaven [a symbol of sin]” (1 Cor. 5:7), so they can be restored to God. Their own tolerance of sin led to the spread of sinful behavior, like yeast in dough, throughout the whole congregation. If the Corinthian church, or any other local congregation, “would humble themselves and pray” and turn from their sinful behavior, certainly God would restore it spiritually and revitalize that community of believers.

Spiritual revival will bring spiritual renewal to our local congregations. Perhaps most important of all, we can apply this verse to ourselves! If we have strayed from the Lord and decide to come back to Him, confessing our sin, we know that the blood of Jesus will cleanse us from all unrighteousness (1 John 1:9).

Turning back to the Lord will bring God’s restoration. This doesn’t mean we'll be protected from getting a disease or that we're promised to recover if we do. It doesn’t mean that we will gain material prosperity either. The focus of this truth is that God will heal our lives of sin and restore us spiritually to fellowship with Him (1 John 1:7).

FINAL THOUGHTS

So, should we pray for revival in our Place/Country? Absolutely! The entire Bible confirms this. As the psalmist prayed, “Will You not Yourself revive us again, that Your people may rejoice in You?” (Ps. 85:6). God wants to use the difficulties and distress of our times, whether a worldwide disease, civil crises, or global financial crises, to cause all people to see their need for a Redeemer and turn to the Lord Jesus. He causes all things to work together for our good and for His glory (Rom. 8:28). If we turn back to Him, then our nation, even our world, will be healed of a far greater disease than COVID- 19; it will be healed of sin.

SALVATION

South Asia is deeply religious and is home to many religions and cultures. Followers of all of them – animists, idolaters, Hindu and Buddhist philosophers, Christians and fundamentalist Muslims alike – share a deep respect for the supernatural and a longing for the miraculous or mysterious. We long for meaning in life and for life after death. These longings are answered variously in terms of God, ultimate reality, the life force and so on.

These different religions also define salvation in different ways. It is often understood as achieving freedom from the cycle of reincarnation by merging into the divine, or as achieving an eternal relationship with ultimate reality through knowledge or good works or undivided devotion. The Bible presents a different view of salvation, one that focuses on God’s reaching out to us to restore our broken relationship with him. Restoring this relationship will also help to restore human relationships and bring peace to human communities.

In the OT salvation is used mostly to refer to being saved in specific historical situations. People cried out for salvation when they or the nation were in great danger from their enemies or had suffered some disaster. They were unable to help themselves and needed a deliverer or saviour who would free them from their distress.

Salvation was thus understood as a movement from distress to deliverance. This idea of salvation is also expressed using verbs like “deliver”, “redeem” and “ransom”. These latter two terms should not be misinterpreted as meaning that our salvation involves any bartering with God or with other forces. When the Bible speaks of our being redeemed (or ransomed) it is merely saying that our salvation was not accomplished without great cost. God took the initiative to deliver people from bondage and did so at a cost to himself.

In the OT God is the saviour (Deut 33:29). He may choose to use human beings like Gideon (Judg 6:13-16) as his agents, but he is the true source of any deliverance the believer experiences (Pss 33:16; 44:6-8). Since salvation flows from God, the believer can wait in hope and look with confidence to the Lord (Pss 7:10; 33:20-21; Is. 30:15; 45:22). He reaches down to bring salvation to those who turn to him in trust and rely on him alone.

The idea of physical salvation is still found in the NT. For example, Acts speaks of being saved from drowning (Acts 27:20, 31) and Jesus may have both physical survival and eternal life in mind when he speaks about being saved from the great danger and suffering that will occur during the future tribulation (Matt 24:13, 22). In describing Jesus’ miracles of healing, the writers sometimes use the same Greek word usually translated “salvation” to mean restoration to health and wholeness (Matt 9:21-22; Mark 5:23; 6:56; Luke 7:50; 8:36, 48, 50).

However, the NT introduces a new concept of salvation that is largely absent in the OT when it speaks of being saved from the effects of sin and from evil spiritual powers. In fact, the majority of NT uses of the word “saved” refer to God’s action in and through Jesus Christ to deliver humanity from the power of sin, death and Satan. These evils drain earthly life of its joy and threaten each person with permanent separation from God.

The NT uses three different tenses when speaking of our salvation. First, historically, we have been saved. Jesus died for us on the cross and did all that was necessary for our salvation. All that we have to do is by faith accept what he has done for us. Secondly, we are being saved in the present through Jesus’ life (Acts 15:11; 1 Cor 1:18), which releases us from slavery to sin and enables us to serve God in righteousness. Finally, in the future we will be saved from the very presence of sin. The charges against repentant sinners have already been nailed to the cross and Jesus has won the victory over sin and death (Col 2:13-15). The full manifestation of this victory, however, will be seen in the resurrection of all at the end of time. The certainty of the future completeness of salvation and the total removal of sin is beautifully expressed in Romans 8:18-39 and 1 Corinthians 15:12-58.

Salvation from sin and all the powers of darkness is accomplished by God through Jesus Christ. God has taken the initiative to bring us back into a relationship with him by dealing with the problem of our sin and disobedience. The Bible is clear that God is the one who saves, and that the only human response required is to accept this gracious gift of salvation by faith or in trust. There is nothing else we can do that will ever restore us to a relationship with God or deliver us from our predicament. Only God, on the basis of Jesus Christ’s death on the cross, can save us. We can confidently accept God’s gift of salvation to find meaning in life and live the full life that Jesus gives us.

Ashish Chrispal

GENERATION NEXT

GENERATION NEXT

South Asia is a young region. In many areas, close to 50 per cent of the population is under the age of twenty-five. Yet in many respects our churches are oriented to the older generation. Moreover, when ministering to the young, the main concern of the churches seems to be to keep the flock within the fold. This traditional outlook of the church tends to prevent young people from being themselves and making an impact on the generation to which they belong. There is an urgent need for positive action to steer an entire generation in the right direction.

Before action can be taken, we need to understand the patterns of thinking that affect the members of Generation Next (Gen Next) in South Asia today. One is that they seek ideals that will lead them to freedom. This longing has led to large-scale conversions to Christianity in Nepal. It has also affected politics and national affairs, where this generation pushes hard for social transformation and development. The effects can be seen in the anti-corruption wave in India, Muslim unrest in Bangladesh, and the increased fear and anxiety in authoritarian political climates.

The restlessness of Gen Next finds outlet in large-scale migration as they seek greener pastures for education and employment. They use technology, the Internet and social networking applications to connect with people in new and distinctive ways. The “connected generation” makes links across the classes and castes that divided the older generation. Gen Next is more comfortable with globalisation and new ways of doing work as seen in the IT and call centre boom, where they are willing to work late and work smart.

In urban contexts, many in Gen Next seek acceptance with the crowd by changing their appearance, whether by colouring their hair or having a tattoo or a body piercing. Thanks to the media, these practices are also spreading to small towns and villages.

When it comes to religion, Gen Nexters are in a dilemma. Many claim they have no religious affiliation and prefer to consider themselves atheist or agnostic. Yet, at the same time, they express a strong desire for some kind of spiritual high or experience, although not necessarily one that involves closeness to God. For many of them the ultimate goal is success, which is interpreted as finding the quick road to fame, fortune, fast cars and materialistic pleasure. Many will say that getting rich is either the most important or second most important goal in their lives.

Sadly, it can be said that the poor example of some who call themselves Christians has contributed to this confusion about religion. Some of us value respectability and power over humility and righteousness and have bought into a consumerist culture that loves things more than people. So we have stressed money and professionalism instead of human affection and have valued talent and skills over God’s anointing and simplicity. We have suggested that transformation involves therapy rather than true repentance. All of this means that when Gen Nexters look at the church, they see people who want to make God in their image, rather than be conformed to his image. No wonder they seek a mere “spiritual high” rather than God.

How should the church respond to the challenges posed by Gen Next?

First, we need to recognise the problem! Secondly, we need to set about finding creative ways to deal with the challenges and to balance our local culture with the global one that the Gen Nexters are used to.

Thirdly, we need to create new communication strategies – just as the church has had to do in every generation – in order to communicate the gospel and make disciples for the Lord Jesus Christ. Fourthly, we need to recognise that this will involve interaction with the world in which Gen Nexters live. We must dialogue with young people, interact with their culture, raise questions and help them to find answers to the issues they face, not least in relation to sexual immorality, stress, crime, violence and delinquency.

In conclusion, a word of encouragement: This task is not impossible. This dialogue can be conducted by ordinary church members, families who will open their homes and caring pastors who will seek to nurture and feed the flock. But there is also a need to train these people specifically for this special ministry.

Jacob G. Isaac