ZI LEH PASAL KOIDANIN ZONG NA HIAM!

ZI leh PASAL KOIDAN IN ZONG NA HIAM

Tulai thu thang tuamtuam in muh teh hih thulu tawh kisai ka lungsim sung ah hong suak vat mawk e. Tulai lawm kingai leh nupate ih et tak ciangin Pawl khatte in Minam dang tawh kingai Minam dangtawh kiteng ci-in gengen in, Pawl khatte in Mipihte mah hoihsa in Pawlkhatte-in, tuadan hi kei, amau leh amau akingaih nak uh leh mituam ahizongin poikei, ci-in kigen kicommand khawng ih muh zelzel teh Kei muhdan leh Laisiangtho gendan pawl khat tawh kikum nuam hang.

Christian Mi khat adingin Zi leh Pasal ding pen Lawm ngaih ih sawm ciangin nak ngaihsut mahmah ding thu ahi hi. Tua ka cihna in Midangte, Eimite cih hi lo zaw in, Pasian kihta maw, a thu mang maw? Thu um lo? Cih pen ih nak ngaihsut mahmah ding kisam hi. Christian kici lak ah zong Piangthak leh piangthaklo na om sawnsawn lai ahih manin, Zi leh Pasal na neih sawm a, lawm na ngaihsawm leh hoihtak in na tel theih ding kisam hi.

Laisiangtho in upna kibang lo Hakkol puak khop loh ding hong gen hi. 2Cor 6:14 -ah zong ¹⁴Thu umlo mite tawh na na semkhawm kei un. Midik leh mimawh bangci-in kipawlthei ding a, khuavak leh khuamial bangci-in omkhawm theiding ahi hiam?

 ¹⁵Khrih leh Dawimangpa bangci-in kithutuak theiding a, thu um mi leh thu umlo mi bangci-in a ngaihsutna uh kibang theiding ahi hiam? ¹⁶Pasian' biakinn leh lawkite' milim bangci kilem theihding ahi hiam?  Bang hang hiam cih leh Pasian in,“Ka mite lakah tengin amaute tawh ka omkhawm ding hi. Kei pen amaute' Pasian ka hi ding a, amaute, keima mi ahi ding uh hi.

Upna kibang lo acih ciangin ei pawl ngaihsut theih zel ahi, Tuiphum, AG, EBC, etc cihte sandan kibanglote na gen hi lo hi.

 Hih Laisiangtho in acih mah bangin Thu um leh umlo, Bangci om khawm thei ding hiam ci mawk hi. Deihlo cihna hi.  Milim a tangtheilo mai akun ngau2 khat pen Pasal ding, Zi ding in ih ngaihsut theih mawk leh a lamdang mahmah hi a, Na upna ki-en tel pha in cih ding loh om kei.

PASAL NEI NUMEI

1 Cor 7:39 in hihdan in gen hi. ³⁹Pasalnei numei pen a pasal a nuntak laiteng suaktalo hi. A pasal a sih leh a deih peuhpeuh tawh kitengthei ding a, ahi zongin thu um mi bek ten'pih ding hi.

Pasal nei numei pen Pasal khut nuai ah om a suakta lo ahih lam ih thei hi. Numei khatin Pasal Thu um lo khat nei a ama thu a, ah Pasal a hei koikoi ding pen Laisiangtho in na deih tuan lo hi. Tua mah bangin hih Laisiangtho tungtawnin Numei in Apasal lam zuanding, mai notding kihenlut ding cihna hong hi pah hi. Tua bek hi lo thu-um mi bek tenpih ding ci lai hi. Tulai pau leng Piangthaklo pasal leh zi na neihloh ding thupi mahmah hi.

Tua ahih manin Zi, pasal ding na ngaih, na zon ciangin na pilvang mahmah ding akisam ahi hi. Thu uppih mite nangawn zong a lawmpa lam painuamlo ama ut thu a utna lam khat a, pai teta cih zong pen Laisiangtho deihna dan na hi lo ahih manin tuadan zi, ding pen na neihkhak loh ding kidawm in, Piangthak taktak hilo Laisiangtho umlo, cihna hi khangel lel ding hi. Pilvang in zong in.

1.   Pasal in Zi Pasian thu-um bek hi lo-in a Piangthak na neih leh, Na hilh kul lo-in Ruth Bangin amai lam hong  nawtin thu hoih hi ding a, Thupha Ngah kipatna hi ding hi.

2.   Numei-in Pasal Pasian thu-um na neihnak a Na mailam Ruth bangin na nawt nak leh Pute it lo kua mah om lo ahih manin, Natate leh Lawmpa in a Pute uh hong kin mahmah lel ding a thu hoih hong hiding hi.

Thupha taktak ih san nop leh, Ruth dan a, Pasal lam ah Biakna hi-in Na khat peuhpeuh ah ih sunglut ding kisam hi. Esther bangin asunglut teh amite ading thupha suak hi. Sunglut lecin apute ading in thupha hi ding hi. Numei in Pasal lam zuih ding, na khang kisimna ahih lam  zong hong lang sak mahmah a, Thu um lo Pasal na neih leh, Na pasal lam na zuih kul ding ahih manin, Na Khatha, na taksa tha nem mahmah ding ahih manin, ahun om lai in, Laisiangtho deihna bangin nungta, gamta, neihsawm in.

DEIHLOH PEN in Thu um lo mi Pasal tawh na kiteng nahih zenzen leh Laisiangtho in Pasal te tung ah thu neih lala ding Pasian in hong deih lo a, na gamtatna hoih tawh na lawmpa, Na lawmnu in Pasian a muh theihna dingin, Hanciam in ci hi. Christian hi a Piangthak lo na hih leh bel thei khang e, anuai a na sim in.

1Peter 3:1-¹Tua mah bangin zite aw, na pasalte uh Pasian thu umlo ahihkhak leh na gamtatna hangun Pasian thu a uptheihna dingun na pasalte uh thu na mang un. Kampau kul sese loin, * ²na gamtat hoihna uh a muh uh ciangin Pasian thu hong um ding uh hi.

³Na hoihna dingun puatham kizepna ahi sambawlna, kham leh suangmanpha tawh kizepna, puan hoihnono silhnate na bulphuh kei un la, * ⁴Pasian' muhna-ah a manpha mahmah ahi lungsim puakzia, a tul theilo sunglam hoihna na bulphuh zaw un. ⁵A beisa hunah Pasian muangin thu um numeite in a pasalte uh thu mangin, tu-a bang danin a hoihna dingun a kibawl uh hi. ⁶Sarah zong tu-a bangmahin gamta a, a pasal Abraham' thu mangin, “Topa aw,” a ci hi.

“Na lawmpa Pasian thu-um lo, Piang thak lo ahih leh Na lawmpa Pasian a up nang leh Piangthak nangin Numei pen a tawhtang na hih lam kiphawk mahmah in.”

Christian ah kici sung ah zong Piangthak vetlo tam mahmah ahih manin Zi ding or Pasal ding pen Zon siam mahmah kisam hi. Na Zi, Pasal ding pen Nam leh Namdang tawh buaima sak sangin Pasian thu um maw, um lo (Piangthak)cihtawh buaima sa zaw le cin, Na innkuan sung hong nuamzaw ding hi, Nihna ah Nam kibang pen ahih theih liai leh bel kisam a, amasa cih hituan kei, Pasian zia thupi masa zaw, cih tuni in hih teng tawh akihan thawn hi hang.

Note:  

# Pasian in Christian mite Christian mitawh kiten ding bek na phal hi.

#Christian lo, Piangthak lo Pasal na neih leh Pasal tung thu hilh ding deih lo a, Gamtat hoihna tawh Pasian amuh dingin nungta in ci hi. Pasian a muhna ding tawhtang na hih lam phawk in” 1Pet3:1

# Numei in Pasal tung ah thu nei lanlan cih pen Laisingtho in deih lo hi,

@ Sum leh pai deihna taksa ngaihsutna tawh Pasal azong na hikha hiam?

 

Jan 16, 2015. N30,22

Siam Khaute

LEITUNG AH JEWSTE HAUHNA THUSIM

 Leitungah Jew’te Hauhna thusim ( 10 )

1. Nang le nang thu kihilh masa in. (educate yourself)

* Mite hong thuhilhtawh kipil zolo a, ei mahtektek in i theih i tuahkhak mah in hong pilsak pen hi.

2. Sumlepai vai ah gelkholhna nei den in. (have a financial plan)

* Na ngahzah ding gelkhol sitset inla tua tungtawn in na zatna ding gelkhol in. Gelkholhna kician na neihkei leh na sum a beilam kitheilo in mawk bei hanhan lel dingaa leiba zong na neikha thei ding hi.

3. Nasem in. (go to work)

* Anletui na duhzah in, nasep na lunggulh leh leitungah na gilkial lo ding a, ci-mawh genthei in na om ngeikei ding hi.

4. Ngimna tawh nasem in. (work ambitiously)

* Na mawksep ding hilo hi. Na nasepna a hang thei in. Ngimna kician omlo nasep a hihleh khawlphot zaw in. Ngimna kiciankhat neimasa lecin a neuno nasep nangawn in nalianpi hong piangsakthei a hihi.

5. Gualnopna uangzat kei in. (don't pursue pleasure)

* Lawmlegual leh a pualam gualnopnate kidek mahmah in. Nekna, dawnna, khualmawk zinzinna, cihte bek hilo teptheih muamtheih khempeuh zong gualnopna hi a, tuate khempeuh kidek pha mahmah in. 

6. Mizawng ki neih in. (prerend to be poor)

* Mihau kineihnuam lecin, ⌚️Nai, 🚙 mawtaw, puansilh, vanzat tuamtuam leh nekledawn te kisamlo pi in na leilei khading hi. Tua a hau na kineihnopna in hong zawngsak hizaw hi. Tua hih manin mizawng dan in om ding maizum kei inla a zawng ki-neih zawlel in. Na haubaihzaw ding hi.

7. Thumantak in nasem in. (work honestly)

* Na nasepna ah thuman in. Thumantak tawh na ngah hauhna, neihlelam te bek mah in hunsawt hong lungdamsak thei ding hi.

8. Sumleitawi tawh nuntaksawm kei in. (don't live on borrowed money)

* Sumleitawi pen a ki zongsang baih mahmah nasep khat ahi hi. Leitawi a la te'n a tawmno tawh kipan aa a tampi dong in lala uh hi. A tawpna ah kamsiatna khatpeuh tawh lohzo vatkei leh uh a tu a ta khangdongin leiba nusiatthei uh hi. Leibatlak ding hanciam kei in.

9. Kamciam manlang kei in. (be careful of guaranteeing)

* Mikhat peuhpeuh, innvengte, naseppihte, lawmte tungah na sepzawhloh ding kamciam pia kha kei in. Tua in leitungah khatguak hong tangtatsak thei gallian khat ahi hi. 

10. Thumantak in nungta in. (live right)

* Na hihna peuhah diktat in. Itna nei in. Hehpihna nei in. Nuih mai in. A sia pel in. A hoih lenkip in. Thumantak in nungta in.

By: AS ThangBawk

@Zomi Siamsin Library Post

BANGDAN IN UPA KITEL HIAM?

 How Are Deacons Selected?

H.E. Phillips

Lutz, Florida

How are deacons selected and appointed in the local church? Are they self-appointed? Are they ordained with the laying on of hands in a special ceremony? Are they elected by majority vote? Do they grow into the office? This is the subject assigned to me in this special issue on the work of deacons.

Deacons are listed with the bishops, servants (ministers) and saints in Philippi 1:1: "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishop and deacons."

While we do not have detailed directions for the step by step procedure in selecting and ordaining elders and deacons, we do have principles in the New Testament that govern the procedure of putting elders and deacons in the office (work) of the local church. Ignoring what the New Testament says about this matter will usually cause internal problems and will make it virtually impossible for elders and deacons to function after they begin their work. We must know what we are to do and then know how we must do it.

What the Church Is to Do

Neither elders nor deacons are self-appointed. It would be a disaster for any congregation to accept just any man who decides he should be a deacon and appoints himself to that work. The requirements in the word of God would be worthless if the church could not "look ye out among you" those who meet the pattern given by the Holy Spirit.

It is important to understand the meaning of select and appoint. The appointment of elders and deacons is the beginning of an agreement between them and the church. It is the point at which the elders and deacons begin their work. Such a beginning is necessary to know when one is an elder or deacon, and when the church has an obligation to them in that capacity.

1. The Selection. The New Testament gave the criterion for a man to be a deacon, and the church where they are to serve is to select out those who have the qualifications. The men must be what God requires of them before they can be selected, otherwise the disciples could ignore the requirements and select whomsoever they pleased.

The selection is simply the choosing out from the number those who have the requirements given by Christ. The qualifications determine whether a man may be appointed to be a deacon, and the church simply looks out from their number those who have the qualifications. They are not deacons at this point.

Voting usually means the majority rule, which is scripturally wrong. The kingdom is not a democracy, it is a monarchy, with Christ as the only King, Ruler and Lawmaker. Someone has said, "The first attempt at voting in scriptural matters marks the beginning of division: for and against." Voting for elders and deacons, with the majority vote winning the office, is not scriptural from any point of view.

When the multitude of disciples did what the apostles told them to do, they chose those seven who were qualified who were "set before the apostles" to be appointed "over this business" (Acts 6:5,3).

2. The Appointment. The term "appoint" signifies a subsequent action to the selection of those to be deacons. Of Paul and Barnabas the Holy Spirit said, "And when they had ordained them elders in every church. . . " (Acts 14:23). Ordain here means "to elect by stretching out the hand" (Young's Analytical Concordance).

Titus was instructed by Paul to "ordain elders in every city, as I had appointed thee" (Titus 1:5). Thayer says the word "ordain" here means "to appoint one to administer an office." The apostles appointed the deacons in Jerusalem who were selected in Acts 6:3. This was something the apostles did following the selecting by the multitude of disciples - the church. This is what the church is to do in appointing deacons.

How Is the Church to Choose and Appoint Deacons?

The selection of those to be deacons is not done by majority vote election. This method automatically makes the winners deacons. Others put the responsibility upon the preacher to select and appoint the deacons. This is not what Acts 6:3 teaches.

Some believe that deacons "grow" into the office. They began doing the work and one day they are recognized as deacons. Various views of this method are put forward, but none are scriptural.

There is not a detailed procedure, point for point, given in the New Testament for selecting and appointing deacons. There are three steps necessary in getting men into the office of deacon:

1. Qualifications determined. The first thing to be done is to determine exactly what essentials the men must have because selection depends entirely upon whether or not the men have them. A lot of teaching and studying of the New Testament should be given to this subject by the congregation.

2. The Selection. The Holy Spirit said: "Look ye out among you" (Acts 6:3). This places the responsibility upon the disciples (church). Whatever method of selecting out the qualified men that is decently and orderly, and fully respecting the Scriptures, may be used. One method may be to have each member of the congregation make a list of the names of those believed to be qualified and give the lists to two or three respected brethren of the congregation to put together for all to consider. Any orderly method of doing this will be successful. To stop here would be "majority vote rule." After the names of those who have been suggested are given, each member should have the opportunity to voice any scriptural objection against any name. If any objection is scripturally valid, that person should not be appointed, no matter how many want him; he is not scripturally qualified. The selection depends upon the qualifications. If any man is contentious about being a deacon even though valid scriptural objections are established against him, he is confirming his unfitness for the office.

3. The Appointing. Titus was left in Crete to "ordain" elders in every city (Tit. 1:5). Paul and Barnabas "appointed" elders in every church where they had preached (Acts 14:23). Deacons are appointed in the same way. The evangelist may appoint those who are qualified and have been selected by the brethren. This appointing is simply the designating them to the work. The method of doing this may vary from place to place, but it must conform to God's word.

Some time should be allowed between the selection and the appointment to allow for consideration by the church. Someone may know of a scriptural reason why one should not be appointed. After a sufficient time has elapsed after the selection, the preacher may appoint them in a very solemn manner to impress the seriousness of the responsibility of both the deacons and the church. No secret balloting should be used because too many evil things can be covered up.

Every responsible and faithful member of the church should know when one is qualified to be a deacon. If one is taught to act without bias and prejudice, and to try to please God rather than self, there will be little or no difficulty in the matter of selecting and appointing deacons to the work.

Guardian of Truth XXXIII: 22, pp. 686-687

November 16, 1989

Post again on 11/15/22

UPA MAKAI KILAKZIA TELZIA

 The Selection Process

By: Mike Mazzalongo     Posted: March, 2015

In this practical lesson, Mike reviews the process that the church can use to select, confirm and appoint deacons and elders in the local congregation.

Download: Elder/Deacon Selection Sheets

In this chapter we will discuss the selection process for elders and deacons. I mentioned before that these lessons were not solely academic exercises, but rather a preparation for churches to actually choose and put forth those who could possibly serve in these roles.

So let us review some of the qualifications required, and various ways to select elders and deacons.

Deacons

I want to start with deacons because we have a clearer picture in the New Testament concerning their tasks, selection and qualifications.

Qualifications

As far as qualifications we said that:

• They were to be men.
• They were to have "charge" or responsibility over certain tasks (once defined by elders, deacons were to take over).
• They were to be men who:
• Had a good reputation.
• Were spiritual in nature.
• Were talented in various areas.
• Were respectable, honest, sober, not greedy, faithful to the word.
• They also were to be men who had experience in church work, not novices.
• Married only once, and managing their own homes well.

I also said that we looked for these qualifications in these people to be present to a positive degree, not a perfect degree. In other words, we realize that no one is perfectly honest, faithful, etc. but we want someone who exhibits these qualities to a positive degree, where we can see that they are actually there.

Selection

The New Testament provides us with a clear example of how to deacons were chosen in Acts 6.

• The congregation looked among themselves for men who were qualified and put these names forward.
• These people were then approved by the Apostles (leadership).
• They were commended/ordained into service by praying and the laying on of hands by the Apostles.

We know that this system was perpetuated because Paul gives further qualifications for deacons to Timothy in I Timothy.

This means that today, in our time, we can follow this pattern for selecting deacons. Let us imagine that we are doing this now in our own congregation:

1. Look among the congregation for men who are qualified to serve in this role. Provide worksheets so members can review the qualifications and keep track of names.
1. Explanation of worksheet: A check mark means that you know this about them, and, in your opinion, they qualify. A question mark means that you are not sure or have no knowledge in this area. X means that you know that they do not qualify.
2. Worksheet available at: https://bibletalk.tv/selection-sheets
2. A list of those put forward by the congregating is then made and presented to the elders for their approval.
3. Those approved would be given their charge and commended to service by prayer and the laying on of hands by our elders once the process is complete.

So, to review, you would use the sheets on the deacon side to make your selection and return them to the elders for their consideration and approval. Remember that an X in one area or so does not automatically disqualify a person. Let the elders decide this when they interview the candidate. Also, make sure to fill in all the boxes with either a check mark, a question mark or an X.

Elders

The selection process of elders is not as straightforward as that of deacons, and we will deal with that in a moment.

Qualifications

As far as qualifications, we said:

• Elders are men.
• They exercise the leadership of Christ in the local assembly.
• They love the church, they work well with others, they can make decisions, they are dependable and can share their love with the church.
• They are married only once, manage their households well, and their children (whatever number they have) are believers.
• They are able to teach, and are faithful to the word themselves.
• Paul mentions a number of other qualifications in I Timothy and Titus that refers to their character:
• Moderate, prudent, sober, and gentle.
• Respectable, hospitable, good reputation.
• Not argumentative, violent or greedy.
• Someone who is just, devout, a lover of what is good and right.

Of course the idea of possessing these qualities to a positive degree and not a perfect degree is the same here as with deacons.

The Work of Elders

Deacons' work changes, but elders' work stays the same. The work of elders is threefold:

1. They protect the congregation against false teaching and false teachers. This is why we have elders in various classes, and elders who oversee the children and adult education programs.
2. They promote and direct sound teaching, good works, unity and peace.
3. They provide leadership and example for sound teaching and good works.

The difference between elders and deacons is that elders are charged with shepherding the flock by ministering the word to them and by providing examples of leadership and mature Christian living. Deacons are charged with carrying out works of service towards the church and the community.

Electing Elders

There are several ways and thinking that have developed in the church about the selection of elders. Here are the three major views and why they are held.

Only the evangelist/preacher selects the elders.

The Boston, Discipleship or International movement uses this method. The argument is that in the only examples where elders are appointed, the Apostles or evangelists are doing the selecting. If we were to use this process in my congregation for instance, I (the preacher) would select men and appoint them to the eldership as Timothy and Titus did.

The church selects the men and the elders approve their choice.

Many churches do this by having a committee select names and submitting them to the elders. The argument for this procedure is based on two things:

1. The word "appoint" in Acts 14:23 sometimes translated "ordained," comes from a Greek word that meant holding up or stretching out one's hand as in to vote or signify with the raising of one's hand a choice or approval. Some scholars say that this shows that congregations approved of elders by holding up their hands, and the choice was made in this manner.
2. Some early writings from the second and third centuries describe churches selecting and rejecting elders by vote. This was a usual pattern in Jewish synagogues and, it is assumed, was continued in the Christian church.

If we were to use this method, you would do the same procedure as that for deacons; select men according to qualifications and submit them to the elders for approval.

The elders and evangelist select a man who desires to serve as an elder, and the congregation confirms his selection by affirming that he does indeed qualify according to scripture.

Here are the arguments for this procedure:

1. It follows the New Testament example for selection. In Acts 14:23 the Apostles, who served as elders in the beginning, selected. In Titus the preacher selects. There is no example, command or inference that shows that the congregation chose, but we have two examples where the leaders and evangelist select.
2. It includes the congregation in the process according to I Timothy 3:2. Being above reproach and hospitable, able to teach etc. can only be determined by the people he has contact with, the congregation. Sheep do not choose their shepherd, but they can choose if they will follow or not.
3. It bases the selection process only on Scripture, not on commentaries, traditions or historical writings.

The third procedure is the one that I recommend to follow so that when men will come forward and are selected to serve as elders, their names would be put before the congregation and the members would have a worksheet to help confirm if these men are biblically qualified. If they are, they will be commended to service through prayer and the laying on of hands.

Fasting?

Fasting is optional because it was optional in the New Testament. Sometimes they did not (Acts 6:6 - deacons; I Timothy - Timothy, elder), and sometimes they did (Acts 13:3 - missionaries; Acts 14:23 - elders), and sometimes we do not know (Titus 1:5 - elders). What we do know is that they prayed, laid hands to commend and sometimes some of them fasted. Our elders are free to choose if they wish to fast before they appoint new elders by prayer and the laying on of hands.

We would use the same type of worksheet to evaluate the qualifications of those men put forth for consideration.

Summary

In order to minister to a growing congregation everyone needs to dedicate themselves to finding ways to serve the church: men and women, young and old, experience and inexperienced.

The church needs godly men who are willing to sacrifice themselves on the altar of service by taking on the responsibilities of elders and deacons, and the church needs to know how to select and appoint these men to roles of leadership and service.

2015

Post on again 11/15/2022

JOSEPH HERBERT COPE LEH ZOGAM THU

 Tedim gama sangmang masapen Joseph Herbert Cope (Cope Topa) November 21,1882 ni-in Philadelphia khua ah suak hi. Apa Joseph B. Cope hi a, anu Elizabeth Danforth Cope ahi hi. Unau nga lakah alina ahi hi. Anu’ pa, apu Rev. Appleton Howe Danforth pen Assam, India gam-a sangmang khat a hi hi.1904 Kumin University of Pennsylvania, Philadelphia panin Bachelor of Science(B.Sc.) ngah hi. Kumkhat sung Utah a om Mormon-te kiangah Pasian na asep khitteh Tuiphum Laisiangtho suang ahi Rochester Theological Seminary ah kah-a 1908 kumin B.D ngah hi. 1935 Kumin Zogam ah a nasepna hangin Colgate University in Doctor of Divinity(D.D) Pia hi. Sanmangpa Cope pen innkuan nopsa mawhloh pan a khangkhia ahi hi.

Kum 17 aphak in piangthak a 1899 kumin Philadelphia khua a om Second Baptist Church Of German Town, Pawlpi ah tui kiphum hi. Tua pawlpi ah a zi tawh a khantawn un pawlpi mi in om uh hi. Amau phawkna ciaptehna zong tua pawlpi ah tuni dongin om hi. 

February 17,1908 ni-in American Baptist Missionary Union in Zogam a sangmang dingin seh uh hi. July 7,1908 ni-in thuphumsia ngah hi. Azi Elizabeth Caldwell Smith tawh September 3,1908 ni-in kiteeng uh-a, September 30 ni-in nasep kipan dingin kawlgam lam hong zuan uh hi. Sangmangpa Copa’ zi pen July 31,1882 ni-in Philadelphia khua mah ah suak hi. Apasal sangin kha li bang upa zaw hi. Philadelphia khua-a om Mt. Airy Baptist Church ah 1906 kumin tui kiphum hi. 1908 Kumin a pasal tawh kawlgam hong paikhawm uh hi. Sangmang Cope-te nupa in tapa thum nei uh ha, Joseph Howard pen January 1, 1910 ni in khalkha ah suak hi. A ta nihna uh Harry November 26,1911 ni-in Khalkha ah suak a, October 22,1915 ni-in khalkha mah ah si hi. A tatum pen pa Appeton Danforth January 30,1917 ni in America ah suak hi. Sangmangpa Cope June 11,1938 ni in Khalkha ah si-a, Azi December 10,1968 ni in Philadelphia ah si hi.

Cope-te nupa September 30,1908 ni-in America pan hong dingkhia uh a, November 16, 1908 ni-in zangkong hong tung hi hi. December 21, 1908 ni in Khalkha hong tung uh a, a masa pen in khalkhapau hong sinpah uh hi. Kumkhat a cinteh a kilawm zah khat pauthei ta uh hi. Khalkha ah a om sung un Mrs. Laura Carson zi’ sang ah huh uh hi. 1909 Kum April kha in Zogam Tuiphum pawlpi khawmpi athum veina khalkha ah tunga Cope akihel masak napen ahi hi. October 1, 1909 ni-in Zogam nasepna saklam leh khanglam ci-in khennih kisuah a, saklam ah Tedim phualpi hi-in sangmangpa Cope in tavuan la dinga, khanglam ah khalkha phualpi hi-in Dr. East in tavuan la ding ci in khensatna kinei hi. 1909 kum Octouber kha in Cope amah kia Tedim lam ah zin hi. Dr.East tawh Tedim ah kinungtuahkik in sangmang huang ding seh uh hi.

November 1, 1910 ni-in sangmang Cope-te nupa nasep kipan taktak dingin Khalkha pan Tedim hong tung uh hi. Amau hong tunna hang in Tedim gam-a Tapidawte nuam mahmah uh hi. A inn ding uh hong lam pahin Tedim pau zong hong sinkawm uh hi. Sangmang Cope-te in Tedim mite a gualhuai leh thuthak zong athei nuammawh lo in hong mu uh hi. Zu pen nakzat lua hong sa uh a, Tapidaw suah nading a khaktan lianpen khat in mu uh hi. 1911 kumin Cope in Tedim ah Nipisang(Sunday school) khat hong pankhia hi. Kumpi sang a sangnaupangte hong kah khak leh acihna hi-in, Ahizongin ama upmawh zahin lawhcing lo hi. May kha in nipi thum sung Pasian thu genin zin kawikawi hi. October kha in Henzada ah kawlgam a nasem sangmangteng kikhopna ah vakihel hi. Sangmang 65 kah hi. Kawlgambup Tuiphum khawmpi zong kineisuak pah a mi 1400 bang pha hi. 1912 Kumin zong Pasian thugenin Sihzang kual leh Sukte kual ah hong leuleu hi. Kumlang acin ma in Khua 75 pha hi. Ahizongin, ama lametna zahin Tapidaw honsuah cih bang om pha lo hi. Hih kum mah in Tedim gam khuaneu khatah khanlawhna om in mi tampi piangthak hi. August kha in Cope in mi 32 tuiphum hi. 1913 Kumin Tedim gamah mi 91 kituiphum hi. Sangmangpa Cope lungdam mahmah hi. Alangkhat ah, Tapidaw a suaksa mi tampi zong nungtolh mawk hi. Pawlkhatte bang Tapidaw asuah zawh kumsawm nai bang hikhin hi. Sunglam pualam ze-et bawlsiatnate hang ahi hi.1914 Kumin sangmangpa Cope in Tedim gam a om khua 133 sungpan khua 124 te ah zinin Pasian thu taangkona nei hi. April kha in khuasak ah Zogam Tuiphum khawmpi agiat veina kikhoppi om hi. Mi 18 kituiphum in thu-ummi 200 in nekkhawm ne hi. Hih kikhopna ah British Galkap Ulian Col.Burne zong hong kihel thei hi. Col.Burne leh sangmangpa Cope kikhawl thei mahmah uh a, khual zong zinkhawm zelzel uh hi. 1914 Kumin Cope in Sihzang kual leh Tedim gam teng pha kawikawi uh hi. 1915 Kum zogam tuiphum khawmpi pen Tedim ah January 29-31 sungin kibawl hi. Mi sawm tui kiphum uh-a, Akikhawm vekpi numei naupang tawh simin 250 taang pha hi. 1915 Kumin zong sangmangpa Cope in Tedim gam leh Falam gam sungteng tuancil ngiingeii hi.

Sangmangpa Cope pen mipil, mi thumu mahmah khat ahih manin zinkhia a Pasian thu kam-a genbek tawh Tapidaw upna kizeelzo taktak lo ding, zong kipzo taktak lo ding cih thei hi. Tua ahih manin, akhualzin kawmkawm mahin Laisiangtho nateitei hi. Atuntun na-ah hun awng angah nak leh lai nasep sem pah lian hi. Cope pen nasep kizenna lamah kuama phak ding hilo hi. Na naksep lua ahih manin apumpi in thuak zo lo in a khantom hi ding hi cihhuai zah hi. Aman kalkal a Laisiangtho hong teipen 1914 kumbul lam-in ei Tedim pau tawh Matthew bu hong zo hi. Kikhen thei paklo ahihmanin 1915 kumteh kikhen zo pana ei pau a lai kikhen masa pen ci-in kiciamteh hi. 

Sangmangpa Cope Tedim ah asep sungin azi tawh tam omkhop lo phial hi. Dam loh vai leh innkuansung haksatna tuamtuam hang in azi America ah kum tampipi tuam om hi. Azi atate tawh a omkhop loh manin na hihzahta semkhia zo ahi tam leh cih huai phial hi. Lungzuan khuangaih omsak manlo in nasem niloh ahih manin kum tawmno khat sungin nalianpi sem man hi. Sangmangpa Cope in Pasian thu bek hilo, Leitung thu mahmah ah zong Zomite khantoh nading na tampi hong sepsak hi. Zomi bup ilai ding hong phuatsakin laisinbute hong bawlsak hi. Pilna lam tawh kisai anasepna hangin, mangkang kumpite in 1925 kumin “Zogam sangmangpi“(Honarary Inspector of Schools) dingin koih hi. I Tedim Kamin Pasian nasem gammial phute ‘Sangmang‘ icih mikmekna pen Cope in sangmang asep hang a hi hi. A tavuan om bangin sang omna khuate ah zin kawikawi in sangte sit-a laivuannate zong bawlsak hi. A khualzinna panin koi lai munah sang thak koih huai hiam cih khawng zong kan hi. Hih hun lai in Zogam sangte ah laisin nadingin Tedim gamah Tedim pau zangin Falam leh Khalkha tadingin Laizo pau ki zang hi. Cope hong phuatsak Zawma laibulte(Roman Alphabets) tawh laigelhna kikip sak hi. Sangmangpa Cope in anuntak sungin kampau li tawh sang laisin ding hong bawlsak a, laisinbu nam 38 bawl bawl hi. Tua laisinbute ah laisimna, gamthubu, cidamna thu, ganan bu, natethu bu, cih bang thu tuamtuamte kicing takin kihel hi. Laisim thei mipite khuamuh nading in ‘Tedim thukizakna’ kici laihawm khat zong nei hi. Hih leitungpilna tawh kisai laibute banah Laisiangtho leh labu zong bawl hi. I gensa bangin lai nasep pen akhualzin sung hun awng kalkal a asep hi bek lai hi. Kum khat in ni 365 pan ni 300 sung bang khualzinna in zang hi. Inn a a-om hun tawm mahmah cih ding hi. 1927 Kumin British Kumpite in Zogam a pilna lam tawh kisai anasepna pahtawina in Kaiser-I-Hind Medal Zangkong ah pia uh hi.

1932 kumin sangmangpa Cope in ei Tedim kam tawh Laisiangtho thak zong zo a, March kha in kikhen hi. Zogam ah a om masa pen Laisiangtho thak a hi hi. Hih a Laisiangtho teina ah eimi leh Kayin sia pawlkhatin zong a huh theih bangun huh uh hi. June 10, 1935 ni-in Zogam a a nasepna tungtawnin Tuiphum sangkhat a hi Colgate University in Rev. Cope tungah Doctor Of Divinity (D.D) pia uh hi. Zogam tuiphum khawmpi sangmangpa Cope kihel tawpna pen March 18-20, 1938 sunga Tonzang a kibawl Khawmpi ahi hi. Mi 900 hong kikhawm hi. 1938 Kumin Zogam ah tuiphumsa mi 650 pha-a, Pawlpi mibup 4600 pha ta hi ci in kizasak hi. Tonzang khawmpi khit ciangin Cope leh Dr. Strait Kawlgam leh India gam Pasian nasepna gamgi bawl dingin India lam pana hong pai Rev. Lorrain tawh Zogam khanglam India gamgi khuaneu khatah May 24, 1938 ni in thukimna khat bawl uh hi. Hih mun pan khalkha hong ciahtoh uh ciangin Cope Gilsan tawh aci hong naknat mahmah a, May 31 ni-in Khalkha hong tun teh Zawm ngiingeii ta hi. Siavuan siama a om thei sunsun tawh kibawl napi hong dam tuan lo hi. Falam a siavuanpipa kisam in aman zong ahihtheih tawp in hong bawl hi napi June 11,1938 ni zinglam nai 5:00 Hun in Topa kiang hong zuatsan ta hi. Sangmangpa Cope Luanghawm pen June 12, 1938 ni-in Khalkha ah kivui hi. Dr. Strait in ki khopna makaih hi. Tua ni-in kumpizumte ah dahna lahna in laan khuamkim ah kikhai sak hi. Sangmang Cope han pen sangmang Arthur Carson han kiang ahi hi. Asih in kum 55 leh kha guk bek pha pan hi. Kum 30 Zogam ah Pasian na sem hi. 

Cope asih laitak in azi Bess pen akiangah omlo hi. Gim mahmah cih a kizak sak ciangin Tedim pan hong delh pah keei sam hi napi lamkal pan a pasal si zo cih thu azak teh aman zong,”Ka pasal luanghawm beek vamu dih ning e, aluang hawm ka lap kei leh zong a han beekah vakap dih ning e,” cituan sam lo-in Falam pan Tedim ah kilehkik pah ziau lel hi. Tedim ah zong sauvei taamlo in agam uh America ah ciah pah vingveng sawnsawn hi. A pasal sihna tungtang a sangmangnu tatzia pen ei Zomi lungsim tawh lamdang sak sim den khat in om hi.

Sangmangpa Cope phawkna in Tedim Tuiphum Pawlpi biakinnpi pen ‘Cope Memorial Baptist Church‘ (Cope phawkna Tuiphum Biakinn) ci-in Cope min kitamsak a, 1960 kumin biakinn honna nasia takin kinei hi. Cope Pasian nasem ding a Tedim a tun kum 50 cinna(Golden Jubilee) tawh kithuah hi. Tedim a Tuiphum laikhetna zong ‘Cope Memorial Press‘ ci in Cope min mah kitamsak hi.

By:- 

Rev. Dr. Do Suan Mung

2022 October 25 paste 

KAWLGAM THUBUAINA TAWH KISAI

 KAWLGAM THU BUAINA TAWH KISAI

Mihing khatin piangin Christian mikhatin atawm pen Atheihtel huai thute:

TOPA PASIAN hong deihna pen nahihna hipah hi ......

1). Leitung a na NulePa ding, nateel hilo hi.

2). Leitungah na piangpih sanggam ding     

      nateel hilo hi.

3).Leitungah na piangna gam,nateel hilo hi.

4).Na piangna mun ding, nateel hilo hi.

5).Na MINAM ding, nateel hilo hi.

6).Na suahni a om mah bangin nasihni      

      om peelmawh hi.

GAMVAI

Gambuppi vai tua gamsung om, mikimin ihsem khawm thei hi, ahihhangin NAMINAM, NAMUN NAMUAL vai leh MINAM KICIAN na hihna, ih " IDENTITY "vai pen nang leh kei "ZOMITE" bek septheih ahih lam phawk ciatni.

Myanmar Gamvai tawh kisai atheih huai thubulpi pawlkhat.......

Independence ngahkhin hi napi hangin, bang hangin buaina om toto hiam?:

Myanmar gam pen Independence ngah a pat, tuni ciang, gam sung a cidam lohna pen, Panglong thukimna omsate leh kamciamte tawh akilam kibeelpawl gam, lamzawhna ding geelna, a omsa bangin, beelpawl gam diktak suahsak, piansak zawhlohna hang ahihi. Ahuampi in genni cileeng, thukhunpi ahih keileh, thubullette tawh kisai buaina (Constitutional Crisis) ahihi.

Beelpawlna (Union) Thukhunpi leh Thubullette Thanemna:

Myanmar Gam in suahtakna angahna dingin, Panglong Khawmpi panin, tu laitak a Myanmar Gam sung a Minampi teng akihel ahihi. Panglong Khawmpi ah kihel minam lian teng akahzia hibang in kiciamteh thei hi.

(1) Proper Burma kici Myanmar Kingdom sunga kihel Rakhine Regional, Mon Regional gam teng tangin, Myanmar minam Makai General Aung San kah thei hi.

(2) Shan Gam panin Federated Shan States Regional te a ukpi te Tangmi-in kah thei uhhi.

(3) Kachin Gam panin Kachin Hill Regulation Acts thukhun zui in akiseh ukpite, Tangmi in kah

thei uhhi.

(4) Chin Gam leh Zogam panin, Chin Hill Regulation Acts thukhun zui in akiseh Chin ukpite leh Zomi ukpite,tangmi in kah thei uhhi.

Beelpawlna thubulpite ahong piankhiat theihna dingin, 1947 kum, February kha, Ni 7 ni a kipan, Ni 12 ni ciang, Shan Gam aa Panglong khua ah Khawmpi a kibawl ahi hi. Khawmpi akah Minamkim in, amau gamciat ah a bukim thuneihna satan neiciat in, tua thuneihna satan sungciat panin, Gam khat in dinkhop theihna dingin, Beelpawl Gampi tung ah thuneihna satan pawlkhat khenkhiaciat ding, kibeelpawl ding Thukimna ( Suaikai/ Signature )kibawl thei hi. Karenni Regional gam teng pen, tua hunin Buffer State in om lai uh a, anung ciangin Thukimna bawlin nunglut uhhi.

Thukipatna ahoih hangin, Myanmar Gam Independence angah zawh, tuni ciang dong, gambuaina a om pen, Panglong Thukimna thusimlohna hang hi-a, tua hang mah in, tuni ciang dongmah, gam sung ah nisim phialin, kithahna namkim, phulakkikna leh thautawi kipawlna tuamtuam hong piangkhia ahihi.

Independence ngahzawh a kipan, tuni ciangdong, Panglong Thukimna sung a kihel, Beelpawlpih Minam khat in Dictatorship dinmun panin Beelpawl Minam dangteng hong ukcip tawntung uh ahih manin, atak takin, suakta diktak ( Pure independence ) a kingahnailo hizaw hi. Suahtakna a kingah nailohna thu tawh kisai in, akicing zaw in asuut hile’ng:

 

(1) Independence ih cih pen suahtaakna hi, kibeelpawlna sung panin eitemah zialetong tawh, eima danciat tawh kituakin, eima lungsim bangin, ii zingvai, nitaakvaite, suakta takin vaihawm theihna (Self-determination) ih cihcih ahi hi; tua suahtakna pen, tunitan, khatvei zong ngahkha nailo ban ah, ih mun ih mualte hong kisutsutsak hi, tua bang thute a thumah tawh zawh kul ahi hi, akulna mun ah thatang tawhzong, sep hong kul ding hi, eima vai, eimah tekmah in sepkul hi. Ahi zongin, pilvang takin sepkul aa, lung kituak takin sepkhopciat ding zong kisam mahmah hi.

(2) Tulai takin, ih gam dinmun enkik in, Zomite kalsuanzia ih ngaihsutkik ciangin, ih gam leh ih minam vaite ah, kithutuak takin ma anapangkhawm thei hi lehang, bangzah takin mazang ding ihhi hiam, bangin eite hong dal hiam, anungta TOPA PASIAN biate hi napi hang aa, eite abangci gamtatmawk ihhi hiam, ki-etkik huai mahmah hi. Tuni ciang dong Dictatorship khutnuai vive pan ihhi hi. Ni khatzong suakta nailo hihang. Tuni in eite innphualzang ah hong tungin a tuakkhapan ihhi hi, tua ihcih ciangin ih hawmthawh man hilo hi. Ihsanggam beelpawlpihte Karente, Shante, Kachinte, Karennite leh hunsawtpi pek a pat atuak ahi; Mon leh Rakhine te phawk ciatni.

(3) Tua ahih manin pilvang ciatni, khut kilengin sem khawmni, ih hihnapeuh ah ih mazangna dingin thu ngenin pangkhawm ni, mainawtkhawm ni, tua ahih nakleh ih mai ah ihmaban ding limci mahmah ding hi.

Ih pilvang kulzia atomin:

(1) Gam khat a lamkhawm hi napi hang a, Hamphatna Satan akihawm ciangin vompi sahawmden, Mangkang hun a Regions (5) teng tawh kipangkhawm (coming together) in, 1948 kumin gam kilamkhawm hi napi in, State Level (4) leh Central cih dan aa, Central lam ah Dictatorship teng, tu-in, U dinhmun pumlak uh a, amau sangin aniamzaw in, hong bawl pahphot uhhi. Tua pen tuni ciang dong hi.

(2) 1974 kum in, Thukhunpi athak gelhin, Gam buppi ah Proper Burma sung teng pen Division (7) in khenin, Mualtung Gam teng pen States (7) in hong khen uh ahih manin, Minam khat pen adang Mualtungmi Nam (7) tawh liangko hong kikim sak uh a, vompi sahawm leuleu uhhi.

(3) 2008 Thukhunpi sung ah, a omsa, States (7) leh Divisions (7) teng ban-ah, Naypyitaw Gam khat behlap in, Hamphatna Santan khat kingahbeh sak uhhi. Ki-ukna leh Kivaipuakna sung ahzong, President banah, State Councilor panmun khat hong guanbeh uh ahih manin, Minam khat in a thuneihna, namdangte sangin lianzaw semsem hi. Namdang, Mualtungmite a lungkimna dingin, 21st Century Panglong Conference ci in, kilawmsakna in hong bawl uh a, Gamvai tawh kisai thute hong khimbawl uhhi.

(4) A nunung pen ah, Spring Revolution ci in, Galkap Kumpi alangdo ding kimlai, tangtawng a kipan aa aomsa, Galkap Kumpi a nadosa, Mualtungmi Minam Thautawite alangpan nuam, athusimlo, PDF thautawi kipawlnate, Mualtungmite sung ah hong phutsak uhhi. Amau sungciat ah buaina a om theihna dingin, PDF thautawi kipawlnate Mualtungmite sung ah hong phutsak hi. Mualtungmite gam teng ah, PDF Galkap phuhbeh kul nawnlo hi napi, Minam Thautawite abuaisak dingin, tutung a ukna buluh Galkap Kumpi ado ding cih min tawh, tual sung ah galkap athak khat hong kibehlap sak uhhi.

Tua hangin, Minam khat sung ah, 2020 Kiteelpi tungtang a kipan Galkap ado nuam pawl leh, Mualtungmite in thuneihna asutkhia Galkap Ki-ukna ado pawl, pawl nih pawl thum kikhen in, kitelkhialhna, kimawhsakna, kilangpanna pan, atawpna ah tualgal hong piaksak zo uhhi.

Myanmar Gamvai tawh kisai, hici bang a, a theih huai, Thubulpite a tellote in, Minam khatin namdang teng anuaisiahna pen khang semsem ding a, Federal kivaipuakzia a kilam zawh sangin, Dictatorship nam khatmah hong khang zaw thei ding hi.

Apicing, akhangto Gamte ah, Gambup Kiteelpi tawh kisai buaina khatpeuh a om ciangin, Thukhun zui in thu khenna (Rule of Law) pen na siksan uh a, Kiteelpi tawh kisai lungkimlohna anei Party-te leh, a teelcing Party-te in, lungduai takin, Thukhenna ngakin, Thuman khenna bangin, kalsuanciat uhhi.

Myanmar Gambup Kiteelpi tawh kisai in, a lungkimlo, Thukhunpi sung ah MP sehli suah sehkhat in, a lungkimlohna thute, Rule of Law dan zui in, Thukhenna a kingak thei leh, Gam itna takpi tawh, lungduai takin, Political Process mahtawh, sisan naisan luanglo a, Gamvai a kivaan thei ding kimlai, Gambup leh Namdangteng ukcip nopluat manin, kiphatsakna tawh kikanna ahong tung ahihi.

Tua hangin, ukna buluhna, lungphona, galvan tawi a kidona cihte aban banin hong piangto hita hi. Gam leh taangpi taangta ading thukhualna leh thudam tawh vaihawmna omlo ahih manin, Myanmar Gam a kisia semsem ahihi.

Hici bang, Gam buaina sung ah, Zomite leh Mualtungmite in, ihgam ihlei, ihminam vai tawh kisai thute, pilvang takin khinkhai in, thunung thuma limtak in kantel a, Myanmar gamvai tawh kisai Thubulpite tel sinsen in, gam leh minam maban ah ma ihpankhop theih ding mah lunggulh huai penpen hi.

Lunggulhnate ahih leh ZOGAM ah abukim thuneih zawh nading hi. Eite zialetong tawh eite dan ciat tawh kituakin ii zingvai, nitaakvaite suak tatakin vaihawm theihna (Self-determination) leh gam bawlkhia tualsuak minamte ( Country Founding Native ) liangko kikimin suakta takin ii mailam ciat ding hanciam zawh zahin ihsep thaman ciat ngah theih nading, ih gam leh ih munlemual ciat ah bitna ngah nading ahihi. 

Tua ahih manin ngaihsut siamna, geel siamna leh sepkhiatna omlo peuh mahin matutna kimulo ding aa khut kilenin sepkhopna pangkhop zawhna a om masiah mite nenniamna nuai mah ah ki-om ding hi. Unau teng tua pan suahtaakna maan ngah zawh nadingin kipumkhatna tawh sepkhop theihna dingin, ih kizawn hi, lungdam lua ei, mimal kim TOPA’N  thupha hong pia hen.

By: Kam Lam Khup