TIMES OF MIZORAM

AIZAWL, July 15: Mizoram has witnessed manifold increase in Excise revenue since the lifting of the 17-year-old total prohibition of liquor in the early 2015. According to Statistical Handbook of Mizoram 2016, the revenue earned from liquor sale increased to Rs 6057.90 lakh in 2015-16 from Rs 458.93 lakh in 2014-15. The revenues were earned from the three warehouses and liquor shops. The Excise & Narcotics department’s achievements also included seizure of country liquor and illegally imported liquor and beer. The seizure of country-made liquor has decreased from 40,244 litres in 2014-15 to 29,526.91 litres in 2015-16, and to 17,842.18 litres in 2016-17. Though the Mizoram Liquor (Prohibition & Control) Act 2014 that replaced Mizoram Liquor Total Prohibition Act 1995 came into force on January 15 last, sale of liquor started from March 16, that too from a single wine shop at Millennium Centre shopping mall in Aizawl. At present, there are five liquor shops in the State capital Aizawl, two in southern town Lunglei and one in Serchhip town. 

The government is planning to open more shops in other district headquarters. As of March this year, the State of 1.1 million people has 71,158 liquor card holders entitled to six 750ml IMFL bottles and 10 bottles each of wine and beer a month from 51 operational outlets. Sale of liquor has faced stiff opposition from the influential Mizoram Presbyterian Church, the largest denomination in the Christian-majority State, which has successfully obstructed the government’s plans to open liquor shops in a number of locations in Aizawl. Officials said the existing five wine shops in Aizawl are not enough to cater to the need of drinkers. Apart from the church, the main opposition Mizo National Front has been organising rallies against the opening of liquor shops with an aim to stir Christian sentiments. The MNF, which has promised to impose prohibition again if voted to power in the 2018 State Assembly polls, demanded that the State Government immediately close down the wine shops. The MNF alleged that hundreds of people have died after the opening of wine shops.

Pathian thu kan lâk dân leh kan pawm dân te hi in-ang lo ţhin mahse, a châng chuan thil chiang tak, kan pawm tlân leh dik kan tih tlân hi chu a awm a. Kan pawm duh leh duh lohva a innghat ţhin.

Helai kan thu khel tur “PATHIAN HRIN CHUAN THIL A TISUAL THEI LO” (1 John 3:9) tih thu pawh hi, a sawi tum dik tak chu, “PIANGTHAR DIK TAK CHUAN THIL A TISUAL-LUI THEI LO” a tihna a ni tih kan chiang tlâng awm e.

He thuziak hi i chhiar zawh hunah chuan i thlarau dinhmun dik tak chu i inhrechiang hle tawh turah ka beisei a. Chuvangin, i dinhmun kha insiam ţhat a ngai a nih chuan tawi-khaw-muang lova insiam ţha vat turin ka sawm nghal che a ni.

Adama te, Nova te, Abrahama etc. te dah ţha in, Lal Solomona aţangin ţan ta ila. Solomona khân Pathian lakah thil ava tisual nasa si ve!? Hnamdang-mi nupui-ah nei lo turin Pathianin thu a pe mawlh mawlh a. Pathian Thupêk bawhchhia-in nupui a nei ţeuh si!?

Solomona nupui chungchâng hi Bible Scholar ţhenkhat-ten an chhui dânah chuan, Solomona khân, hnamdang-mi nupuia a neihna chhan kha a Pathian-thu riauvin an chhui tlat pek!

Solomona rilru leh tum dân (heart & motive)-ah chuan, hnamdang-mi nupuia a neih chuan, JEHOVA betu an pung ang a (a nupuite hi JEHOVA a biak-tir theih a in-ring a ni).

Hei bâkah hian Pathian Thupêk (chi tam tak thlah tura thupêk) tih-hlawhtlin nân, Israel mi chithlah pawh a neih phah ţeuh a beisei bawk a ni, an ti. Mahse, hmeichhia hi sual tura thlêmna lam kawngah hi chuan an Pi Evi kha an lo chhûn fuh khawp a, Solomona pawh kha a ţang zo ta ngang lo a ni e, an ti!

Theologian pakhat chuan, “Satan Most Powerful Weapons Are – Money, Women and Power” a ti a. Setana hian heng hmanrua-te hi a hmang ţangkai hle mai. Rawngbawltu duhawm tak tak-te chu Lalna, Thuneihna leh Lârna (power/

popularity) lakah an tlâwm tawh a.

Hengte hmanga a hneh theih loh te hi, Pawisa leh khawvêl thila nawmsakna (money/pleasure) hian a hneh leh ţhin a. Lalna, thuneihna, lârna, pawisa leh nawmsakna-in a tih-tlâwm theih loh-te chu Hmeichhia (sex/mipat-hmeichhiatna) hmang hian a ti-tlâwm leh ngei ngei ţhin.

A pawiin a râpthlâk hle. He Setana thangah hian Mizoram-a Rawngbawltu duhawm tak tak engzât tak âwk tawh ang maw?

Bible Scholar ţhenkhat chuan, Lal Davida pawh kha, thil tisual tur hrim hrim-in Uria nupui kha a zawngin a melh lo, an ti tlat! Uria nupui zâwk khân, Lal Davida inchung zâwla a len hun (Timing) a hria a, Davida ît (thlêm) tur hrim hrim khân inchung zâwlah inbualna tui a han siamtir kher e, an ti!

An sawi dân chuan, Palestine ram khu a lum êm êm a, ţhenawm-te hmuh theih tura inchung zâwla tlai lama han inbual kher hi thil tih chi a ni lova, tih ţhin dân pangngai a ni lo ve, an ti! Uria nupui zâwk hian Davida hi hmanraw chikim hmangin thlêm-thlûk ngei tumin a bei niin an ngai a ni. Daih mai a!!!

Amaherawhchu, Pathian rilru ang pu mihring Davida chu loh-theih-loh thila suala tlu pawh nise, Sual ngaizam thei lo Pathian chuan a hrêm ta tho a nih kha. Bible-ah hian Davida chanchin a thlûr bing avangin, Davida hi thil tisualtu berah alang deuh zâwk niin alang.

Hetianga tuemaw chanchin thlûr bing hi Bible ziak dân kalhmang deuh pawh a ni hrim hrim. Pathian chuan kan rilru leh thil tum (heart & motive) hi a hrechiang khawp a, Davida leh Solomona chungchângah pawh hian hei hian awmzia a nei thui hle a ni.

Solomona leh Davida mai pawh ni lovin, Jona pawh khân Pathian thu meuh hnial-in tlânchhiatsan mah se, Jona rilru leh thiltum (heart & motive) kha Pathianin a hmuh tlat avangin Pathianin a ţhut-chilh a, a la thlêm ţang ţang a nih kha.

Jona khân Ninevi khuaa kal a duhlohna chhan bulpui ber chu, Pathian nung JEHOVA hmusit êm êm-tu leh diriam êm êm-tu, a hnam thlan Israel mite pawh tiduhdah êm êm-tu Ninevi khaw mipuite kha (Pathian a țan êm avang leh Pathian a lainâtna thinlung aţangin) an sual man hmu ngei se, Pathianin Ninevi khua kha hrêm ngei se a duh a ni.

Hei hi kan rilru ţheuh pawh a ni awm e. Mahse, Pathian erawhchuan Jona mithmuh lai ngeia Ninevi khuaa mite hrêm kha a hun a la ti lo mai chauh a ni.

Helai thu, “THIL A TISUAL THEI LO” (cannot go on sinning) tih lai tak hi zirchian deuh a ngai a, Mizo-ţawng hian a fun-famkim zân lo deuh niin alang. Lo phelh darh dâwn chhin teh ang.

Helai thu, “Tisual” (to sin) tih lai tak hi, Greek “hamartanō” a hmang a. Greek “Hamartanō” hi a grammatically chuan, “present active infinitive” a ni a. Hei hian a sawi tum chu, “thil tih lai ti-chhunzawm/

ti-nawn reng” (implying continued action) tihna a ni.

Greek “hamartō” hian, “thil tih lai, a khât tâwka ti chhunzawm reng” a sawi avang hian, thil sual tih, ngaia nei a, a khât tâwk emaw, zing deuh emaw-a tisual chhunzawm reng (practice or habit of sinning or habitual sin) chungchâng a sawi a. Thilsual tih chu a nunphung pangngai (sin as a life style) ang maiin a nei tawh a, a nun-ah a bet tlat tawh tihna a nih chu!!

Pathian thu hian a sawichiang viau, “Piangthar dik tak, ringtu dik tak chuan, a duh rêng vang emaw, a châk rêng vang emaw, tum rêng vang emaw ni lovin, Pathian lakah thil tisual ţhin mahse, thil sual a ni tih hre rêng chungin, châk takin, duh rêng vang leh tum sa ran (knowingly, willingly, intentionally)-in thil a ti sual-lui nawn fo thei lo hrim hrim a ni” a tihna a ni (1Joh.3:6, 10).

Thil a “tih-sual luih theih lohna chhan” pawh “Pathian chi” (Thlarau Thianghlim) amah-a a chên tlat vâng a ni, a ti bawk (1Joh.3:9, 5:11-12, Joh.15:4, 1Pet.1:23, 2Pet.1:4).

1Johana 3:1-5-ah chuan, Piangthar dik tak-te chungchâng a sawi a. Ringtu dik takin, tum rêng vang ni lo (un-intentional

ly) leh duh rêng vang ni lo (un-willingly)-in thil a tisual thei a, Pathian hnênah ngaihdam dil a, a inthen-thianghlim zel a pawimawh thu a sawi tawh a (cf.1Joh.1:8).

1Johana 5:18-ah phei chuan, Piangthar-te dinhmun ngheh zia leh ropui zia a rawn sawichiang lehzual a ni.

Piangthar dik tak-te chu, anmahni-a chêng Thlarau Thianghlim-in a hum tlat a, SETANA HIAN THIL TISUAL LUI NAWN FO TURIN EMAW, PATHIAN DUHLOH ZAWNG TI-NAWN FO TURIN EMAW A TI-LUIIN, A THUNUN THEI LO MAI NI LOVIN, THIL TISUAL-LUI NAWN FO TUR HIAN SETANA HIAN RINGTU DIK TAK-TE HI A HNAIH NGAM LOVA, KHAWIH PAWH A KHAWIH (FORCE/CONTROL) THEI LO HRIM HRIM a ti a nih chu! Ringtute dinhmun hi ava ropui êm!!

Helai “MISUAL CHUAN TAWH PAWH A TAWK THEI LO” tih hi Greek “haptetai” hman a ni a. A awmzia chu “thih ngam khawpa hliam tuar” tihna a ni.

Ringtu dik tak-te chu, Setana hian hârsatna (khawsak dinhmun danglam vek khawpin) leh lungngaihna (lusûnna leh khawharna) hrang hrang hmangin nâ takin min khawih-in, min hliam ţhin mah sela, thihna khawpin (kan chhandamna bo khawp leh Pathian nên-a kan inzawmna chhe khawpin) min khawih thei lo, hlauh pawh kan hlau tur a ni lo, tih hi Pathian thu nung ding reng chu a ni (Joh.14:27, 16:33).

1Johana 3:6-ah chuan, “SETANA FA” chungchâng a sawi ve thung a. Mi tupawhin, tum rêng vang te, châk rêng vang te, duh rêng vang te-a thil a tisual lui nawn fo ţhin a nih chuan chu mi chuan Pathian nên inzawmna a nei lova, Pathian fa ni lovin Setana fa a ni zâwk tih chiang takin a sawi a. Piangthar (Pathian fa) anga a lo inchhâl ve a nih pawhin, “thil tisual (nawn lui fo) țhin chuan amah chu a hmu lova, hriat pawh a hre hek lo” a ti tawp mai a ni.

Pathian thu sawi tum hi a chiang tawk hle mai, “Hre rêng chunga châk taka, duh rêng vang leh tum rêng vang a, thil tisual lui chu, piangthar angin inngai mahse Pathian nên hian an la intâwk lo hrim hrim a, Pathian pawh tunge a nih a hre lo” a ti hial a nih chu! 1Johana 3:10-ah phei chuan, hetiang mi hi chu Setana fa an nih thu chiang takin a sawi ta a!

Setana fa ni ta na na na chu a Hringtupa Setana chuan thilsual ti-lui nawn fo turin duh duh-in, a duh hun hunah, a duh dân dân-in a thunun ţhin a nih pawhin thil mak a ni rêng rêng lo a ni!

Bible Scholar-te chuan, Davida leh Solomona khân rilru-a sual tum sa leh, thilsual tih tum lâwk êm êm-in thil an ti lova, an thil tihsual kha Pathian pawhin a ngaihnathiamna chhan leh an thlarau nun (chhandamna) a khawih pawi lohna chhan chu ‘tum rêng vang leh duh rêng vang leh châk tak leh inbuatsaih lâwk sa thlap-in thil an tisual lui nawn fo lo tih Pathianin a hrechiang a ni’ an ti!

Pathianin a hmanzui zel dân leh an chungchâng thu-a a thiltih aţang hian Davida leh Solomona khân Pathian ngaihdam theih-loh-sual chu an lo khawih lo tih a chiang a ni (Pathian meuhvin a ngaihdam theih loh sual hi remchâng dangah la khel leh ila).

Paula chuan, “Rinna-ah chuan in awm emaw, nangmahni ngei inchhin ţhin ula, nangmahni ngei in fiah ţhin rawh u. A nih loh leh, nangmahniah Isua Krista chu a awm tih nangmahni ngeiin in hre fiah lo vem ni? Duhloh in nih nghal loh chuan” (2Kor.13:5) a ti a.

Pathianin a hnâwl tawh (Setana leh Vântirhkoh sualte, etc.) kan la nih loh avangin, tunah hian Pathianin kan dinhmun in-enfiah turin khawngaih chunga khawngaih leh chhawnna hun min hawnsakah ngai ila. Rilru lama chawlawl tawh kan nih loh chuan, Thlarau lama kan dinhmun dik tak hi mahni ngeiin kan in-enfiah hi Pathianin min phut tlat a ni.

Pâwnlam aţanga midangten min hmuh dân leh min hriat dân chu a chiang lo thei ţhin a ni tih hei hian a tifiah nghal a. Pâwnlam-a thlarau-mi êm êm anga lang, chhungril nun belhchian dâwl lo tak te a awm theih a.

Pâwnlam lan dân-a berh tak, dawrâwm tak, mahse chhungril lamah chuan thlarau lama hausa ru êm êm, Pathian nên-a thûk taka inpâwl ru reng si te pawh a awm theih a ni.

Piangthar (ringtu) tia kan sawi hian, Piangthar dik tak, ringtu dik tak kan sawina a ni. Chuvangin, kan dinhmun ţheuh in-enfiah ila, in-siamţhat kan ngai a nih chuan i in-siam ţha thuai ang u.

Lalpa chhiahhlawh Mosia te, Joba leh Davida-te kha an tum rêng vang te, an châk reng vang leh an duh rêng vang-te in thil an tisual-lui nawn fo lova, Setana pawhin a thunun-in a ti-lui nawn fo (control & force) thei lo hrim hrim bawk.

Piangthar dik tak chuan, tum rêng vang (intentionally) emaw, hre rêng chung leh duh rêng vang emaw, châk êm êm vang (knowingly & willingly) emaw, remruat sa thlap chungin hreh miah lovin thil a tisual-lui nawn fo thei lo hrim hrim tih hi Bible min hrilh dân a ni.

Hriatloh vang te, vanduai vang te-a bum thlûk a ni emaw, tum rêng vang ni hauh lova beisei loh deuhva thil a tisual-palh a nih pawhin a tih-sualna ngaiah a ti-sual nawn a ti-sual nawn fo thei lo hrim hrim bawk ang. Hei hi ringtu dik tak zia (the true nature of truly born-again believer) a ni.

Khai le, “Piangthar dik tak, Pathian fa ka ni e” tiin i thinlung chhungril ber aţangin i sawi thei em le???

AIZAWL, July 14: The outbreak of classical swine fever in Mizoram-Myanmar border Champhai town had claimed the lives of 172 pigs and piglets till date, Champhai District Vawkvulh Association (CDVA) or the association of people engaged in piggery leaders today said. CDVA leader Siammawia said over phone that the disease was yet to be completely contained. The State Animal Husbandry and Veterinary department has confirmed that the cause of the pig deaths in Champhai was due to classical swine fever. – PTI

AIZAWL, July 14: Mizoram Chief Minister Lal Thanhawla today said the State Government would continue to distribute water tanks to the BPL families. The CM, who is also the Mizoram Pradesh Congress Committee president while addressing party workers here said wanter tanks would be distributed to poor families for rain water harvesting, a press release said. He also said that the government would continue to give financial assistance to selected families under the New Land Use Policy (NLUP), the flagship programme of the ruling Congress party. – PTI 

KUM 2017 a Sorkar lam ațang a lawmman siam 'Mamit Maxicab Best Driver' Mipui te'n a an thlan Vanchhawng sumo khalhtu hi Kan chhuang ani. Mamit leh a chhehvel kawng chhiat zia hretu leh hmutu Mamit mipui tamtak chuan Vanchhawng sumo hnunga thuziak in tar hi thil tih awmlo ah an ngailo,Mamit kawngchhiat zia hrelo MLA Pu John Rotluangliana kan nei hi vanduaithlak kan ti a,Mamit Constituency ah ding tawhlo tur in Kan ngen.

AIZAWL, July 13: All major civil societies, students’ organisations and political parties in Mizoram today submitted a memorandum to the Prime Minister expressing their wish to integrate the Zo people inhabited areas in neighbouring Manipur with Mizoram if the Naga inhabited areas are to be amalgamated to Nagalim. 

The memorandum urged the Centre not to finalise Naga Framework Agreement without solving the political problems of the Mizos living in the hill areas of Manipur. The memorandum was signed by presidents of Young Mizo Association, Mizoram Upa Pawl (senior citizens’ association), Mizo Hmeichhe Insuihkhawm Pawl (apex women body), Zo Re-unification Organisation, and all political parties – the ruling Mizoram Pradesh Congress Committee, Mizo National Front, Bharatiya Janata Party, Zoram Nationalist Party, Mizo People’s Conference – and two apex students’ bodies – Mizo Zirlai Pawl and Mizo Students’ Union. 

“We strongly demand that for a sustainable solution to the strife-torn corner of North East India, a political solution in the form of separate administration for the Zo people (Chin-Kuki-Mizo/Zomi) in the present Manipur at the same status as that of the Nagas be made outside the ambit of the Manipur Government, and a process be initiated for fulfillment of the desire of the Zo people in Manipur to be integrated under the same administration with their Zo brothers of present Mizoram,” the memorandum said. “Government of India must ensure that no ancestral Zo territory be left behind under Manipur Government to be further subjugated and marginalised by the valley-dwelling and dominant Meitei community,” the memorandum said. 

The memorandum also recalled the Mizo Accord of 1986 signed between Government of India, Government of Mizoram and Mizo National Front which stated that in regard to the question of unification of Zo people “inhabiting areas of other States to form one administrative unit ” raised by MNF delegation, the Accord stated that, “Article 3 of the Constitution of India describes the procedure in this regard but that the Government cannot make any commitment in this respect.” “Given the above, we truly believe that until and unless proper Constitutional Protections by way of Separate Administration of the Zo ancestral territories specifically and exclusively for the indigenous Zo tribes of Manipur are put in place and implemented without any interference from Manipur Government, the highly volatile and destructive state of relationship and existence between Zo people and Meiteis is set to get worse by the day,” it said.