India hriat loh chhiarpui-
Chanchin Tha ziaktu pakhat Dr.Luka chuan heti hian a ziak a- ‘Tin, Kaisara Augusta’n khawvel zawng zawng hming ziak tûr thu a pe a; Mari leh Josefa pawh Bethlehem khuaah Mari rai þeuh chung nên chuan an kal ve a,’ tiin. Hetah pawh hian ‘khawvel zawng zawng,’ tih kan hmu leh a ni.
Kaisara Augusta hi Rome ram awptu lû ber(Rome Emperor) a ni a, khawvel pumpui chu a awp lo a, ama ram awp chhûng Rome ram chinah chiah chhiarpui (census) an nei a ni tih a lanna chu, Judai ram hi Rome-in a awp hmain Grik (Alexander Liana) hnamin an lo awp tawh a; chu mi hma leh chuan Media leh Persia hnam hnih tang dunin an lo awp tawh bawk a.
Chutih hun laia an lalber chu Ahasuera a ni. Thuthlung Hlui bu lam Estheri bua a lan dân chuan Ahasuera chuan Ethiopia atanga India ram thlengin a awp tih kan hmu a; Apogripha bu lama a lan dân chuan Sudan atanga India ram thlengin a awp a ni tih kan hmu bawk.
Chuti angin hetih hun laiah hian India ram nên pawh an lo inhre pawh daih tawh tih a chiang a, chuti chung chuan sua pian hun laia Rome lalber Kaisara hun laia chhiarpui lo awm hi India History-ah a tel lo a ni a, Kaisara hian India chu a awp tel lo tih heta tang hian a chiang hle a ni. Chuti chuan Isua’n, “Khawvel zawng zawng,” a tih leh, “Hnam zawng zawng,” a tih pawh hian Israel hnam sawm leh pahnihte chauh a huap a ni. Israel hnamte chauh a huap a ni tih a lanna deuh deuhte chu-
1. Kanaan hmeichhe pakhat(Israel hnam ni lo) chuan a fapa ramhuai man tidam tûrin a ngên a(ziak pakhat chuan Grik mi niin a sawi thung). Isua’n a chhânna hmasaah chuan, “Israel hnam beram bote hnenah lo chuan tirh ka ni lo,” a ti a. A vawi hnihnaah chuan, “Fate chhang laksak a, ui hnena pek chu a mawi lo e,” a ti leh a. Juda mite chuan ‘Jentail,’ an tih (Israel hnam ni lo) reng reng chu an ten hle.
2. Ram chanchin ţha hril tûra Isua’n a zirtîrte a tirh chhuah dâwn pawh khân, “Jentail-te kawngah reng reng kal suh ula, Samari mite kuaah pawh lut hek suh u; amaherawh chu Israel berâm bote hnenah chuan kal zawk ang che u,” tiin a hrilh a ni. Chuvângin Kanaan ram(Palestina) pâwn lam chu Jentail-te kawng vekin a khat ang tih tûr a ni a, an ram pâwn lama ram chanchin tha hrilh chu a teuh lo hle a ni.
3. Isua thu sawi dang lehah chuan heti ang hian kan hmu leh hlawm bawk a: 
“Mihring Fapa a lo kal hmain Israel khuate chu in fang chhuak lo ang,” tih te, (ii) “Jerusalem chhuahsan suh u, Pa thil tiam ka sawi kha lo nghak rawh u,” tih te, (iii) “Thiltihtheihnaa an thuam hma che u chu khawpui(Jerusalem)-ah hian awm reng rawh u,” tih te hi a ni.
Chuti chuan, Isua’n a lo kal lehna leh Pa thil tiam lo thleng tûr a sawi hi thil thuhmun niin a lang a ni. Thil thuhmun nia a lanna chhan chu ama tawngka ang ngeia Chanchin Tha bu palite’n an sawi dân hi i lo thlîr leh dâwn teh ang. Chu mi hun a lo thlen hma loh chuan amah a la dam lai ngeia a kianga a thu sawi ding chunga lo ngaithlatute zînga mi thenkhat chu an thih loh tûr thu a sawi tel tlat a ni. Chung thu chu engtin nge a sawi i lo en lâwr den den teh ang u. 1. “Tih tak meuhin ka hrilh a che u, heta dingho a þhente hi Mihring Fapa a rama lo kal an hmuh hma loh chuan, thihna tem tawp lo tûr an awm.” 2. “Tih tak meuhin ka hrilh a che u, heta dingho a þhente hi Thlarau Thianghlim thiltihtheihna nêna lo thleng an hmuh hma lo chuan thihna tem tawp lo tûr an awm.” 3. “Tih tak meuhin ka ti a che u, heta dingho a þhente hi Pathian ram lo thleng an hmuh hma loh chuan thihna tem tawp lo tûr an awma ni.” 4. “Ka lo kal leh thlenga (zirtîr Johana) awm rengah phei duh ila, chu chu enga i hman tûr nge? Nangin mi zui mai rawh.”
Vuah dân hrang hrangte-
A pakhatna aþang hian han chhui chho ila. Isua thusawi ngaithlaa a kianga dingte zînga mi ngei chu Isua a rama lo kal an hmuh hma loh chuan an thi dâwnlo a ni tih isua’n a sawi a ni, ‘Mihring Fapa,’ a tih hi amah a ni tih kan hriat si chuan.
A pahnihnaah chuan, ‘Thlarau thianghlim, thiltihtheihna nêna lo thleng,’ a tih hi amah Isua lo kal tûr a sawi nên thil thuhmun reng a ni tih a chiang hle bawk a, chu mi Thlarau Thianghlim chu a lo thlen hma loh chuan ama thu sawi lai lo ngaithlatute zînga mi þhenkhat chu thi lo tûr an awm thu a sawi a ni.
A pathumnaah pawh hian Pathian ram lo thleng tûr a sawi hi amah Isua lo kal tûr a sawi nên thil thuhmun a ni tih a lang reng a ni a, amah a dam laia a thu sawi lo ngaithlatu þhenkhatte chu he Pathian ram lo thleng hi an hmuh hma loh chuan an thi dâwn lo a ni tih a sawi chiang hle a nih hi.
A palinaah hian amah Isua chu a ziaktu Johana hian a ziah dân takah a thiha a thawh leh hnua a inlâr vawi thumnaah Petera chu amah zui tûrin a hrilh a. Chutih lai chuan he thu ziaktu Johana ngei hian an hnungah a rawn zui tih Petera chuan a hmu a; “Lalpa, saw mi sawn eng nge a tih ve dâwn?” tiin a zawt a ni. Isua’n a châng a, “Ka lo kal leh thlenga awm rengah phei duh ila, chu chu enga i hman tûr nge? Nangin mi zui mai rawh,” a ti a ni.
A ziah zel dân chuan he zirtir(amah Johana) hi an ţhianteho zîngah chuan Isua’n thi lo tûrin a sawi ni âwm takin a thang hial a ni âwm e. Mahse a thi ve ta tho si a. Isua kha chuan, “A thi dâwn lo,” a ti lo a, “Ka lo kal leh thlenga awm rengah phei duh ila,” a ti lek nain a lo kal leh thlenga a awm ve reng tûr thu a sawina a lo ni zawk a ni. Chuti chuan, a hma lama nambar 3-na kan peka nambar té aþanga (iii) thleng kha i han sawi fiah leh dâwn teh ang u. Hei hian a tichiang lehzualin a fiah thei deuh mahna.
“Mihring Fapa a lo kal hmain Israel khuate chu in fang chhuak lo ang,” tiin Isua ngeiin a sawi a. “Khawvel tâwpna,” tia a sawi leh amah Isua lo kal lehna thu a sawi hi ngaihfin loh tûr a nih laiin mi tam takin an ngaihfin tlat avângin an buai þhîn. Isua’n, “He ram chanchin þha hi hnam zawng zawng hnena hriattîr tûri khawvel zawng zawngah hrilhin a awm ang; chu mi zawhah chuan tâwpna chu a lo thleng ang,” tiin a sawi a ni. Khawvel tâwpna a sawi hi chu amah Isua lo kal leh hnua awm tûr a ni a, chu mi hmain Israel khua zawng zawngah ram chanchin þha an hrilh chhuah hmasak a ngai a nih chu.
Aw le, Isua lo kal leh hma chuan a zirtîrte khan Israel khuate chu an fang chhuak hman dâwn lo niin amah Isua ngeiin a hrilh chiang a, a hrilh ang ngeiin an fang chhuak hman ta lo a ni âwm e. Tin, amah ngeiin, “Jerusalem khua kalsan suh u, Pa thil tiam in hnena ka sawi kha lo nghak rawh u,” tia a hrilh thu chanchin Tha buah kan hmu a. Tirhkohte thltih buah pawh, “Thiltihtheihnaa an thuam hma loh che u zawng khawpuiah hian awm reng rawh u,” tia a chah thu kan hmu bawk a ni.
Chuti chuan, Tirhkohte Thiltih bua kan hmuh angin Pentikos nî a lo thlen lai khân Jerusalem khuaa Marka nu pindan chungnungah zirtîrte chu an awm khawm a, chu thil lo thleng chu Isua’n an hnena a sawi lawk, ‘Pa thil tiam Thlarau Thianghlim, thiltihtheihna nêna lo thleng,’ a tih emaw, ‘Pathian ram lo thleng,’ a tih emaw leh ‘Mihring Fapa a rama lo kal,’ a tih emaw kha a ni a, hai rual a ni lo. Khawvel tâwpna a sawi hi chu Jerusalem chhiat tûr thu kha a ni. Kum 70 A.D. vel bâwrah khân Jerusalem, Zion khawpui chu hmêlmate chuan an hual a, a kulh te tichimin an chhu chhe vek a nih kha. Kha kha chu phuba lakna rapthlak a ni a, Isua an khenbeh laia amah hektu a hmêlmate þawngka chhuakah khân, “A thisen mawh chu keini leh kan thlahte chungah awm rawh se,” an ti chat a nih kha.
Isua chu B.C. 6 (a þhenin B.C. 4 an tih) kumah khân a lo piang a, kum 34-36 A.D. vel khân a thi a; a thih aþanga ni 50-naah khân a lo kal leh ta a ni(chu chu Pentikost Nî tak chu a ni). Amah a lo kal leh hnu daihah, a zirtîrteho pawh an thih zawh vek hnu kum 70 A.D.-ah khawvel tâwpna chu a lo thleng a nih kha. Tute nge a lo la kal lo nia la ngai fo le? Hebrai lehkhathawnah chuan, “Amah chu sualte la bo tûrin vawi khat a lo lang tawh a; chhandamna’na amah lo nghaktute hnenah chuan sual tel loin vawi hnihnaah a lo lang leh ang,” tih ziak a ni.
Judate sualte la bo tûra a lo lan hmasak þum khân Adama bawhchhiatna sual mawh phurtute sual man chu phurin an tihlum a. A lo lan vawi hnihnaah meuh chuan sual tel loin, thlarau thianghlimin a lo kal a, Thlarau thianghlmah chuan sual a tel thu kan hre lo a ni lo’m ni? Bible chhûngah hian Isua lo kal vawi khatna leha vawi hnihna chin chiah a la ziak a, a lo kal leh vawi thumna ziak chu kan hmu tel lo a ni lo’m ni?
Thuthlung Hlui leh Tharah-
Paula chuan, “Lalpa ngei chu âu thawm nên, vântirhkoh chungnung ber aw nên, Pathian tawtawrâwt ri nên vân aţangin a lo chhuk dâwn si a,” tih ziak hi þanchhanin, “Vântirhkoh chungnung ber aw te, Pathian tawtawrâwt ri te kan va hre si lo ve,” kan ti em ni?A nih loh leh Chanchin Tha buah te leh Tirhkohte thiltih buah te chuan Isua vân lâwn thu kan hmu a, mi dang a hruai tel thu an sawi lo a, amah chauha chho ang maiin an sawi a. Lehkhathawnah chuan,
“Chung lama a han chhoh lai khân,
Mante chu salah a hruai a, …”
tih kan hmu a. Tin, he thu vek hi Sam buah chuan heti ang hian kan hmu leh a,
“Nang chu chung lamah i chho a,
Mante chu salah i hruai a,”
a lo ti ve bawk si a. Tin, Sam ziak vekah heti ang hian kan hmu leh zel bawk a:
“Lalpa chu âu thawm nên a chho e,
Tawtawrâwt ri nên
Vânah a chho ta e,”
tiin an lo ziak ve bawk si a.
Isua vâna a chhoh lai hmutute’n âu thawm leh tawtawrâwt ri an hriat thu an ziak tel leh si lo a. Chuvângin Isua a lo kal leh huna âu thawm leh vântirhkoh chungnung ber aw leh Pathian tawtawrâwt ri hriat tumte hian in hriat a rinawm loh a ni. Rukru anga lo kal tûr a nih thu te hmun þhenkhatah phei chuan an la ziak ta deuh deuh a, a lo kal hre lo tûr chi tân chuan a lo kal chu an hre lo kumkhua dâwn pawh a ni ang e. Paula chuan Korinth khuaa mite lehkha a thawn dân chuan, “Tupawhin Lalpa a hmangaih loh chuan anchhe dawngi awm rawh se. Kan Lalpa chu a lo kal e,” a ti mauh mai a ni. Paula chuan a hnena lo kal Lalpa chu a hmangaih a, Lalpa dang a mamawh lo a ni. Paula hnena lo kal Lalpa hmangaih ve lotu chuan Lalpa dang an la nghak a, Pathian dang an la beisei tlat a, chung mite chu Paula chuan, “Anchhe dawngin awm rawh se,” a ti a nih chu.
Isua nihna an hre lo-
Isua lo kal lehna tun thlenga la nghak ţang ţangtute hian amah Isua hi an hre chiang lo a ang hle mai. Kawngka chungah hian, “Pathian hming chu Isua a ni,” tih ziak pawh ka hmu zauh zauh mai. Chhui thiam lo tân chuan hriat loh theih tak a ni ang. Bible-a an ziah dân chuan Isua nihna hi heti ang hian an ziak a: ‘Krista Isua,’ tia an ziah chuan, Pathian mihringa lo chang a ni a; ‘Isua Krista,’ tia an ziah erawh chuan, thlaraua a chan lehna a ni. Pathian mihringa a lo channa anga an ziahnaah chuan hengte hi kan hmu a: ‘Krista Isua, mi sualte tân a lo kal tih hi a rinawmin a pawmtlak em em a ni,’ tih te, (ii) ‘Amah chu mihring a ni, Krista Isua…,’ tih leh a dang dangte an ni.
Tin, amah Isua ţawngka ngei anga an ziakah chuan, “Mihring Fapa dam lai nî hi ni khat chauh pawh hmuh leh in chak ang a, nimahsela in hmu tawh si lo ang,” tiin a sawi a. Chu bakah pawh lehkhathawn lamah chuan, “Tisa lamah Krista chu lo hre tawh mah ila, tunah zawng kan hre leh tawh lo e,” tih kan hmu bawk a ni. Hei hi Isua mihrinna leh a pathianna thliar hranna chiang tak chu a ni.
Isua taksa hi mihring dik tak a ni a, keini mihringte ang bawka hmuh theih leh khawih theih, siha na thei, pian nî leh thih nî nei a ni. Pathian erawh chu thlarau a ni a, hmuh theih loh leh khawih theih loh a ni. Amah Isua ngeiin engtin nge a sawi? “Tuma’n englai mahin Pathian an hmu lo,” a tih te, “Tuma’n englai mahin Pathian an hmu ngai ka ti lo,” a tih te leh, Johana’n, “Tuma’n englai mahin Pathian an hmu ngai lo,” a tih te chu kan chhiar thîn. Chuvângin Isua kha Pathian ni sela chu Judate khan an hnial an hnial lo ang a, amah an hmu thei hek lo ang a, an manin tihhlum tûrin tu kutah mah an pe thei hek lo ang. Isua chu Pathian ni loin, a anpui chau a ni a, “Krista, Pathian anpui,” tih te, “Ani chu hmuh theih loh Pathian anpui, …” tih te an ziak kan hmu a ni.
Chuti chuan Isua a lo kal hunah hian mihring anga hmuh theih a ni dâwn lo a, “Amah chu a awm pangngai ang takin kan hmu dâwn si a,” tia an ziak ang hian, a awm pangngai chu a pathianna chu a ni a, a hmuh theih tawh loh a ni. Tisa chuan Pathian a an loh avângin a hmuh theih a ni. Isua ang bawk hian keini pawh hi a tîr lamah chuan (mihringa kan lo pian hma hian) Pathian atanga chhuak kan nih avângin Pathian anpui kan ni a, hmuh theih taksa kan ni lo a, hmuh thei loh taksa kan ni zawk a; mihring kan lo nih hnuah erawh chuan kan mihrinna chu Pathian ni loin, mihring dik tak leh hmuh theih taksa chu kan lo ni. He mi hnuah hian pathiannaa dingin hmuh theih loh taksain kan ding leh ang a, Pathian anpui nihnain kan ding leh ang. Isua kha mihringa a lo pian hma zawng kha a awm pangngai chu a ni a, mihring anga a lo piana a thih leh hnu khân pathiannain a ding leh a, chu chu a awm pangngai chu a ni a, amah hmuh leh tumtute chuan mihring angin an hmu tawh dâwn lo a, a awm pangngai ang tak chauh khân an hmu thei tawh ang a, chuti anga hmu thei lo chuan engtikah mah an hmu thei tawh dâwn lo a ni.
Isua lo kal chhan-
Isua lo kal chhan hi Bible-ah hian tam tak ziaka awm angin Krisian zirtîrtute hian sawi þhîn mah sela, he lehkhabu bung leh châng aţanga malman fak tûr chu a tlêm rêm râwm hle a ni. Chuti anga an ziak chu châng hrang hrangah târlanin a awm ve a- 1. Isua thu sawi, ama ţawngkam ang ngeia an ziak kan hmuh chu, “Thu tak hriattîr hi ka pian chhan leh khawvela ka lo kal chhan a ni,” tih hi a ni. 2. Lehkhathawn lama kan hmuh leh pakhat chu, “Pathian fapa lo lan chhan ber chu diabola hnathawhte a tihboral theihna’n a ni,” tih hi a ni. 3. A chunga mi tlukpui deuhin Hebrai lehkhathawnah chuan, “Ani chu sualte la bo tûrin vawi khat a lo lang tawh a……..,” tih kan hmu leh a ni.
“Ani (Isua) chu sualte la bo tûrin vawi khat a lo lang tawh a,” tih thu Bible-ah kan hmu a. A nih leh, “Eng sual nge a lak bo?” tiin inzawt ta ila, “Diabola hnathawh,” kan ti ang maw? Diabola chuan eng hna nge a thawh le? “Mihringte sual kawng zawh tûrin a thlem,” kan ti âwm e. Mihringte sual kawng zawh tûra a thlêm dân kan chhui hmain, chuti anga mihringte sual kawng zawh tûra lo thlemtu, ‘Diabola,’ an tih fo mai hi eng nge maw a nih a, tu nge maw a lo nih reng le? Diabola hi thil awm tak tak a ni em tih hi i han chhui dâwn teh ang u.
Diabola lo lan þanna Bible aþanga kan hmuhna hmasa ber chu Genesis 3:1-naah khân a ni. Chutah chuan, “Lalpa Pathianin ramsa a siam zawng zawngah chuan rûl a fing vervek ber a,” tih ziak kan hmu a. Hetah hian Adama nupui Evi hi rûl hian a thlem hran lo, mihring leh mihring inbia ang hian a ziaktu hian a inbiaktîr vel a. Engtin nge an inbiak le?
Rûl chuan hmeichhe hnenah chuan, ‘Pathianin, “Huana thing tinrêng hi in ei tûr a ni lo,” a ti elo maw?’ a ti a. Evi chuan, ‘Ti suh e, “Huana thing tinrêng hi in ei thei e. Amaherawh chu huan lai taka a chhia leh a þha hriatna thing rah hi chu in ei tûr a ni lo; in ei chuan, in ei nî la lain in thi tûr a ni,” a ti a ni,’ a ti a. Rûl chuan, ‘Thi teh suh e; in ei nî apangin in mit a lo vâr ang a, a chhia a þha hriain Pathian ang in lo ni dâwn tih Pathianin a hre reng a nih chu,” a ti a.
Chuti chuan Adama, Kristiante’n he khawvela lo piang chhuak mihring zawng zawng thlahtu bulpui nia an ruat nupui Evi chuan a chhia leh a þha hriatna thing rah chu a it thlu ngang a, a ei ta a, a pasal pawh chu pe vein ani pawh chuan a ei ve a, Pathian dân bawhchhia anga puhin an chênna hmun Eden aþanga hnawh chhuah an ni ta ni âwm takin ziak a ni. A hnuai zelah chuan, pathiante þawngkam chhuak ni âwm takin, “Ngai teh u, mihringte chu a chhia leh a ţha hriain, keimahni ang an lo ni ta, …” tiin a ziaktu hian a ţawngtîr a (hei hi tute emaw sawi dân takah pathian pathum ţawng te pawh a ang hle bawk âwm e). Hetah hian zawhna awm thei chu: Mizo Kristiante hian tun laiin, “Fai hi Pathian anna a ni e,” tiin kan inhrilh ţhîn si a; hetah hian engati nge Pathiante hian anmahni ang nih chu an huat viau a, thil tisuala an puh mai le?(He lam chu kan sawi thui lutuk dâwn avângin kan chhui tel hman lo).
A thui lutuk lohna’n Diabola lo lanna dangte chu kan sawi vek sêng lo ang a. Joba-te chhûngkua an chhûng inkhawmnaah a lo lang ve a; Mosia a thih khân Mikaela nên a ruang kha an inchuh ni âwm takin an ziak bawk a. Tin, thlalêrah Isua ngeikha ni 40 leh zan 40 chaw ngheia awm a, Diabola thlêma awm angin an ziak bawk a ni. Aw le, a nih loh leh rûl chu tu nge? Evi thlem thlutu rûl kha keini rama rûl chi hrang hrangah hi chuan an tel lo a ni phawt ang le. “Bawkkhupin i kal tawh ang,” tih thu a hmuh hma khân a chhîpin nge a kal ang a, a mei hmâwrin a tung zâwngin a kal ve nge ni ang a, a bingbiletin a kal ni ang le tih pawh hi chhut tham a tling mahna le! Mahse he lam chu kan chhui hman rih loah ngai ang aw. “Lalpa Pathianin ramsa a siam zawng zawngah rûl a fing vervek ber,” a ti miau si a, eng rûl tak nge tih chu i han chhui teh ang aw.
Chuti taka mihring thinlung pawh tidanglam thei khawpa rûl fing chu Solomona chuan, “Mihringfate chu ramsa mai an ni tih an inhriat theihna’n Pathianin anmahni a fiah a ni, ka ti rilru a,” a ti a ni(Thuf. 3:18). Chuti a lo nih chuan, mihring bum thei tûr khawpa fing ramsa chu mihring tho a lo nih chu! Jeremia lehkhabuah pawh, “Thinlung hi thil dang zawng aiin bum hmang ber, chhe lailet dêr a ni, tuin nge hre thiam thei ang,” a lo tih ve chu maw le! Tunah zawng kan man chiang ta e. Eden huana Evi thlemtu rûl an tih fo kha rul tak tak ni loin, hla pakhatin:
“Ka mit hmuh leh benga ka hriatte hian
Sualah mi hruai lut,”
a tih ang deuh hian an mit hmuh leh an rilrua îtna lo awm khan an taksa a kaihruai a, an thinlung chhûnga thil chhia leh ţha hriatna an neih kha a lo duh lotu lakah khan hmang sual an lo ni lek a lo ni. An ngaihtuahna sual lam zawk anga lang kha ‘Rûl,’ an lo ti mai a ni. Chuti ang bawkin Joba-te chhûng inkhawmnaa Setana leh Pathian inbia pawh kha mihring rilru(ngaihtuahna) mai lek a ni. Chuti ang zelin Isua pawh a ngaihtuahna kha Setana an puh a, lung chhanga chang tûra fiahna anga an ziak te, Biak In chhîp zum aţanga tla thla thla tûra fiahna te leh bawkkhupa chibai buk tûra tihna te hi ama mihring (Isua) thinlunga awm mai mai kha a ni tih kan hre ta. An khenbeh laia an tihelna ţawngkamte nên khân danglamna engmah a awm chuang lo a ni.
Diabola hmingte-
Tin, he hming, ‘Diabola,’ tih hi, ‘Setana, tih te, Lucifer-a tih te leh, ‘Rûlpui tar,’ tih te nên thuhmun a ni a, Pathian dodaltu anga ngaih a ni. Thu Puan ziaktu Johana chuan, ‘Drakon,’ tiin a vuah bawk. Mi ţhenkhatin nakina thil lo awm tûr anga an sawi dânin vânah indona lo awmin Drakon rûlpui tar, ‘Diabola leh Setana,’ an tih mai leh a hote chuan Mikaela leh a hote chu an do a, nimahsela an hneh loh avângin vân ata paih thlakin an awm a; thir khaidiat lianpuiin Setana chu an phuar a, leihlawtah kum 1000 chhûng atân an kharkhum thu ziak a ni.
He mi thu hi Isaia pawhin, ‘Vârparha, zîng lam fapa,’ tia a vuah chu leia paih thlak a nih avânga tihelna ţawngkam a ziak bawk a. “Aw Vârparh, zîng lam fapa, engtizia nge vân ata sah thlaka i awm tak chu le?” tiin. Chanchin Tha ziaktu pakhat chuan, ‘Tidertu,’ tiin a ziak. “Ka pu, chu tidertu chuan a dam lai khân, ‘Ni thum nîah ka tho leh ang,’ tia a sawi kan hria. Chuti chuan ni thum nî thlenga thlân chu vêng ţha tûrin hrilh rawh; chuti lo chuan ruang chu a zirtîrte’n an ru bo ang a, “A tho leh ta a ni,” an ti dah ang e. Chuti chuan, tihderna hnuhnung zawk chu a hmasa ai khân a ţha lo lehzual ang,” tiin ziak a ni.
Setana hnehna-
Bible-a sual leh ţha indona chu hu Puan ziaktu chuan Vân indona angin a sawi a ni. Chuti angin sual leh ţha indona chu Bible tehna aţang chuan Isua khenbehnaah khân a tâwp a, chu chu vân indo tâwpna chu a ni. Isua nuna a Pathianna leh a mihrinna(Isua nihna) chu indoin, a Pathianna chuan a mihrinna chu hnehin tihtlâwmin a awm a, a khêngbet ta a nih kha. Isua ruang chu thlânah zalh a ni a, lungpui an lum hnan a, chu chu vântirhkoh chak tak, chabi leh khaidiat lianpui kengin Setana a phuar a, leihlawtah paihin kum 1000 a vei hma lo chuan hnam tin a bum le tawh lohna tûrin a khâr hnan ta angin an ziak a ni.
Sual lak bona chu-
Mihring duh dân leh Pathian duh dân indoah chuan mihring duh dân chu tlâwmin, a chak lo zawk mihring chu Isuaah belin a awm vek a, chu chu Setana hneha a awmna angin an chantîr ta a ni. Setana an lo tih chu Isua hi a lo ni e. “Tin, Drakon rûlpui tar, ‘Diabola leh Setana,’ an tih, khawvel zawng zawng bumtu chu leiah an paih thla a, a tirhkohte pawh an paih thla tel ve a; an hmun chu vânah a awm ta bawk hek lo,’ tiin ziak a ni. A châng danglehah chuan, “Tin vântirhkoh chak tak, leilawt chabi leh khaidiat lianpui kengin vân aţanga lo chhuk ka hmu a; Setana chu a man a, a phuar a, leilawtah chuan a paih lut a; kum sangkhat chu a vei hma loh zawng hnam tin a bum leh tawh lohna tûrin a châr hnan ta a,” a ti a ni. Engtin nge an ziah bawk kha?
“An lalte chu khaidiata phuar tûr leh,
Rorêl ziak saa an chunga rorêl tûrin,
Chung thuneihna chu an nei hlawm a,”
ti a nih kha. Isua chung thua rorêlna(a thihna tûr) kha rorêl ziak sa vek a lo nih chu. Amah ngeiin, “Lei leh vân(amah) hi a boral hma loh zawng,dân thua mi chhunhan te tak te emaw, thaihan te tak te emaw pakhat mah a boral lo ang, a zaa a thlen kim hma loh zawng,” a ti kha. Amah lei leh vân (Isua) a han boral meuh chuan dân lehkhabua an ziak chu a thleng famkim a. “Chung zawng zawng chu a thlen kim hma loh chuan tun lai chhuante hi an ral lo ang,” a ti bawk a.
Isua a han thih meuh chuan lei leh vân a ral thu kan hre ta a ni, “Tin, lei thar leh vân thar ka hmu a, lei hmasa leh vân hmasa chu a boral tawh a, tuifinriat pawh a awm tawh lo a ni,” tiin an ziak daih tawh a ni(Thup. 21:1). “Khawvel zawng zawng bumtu chu Isua (Setana) chu a ni a, Isaia’n, “Hnam tin titlutu, engtizia nge vân ata sah thlaka i awm tak chu le?” a tiha kha a ni a. Thinlung hi bum hmang ber a nih avângin an thlahtu bul ber aţangin bum hmang an ni a, amah Isua ngeiin, “In pa chu Diabola a ni, Diabola chuan a tîr ata dawt a sawi þhîn, dawt pa pawh a ni,” a ti. Ziak dangah chuan:
“Ngai teh, Zion-ah chuan tlukna lung leh dâlna lungpui ka dah a;
Chu lungpuia tlu apiang an kehsawm ang,
A delh lek phei chu a râwt dip ang,”
tih a awm leh a. Isua thu sawi vek kan hmuhah chuan, “Tluknate avângin khawvel chung a pik e, tlukna te chu lo awm tûr reng zawng a ni a. Nimahsela tlukna awmtîrtu chung chu a pik e,” tih te, “Heng mi te berte zînga pakhat pawh titlu chu, an nghawngah buh râwt sawmna lung awrhtîrin, tuifinriat tuk lai takah thlak daih sela an tan a ţha zawk ang,” tih te leh, “Rorêlna chu a kokiah a chuang ang a, ..” tih te chu amah Isua chungchâng thu sawina vek a lo ni a. Tlukna awmtîrtu mawh chu Isua chungah an nghat a ni.
A thihna tûr hmun Kalvari tlâng a pan lai khân rorêlna thing kawkalh chu a kokiah an nghat a, titlutu leh tlukna awmtîrtu mawh a lak avângin buh râwt sawmna lung lianpui(thing kawkalh) an awrhtîr a, tuifinriat thuk laiah an paih ta a, rorêl ziak sain a chungah ro an rêl a. Isua chung thu rêlna chu rorêl ziak sa vek a nih dân chu: A lo pian tûr thu hrilhlawkna te, a thu sawi dân tûr hrilhlawkna te, an tangka 30-a an hralh tûr thu te, khai kâna a awm tûr thu te, a ruh an tihtliah ve loh tûr thu te, a thih tûr thu te, a thawh leh hnua vâna a lâwn tûr thu te leh a chanchin tûr an hrilhlawkna dang dang tam tak a awm a, chungte chu ziak sa vek a ni. Tin, ram sabengtung phûma phûm a nih tûr thu pawh ziak a ni bawk. He thihna hi Diabola hnathawh tihboralna chu a ni bawk a, sualte la bo tûra a lo kalna chu a ni bawk a ni.
Kum 1000 chu-
A nih loh leh Isua chu Setana lo ni ta sela, thlânah chuan kum sangkhat chhûng an zalh dâwn tihna em ni ang le? Ni lah lo e. Petera lehkhathawnah chuan, Unaute u, he thu kamkhat hi theihnghilh suh u, ‘Lalpa ngaihin ni khat hi kum sangkhat ang a ni a, kum sangkhat pawh ni khat ang a ni,’ tih hi,” tih ziak a ni. Tin, ziak dangah pawh heti hian kan hmu bawk a:
“Nanga ngaih chuan kum sangkhat hi nimin ral ta ang lek kha a ni si a,
Zân vên khat chhûng ang lek bawk a ni,”
tiin. Isua thlâna a awm chhûng rei lo te kha, kum sangkhat ang a ni a, zân vên khat chhûng ang lek a lo nih dâwn chu. Thlâna a awm chhûng khân kum sangkhat rorêlna a awm tihna a ni. Ziaka kan hmuh dân chuan, “Chu mi hnuah chuan rei lo te atân (Setana chu) chhuah leh rih tûr a ni,” tih kan hmu bawk a. Isua thi a thawh leh aţanga vâna a lâwn inkâr chhûng kha Setana a tânna ata rei lo te atâna chhuah a nih lehna tûr kha a ni.
Isua zirtîrhote kha thlaraua tihkhah an la nih loh vâng nge, Petera meuh pawhin a unaupa Johana lakah thik thu a la tichhe thei tlat mai a; chuvâng chuan an Pathian chu kan ral hmang mei a ni a, kan ral an la hmabak a ni. Isua (Setana) chu a tânna thlân aţang chuan a lo tho leh a, chhuah zalen a lo ni leh ta a. Thu Puanin a ziak dânin a hote ko khawmin lei vâng dapin an lo thawk a, mi thianghlimte riah hmun Marka nu Mari pindan chungnung leh khaw duhawm Jerusalem chu an rawn hual ta a. Mahse vân aţangin mei leh kât (Thlarau Thianghlim) lo thlengah chuan an kâng ral ta a ni tih kan hria a ni.
Thu tak hriattîrna chu-
Isuan a lo kal chhan a sawiah chuan, “Thu tak hriattîr hi ka pian chhan leh khawvela ka lo ka chhan a ni,” a ti a ni. Chu thu tak chu eng nge kan tih chuan Isua’n, “Tu pawh ka thu hria a, mi tîrtu ring chuan, chatuana nunna a nei tawh; thiam loin a awm lo a, thihna ata a chhuak a, nunnaah a lut ta zawka ni,” a ti. Hetah hian Kristian tam takin an Bible zirtîr dâna an chian lohzia a lang ţhîn. Mihring ve bawk Isua chu nunna thu sawi tûra tirh a ni a, a tîrtu chu vân Pathian a ni. Isuan an rin ber tûr a kawhhmuh chu amah ni loin, amah tîrtu Vân Pathian chu a ni.
Chatuan nunna thu sawi tûrin Isua chu a Pa Pathian chuan a tîr a. Isua thu sawi a hriat a, amah tîrtu Pathian ringtu chuan “Chatuana nunna a nei dâwn a ni,” a ti lo a; “A la nei mai thei e,” a ti hek lo a, “Chatuana nunna a nei tawh,” a ti hmiah mai a ni. Chatuan nunna a neih tawh thu a sawi a nih chu. Chu mi thu tak hriattîr chu Isua lo kal chhan tak chu ni. A lo pian laia vân zaipâwl hla sak an hriat pawh kha eng nge ni kha?
“Chungnung berah Pathian ropui takin awm rawh se,
Lei chunga a lawm em em mihringte hnenah rem thu lêng rawh se,”
tih a nih kha. ‘Rem thu lêng rawh se,’ tih lai hi hriat chian a ţûl hle ang. ‘Lo inrem tawh rawh se,’ an tihna emaw tih a awl viau mai thei e; mahse a ni lo. Pathianah chuan inrem lohna a awm lo a, Pathian chu, ‘Remna Lal,’ a ni zawk a, ‘Inrem a nih tawhna thu hi mihringte hian lo hre rawh se,’ tihna a nih chu.
Isua upatna-
Isua thu sawi mite hriat thiam loh hi tun lai Kristiante pawh hian an hre thiam chuang hauh lo mai zu nia! Isua’n, “Mihring Fapa hi khai kânin a awm ang,” tiin a sawi a. Juda mite chuan, “Krista chu chatuanina awm reng dâwn tih zâwlnei lehkhabuah a sawi. Krista chu a lo kal hunah chuan a pianna chin reng an hre lo ang. Nang hi tu nge i nih?” an ti a. Isua’n, “In pa chu Diabola a ni a, Diabola chuan a tîr ata dawt a sawi ţhîn, thu tak amahah a awm lo, dawtpa pawh a ni,” a ti a. Anni lah chuan, “Kan pa Abrahama a ni,” an ti a.
Abrahama kha, tisa lam kawngah an thlahtu bul dik tak chu a ni a, thlarau lam thuah chuan, ‘Rinna Pa,’ vuah a ni. Isua chuan, “Abrahama in pa ni sela, ka thu sawi te in awih ang chu; Abrahama chu ka nî hmu tûr a nihin a lawm em em a; tin, a hmu a, a lawm hle a,” a han ti a. Anni Judaho chuan, “Nang kum sawmnga pawh la tling lo pui che, Abrahama i hmu em ni?” an ti a.Isua’n, “Abrahama awm hma daihin ka awm,” a han tih meuh chuan Sakhaw hotute chuan den hlum chakin lung an chhar ta mai a nih kha.
Isua chu vân Pathian tirha lo kal a ni a, Juda(Israel) hnam rilru pu tak chungin chatuana nunna an neih tawh thu a rawn hriattîr a, nimahsela a thu sawi ring duh lotute chuan an dodal tlat ţhîn a ni. Abrahama thlah an nihna hi an chhuang hle hlawm a, nimahsela Isua thung chuan a thu sawi an dodal tlat avângin Adama thlah anchhe dawng fa an nihna chu hriattîr a tum ve tlat thung a, “Diabola thlah in ni e,” tih chu an hnena a sawi dân a ni.
“Tisualtu chu Diabola a ni, Diabola chuan a tîr ata thil a tisual ţhîn,” tiin a sawi a. “Rûl thlahte u,” te pawh a han ti ţhîn a; baptistu Johana pawh khan hengho hnenah hian, “Rûl thlahte u, thinur lo thleng tûr hi tlânsan tûrin tui nge zilh che u. ‘Abrahama kan thlahtu a ni alawm,’ tiin ngaihtuah suh u. Pathianin heng lungte hi Abrahama thlahah a chantîr thei e, ka tih che u hi. Tun apangin hreipui thing bul tinah an dah ta. Thing tin rah ţhaa rah o apiang an kit a, meiah an paih a, a kâng ţhîn,” tiin a zilh a ni.
Lungngaihna chhumpui-
Aw le, hetah hian phuba lakna tûr (hremna tûr) thu a lo lang a. ‘Thinur lo thleng tûr hi tlânsan tûrin tuin nge zilh che u,” tih leh, ‘Tun apangin hreipui thing bul tinah an dah ta. Thing tin rah ţhaa rah o apiang an kit a, meiah an paih a, a kâng ţhîn,’ tih hi. Abrahama thlah an nihna kha chhuang viau mah sela, Pathian thu an dodâl tlat chuan Pathiania hrem ral vek ang tih leh, Pathianinheng lungte pawh hi Abrahama thlah atân a siam thei tho a ni tiin a vaukhân a ni.
Heta Baptistu Johana’n a vaukhân lawk ang tak hian hremna rapthlak tak chu a lo thleng ta a, kum 70 A.D.-ah chuan hmêlmate’n Jerusalem an hual a, a kulh te chu an tichim chhe ta vek a ni. Isua ngei pawh khan a lo hrilh lawk tawh a, “Hmêlmate’n Jerusalem an hual in hmuh hunah chuan, a boral dâwn tih hria ang che u,” tiin. Hei hi Isua an khenbeh laia a hmêlmate’n, “A thisen mawh chu keimahni leh kan thlahte chungah awm rawh se,” an tihna þawngkam chiah phuba lakna kha an chungah a lo thleng ta a ni. He phuba lakna rapthlak tak hi a ni, “Chhúmte nên chuan a lo kal dâwn e,” tia an sawi kha ni, chhúm hian lungngaihna a entîr a ni. Phuba lakna rapthlak tak a nih dâwn avângin lungngaihna entîrna atân chhúm an hmang a ni.
Isua bul leh bal-
Isua mihrinna chu awm ţan nî leh tâwp ni nei ni mah se, a Pathian anna lamah chuan Abrahama awm hma daiha awm a ni a, “Ani chu hmuh theih loh Pathian anpui, thil siam zawng zawng zînga piang hmasa ber a ni,” an lo ti daih tawh. Solomona pawhin,
“Leilung leh tlâng te, tuifinriat te a din hma khân ka piang tawh a,
Lalpa chuan a thil siam bul berah min din a,”
a ti a ni. Sam hla phuahtu chuan,
“Lalpa, nang chu chhuan zawng zawng chenah kan awmna i ni ţhîn;
Tlângte pian hmaa, leilung leh khawvel i din hma pawh khân,”
a lo ti ve bawk a ni.
Kan bul leh bal pawh-
Chuti chuan, mihring Isua chu hmuh theih loh Pathian anpui niin, thil siam zawng zawng zînga piang hmasa ber a nih ang khân nang leh kei pawh hi Pathian anpui kan ni a, thil siam dang zawng zawng zînga piang hmasa ber kan ni. Thil siam dang zawng zawng bakah hian nang leh kei kan mihrinna tisa ngei pawh hi a pian hma daihin Pathianah kan awm tawh a, thlarau lam taksaa din kan ni daih tawh a nih chu.
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June 17th, 2011 at 2:17 pm
#28
CFL
mi(sual).com doesn’t support no Religion & no Political Party. It’s a free Forum where we can discus about just anything. It cannot run only on a single person’s interest. Everyone is welcome in here. Have fun
P.S. Admin chu ka nilo nang a, ka lo chhang ve mai mai che. NOI = No Offense Intended.
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June 17th, 2011 at 2:28 pm
@49 Bawngtlaia : Thank u.. No offnce intended chu a dik ang…
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June 17th, 2011 at 2:30 pm
Mr Sangte: Democracy hle mai aa.. NOI
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June 17th, 2011 at 2:57 pm
Hnam Sakhua, khawngaih takin ka dil chiam a che, i phal anih chuan i contact min hrilh hram la, i mail ID emaw, i phal nganglo a nih chuan i hming diktak, RORELLIANA KAWLNI (or anything else but true) min hrilh hram roh,i tan,i tan liau2, i khenbeh LAL ISUA KRISTA hnen ah hian ka lo dilsak dawn che nia.. Ani chu PA PATHIAN in a lalthutthleng dinglam ah a la chho a,misual te ngaidam a tlanchhuak tur in a lo kal a,sual ngaihdam theihloh reng2 a neilo ve,simin a lam i hawikir phot chuan,i tan Van ah Nunna Lallukhum,Ami te tan a Chhandamtu in min buatsaihsak chu a dahsak reng zawk che asin..hetiang ringot a i hun i hman a,i tawp pui mai tur hi ka phal lo a ni,ka rilru a na a,HMELMAPA SETANA hian hma a van la nasa in min van bei nasa tak em,he comment ka type lai hian ka mittui a parawl treuh a,a far lek2 thei hial a ni,ka rilru a na a,mahse PATHIAN ENGKIMTITHEI chuan hruaichhuak mawlh che rawh se..khawngaihtakin ka comment hi rilru leh tihtakzet in min lo chhiarsak hram dawn nia o..
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June 17th, 2011 at 3:14 pm
Tui let hnu a, misual.com post sei ber ani ta ve ang. Ka chhiar lo mai ang e, hun neih loh nak a laiin Hnam sakhua ka buai pui hman lo. ISUA rin tawp mai tur, ka lawm em em e.
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June 17th, 2011 at 3:18 pm
@unsung – part I leh II ah admin te’n kan la then hrang mah mah!
. Chutichung chuan a la sei ania!
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June 17th, 2011 at 3:25 pm
Pu HS-a hi chu a rinah hian a chiang a(a thelh deuh mai pawha). Thahnem hi a ngai em! Tluklohna kan nei. Kristian Sermon pangai kan comment vak loh pawh hian Pu HS-a thuziak erawh kan ti leh hluai thin. Buh lem leh buhtakah hian a lem anga thliar awl deuh hi an awm a, thliar theih miah loh pawh kan ngaituahawm khawp mai. Kan in enfiah fo a tul a ni.
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June 17th, 2011 at 3:38 pm
Nazareth Isua an tih hi, Krista, Pathian fapa mal neih chhun, mi zawng zawng sual vanga an thih ai thi tura hmangaihna avanga Pathianin khawvela a rawn tirh a ni.
Chutichuan, nang pawh hnam sakhua, he Nazareth Isua hian a hmangaih che a, i tuar ai a tuar a. A thisena silfai i ni ve a sin. Lal Isuan A hmangaih che a sin. Sawichhetu leh tiduhdahtu i ni tawh mai thei. Mahse, Ani chuan A hmangaih che. I hawikira, Amah ringa A lam i hawi phawt chuan A lo ngaidam ang che.
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June 17th, 2011 at 3:44 pm
A va sei leh pek ve. Print chhuah a chhiar chi a nih hi. A danglam ve hle mai.
HS- Hei hi i irawm chhuak liau liau a nih chuan thinker ah ka chhiar pha ang che.
I chhiar i hriatthiam dan a i ziahchhuah ngei a nih pawh in writer taima tak ah ka la ngai tho a che.
Mi ziah chhuah sa i idea awm lemlo a i rawn post pawp a nih pawn reader taima tak ch i ni tho tho mai.
A pumpui ah erawh chuan BUM IN I AWM MEK ANIA AW.
Bible leh Isua ring silo ah chuan Bible leh a related literature hi i van tuipui em em, hetiang chiah hian vedas writings te kha i zir ve em? WHY?
Eagatinge i rin miahloh, i rinna pawh relate miahlo BIBLE leh a chhungthu hi i chai vak vak a, i zir vak vak a, i rindan base a i hman ngam lawi si le aw? Hei hi BUM a awm zia diktak a ni e. Hei hi Eden huan ata Setana tactic diktak, a first uttering sentence recorded atanga vawiin ni thleng a a la tihdan reng a ni. Bible a mi diklo leh a sawi tumloh ang hlir a quote chhuah zar zar hi.
Nangmah leh nangmah lo inzawt rawh, ‘Engatinge ka THLARAU chan hian engkim ka tehna atan hian Bible hi a based tlat a, Bible a inziak Isua chu a pawm leh bawk si loh, khawnge Mahabharata zawk hi inngah nan kan hmang zawk dawn teh ang’ han ti dawn teh,a theih loh, a chhan chu i thlarau chan khan Bible dikzia hi a hrebel lutuk a, ISUA erawh A HAW HLUAH HLUAH bawk alawm.
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June 17th, 2011 at 3:49 pm
@ Hnam Sakhua, Isua hi Setana maw lo ni a!!!!!!!!!!! Nang tluka Setana hi an awm chuang hleinem. Setana fa chuam dik tak i nih zawk kha. I pianthar loh zawngin i chatuan hremna chan tur chu a rapthlakin, i la inchhirna zakhua a la sei dawn mange. A hnuaia Bible changte hi i chhiar ngai lo emawni Setan:
Matthaia 12:22-32- Chu mi lai chuan tawng thei lo ramhuai man pakhat a hnenah an rawn hruai a; tin, ani chuan a lo tidam a, chutichuan tawng thei lo chu a lo tawng theiin, a lo hmu thei ta a. Tin, mipuiho zawng zawng chuan mak an ti hle a, ” He mi hi Davida fapa chu a ni lawmni?” an ti a. Nimahsela, Pharisaiten chu chu an hriat veleh, ” Hemi hian ramhuai lal Beelzebula avang lo chuan ramhuaite a hnawtchhuak lo vang,” an ti a.
Tin, Isuan an ngaihtuahte chu a lo hria a, an hnenah, ” Khawii ram pawh mahni indo apiang an boral thin; khawii khua pawh, chhung khat pawh, mahni indo apiang an ding khawchhhuak lo vang. Tin, Setanan Setana vek a hnawh chhuah chuan mahni indo a ni ang asin; a ram chu engtin nge a din chhhuah ang le? Tin, kei Beelzebula avanga ramhuaite hnawt chhuak thin ka lo nih chuan, in faten tu vangin nge an lo hnawhchhuah thin le? Chuvangin anni chu nangmahni ngaihtuahtu turte an ni ang. Amaherawhchu, kei Pathian Thlarau avanga ramhuaite hnawt chhuak thin ka nih chuan, Pathian ram in hnenah a lo thleng tawh a ni ang. Chuti anih si loh chuan, miin mi chak chu a phuar hmasak zet loh chuan engtin nge mi chak ina lutin a sum a lak sak theih ang? Chumi hnuah erawh chuan a in chu a ramsak mai ang. Tupawh ka lama tang lo chu, mi do a ni; tupawh mi lak khawmpui lo chuan a tidarh a ni.
” Chuvangin ka ti a che u, mi an sualna tinrengah leh an Pathian sawichhiatna tinrengah chuan ngaihdam an ni ang: Thlarau meuh sawichhhiatna erawh chu ngaihdam sak a ni lovang. Tin, tupawh mihring Fapa sawisel apiangte chu an sawiselna chu ngaihdam sak a ni ang; tupawh Thlarau Thianghlim meuh sawisel apiang erawh chu an sawiselna chu tun dam chhungah pawh, hun lo la thleng turah pawh chuan ngaihdamsak a ni lovang.
Aw nang pharisai leh setan Hnam Sakhua, i chan tur hi a rapthlak maange.
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June 17th, 2011 at 3:53 pm
In hnialna thu tha tak a ni em le? Khing khing lo mai ru..
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June 17th, 2011 at 4:26 pm
Pathian thilsiam bul ber chu Isua ni lovin finna a sin,i hrefuh lo vel vek.Lo chiar ve deuh teh
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June 17th, 2011 at 4:43 pm
61. Lenlaini 10, Hetiang hi hnial thlak loh chuan, hnial ngaihna kan hrelo emaw an ti thei a. Tin, mi hruai bo theih tawk hi an nei ve tlat thin a, ngaihthah a en liam mai hi a har ve tlat thin.
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June 17th, 2011 at 5:16 pm
Hahchhiau….. a va hot ve…
Ka khel ti mur pawh a tiza zo hauh lo nia…lolzzzzzzzzzz
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June 17th, 2011 at 5:23 pm
tu emawni in comment ah bold a hmanga, close leh theih awm tak.
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June 17th, 2011 at 5:29 pm
Nazaret Isua chu tlangval a ni e.
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June 17th, 2011 at 5:35 pm
Isua ni na na na Setana tih tlat te chu rilru kimlo enkawlna hmuna awm chi anih chu.
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June 17th, 2011 at 6:22 pm
Hei hi he post ka chhan tawp nan ka han ti leh hram teh ang. Hnam-sakhua, ngun takin ka chhanna hi lo chhiar ve rawh aw: I thusawi thenkhat ka chhang dawn:
1.”Chuti chuan Isua’n, “Khawvel zawng zawng,” a tih leh, “Hnam zawng zawng,” a tih pawh hian Israel hnam sawm leh pahnihte chauh a huap a ni.
Heta “khawvel zawng zawng” tih hi kha mi hun laia ROME ram awp chin sawina mai a ni e! India ram a huam lo tih chu nang ang mi inchhiar zau tan chuan a chiang sa reng e. A bawplawka lak chi a ni lo. Kha tih hun laia Dr.Luka ten “khawvel” tia an hriat chin kha a huam a ni mai!
2.“Chuti chuan, Isua’n a lo kal lehna leh Pa thil tiam lo thleng tûr a sawi hi thil thuhmun niin a lang a ni
Thil thuhmun ni awkawng lo ve! Pa thil tiam tih hi Thlarau Thianghlim zirtirte hnena pek tur thu Pain a tiam a sawina a ni zawk e! Thlarau Thianghlim an dawn hma chuan Jerusalem chhuahsan lo turin a ti mai zawk a ni.
3. Isua lokal lehna chungchangah phei hi chuan i hre thelh nasa hlawm lutuk a,ka chhang thui lo mai ang che. “Rukru angin” tih pawh hi a lo kal lehnaah ‘thawm nei lovin’ a lo kal dawn tihna ni lovin, a HUN tak hriat a nih lohzia a sawina zawk a ni e! In neituin rukru lo kal hun tur a hriat loh avangin inring renga a awm a tul angin, Lal Isua la kal hun tur tuman (Pa chauh lo chuan) an hriat loh avangin inring renga awm a tulzia a sawina a ni e. Thawm bengchhen leh bengchhen loh lam a ni lo! ‘Vantirhkoh chungnung ber aw nen, Pathian tawtawrawt ri nen’ tia Bible-in a sawi hi a sawi ang ngei hian a lo thleng bawk ang.
4.”Chuti a lo nih chuan, mihring bum thei tûr khawpa fing ramsa chu mihring tho a lo nih chu!
Mihring a ni tihna ni lovin, Setana kha rul chhungah lutin rul kha a hmanruaah a hmang mai zawk a ni.
5.”Mizo Kristiante hian tun laiin, “Fai hi Pathian anna a ni e,” tiin kan inhrilh ţhîn si a; hetah hian engati nge Pathiante hian anmahni ang nih chu an huat viau a, thil tisuala an puh mai le?
He thu hi Mizo Kristiante sawi a ni lo va, “Cleanliness is next to godliness” Sap hovin an tih, Mizo tawnga an leh dik loh a ni zawk! Bible thu pawh a ni hek lo!
6.“Tin, Sam ziak vekah heti ang hian kan hmu leh zel bawk a:
“Lalpa chu âu thawm nên a chho e,
Tawtawrâwt ri nên
Vânah a chho ta e,”
tiin an lo ziak ve bawk si a.
Hei hi khawi lai Sam nge? A hmaa i tarlan khi chu Sam 68:18 a nih hmel e.
7.“Tupawhin Lalpa a hmangaih loh chuan anchhe dawngi awm rawh se. Kan Lalpa chu a lo kal e,” a ti mauh mai a ni. Paula chuan a hnena lo kal Lalpa chu a hmangaih a, Lalpa dang a mamawh lo a ni. Paula hnena lo kal Lalpa hmangaih ve lotu chuan Lalpa dang an la nghak a, Pathian dang an la beisei tlat a, chung mite chu Paula chuan, “Anchhe dawngin awm rawh se,” a ti a nih chu.”
A buk thelhin i thelh!! 1Korinth bung 16 kha a pumin ngun leh zualin han chhiar leh teh!
8.“Isua taksa hi mihring dik tak a ni a, keini mihringte ang bawka hmuh theih leh khawih theih, siha na thei, pian nî leh thih nî nei a ni. Pathian erawh chu thlarau a ni a, hmuh theih loh leh khawih theih loh a ni.
Isua mihrinna leh a Pathianna thuruk hi i man pha lo a nih kha! “Tumahin Pa an hmu ngai lo”…tih te pawh kha a dawt chiah sentence kha han chhiar zo law law la: “Pathian hnena lo chhuaka chauh lo chuan;ani chuan Pa a hmu” (John 6:46) tih a nih kha. John bung 1:18 pawh kha Isua, Pathian Fapa mal neihchhun ngei khan Pathian a hmuh chianzia a sawina a ni zawk e.
9.“He mi thu hi Isaia pawhin, ‘Vârparha, zîng lam fapa,’ tia a vuah chu leia paih thlak a nih avânga tihelna ţawngkam a ziak bawk a. “Aw Vârparh, zîng lam fapa, engtizia nge vân ata sah thlaka i awm tak chu le?” tiin. Chanchin Tha ziaktu pakhat chuan, ‘Tidertu,’ tiin a ziak. “Ka pu, chu tidertu chuan a dam lai khân, ‘Ni thum nîah ka tho leh ang,’ tia a sawi kan hria. “
Helaia Isaian “Varparh, zing lam fapa” a tih hi Setana a sawina a ni a, Puithiam lalte leh Pharisai hovin Pilata hnena “tihdertu” tia an koh el (Matthaia 27:63) erawh hi chu ISUA a ni e. MI THUHMUN AN NI LO!
10.“Bible-a sual leh ţha indona chu hu Puan ziaktu chuan Vân indona angin a sawi a ni. Chuti angin sual leh ţha indona chu Bible tehna aţang chuan Isua khenbehnaah khân a tâwp a, chu chu vân indo tâwpna chu a ni. Isua nuna a Pathianna leh a mihrinna(Isua nihna) chu indoin, a Pathianna chuan a mihrinna chu hnehin tihtlâwmin a awm a, a khêngbet ta a nih kha. Isua ruang chu thlânah zalh a ni a, lungpui an lum hnan a, chu chu vântirhkoh chak tak, chabi leh khaidiat lianpui kengin Setana a phuar a, leihlawtah paihin kum 1000 a vei hma lo chuan hnam tin a bum le tawh lohna tûrin a khâr hnan ta angin an ziak a ni”.
Ha ha ha!! Helai hi chu i chawhchawrawi hneh hle mai!! SETANA ZIA CHIAH! Isua Kraws-ah khan Setana thuneihna zawng zawng hnehin SUAL THILTIHTHEIHNA TIH TAWPNA a ni. Amaherawhchu, hun tawp rorelna ni hnua SETANA chu mei leh kata kang dila chatuan chatuana hrehawm tuar tura hrem a nih hma chuan sualna chu khawvelah a la awm rih ang.
Isua thlana phumna leh SETANA kum 1000 atana phuar a nihna te thil thuhmun ang dawn dawna i han sawi te phei hi chu BIBLE thu I HRE TLEM deuh a nih kha, Lalnunpui!
11.“Setana an lo tih chu Isua hi a lo ni e.
Hei em em hi chu mi mawl ber pawhin an awih lo vang! I ziak thui tawlh tawlh a, i buai chuar tawlh tawlh mai a nih hi maw ti raw!! “Mawlmuka” tia ko tawk che an lo awm pawh hi mak pawh ka ti ta lo ve!
12.“Chuti chuan, mihring Isua chu hmuh theih loh Pathian anpui niin, thil siam zawng zawng zînga piang hmasa ber a nih ang khân nang leh kei pawh hi Pathian anpui kan ni a, thil siam dang zawng zawng zînga piang hmasa ber kan ni.”
I la hre sual cheu! Pathian an puia siam chu kan ni teh meuh a, thil siam dang zawng zawng zinga piang hmasa ber erawh chu ISUA KRISTA CHAUH a ni e!
I sawi dang zawng zawng pawh khi a tam ber chu Bible thu “out of context”-a i laka i kaihlekna a ni deuh vek mai. Ka chhang seng lo che. Chhang che mah ila i hre thiam phak chuang lo vang a, hre thiam teh reng pawh ni la i awih dawn chuang lo bawk a, heng ka chhanna te pawh hi nangma tan ni lovin, i thu ziak hi tak tak emaw tia buma awm thei mi tuemaw an awm takin tih thuah ka han chhang mai mai che a ni e.
Good Bye, Hnam sakhua! Tun bak hi he post hi ka rawn chhang peih tawh lo che.
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June 17th, 2011 at 6:30 pm
Kraws thu chu boral mek te tan chuan atna a ni si a tih kha a tak in a lo thleng ta.
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June 17th, 2011 at 6:32 pm
a mak a na..
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June 17th, 2011 at 6:33 pm
All misual.commers, hrilhfiah vak vak duh tawh suh u. In hrilh nasat poh leh a bo thui mai mai dawn. A lum lum in lo lum ve mai mai teh se. Nakin lawkah chuan pathian ka ni te pawh a la rawn ti mai ang.
e.
He post hi rum takin ka
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June 17th, 2011 at 7:01 pm
Hei chu a lutuk ta e. Dawh theih zozai chi ani ta lo. Isua hi Setana meuha a chhuah hi chu a ni em em tawh lo ve.Mahni sakhua fak hi chu ka hrethiam, midang sakhua leh zel insawisel sak hi Constitution in a phal lo reng reng. Adm te pawh khan hetiang em em hi chu chhuah lo ngam rawh u. FIR hi kan file duh tak tak tawh mai ang.Kan site chawp chawp hian a tuar a nge.
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June 17th, 2011 at 7:05 pm
Next post-ah chuan ‘Isua ka ni’ te pawh a la rawn ti duh tak takin a nia ka rin ni he Setana Tirhkoh hian.
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June 17th, 2011 at 7:13 pm
Part I ka chhiar chhuak e..Part II ka chhiar tan leh hma a ka rilru a lo lang te chu:
1. I knowledge a zauva, mi inzir mi tak i ni in a hriat. Bakah Bible chhung thu i chhiar peih hi i fakawm ve hrim2. Ringtute hian Bible chhung thu te hi zir ngun in chhiar peih ve theuh ila a van hlawkthlak don em!
2. I thil rawn tarlan a fuhlo/diklo lai erawh a awm nual mai i theihna leh duhna lai chin chin ah Bible verse chu ron tanchhan mahla.
3. Kan Bible hi Pathian thlarau thianghlim inpuanna bu anih hi lehkhabu dang philosopher leh khovel ngaiha mi fing tak2 ten an ziah te aia a ropui fe nachhan chu a ni reng a ni. Pathian thlarau thianghlim awmpuina leh hriatfiah tirna tello chuan hriat fiah leh pawm theih hi a har reng a ni.. I finna leh philosophy hrang2 hmanga i chhui na atanga i hrethiam theilo te hi kan Pathian thu ropuina leh Pathian thu tak anih ti lang chiang tu a ni.
4. A hming a christian(nominal christian) kan nih hi a tawklo, Pathian thlarau a piantharna tello christianna hian awmzia a neilo.
5. Rilru inhawng tak chungin, sual simna leh ngaihdamna tih takzet a Pathian hnena dil chung a Bible chhung thu ngun takin chhiar thei la ka duh hle mai..
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June 17th, 2011 at 7:17 pm
@ 72 doc_lib, ka rilrua lo awm mek a ni.
.
Hei ai baka Kristian Sakhua hmuhsitna leh diriamna dang a awm theiin ka hre tawh lo. Kei Krista tana thawhhlawk lo ber pawh hian he post ka’n hmu chiah chu ka ngeng a chhhunin ka thinlung hi a na tak zet asin. Ka Lalpa hnena thinlung thar tak zet a inhlan thara, A hmangaihna leh Pathian chhungtea min vuah ve avang hian lawmthu sawi mai loh chu tih tur ka hre lo.
” Ka Pa, khawvela mifingte leh hausa chauh te thlang lova kei daikil kara mi, i hmangaihna hrethiam thei leh Pathian chhungtea min vuah ve a vang hian lawmthu ka hrilh a che.
Nangmah hre lo tute i lam an lo hawi zel theihna turin ka dilsak a, He Post ka hmuh hian ka Pa, ka lei taksa rilru chu a lo na ve em em a; ka lo tisual a nih chuan mi ngaidam ang che. I hnena inhlan thar mai loh chu tih tur ka nei lo. I fapa Isua hmingin ka dal a che. Amen.
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June 17th, 2011 at 7:17 pm
@ 72 doc_lib, ka rilrua lo awm mek a ni.
.
Hei ai baka Kristian Sakhua hmuhsitna leh diriamna dang a awm theiin ka hre tawh lo. Kei Krista tana thawhhlawk lo ber pawh hian he post ka’n hmu chiah chu ka ngeng a chhhunin ka thinlung hi a na tak zet asin. Ka Lalpa hnena thinlung thar tak zet a inhlan thara, A hmangaihna leh Pathian chhungtea min vuah ve avang hian lawmthu sawi mai loh chu tih tur ka hre lo.
” Ka Pa, khawvela mifingte leh hausa chauh te thlang lova kei daikil kara mi, i hmangaihna hrethiam thei leh Pathian chhungtea min vuah ve a vang hian lawmthu ka hrilh a che.
Nangmah hre lo tute i lam an lo hawi zel theihna turin ka dilsak a, He Post ka hmuh hian ka Pa, ka lei taksa rilru chu a lo na ve em em a; ka lo tisual a nih chuan mi ngaidam ang che. I hnena inhlan thar mai loh chu tih tur ka nei lo. I fapa Isua hmingin ka dil a che. Amen.
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June 17th, 2011 at 7:20 pm
Lolzz….what a post!
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June 17th, 2011 at 7:27 pm
Hnam sakhua leh CFL hi mi pakhat in ni lo maw? Lolzzz
MI ah Hnam sakhua hi tel ve se, a rim awm!
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June 17th, 2011 at 7:32 pm
@hriatagty: Kan sawisel duh zawng chu kan hrechiang reng ang chu. Lamkhuang pawh hi kan eia a nihna chiang taka kan hriat hnuah chauh ‘pumin a ngeih lo’ kan ti mai a ni.
Ka lawm e.
I tan chauh,
TuaiSialA.
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June 17th, 2011 at 7:36 pm
#75 CFL,
Kei pawh ka thinrim hi ka pai dai mai mai thei dawn tawh lo.He a thuziak hi save hmak tur.Tih tak takah chuan Kristian te hian a hmangaihna lam leh ngaihdamna lam pang kan sawi uar a vang hian min zuam a nih hi.Kan sakhua leh kan Lal Isua meuh he ti khawpa sawichhetu lakah hian kan thikthu a chhiat a hun ve ta.khawngaihih doc_lib@yahoo.com ah min lo mail ta che.Zanin ngei ngei ah rawn rply che ka tum ang.Hepa lakah hian Lal Isua tanin engvangin nge hma kan lak loh bik ang. Dinner invitation ka nei a, ka kal zawk anga, ka lo haw veleh in contact kan tum dawn nia. Hnam Sakhua, tuna mizoram pawna ka awm hi i vanneih phah khawp mai. Ni lo se, police in an rawn hling tawh ang che. Mahse i thuziak a vang hian ka la rawn khing zel dawn che.Lal Isua meuh Setana tiin i puh bawk a,i thuziak hi nangmah khengbettu ah a la tang dawn.
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June 17th, 2011 at 7:45 pm
@ 80 doc_lib, OK.
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June 17th, 2011 at 7:46 pm
Rempui, CFL hi mihran aw..
HNAM SAKHUA, MI DAWIHZEP LEH MAHNI THUZIAH PAWH VENG NGAMLO HI ISUA HI I HRIATCHIAN KA RINGLO!
Mi dawihzep i nih kha.. Eng atan mah kan ti lo che. NIHNA DUH AVANGA PAWLCHHUAK ZUI TUR LEKIN KAN MAWLLO TIG ILO HRE DAWN NIA..
I mawl e mai.. Bajaj scooter seat hnih nei chi khan a suhlum palh ang che..hairehai
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June 17th, 2011 at 7:46 pm
Nangni pahnih chu in la naupang bawk em a ni
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June 17th, 2011 at 7:52 pm
Khin khin tlak pawh a ni lo.. Hrethiam ang u. HNAM SAKHUA A SAKHUA VE CHUAN VAIRENGTE LEH ZOKHAWTHAR INKAR BAK A HAWL HLEINEM! Chutah pawh KHAWKHAT RUN THAM PAWH NI LO MEMBER AN NI ANGA.
Hnam sakhua, I NIHNA DUH VANGA PAWLCHHUAKA I AWM HIAN ZUITU I NEI TLEM AWM!
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June 17th, 2011 at 8:18 pm
Natzaret tlangval Alona Pachuuau kha em ni in sawi afula ah a pem daih tawh hahahahaha.
A topic a sei bawka coment poh a thui tha hlom hle mai.
Duh duh ziak ang hmiang hun a uih loh mahnak ah chuan.
Kei atan chuan vawi khat a chhiar chhuahna hun ka nei lo.
PL takin HNAMSAKHUA heng ang sei deuh hi chu post 10 vel ah han theng teh khai.
.
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June 17th, 2011 at 8:26 pm
Sakhuana hi issue sensitive tak a ni a. Marx-a pawh in,”opium of the masses” a lo tih tawh kha. Eng sakhua pawh hi kan rin loh leh duh loh vang mai a sawichhiat,hmuhsit.etc hi tih loh tawp tur a ni, mi pangai inti tan chuan. Hindu,Islam.etc te hi ka sakhua a nih loh avangin ka sawichhiat kher a tul lo. Live and let live! Hnam Sakhua pawh hi a belief hi midang sakhaw deuhsawhnan a hmang ngat ngat duh hian a la mawl tluang zel tih a proof e
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June 17th, 2011 at 9:20 pm
Patling thinrim hi chu a pawi ania, misual-a lut thin hi mifel tak tak an tamin, mi puitling an ni si a, sakhuanaah hi chuan mi hian tual thih hi an ngam thuai thin ania. Chu vang chu ania ‘jihad’ te pawh a lo pian ni. Fimkhur teh ang u.
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June 17th, 2011 at 10:03 pm
Hnam sakhua, Johana Lehkha Thawn Pakhatna kha ulak takin vawihnih vel tal han chhiar chhuak la, tuna i chian lohna topic ah hian i chiang mai ang. I know it wont mean anything to you but I have prayed for you today. One day, the truth about the Father, Son and the Holy Spirit shall be revealed to you. I hope that happens before it is too late for you.
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June 17th, 2011 at 10:57 pm
@Hmingtea(#85): I first para chu iti awm ang lo hle mai a. Kristian chu ini ang maw? Heti khawp hian Pu HSa kan vel nasa a chuti a kara Isua lo sawinawmnah vel chua…. iti mak e.
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June 18th, 2011 at 1:15 am
Khawnge a post-tu pa hi????
Hei pawh hi in chhiar ve peih tho ang chu mo..
Defense Against Toxic Weapons
Countermeasures
PHYSICAL PROTECTION
As stated above, most toxins are neither volatile nor dermally active. Therefore, an aggressor would most likely attempt to present them as respirable aerosols. Toxin aerosols should pose neither significant residual environmental threat, nor remain on the skin or clothing. The typical toxin cloud would, depending on meteorologic conditions, either drift with the wind close to the ground or rise above the surface of the earth and be diluted in the atmosphere. There may, however, be residual contamination near the munition release point. Humans in the target area of a true aerosol would be exposed as the agent drifted through that area. The principal way humans are exposed to such a cloud is through breathing. Aerosol particles must be drawn into the lungs and retained to cause harm.
The protective mask, worn properly, is effective against toxin aerosols. Its efficacy is, however, dependent on two factors: 1) mask-to-face fit and 2) use during an attack. Proper fit is vital. Because of the extreme toxicity of some of the bacterial toxins, a relatively small leak could easily result in a significant exposure. Eyes should be protected when possible. Definitive studies have not been done to assess the effects of aerosolized toxins on the eyes. One would expect that, in general, ocular exposure to a toxin aerosol, unless the exposed individual is near the release point, would result in few systemic effects because of the low doses absorbed. Certain toxins have direct effects on the eyes, but these are generally not toxins we would expect to face as aerosols. Donning the protective mask prior to exposure would, of course, protect the eyes.
Because important threat biological warfare agents are not dermally active, special protective clothing, other than the mask, is less important in at toxin attack than a chemical attack. Presently available clothing should be effective against biological threats as we know them. Commanders should carefully consider the relative impact of thermal load and the minimal additional protection provided by protective clothing.
REAL-TIME DETECTION OF AN ATTACK
Because of the nature of the threat, soldiers may be dependent on a mechanical detection and warning system to notify them of impending or ongoing attack. Without timely warning, their most effective generic countermeasure, the protective mask, may be of limited value. There have been successful efforts in the past to develop real-time detectors of a chemical agent attack. It will be more difficult to develop such detectors for toxins for several reasons. As stated above, toxins must be presented as respirable aerosols, which act as a cloud, not as droplets (as the chemical agents) that fall to the ground and evaporate with time. The toxin cloud, typically delivered at night with a slight wind, would be expected to move across the battlefield until it either rises into the atmosphere to be diluted or settles, relatively harmlessly, to the ground. Unlike chemical agents, which might be detectable for hours, toxins might be detectable in the air at one location only for a few minutes. Definitive, specific toxin detectors would have to sple continuously or be turned on by a continuous sampler of some kind.
Furthermore, toxin detectors (assuming the present state of technology) would likely have to have the specificity of immunoassays to identify a toxin and differentiate it from other organic material in the air. Continuous monitoring by such equipment would be extremely costly, reagent intensive, and logistically very difficult to support because of reagent requirements. Identifying each toxin would require a different set of reagents if an immunoassay system were used. Analytical assays would necessarily be more complex and less likely to identify distinct toxins, but might detect that something unusual was present. Imagine the difficulty of developing a detection system based on molecular weight or other physical characteristics to differentiate among the seven botulinum toxins (molecular weight is the same for all of the botulinum toxins, while all seven require a different antibody for identification or therapy). Finally, to be effective, a detector would have to be located where it could “sniff” a toxin cloud in time to warn the appropriate population. This might be possible on a battlefield, but would be nearly impossible, except in selected facilities, in the case of a terrorist attack. It is possible that, if all the capabilities described were developed and available at the right place and time, an aerosol cloud of almost any of the toxins of concern could be detected and identified. Future advances in technology could well resolve our present technical difficulties.
DIAGNOSIS: General Considerations
Health-care providers often ask whether they will be able to tell the difference among cases of inhalation botulinum, staphylococcal enterotoxin intoxication, and chemical nerve agent poisoning Table 4. describes these differences. In general, nerve agent poisoning has a rapid onset (minutes) and induces increased body secretions (saliva, airways secretions), pinpoint pupils and convulsions or muscle spasms. Botulinum intoxication has a slow onset (24-72 hours) and manifests as visual disturbance and muscle weakness, (often seen first as droopy eyelids). SEB poisoning has an intermediate (few hours) time of onset and is typically not lethal, but severely incapacitating. Chemical nerve agent poisoning is a violent illness resulting in respiratory failure because of muscle spasm, airway constriction and excessive fluid in the airways. Botulinum-intoxicated patients simply get very tired, very weak and, if they die, it is because the muscles of respiration fail. SEB-intoxicated patients become very sick, but typically survive.
TABLE 4: Differential Diagnosis of Chemical Nerve Agent, Botulinum toxin and Staphylococcal Enterotoxin B Intoxication. CHEMICAL NERVE AGENTBOTULINUM TOXINSTAPHYLOCOCCALTime to SymptomsMinutesHours (24-72)Hours (1-6) NervousConvulsions, Muscle TwitchingProgressive ParalysisHeadache, Muscle AchesCardiovascularSlow Heart RateNormal RateNormal or Rapid Heart RateRespiratoryDifficult Breathing, Airways ContrictionNormal, Then Progressive ParalysisNonproductive Cough, Severe Cases; Chest Pain/difficult breathingGastrointestinalIncreased Motility, Pain, DiarrheaDecreased MotilityNausea, Vomiting and/or DiarrheaOcularSmall PupilsDroopy EyelidsMay see “red eyes” (Conjuntival Injection)SalivaryProfuse, Watery SalivaNormal, but Swallowing DiffucultMay be Slightly Increased Quantities of SalivaDeathMinutes2-3 DaysUnlikelyResponse to Atropine/2PAM-CIYesNoAtrophine may Reduce Gastrointestinal Symptoms
Health-care providers should consider toxins in the differential diagnosis, especially when multiple patients present with a similar clinical syndrome. Patients should be viewed epidemiologically and asked about where they were, whom they were with, what they observed, how many other soldiers were and are involved, etc. Inhaled and retained doses of toxins will differ among soldiers exposed to the same aerosol cloud. Those who received the highest dose typically will show signs and symptoms first. Others will present somewhat later, while others in the same group may show no signs of intoxication. The distribution of severities within the group of soldiers may vary with type of exposure and type of toxin. For example, exposing a group of individuals to the staphylococcal enterotoxins would likely make a large percentage (80%) of them sick, but would result in few deaths. Exposing a group of soldiers to a cloud of botulinum toxin might kill half, make 20% very sick, and leave 30% unaffected.
One must consider the varying latent periods before onset of clinical signs. For patients exposed to toxins by aerosol, the latent or asymptomatic period varies from minutes (saxitoxin, microcystin) to hours (the staphylococcal enterotoxins), even to days (ricin, the botulinum toxins).
Save clinical and environmental samples for diagnosis. Both immunoassays and analytical tests are available for many of the toxins. Toxin samples taken directly from a weapon are often easier to test than biological samples because they do not contain body proteins and other interfering materials. The best early diagnostic sample for most toxins is a swab of the nasal mucosa. In general, the more toxic toxins are more difficult to detect in tissues and body fluids, because so little toxin needs to be present in the body to exert its effect. The capability exists however, to identify most of the important toxins in biological fluids or tissues, and many other toxins in environmental samples. Definitive laboratory diagnosis might take 48-72 hours; however, prototype field assays that can identify some toxins within 30 minutes have been developed recently. For individuals who survive an attack with toxins of lower toxicity, immunoassays that detect IgM or IgG (immunoglobulins produced by the body after exposure to a toxin) offer a means of diagnosis or confirmation or indirect identification of agent within 2-3 weeks after exposure.
APPROACHES TO PREVENTION AND TREATMENT
In developing medical countermeasures, each toxin must be considered individually. Some incapacitate so quickly that there would be little time for therapy after an attack. Others cause few or no clinical signs for many hours, but set off irreversible biochemical processes in minutes or a few hours which lead to severe debilitation or death several days later. Fortunately, some of the most potent bacterial protein toxins act slowly enough that, if they are identified, therapy is usually successful 1224 hours after exposure.
It is always better to prevent casualties than to treat injured soldiers. For most of the significant threat toxins in military situations, vaccination is the most effective means of preventing casualties. Unlike the chemical warfare agents, many of the important threat toxins are highly immunogenic (exposing the body to small doses of the inactivated toxin causes the body to make antibodies that protect against subsequent actual toxin exposure). Immunized laboratory animals are totally protected from high-dose aerosols of these toxins. Immunization requires a knowledge of the threat, availability of a vaccine, and time. The time needed to allow the body to make its own protective antibodies to a toxin may range from a minimum of 4-6 weeks to 12-15 weeks or longer. Some vaccines currently in use require multiple injections, often weeks apart. The logistical burden of assuring that troops are given booster immunizations at the correct time could be overwhelming in a fast-moving build-up to hostilities.
It may be possible to reduce the time required for immunization. For example, antigens (materials that stimulate the body to develop antibodies) are being microencapsulated (entrapped in a synthetic polymer that breaks down, slowly releasing the material) to form timed-release vaccines that might provide the primary immunization, a boost two weeks later, and another boost 10 weeks after that-all with one injection. Another approach is being evaluated with current Medical Biological Defense Research Program vaccines. Soldiers could be given a priming dose and the first boost two weeks apart while in basic training. The response generated by the immune system’s memory cells might last for many months or even years, although not all soldiers would develop fully protective immunity at that time after two immunizations. Shortly before the onset of hostilities, or when the soldier is assigned to a rapidly deployable unit, one boost could provide protective immunity quickly, and preclude the need for additional boosts after deployment. Preliminary data suggest that a boost up to 24 months (the greatest interval thus far tested) after two initial priming doses will be effective, even with moderately immunogenic vaccines such as the current botulinum toxoid. Studies are ongoing to determine the maximum reasonable interval between initial immunization series and the predeployment boost.
Passive antibody prophylaxis (the soldier doesn’t make his own antibodies, but is given antibody preparations produced in animals or other humans)is generally quite effective in protecting laboratory animals from toxin exposure. However, this option is of little real utility for large groups of people for several reasons. The protection provided by human antibody may last for only 1-2 months, and protection afforded by despeciated (animal antibodies altered chemically to reduce the likelihood of the human body identifying them as foreign protein) horse antibody may last for only a few weeks. Therefore, antibody prophylaxis would be practical only when the threat is clearly understood and imminent. Furthermore, it is unlikely that animal antibody would be used in an individual before intoxication because of the risk, albeit small, of an adverse reaction to foreign protein. The latter problem may be overcome within the next few years, as the production of human monoclonal antibodies (homogeneous populations of antibodies directed against one, very specific site on the toxin) or “humanization” of mouse monoclonal antibodies become practical. Unfortunately, single monoclonal antibodies are seldom as effective against toxins as polyclonal antibodies, such as those produced naturally in other humans or horses. However, combined antibody therapy, or “cocktails” of more than one monoclonal antibody, may overcome this problem in the future.
Pretreating soldiers with drugs is feasible, but little success has been achieved in the discovery or development of drugs that block the effects of toxins. Many toxins affect very basic mechanisms within body cells, tissues and organs; therefore, drugs that block these effects often have debilitating or toxic side effects. An exception is rifampin, the anti-tuberculosis drug, which protects laboratory animals exposed to the blue-green algal toxin, microcystin, and is safe for use in humans.
Pretreatment (treatment after exposure) with antibodies from human or animal sources is feasible for some of the 35 threat toxins. Passive immunotherapy (treatment with other than one’s own antibodies) is very effective after exposure to botulinum toxin if treatment is begun soon enough, up to 24 hours after high-dose aerosol exposure to the toxin. The utility of antibody therapy drops sharply at or shortly after the onset of the first signs of disease. It appears that a significant amount of the toxin has, at that time, been taken up by areas of the body that cannot be reached by circulating antibodies. Even so, we have preliminary evidence that antibody therapy is at least partially effective after onset of signs of intoxication (36-48 hours after aerosol exposure) in monkeys exposed to botulinum toxin. The available antibody to botulinum toxin is produced in horses, and then despeciated to make a product with a reduced risk of adverse reaction that can be given to humans. Human monoclonal antibodies, or cocktails of two or more monoclonal antibodies, may be the next generation of antibody therapy. Passive antibody therapy such as that described here is more likely to be effective against neurotoxins like the botulinum toxins, which do not cause tissue damage, than against toxins that induce mediator release (the staphylococcal enterotoxins) or directly damage tissues (ricin).
Specific therapy with drugs (drugs that alter the action of the toxin o reverse its toxic effects directly) present) has little value because most of the toxins either physically damage cells and tissues very quickly (ricin), or affect such basic mechanisms within the cell (the neurotoxins) that drugs designed to reverse their effects are toxic themselves. Nevertheless, we have shown that rifampin stops the lethal intoxication by microcystin if given to laboratory animals therapeutically soon after toxin administration (within 15-30 min). Development of therapeutic drugs for toxins is presently aimed at several more general approaches. Where the mechanism of action of the toxin is understood and covalent (permanent) bonding of the toxin to cellular protein does not occur (example: ion-channel toxins), attempts are being made to discover drugs that compete or block the toxin from binding to its site of action. For toxins with enzymatic activities, such as ricin and the botulinum toxins, drugs that serve as alternate targets of such enzymatic action may be developed. For toxins such as botulinum, which block the release of a neural transmitter, attempts can be made to enhance the release of the needed transmitter by other means; the diaminopyridines are temporarily effective in reversing botulinum intoxication by this mechanism.
Finally, for toxins like staphylococcal enterotoxins and ricin, which induce the release of secondary mediators (actually, a natural part of the body’s defense mechanism that overreacts), specific mediator blockers are being studied. It is likely that, in the next few years, drugs may find a place in the therapy of some intoxications as adjuncts to vaccination or passive antibody therapy, or they may be used to delay onset of toxic effects.
Other general supportive measures (Symptomatic Therapy) are likely to be effective in therapy of intoxication. Artificial ventilation could be life-saving in the case of neurotoxins, which block nerves that drive muscles of respiration (botulinum toxins and saxitoxin). Oxygen therapy, with or without artificial ventilation, may be beneficial for intoxication with toxins that directly damage the alveolar-capillary membrane (the site of movement of molecules between the inhaled air and the blood) of the lung. Vasoactive drugs (drugs that cause blood vessels to dilate or contract) and volume expanders could be used to treat the shock-like state that accompanies some intoxications. These measures could be used in conjunction with more specific therapies.
DECONTAMINATION: Is It Necessary?
Recall that a true respirable aerosol will leave less residue on clothing and environmental objects than would the larger particles produced by a chemical munition. This suggests that decontamination would be relatively unimportant after a toxin aerosol attack. Because we lack field experience, however, prudence dictates that soldiers decontaminate themselves after an attack. As a general rule, the decontamination procedure recommended for chemical warfare agents (Army FM 8-285) effectively destroys toxins. Exposure to 0.1% sodium hypochlorite solution (household bleach) for 10 minutes destroys most protein toxins. The trichothecene mycotoxins require more stringent measures to inactivate them, but even they can be removed from the skin (although not inactivated) simply by washing with soap and water. Soap and water, or even just water, can be very effective in removing most toxins from skin, clothing and equipment.
Again, because most toxins are not volatile or dermally active,decontamination is less critical than after a chemical attack.
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June 18th, 2011 at 1:27 am
A post tupa a tlan bo leh tawh. mahse kan ngawi tawh lo ang keini Kristian tlangval rualte.. Lal Isua setana anga a sawina hi chu a nasa lutuk ta. Hnam Sakhua, khawiah pawh awm rawh, kan chhui chhuak tho tho dawn che. Tin, i thu sawi a vanga i tan ngei theih nan hma kan la dawn
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June 19th, 2011 at 4:09 am
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June 19th, 2011 at 4:42 am
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June 19th, 2011 at 4:55 am
Tunhnaiah chuan i post a chhuak lo a nih hmel……han type leh tloh tloh teh khai ! Mahse, pu HS-a post aia tawi deuh hlekin aw !
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June 19th, 2011 at 5:01 am
part 2 chu kan chhiar leh thuak2 hriatthiam har em mai..sipai bang ka bo nap mai…in hrilhfiah fe loh chuan hriathiam mai chi anih loh khi..Hnam sakhua…judaism leh kristiana i sel rual2 in sakhaw dik vawn atan i duh chu athatna leh a dikna i rawn zep tel mang silova..tiang chuan tuman kan manthiamin kan pawm thei nang..hhahaahahaha….tuman thinrim ah laksuh duh miah suh u..in thinrim chuan a thil post hian hna athok tih ahria nga a uar tulh2 zok ang..
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June 19th, 2011 at 9:19 am
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Rom:10:10- Miten thinlungin an ring a, felna an hmu thin a; kain an tan a, chhandamna an hmu bawk thin a ni.
Chuvangin he khawvelah pawh hian kan sakhua, CHRISTIANITY hi thu pawhin i tan ve thin ang u. Ngawi reng tura zirtir kan ni bik lo a nia.
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