TEHKHINTHU (PARABLE) LEH A HRILHFIAHNA

tehkhinthu (parable) leh a hrilhfiahna

a awmzia

Greek ṭawng hluiah chuan (Plato-a leh Socrates-ate hmandan)parabolê tih hi verb, paraballo tih aṭanga lak chhawn a ni a. paraballo tih chu thumal pahnih, para (kiangah/sirah) leh ballo (vawm-throw) tih inbelhbawm a ni. Hemi aṭanga chhut chuan parabole, a sapṭawnga parable awmzia chu ‘thil pahnih emaw, a aia tawm pawh, khaikhin theih tura dah dun/tlan’ tihna a ni. Sapṭawnga parable kan tih tak hian eng emaw chanchin tawi te te, awmze chi hnih emaw tal nei a kawk deuh ber a. a tlangpuithuin verb a tam duh hle a, hun kal tawh sawina (past tense) an ni tlangpui bawk. Suangtuahna leh thutak pai lo a ni ngawt lo va, nitin nun nena inzawm tak thu a ni tlangpui. Tehkhinthuah hian  dan naranin hmanrua a sawite hi thil tak tak an ni ṭhin; entir nan, khawnvar a tihte khawnvar tak tak, chhang pawh chhang tak tak an ni ṭhin. Thuthlung Hlui lamah chuan a hebrai ṭawngin mashal an ti a. hei pawh hi a chunga kan sawi ang tho hian ‘thu sawi’ (saying), khaikhin tur awm sawina a ni. Thuthlung Tharah hian ‘tehkhinthu’ tihna parabole (Greek) hi vawi 48 vel hman a ni.

Tehkhinthu hrilhfiah a nih chhoh dan chanchin

1) Entir nei veka hrilhfiahna (allegorical interpretation)

Kristianna a lo ngial ngheh chhoh va, kohhran hun hmasa lamah khan kohhran pate khan hei hi an uar viau. An ngaihdanah chuan tehkhinthua a englai mai pawh khan awmzia an nei vek a ni. Entirna langsar tak mai chu Samari mi ṭha kha a ni (Lk. 10:30-37). Mi pakhat kha Adama a ni a, Jerusalem tih kha vanram sawina a ni a; suamhmang kha setana a ni a, samari mi ṭha kha Isua Krista tihna a ni. Chutiang zelin eng kim mai kha awmzia an pe vek mai a ni.

2) Julicher (1888,1899)

Adolf Julicher-a khan tehkhinthu hrilhfiahna lamah khan rahbi pawimawh taka tuk a. ani ngaihdan chuan a chunga kan sawi, entir nei veka hrilhfiahna (allegorical) hi a dik lo va. Isua tehkhinthute hi awlsam leh mawlmang te te, mi naran tan pawha hriatthiam mai theih an ni a, hrilhfiah leh hran pawh an ngai chuang lo, a ti. Kawh tum pakhat chauh a nei ṭhin a, chumi sawifiah nan chuan khaikhinna/tehkhinna a hmang mai a ni a ti.

3) C. H. Dodd leh Joachim Jeremias

Anni hi mithiam chungchuang tak mai an ni a, 1935-1970 chhung khan nghawng an nei lian hle. Anni hi Julicher-a zirtirna khan a chiah hneh hle bawk. C. H. Dodd-a phei hi chu a chang phei chuan a kal na mah mah ve tho va. Khawvel buh seng thu kha ani ngaihdan chuan hun tawpa rorelna lo thleng tur sawina ni lovin Isua mihring mihrin laia a rawngbawlna a ni, a ti.

Anni hnuah phei hi chuan tehkhinthu hi thil pakhat sawifiah nana tehkhin/khaikhin tur dang dah a ni a, ṭawngkam tinrengte hian awmze hran nei duah lovin tum pakhat a nei tlang ran a, chumi sawifiahna atana thawnthu inzep ve mai zawk a ni tih ngaihdan hi a lian hle.

Tehkhinthu hman chhan

Isuan tehkhin thu a hmang tamin a hmang thiam hle tih kan hre ṭheuh va. Tehkhinthu hmang khan Pathian ram chanchin a sawifiah ṭhin. chuti chung chuan hrilhfiah a ngai ṭhin tih a lang. a thawnthua thu ngaihnawm emaw thu hlimawm lam emawah khan boral mai a hlauhawm leh tho si; a chhan chu tehkhinthute hian sawi tum an nei a ni. Thil pakhat, a bik takin Pathian Ram, sawifiahna turin hmuhfiah theihna tur darthlalang Isuan a hung mai zawk a ni. Thu ngaihnawm leh tluang pangngai tak phenah khan thuchah lai mu pakhat a kal raih reng a ni. Isuan Pathian Ram thu a hril lai khan a thuhretuten an hriatfiah awlsawm theih nan tehkhinthu a hmang mai a ni.[1]

Chutih rual vek chuan Isua thusawi pakhat hian mi a deng na ang reng hle thung a. Mk. 4:11, 12-ah chuan Isuan tehkhinthu a hman chhan danglam tak maiin a sawi a,  ‘Hmuh zawng an hmu thei na a, hriat erawh chu an hriat theih lohna tur leh, beng zawngin an hre thei na a, a ngaihna erawh chu an hriat theih lohna turin, chutilochuan an hawi kir leh ang a, ngaihdam an lo ni hlauh dah           ang e,’ a ti a. Pathian ram chu miin an hriatthiam loh va ngaihdam an nih loh nan a thup ni awm takin a lang thung.

Hei hi pathianin mi ṭhen khat chhandama an awm loh nan a thup tihna  a ni lo va; Pathian ram chu thua puan chhuah a ni a, chu thu chu hriata zawm/chhanlet ve a pawimawhzia leh mipuite thinlung khauhzia a sawina a ni zawk.

Bible thu kawnghmang nei taka hrilhfiah a Ṭul

Isua tehkhinthu kan sawia uar taka kan sawi tum chu a chiang thei tawh ang. Bible thu hi kalhmang chi hrang hrang neia ziah a ni hlawm a. thawnthu anga ziah (narrative) a awm a, tehkhinthu (parable) te, hla (hymn, poem, song) te, thu sawi pangngai (sayings) te, hun lo la awm tur hrilhhlawkna te leh kal phung chi hrang hrang (form) an ni hlawm a. hengte hi kalhmang hran ṭheuh an nih avangin hrilhfiah dan tur pawh a inang thei lo a ni. Hla chu hla a nih ang takin hrilhfiah a angai a, thu (prose) nen ṭhuang khata dahin kawng hmang thuhmuna hrilhfiah chi a ni lo. Hla rau rauvah pawh hebraiho hian kalhmang an lo nei leh nual a. entirna pakhat a tan parallelism hi lo hmang ta ila.

Parallelism hi chi hrang hrang a awm a. Chu’ng zinga a pawimawh zualte chu Synonymous Parallelism, Antithetic Parallelism leh Synthetic Parallelism te an ni.[2]

Synonymous parallelism-ah chuan a tlar/châng hmasa zawka a sawi tawh kha \awngkam dang deuh, amaherawhchu awmze thuhmun chiah hmangin a sawi nawn leh \hin. A chunga Bible châng kan tarlan (Sam 103:10 leh Hab. 3:18) ang chi hi a ni; \awngkam hran, nimahsela awmze thuhmun sawina a ni.

Kan sualnate angin kan chungah a ti lo va,

Kan khawlohnate angin min thungrul hek lo. (Sam 103:10).

Antithetic Parallelism-ah chuan a hma ami letling chiah kha kan hmu a. Tlar/châng hmasaa mi kawp rem chiahin, nimahsela a kawlkalhzâwng (contrast) chiah khan hman a ni ve thung a. Entîr nan Thuf. 10:1 hi lo la chhuak leh ila:

Fapa fingin pa lawm a siam a,

Fapa â erawh chu nu rihna ni.

Synthetic parallelism chu tlemin a zia a hrang deuh. A hmaa mite anga thu awmze thuhmun, \awngkam danga sawi nawnna emaw, a kalhzawng chiaha sawina emaw lam a ni lo va. Thu inzawm leh inhrul tak, amaherawhchu a thu hmasa chhanna emaw ni kher si lo hi a ni. Entîr nan Thuriltu 11:2 thu hi han en leh chhin ila:

Chan tûr pe la, mi pasarih, pariat hnênah,

I hre si lo, lei chungah hian thil tha lo, lo tla tûr chu.

Hei hi Hebrai parallelism kal phung chu a ni a. Man chian a ngai hle a ni. Heng bâkah hian parallelism chi hrang hrang (Chiastic Parallelism, Staircase Parallelism, Emblematic Parallelism, Janus Parallelism)[3] a la awm cheu tho va; amaherawhchu heng zingah rau rau pawh hian Synonymous parallelism hi kan thlûr ber tur a ni zel dawn a ni, a dang a pawimawh lo tihna ni lovin.

Hetiang parallelism (Synonymous parallelism) hi Bible châng hmun tam takah kan hmu a. A awmzia fiah taka hrilhfiah dik thei tur chuan Bible ziaktute (Hebrai leh Greek) \awng kalphung kan hriat a pawimawh hle a ni. Chumi hre uk si lova Mizo \awng kalhmang pângngai ang ngiak ngiaka hrilhfiah kan tum mai chuan a ziaktute ziah leh sawi tum dan dik tak phawk chhuak zo tak tak lovin a \um tlâk zak theih a. Chumi ngaihthah duhna chu Bible sawidal tumna lian tak pakhat a niin, Bible thu chah a ngial a ngana pawm lohna thûk tak a ni.

Hemi zir chiang tur hian Luka 1:46, 47 (Mari fakna hla) hi lo bih chhin ila.

Tin, Marin, “Ka nun hian Lalpa a chawimawi e,

Ka thlarau pawh mi chhandamtu Pathian chungah a lâwm ta em em a.

Mari fak hla saka Lalpa chawimawitu leh Pathian chunga lawm em em hi nun leh thlarau, kan thu sawi kal lai mek, nunna (yuch-psyche) leh thlarau (pneuma-pneuma) kha a ni a. He chângah hian heng thu pahnihte hi hman kawp a ni.

He châng hi trichotomy \anfung \ha tak niin mithiamte pawhin a hre \hin. He chângah hian kan sawi tâk Synonymous parallelism­ ruangam kha hmun hnih laiah a lo lang reng mai a. ‘Chawimawi’ tih leh ‘lâwm’ tih hi Synonymous parallelism a ni a. Chutiang bawkin nunna leh thlarau tih pawh hi Synonymous parallelism a ni.[4]

Thu hi lak khirh vak kan tum lo va. Kan sawi tum zawk chu bible thu kalhmang hi fel taka kan man loh chuan hrilhfiah dik loh ve theih tak a ni, tih mai hi a ni. A chunga Hebrai hla kalphung, parallelism pawh hi a nihna han hre chiang ila hrilhfiahdan tur kan rilruah a lo lang thei ang. Hla chu hla a ni tih kan chhinchhiah a pawimawh hle ang. Tekhinthu pawh tehkhin thu hrilhfiahdan pangngai taka hrilhfiah mai tur a ni a. Pawh kawi chiam a awl ṭhin.

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[1] Archibald. M. Hunter, Interpreting the Parables (Philadelphia: The Westminster Press, 1960), 13.

[2]  Adele Berlin, “Parallelism,” ABD.

[3] Chiastic Parallelism, Staircase Parallelism, Emblematic Parallelism, Janus Parallelism etc.

[4] John Nolland, Word Biblical Commentary Volume 35a Luke 1–9:20.

TLANG CHUNGA THUSAWI: SERMON ON THE MOUNT/PLAIN

Sermon on the Mount/plain

tlang chunga thusawi

Introduction

Tlang chunga thusawi/Sermon on the Mount han tih hian khawvel pum huap pawhin a lar hle mai a. Matthaia 5:3-7:27 hi Tlang Chunga Thusawi kan tih bîk chu a ni a. Bible-ah hian Tlang Chunga Thusawi, ti khera dah phei chu a ni lo nain a thu han chhiar hian a hriat theih deuh mai a. Mahse Saint Augustine-a kha a hming puttirtu hmasa chu a ni awm e.[1] Tlang Chunga Thusawi tih tak mai hi chiang taka ngaihtuah leh chhiar chuan zawhna tam tak siam thei a ni. Matthaia ziakah hian hlawm fel nalhin, a bul inṭanna leh a tawpna pawh fel fai takin kan hmu a. Bung 5-naah hian Isua tlanga a lawna a zirtir thu kan hmu a, bung 7-na tawpah hian thu sawi zotaa a hmawr bawkna ni awm tak fel tak kan hmu bawk. Mahse heng thusawi tam tak leh thui tak mai hi Luka ziak lamah chuan hmun hrang hrangah (bung 6, 11, 12; 13; 14; 16) darhsarh takin kan hmu a. Nihlawhna thu (Mt. 5:3-12) thu phei hi chu Luka 6:20-23 thuah kan hmu a ni deuh chauh mai. Khatah lah khan Isuate kha tlang aṭanga an rawn chhuka hmun zawlah a ding a (Lk. 6:17) a zirtir a ni. Matthaia ziakah chuan tlangah a kal chho va, a ṭhu a ni tih kan hmu (Lk. 5:1). Hmun zawla a sawi a vang hian Sermon on the Plain tite pawhin an sawi bawk ṭhin.

Matthaia bung 5-7 thu pumpui hi Isuan vawi leh khata sermon pakhata a sawi zawh vek niin a lang a. Mahse heng thute hi Luka ziakah chuan hmun hrang hrangah a awm darh nuai bawk si a. Khatih hunlaia Rabbite chindanah chuan thupui hrang hrang hi ṭum khat sawiah an  chawlh pawlh nuai ngai lo va. Thupui pakhat an sawi a, an sawi zau zui ṭhin a ni. Isua erawh chuan thupui hrang hrang chu ṭum khat sawiah a hmang zo ta vek mai niin a lang a. Kawng lehlam kan en erawh chuan ṭum khat sermon ni ta se eng vangin nge Luka hian a phel darh nuai eng le tih zawhna a lo lut a. Isua hi tehkhin thu sawi thiam lutuk mai a ni tih a hriat theih a. A zirtîr dan pawh a danglam hle tih kan hre bawk a. Chuti ni ta se Rabbi thu sawi thiam lo elkhen ang main thupui chi hrang hrang chu thawk leh khatah a sawi chhuak buan buan ta mai dawn tihna a ni thei bawk ang.

Heng chhan hrang hrangte avang hian mithiam tam tak chuan Matthaia 5-7 hi Isuan ṭum khata a sawi zawh nghal vek ni lovin Isua sermon lakkhawm a nih an ring ta ber a. Matthaia hian ziak dan kalphung in ang a dahkhawm mai mai a ni ang tih ngaihdan a awm ta a ni.[2] Thu harsa pui pui dah khawm ni mai hian a lang ṭhin a. thu ṭha tinreng , mahse khirh pui pui si hlang niin a lang. Hengte avang hian Tlang Chunga Thusawi hi hrilhriah tum dan chi hrang hrang a chhuak ṭhin a. Chungte chu lo tar lang ila:

1) Ṭha lawr laka awm tura thupek (Perfectionist Legalism)

Hetia ngaitute chuan Tlang Chunga Thusawia Isuan a sawite hi Thuthlung Hlui hunlaia Israel faten Mosia Dan an zawm ngei ngei tur a ni ang khan zawm ngei ngei tur dan Isuan a pek niin an ngai a. Chutih rualin heng thupek thar/dante hi mihring tan zawm kim rual loh a nih tih Isua ngei pawh hian a hre reng a. Amaherawhchu tih tak meuhva zawm tum ngat ngat turin min beisei tlat a ni tiin an hrilhfiah.[3]

2) Thil ṭha tawp khawk, mahse zawm theih si loh (Impossible Ideal)

Hei hi Martin Luther-a zuituten an hrilhfiahdan a ni deuh bîk. An ngaih dan chuan heng zirtîrnate hi mihring tan zawm famkim theih rual loh a ni tih Isua ngei pawh hian a hre reng a. Mahni maia engmah a tih theih lohzia a inhriat chhuah rual ruala Pathian hmangaihna lo ropuizia a rawn hriat chhuah kha Isua tum chu a ni tiin an hrilhfiah. Kan chakna mai chuan eng mah lo mai kan lo ni tih kan hriat avanga Krista kan hnaih loh theih lohna hi Isua tum chu a ni tiin Luthera pawh hian a zirtir a ni.[4]

3) Hun eng emawti chhung atana nun dan ṭha zirtirna (Interim Ethics)

Mithiam Johannes Weiss[5] leh Albert Schweitzer-aten he ngaihdan hi an vawrh lar a. Isua khan hun tawp a hnai tawh tih a hria a. Chuvangin he thu pek pawh hi hun tawp lo thlen hma atana lo hman lailawk tur a Isuan a tih niin an ngai. Isua vana a lawn chhung leh a lo kal leh hma zawng atana lo hman tur a ni a. Hun hmasa lamah hetiang thupek reng reng hi a la awm ngai lo va, nakina Pathian Ram a lo thlen tak tak hunah chuan hetianga lei mihring khuahkhirhna hi a ngai leh tawh bawk hek lo vang a. Chuvangin he inzirtirna pawh hi hun eng emaw ti chhung chauh atana tih a ni, tiin an hrilhfiah.[6]

4)

i)                    Discontinuity between the Old and the New Testament

Early church Fathers such as St. Augustine and Thomas Aquinas believed that Jesus gave the new law to the new age. The Mosaic Law is the lesser law given by God through Moses, and they were bound by fear. Meanwhile, the greater law is now given through His Son, Jesus in his sermon on the mount. The old law is ended and the new law is instructed now. [7]

ii)                  Continuity between the Old and the New Testament

Reformers Martin Luther, Zwingli and Calvin wrote extensively on the Sermon. They all insisted that Matthew 5–7 represents the true interpretation of the Law of Moses, which was not understood in Judaism. They interpreted that this “Law of Christ” is the continuation of the “Law of Moses” that the Law of Moses is made perfect by the Law of Christ. On the whole they emphasized the continuity between the “Law of Christ” and the “Law of Moses” more than their Catholic opponents.[8]

iii)                Literal Interpretation

One of the religious sects, Anabaptists[9] claimed that the Sermon on the Mount should be interpreted literally and that Christians should therefore never use violence (Mt 5:39), never swear oaths (Mt 5:34) and never hold office as a judge or ruler (Mt 7:1). Because of this, they kept themselves aloof from the secular government completely^.[10]  Russian novelist and social reformer, Leo Tolstoy resolved the Sermon on the Mount into five commandments: suppression of all anger, chastity, no oaths, nonresistance, and unreserved love of enemies. He said that if human literally obeys them, the existing evils of society would vanish.[11]

1.      Evaluation

The Sermon on the Mount is not to be taken as a new law over against the old Mosaic Law, but as a description of the life and conduct of those who have entered the kingdom of God. It is also not for social reform nor for the establishment of the utopia/ideal state but it is a description of the divine transformation effected within the heart and life of individuals who open themselves to the grace of God. It is neither an impractical ideal nor a fully attainable possibility. However, it is attainable for those have entered into the kingdom of God.

The ‘impossible ideal’ view is attractive at first sight, but we have to know that even the Old Testament makes clear that salvation derives not from human merit but from God. So also is in Jesus’ teaching that there is not a sing sentence in the Sermon on the Mount itself which suggests that Jesus was putting forward an impossible ideal. On the contrary, he clearly expects form his disciples the most rigorous obedience. The Sermon on the Mount can be interpreted as the continuation of the Old Testament law with a new dimension: the long-expected reign of God is dawning with the presence of Jesus, and therefore has a new urgency.[12]

The conduct of the life of those who have entered the kingdom of God does not mean that one cannot apply the ethics of the Sermon on the Mount. This is the life that Jesus is teaching all human beings for their daily lives. As the Christian is approaching perfection, one has to follow this instruction all the time till one has complete transformation from God.

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[1] Hans Dieter Betz, “Sermon on the Mount/Plain,” The Anchor Bible Dictionary, edited by David Noel Freedman (New York: Doubleday, 1992),

[2] William Barclay, Commentary of Matthew, vol. I, 2ed, 1958), 79.

[3] Joachim Jeremias, in his Ethel M. Wood Lectures before the University of London, The Sermon of the Mount, 1961, 9. Quoted in William Foxwell Albright, Matthew: The Anchor Bible (New York: Doubleday & Company, Inc., 1971), 51.

[4] Albright, Matthew: AB, 51.

[5] In his Die Predigt vom Reichen Gottes, Tubingen, 1892; quoted by Albright, Matthew: AB, 51.

[6] Mounce, “Sermon on the Mount,” The International Standard Bible Encyclopaedia, vol. 415.

[7] Thomas Aquinas accepted the discontinuity but without conceding that latter contradicted or abrogated the former. G. N. Stanton, “Sermon on the Mount/Plain,” Dictionary of Jesus and the Gospels, edited by Joel G. Green, Scot McKnight and I. Howard Marshall (Downer’s Grove: InterVarsity Press, 1992),

[8] Stanton, “Sermon on the Mount/Plain,” Dictionary of Jesus and the Gospels.

[9] Anabaptists were religious sects that arose in Europe, particularly in Germany, the Netherlands, and Switzerland, during the Reformation, 16^th century. The name means “one who baptizes again”; it refers to the Anabaptists' practice of adult baptism, even of people who had been baptized in infancy. In the early 1520s, several religious leaders began to preach against Church and social practices in Switzerland, Germany, and Austria. Among them were the Zurich-born Konrad Grebel, the Bavarian Hans Denck, and the German Balthasar Hubmaier. Somewhat younger than Zwingli and Luther, they were caught up in the wars of the peasants and of the empire under the Habsburgs. Known as the Brethren or the Swiss Brethren, they believed the Bible negated the practice of infant baptism and the celebration of the Mass. Instead, Anabaptists insisted on believer's baptism and a memorial Lord's Supper. Because they rejected the hierarchy of the Church and the authority of civil bodies in religious matters, they were accused of sedition and heresy, persecuted, and often martyred. "Anabaptists." Microsoft® Encarta® 2006 [CD]. Microsoft Corporation, 2005.

^[10] Stanton, “Sermon on the Mount/Plain,” Dictionary of Jesus and the Gospels.

[11] G. Bornkamm, Jesus of Nazareth (1960), 222. Quoted in R. H. Mounce, “Sermon on the Mount,” The International Standard Bible Encyclopaedia, vol. 414.

[12] Albright, Matthew: AB, 52f.

MANNA ECONOMY

Manna economy

H. Joseph Lalfakmawia

4^th July, 2012 (Visakhapatnam)

thuhma

Manna chu Israel faten Aigupta chhuahsana Kanaan ram an panna kawng, thlalera rilṭama an vahlaia Pathianin chaw danglam tak a pek kha a ni a (Ex. 16:14ff.). Israel faten thlalera an vah chhung, kum sawmli zet an ei a ni. Chhang/chaw tui tak, hne theih loh a ni ngei ang, chat lak hauh lova a thlawn liau liauva kum sawmli chhung teh meuh an dawn kha a ni. Manna chungchângah hian zir chhuah tur tam tak a inphum ṭeuh mai a. Chung zinga tlem te chu la chhuakin zirho kan tum dawn nia.

Zing lam hna a ni

Manna chu ni a lo tlangsan velleh a tuiral vek ṭhin a (Ex. 16:21). Zîngah, ni chhuah hmain an chhar khawm ṭhin tih kan hmu. Dai tlakin manna chu a tla tel ve tih a lang bawk. Manna chang tur chuan thawh hma a ngai tihna a ni. He chaw danglam tak mai hian MUT REI a remti lo, te pawh kan ti thei ang chu. Tunlai MENG REI leh MU REI generation leh MANNA ECONOMY hi a inmil lo a ni. Manna hi Pathianin a mite tana malsawmna danglam tak a pek a ni a. Chu thilpek ropui tak chu eng tik hunah pawh hmuh mai theihin a awm reng lem lo va, zîng takah hmuh theihin a awm a ni. Malsawmna kan dawng kan tih hian kan duh duhna hmun leh huna tawn chawt chawt reng tum ngawt tur pawh niin a lang lo va; malsawmtu thu-ah a innghat a. Dik leh ṭha taka ni (day) bul kan ṭan a duh a ni ngei ang. Pathian hian tho hma turin min lo duh reng pawh a ni thei ang chu.

A taka thawh a ngai

Manna hian an puan in (tent) chhungah a rawn tlak chilh lo va; pawna chhuakin an chhar khawm ṭhin a ni. Chu chu zawm thaw taka mut hmuna sâm chhuah chi a ni lo va, tha thawh ve a ngai a ni. Chhura “Seki buh chhuak” ideology hi hla taka kan tlansan a ṭul ang. “Hreipui khuai tu thei” leh “tuthlawh hlo thlo thei” hi work ethics kal phung dik tak zawk chu a ni a. Thawk tam lova neih tam kan duhna hian rilru hrisel lo a hring chhuak a. Zir tam lova ṭha taka exam-naa pass kan tumna nen hian a thuhmun reng a ni. Mahse he economy hi chuan tha thawh, insenso a phût tlat a ni. A taka thawh chhuah hi anchhia ni mai awma ngaihna hi ngaihdan atthlâk tak a ni bawk. Mi pangngai/vantlang chung lam chu kuangkuaha ṭhu veng veng tur leh mi hnuaihnung chauhvin kut hna an thawk tura ngaihna hi hmanlai sal leh a pute inkar ngaihdan chawi vawn hunlai thil chauh kha a ni. Lehkhathiamten a lo berah khawi office emawah chauh an thawk tura ingaihna an neih a, rim taka hna thawh hi mihnuai hnungte chan tawk leka ngaihna an nei a nih chuan hei pawh hi Manna Economy thil tum ṭhelh duai a ni bawk.

Manna chu mitin daih a ni

Manna kha mitin kham khawp a tling (Ex. 16:16 'Mi tinin mahni kham khawp ṭheuh chhar ulangin...in chhûngkaw mihring awm zât ang zêlin in chhar tûr a ni...," a ti a). Pathianin ei tur min pek hi mitin tan a tam tawk a, MITIN TAN a ni bawk. Duham leh huamhauh avanga mahni chanvo mai ni lo, midang chanvo pawh chhuhsak duhna thinlung hi Pathian duh lohzawng tak a ni. Manna chu mahni kham khawp ṭheuh chauh chhar tur a ni. Kan duhamna thinlung hian midangte chan ai pawh laksak duhna min pe fo va. Kan rama eizawnna te, ei leh bar thil te, ram thar chhuah te leh engkim mai hi RAM FATEN an mamawh an neih ṭheuh theih nana mitin daiha pek chhuah hi Pathian thil tum a ni a. Chumi thawhpuitu emaw, a daltu emaw kan ni thei a. Pathian thil tum daltu nih chu ṭha lo tak a ni. Pathian kan thawhpui mai hian thil dik kan ti a. A bîk takin he thilah ngat phei hi chuan ram fate tana ṭhat tlan vekna a nih avangin he Manna Economy hi kan zir chian a ṭha khawp ang.

InṬawm dial dial tur a ni

Manna an inchan sem dan hi ropui tak a ni. ...A chhar tam chuan a chuangin a nei lo va, a chhar tlêm chuan a tlachham hek lo; mi tinin mahni kham tawk ṭheuh chu an chhar ṭheuh va (Ex. 16:18). Tha ruma an innek chêp thu kan hmu lo va. A chak leh a thei falin an khawl chiam hek lo. Chutih laiin a chak lo zawkten an tlachham bawk hek lo. A chakin a chak lo an pui a, a chak lo zawkten a chak zawkte zar an zo zel thung. Hei hi tun hma Mizo in ṭhenawm khawvenna boruak nuam tak ṭhin ang kha a ni. Bai an insuah tawnin thlai tharte an inthartem ṭhin a nih kha.  Manna Economy hi kan pi leh pute/nu leh pate chuan an lo kalpui thui hle ṭhin zawk a lo ni. “Sem sem dam dam, ei bil thi thi” tih kha “sem sem ṭam ṭam, ei bil puar puar,” tih thu dik chanve hian a luahlan zo ti tih tawh a! Manna Thuthlung chu kan hlatsan tial tial a ni.

Tunah chuan mahniin chang thei chiah lo mah ila mi dang chan atan chuan kan phal meuh ta lo fo mai. Ṭapte ṭahpui chu a har vak lo va; lawmte lawmpui chu thil har tak a ni ta! Chhungkaw pakhatah member puitling 6 awm ta se; sawrkar hna post 6 ruak ta bawk se la. Chu post 6 chu chhungkaw 6-in insem tlana khawtlang tana ṭhat tlanna ai chuan chhungkaw thil tithei taka member puitling 6 awmte khan an chhungkaw hna atan an pumhmawm phiar duh tawh a ni. A theiin a thei lo kan nek chêp zo tawh a. A chak lo chuan chak loh zual zel bak hmabak a ngah vak tawh lo. Hmingchhiatna chu inṭawmpui laih laih kan duh a; a bîk takin min hmingchhiatpui se kan duh. Mi hmingchhiatpui erawh kan duh lem lo. Hamṭhatna a lo thlenin kan pumbilh hma loh chuan ṭhahnem ngai takin ṭan kan la reng peih bawk. Ram leh khawtlang dinmuna inthlauhna sang lutuk hi engti ziaa pawi ti der lo nge maw kan nih le?

Khawl khawm ziarang

Israel faten manna an chhar khan an khawl khawm thur thur tur a ni lo (Ex. 16:19 Tin, Mosian an hnênah, "Tumahin atûk lam atân chuan khêk suh ang che u," a ti a). Kan hmuh chhuah ang ang kan ei zawh duak duak chuan MIVIR kan ni a, inrelbawldan (management) thiam lo tak kan ni a. Mahse kan khêk reuh reuh va, kan khawl khawm ṭun ṭun chuan MIKAWM leh DUHAM leh PAMHAM kan ni thei bawk si!!

2010-11 record aṭanga a landan chuan India ramah hian mi pakhatin kum khat chhungin cheng 54,835 zel a thawk chhuak ang a ni a. Chu chu thla khata Rs. 4569.58 ang zel a ni a, nitin Rs. 152.00 hlawh zel ang a ni. Amaherawhchu hei hi mi hausate thawh chhuah tam tak zâra heti zat thleng pha hi a ni ngei ang. Hetih lai hian Mizoramah chuan mi pakhatin kum khat chhungin cheng 50,021.00 zel a thawk chhuak anga chhut a ni thung a (The Indian Express: Aizawl, Tue Mar 29 2011, 14:57 hrs). India ram pumpui per capita income aiin a hniam zawk a nih chu.

September 2011 ah khan Planning Commission chuan Supreme Court-ah India rama BPL (Below Poverty Line) chhungkua vaibelchhe 40.74 zet an awm thu a report a. Khawpui chhunga BPL member te hian thla khat chhungin Rs. 965.00 zel an thawk chhuak ang a ni a, chu chu ni khata Rs. 32.00 ang zel a ni bawk. Thingtlang lamah chuan thla khat chhungin Rs. 781.00 thawk chhuak ang an ni a, chu chu ni khata Rs. 26.00 zel ang a ni. (http://newsdawn.blogspot.in/2012/04/poverty-lines-and-bpl-population-state.html accessed on 4th July, 2012, 12:05 pm).

India ram mi hausa tawntaw Mukesh Ambani chuan US Dollar billion 22.6 a nei a, Lakshmi Mittal pawhin USD billion 19.2 teh meuh a khawl khawm ṭun tawh a nih chu (Forbes, 2011). Anni hian a chunga kan sawi BPL chhungkua, thla khata Rs. 781.00 thawk chhuak ve beuh beuhte hi han ṭanpui duak duak mai sela chuan an ziaawm ve thuai mahna! Mahse heng mihausa tawntawte hian duh tawk an nei miah lo va; kum tin sum peipun tumin mahni unaute pawh an kher ngar ngar reng mai zawk a ni. Duhamin chin tawk a nei tawh lo va, inpeizawn tih pawh thu ṭha naran, a taka awmze nei lo mai a ni tawh bawk. Rethei leh hausa inthlauhna hi a sang hle a ni.

Manna Economy huang chhungah hleihluak taka khawl khawm ṭun duhna hi thinlung hrisel lo tak a ni a, sulrul leh tuiek ei chhiat mai tura khawl khawm a ni. Manna chu khawl lo tura tih an ni chung khan lo khawl lui hram an awm a, mahse a lung a, a lo rimchhe ta mai a (Ex. 16:20). Kan lei ro khawl khawmte hian kan dam chhung bâk a daih tak tak chuang lo va. Kan dam chhunga mi dang tana malsawmna kan nih tluka ro hlu a awm si lo. Midang tana daih lo kan khawl khawm hian mi dang tana malsawmna kan nihna tur a dal tlat a. Manna Economy dan kalh tlat a ni.

A daih rei bawk

Israel fate chuan mihring chênna ram an thlen hma loh chuan kum sawmli chhûng chu manna an ei thîn a; Kanaan ramri dep an thlen hma loh chuan manna an ei thin (Ex. 16:35). Mi kan pek hian a riral emaw tih a awl hle a. Insengsô lo chuan rah a chhuah theih der bawk si loh. Ṭawngkam maia ṭhatna hian awmzia a nei lo va. Kan tha leh zung, sum leh pai, in hmun lo ramin a tawrh a ṭul ṭhin a ni. Pêk hi channa niin a lang ṭhin a. Mahse hei hi Pathian zia kan chhut sual vang a ni thei ang.

Manna chu Sabbath dawn nî tih lohvah chuan khawl khawm tur a ni lo va, a theih pawh a theih hek loh. Ṭum khatah ni khat tla an chhar khawm keuh keuh a ni. Duhthawh tan leh ṭhahnem ngai fal tan chuan thla a phang ngei ang. A tukah a rawn tla lo khauh a nih vaih chuan an nghei a ni nghal mai dawn a, DÂWN THUI tan chuan invenna a awm hauh lo tihna a ni. Amaherawhchu an rin a ang lo; thlasik anga khêl lovin tuktin a rawn tla ta ziah a. An mamawh chhung zawng, kum sawmli teh meuh thlaphang hauh lovin tuktin an dawng ta ziah a nih kha.

Mihring ngaih chuan PêK CHU CHâNNA a ni a, sem sem ṭam ṭam, ei bil puar puar a ni bawk. Hma lam hun ngaihtuahna hian min tizamin khawl khawm lo thei lovah leh pe chhuak thei dinhmuna ding lo nia inhriatnaah min hruai lut a. Mihausa pawhin ngah tawk an inti thei lo.

Mahse a tak takah chuan CHAâNNA a ni lo va; zar inzo tawnna, semtu chu dawngtu dinhmuna din theihna, hloh anga lang chu ni khaw rei hnua hlêp a ni a, a ral mai dawn emaw tih chu hnung lama sa barh ang maiin engtik lai pawhin a rawn let thei a ni. Chhungkua mai ni lovin khawtlang a chawi chhuak zawk a. Retheite tana insen ngamna chuan ro chhe thei lo a khawlkhawmtîr hlauh zawk ṭhin a ni. He economy hian dam chhung chauh a daih lo va, tu leh fate thlengin hming ṭhatnain a hmuak zel a, mi hmangaihna dawngtu an ni reng bawk ang. Petute chu an thlahte thlengin malsawmnain a umzui zel bawk ang.

H. Joseph Lalfakmawia hi Champhai Vengthlanga pianga seilian a ni a. Tunah hian an chenna, Vengthlang North, Champhai-ah nupui (Esther Lalruatpuii) neiin a khawsa a. 1988-1990 khan Vengthlang Middle School-ah hian a pawl V-VII a zir a. 2002-2006-ah Aizawl Theological College aṭanga Bachelor of Divinity (BD) a zawh hnuin 2007-2009-ah North India Institute of Post Graduate Theological Studies (NIIPGTS, Bishop’s College [Kolkata] leh Serampore College [Serampore] ṭang kawpin Master leh Doctoral degree zirna a buatsaih) aṭangin Master of Theology (New Testament) a zir zo leh a. Sawm a nih angin Master’s College of Theology (Senate of Serampore), Visakhapatnam-ah 2009 aṭanga vawiin thleng hian Thuthlung Thar zirtîr (senior lecturer) hna a thawk a ni.