Jacob Wrestles with God (Gen. 32:22-32; I Cor. 1:18-25)

Dr. David B. Freeman

I grew up in a church tradition that valued surrender. We were frequently challenged to surrender our will to the will and way of God. In that tradition, surrender to God was regarded as a highest value. Not surprisingly we ended many worship services by singing the hymn, “I Surrender All.” Many of you know it. It’s No. 347 in the Baptist Hymnal. “All to thee, my blessed Savior, I surrender all,” we sang over and over as many of us inwardly surrendered our lives to the will of God.

My friend, Rabbi Jeffery Ballon, a few years ago helped me identify another biblical tradition, another way of relating to God. The rabbi and I were in an interfaith clergy study group. For four years, he and I and some others travelled the world and studied with some of today’s great theologians.

At our first meeting, we each introduced our self to the group. The first couple of people to do the self-introduction spoke of learning new ways to surrender to God. I completely understood and appreciated their honesty. When it came time for the rabbi to introduce himself, he said, “I don’t surrender. My name is Jacob, and I wrestle with God.” He went on to explain that surrender was not a part of his tradition. He and his people were challenged to contend with God, to wrestle, struggle, aware of the risk that they may come away with a limp and also aware of the potential blessing. If your identity as a Christian comes exclusively from the surrender tradition, I’m warning you now. You may not like this text. Jacob does not surrender to God.

Behind the scenes of this fascinating text, another story is unfolding.

Jacob, you may remember, had a twin brother named Esau. Esau was the older, and according to Jewish tradition he was entitled to receive the blessing of their father. It was his birthright. In Jewish thought, a father’s blessing meant good fortune, prosperity, security. Esau was entitled to the blessing, but Jacob, whose name means something like “supplanter” or “trickster,” conspired with his mother against Esau and stole their aged father’s blessing. Esau was enraged. The text says that he hated his twin brother Jacob. And he made this pledge, “The days of mourning for my father are approaching; then I will kill my brother Jacob.”

When we come to our text in chapter thirty-two, Jacob was expecting a violent confrontation with Esau. Instead Jacob met the one Walter Brueggemann calls “the dreaded stranger in the night” (Interpretation, Genesis, p. 266). Notice that the text emphasizes that Jacob was alone. His wives and children had been sent across the Jordan River. It also emphasizes that it was night time. Suddenly, alone in the dark, Jacob was assaulted by an unnamed opponent. The text gradually introduces us to this unnamed opponent. At first we are told that the assailant was simply “a man.” Perhaps it could have been Esau lurking in the shadows. We quickly become aware, though, that this opponent was no ordinary man. Finally we learn that this “man” was God in human form. Jacob was wrestling with God.

The text says that God and Jacob wrestled throughout the night. At daybreak, God apparently realized that he would not prevail against Jacob. So God struck Jacob’s hip socket and put his hip out of joint. With Jacob injured now, God said to him, “Let me go, for the day is breaking.”

But Jacob responded, “I will not let you go, unless you bless me.” I don’t know about you, but I already have some pretty big questions about this story. Why on earth did God wrestle a man? What kind of God was it that cannot defeat a mere mortal? And what kind of man was Jacob that he could hold God to a draw? Why was daybreak so important to God?

And why was this blessing so important to Jacob?

After Jacob refused to release God unless he received a blessing, God asked for Jacob’s name. Jacob gave it, and God told him that he would no longer be called Jacob, the “trickster.” From that point onward, Jacob would be called Israel, and here’s why: “for you have striven with God and with humans, and you have prevailed.”

Jacob then asked for God’s name. Notice, though, that he said “please.” To be given the name of God was to be given the mystery of who God was. God was God’s name. The divine name had not been given. It would not be given until Moses heard it at the burning bush: I AM THAT I AM.

God refused to reveal the divine name, but God blessed Jacob. Jacob named that place where he wrestled with God Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” When the sun finally rose, God was gone, and the writer gives us a most poignant picture: Jacob limping toward the Promised Land.

What a story!

It was nominated by two of our church members. Esau didn’t attack his twin brother Jacob, as Jacob feared. Jacob’s God did. And God initiated it. God took Jacob seriously enough to engage him in struggle. God had the power to injure Jacob, though he did not finally defeat Jacob. Jacob held on, demanding a blessing. His name was changed from “trickster” to “God rules” (Brueggemann). His entire identity changed that day, and he became the father of a people, the people of Israel.

His name came to mean “he who strives with God.” And his limp was a sign of his success, not his defeat. That is who my friend Rabbi Ballon is, one who strives with God. I saw him Thursday. He has brain cancer now, and his days are filled with uncertainty. Yet he continues to wrestle with the dreaded stranger in the night.

Surrender would have been easier, wouldn’t it? If Jacob had fallen to the ground, assumed the fetal position and cried, “I surrender all,” he would not have sustained a hip injury. He wouldn’t have walked with a limp. But he wouldn’t have received the blessing of God either. Frederick Buechner calls this wrestling match “the magnificent defeat.”

It represents another biblical tradition, where we refuse to surrender to God, where we choose instead to contend with God, to wrestle, struggle. Beware, though. It has its risks, even as it has its blessings. I have found only one thing about which I cannot surrender, one issue where I cannot curl into the fetal position and say, “I surrender all.”

My middle daughter turned twenty this month. Every day for twenty years— minus a few brief spells—she has had multiple seizures, sometimes into the hundreds per day. Most seizure disorders are easily managed by medications and/or other treatments. Not Hannah’s. She has been on so many medications we can’t remember them all. Some were experimental.

Some had awful side effects. She’s had brain surgery, two vagus nerve stimulators, and has been on a highly restrictive and specialized diet twice. She’s been in hospitals around the country. The end result of it all is that she enters her twenties in the cruel fog of mental retardation. Her cognitive level is estimated to be about 18 months.

While we love Hannah with a tender, special love, some days I want to fight somebody. Some days if I could get into a ring with God, I would take the risk. If God is who God says he is, I will not surrender this. Alone in the dark, I have to fight. I have to wrestle. I have to struggle.

This is a wound to my soul that I will one day take to my grave. But I can honestly say that there is a reward to the struggle too, a “blessing” if you will. This wrestling match with God has made my thinking about life, my entire approach to life, deeper and richer. I tell people from time-to-time that of all the great teachers and theologians I’ve known my greatest teacher has been Hannah. And there is another blessing from this wrestling match with God.

It is a bit of inner peace, a kind of Promised Land. It is not a peace that comes from having had all my questions answered because they have not all been answered. This peace, I’ve concluded, is a gift from that dreaded stranger in the night. Surrender to God is a good thing. I’m grateful for the pastors and teachers who challenged me to surrender my will to the will and way of God. I am also grateful to have learned another way of relating to God. It is a theology of weakness and power that begins to turn our attention to the New Testament and the cross of our Lord. God became powerless, and in that powerlessness was born a power to save the world.

I don’t know where you are in dealing with this text. The notion of wrestling with God may be so foreign to you that you just can’t go there. I understand that. It may be, though, that this is the text you’ve been looking for. This text is your permission to say, “I cannot surrender. My name is Jacob, and I will wrestle with God.”

Closing Prayer
Lord, we’re not being arrogant. We’re wounded, and we don’t understand. We see in Jacob a model that for some of us is healthy. We cannot surrender, but we do say, “please.” Please help us on our journey to the Promised Land. Amen.

Isu Ka Rama Hung Rawh.(Matt 8:28-34)

“Chun, ngaita, a khuoin Isu tuok dingin an hungsuok a; chun ama an hmu phingleh an rama inthawka suok digin an ngên ta a”.(Matthai 8:34).

Juda haiin an lal Messiah nasataka an tung luoiluoi laiin, an ringdan le an lo intûng ang ni derlova Isu Krista hung insieng hin an tading chun ring a harsa hle a, an ringthei naw hrim bawka.Nasatakin thilmak thawin damnaw tin sukdamin um haisien khawm, a tha tieng in ni tir nekin an Lal Messiah chu Khawhri zawl tiin an dem in an theida em em a, a hnungzuituhai chen khawm inkhawmna in a hai an hnawng ti ei hmu a.

Isu thlema a umzovin Galili rama rawng a bawl tan a, tlang chunga hai thu hrilin, mipui hai umdan ding tha tinreng an chuktira. Dan suk famkim dinga hung anina thuhai le ei tawngtai dan ding, vana lawmman neidan thuruk tinreng hrila an chuktir a, mipui khawma a thu inchuktirhai chu mak ti em em in an zui huoihuoi a, chuong a damnaw tamtak sukdama an um zovin ralkhing ram Gadarin ram tieng fe dingin a thuohruoihai le an suok a, lawnga thlipui an tuok khawma a hal dei a thuoihruoihai khawmin an la hrietchieng naw hle, “hi mipa hi mi iengang am a ni a, thli le dilhai chen khawma a thu an awi hi” an ti hiel kha.

Chutieng chu hunsien, Ralkhing ram Gadarin ram an hang kai chun Khawhri i man in a lo intuokpui a, ama chun a lo hrietchieng hle el, “Pathien Naupa, nang le keini iengam eiin zawlna? A hun a tlung hma in ami sawisak dinga hi taka hung am i nih?” tiin a lo khek khum a. (Hi khawhri iman hi Marka ziek a chuh an tam leiin a hming khawm Nuoia ka nih a ti ani kha)

A hrang nasat em lei hin a khuo mi khawma anhnai ngamlo le a hnai a khawm an fe ngamlo, khuop khawm an khuop hne ngai naw a, thlanmuola umin ama le ama an sukpawp nengnung hlak a.

Isun suoksan dinga thu a hang pek chun an khel laia vawkruol umhai sunga lut an ngen a, Isun a phalpek leiin vawkruol tamtak (Sanghni chuong lai) sunga chun lutin, vawkruol chu dila an tla hlum vawng el a, a vengtu hai chu khuotieng fein thil umdan chu an van tlun a, khawhri iman dam thu khawm chuh an hril a.
Chuongchun mi popo a khuoin Isu tuok dingin an hung suokdawk ta a, ienglei amani Isu chuh an hmu phingleh an rama inthawka suok dingin an ngen nawk ta el a.

A mak khawp el, a tuokdinga fe nisi khan, ama an hmu phingleh an ram suoksan dingin an hang ngen nawk el hi, ngaituo tham a tling khawp el. Khawhri iman a khawhri a hnawtdawk pek an hang hmu khan chu lawm hle ding chu an na……………………………………………..A hnawtsuok hma khan chu an ti a, a bulhnai khawm an fe ngamlo le ama ngei khawm a thu nilova a panghai an sukpawp hlak kha ani ei hriet kha, a hung dam hnung chun mi pangngai takin a khawsa el ani kha.

Ka ngaituoin, hilaia khawhri iman an ti em em, a hnaia khawm an fe ngamlo mi pangngaitak anga Isu kuoma um an hang hmu khan an lungril chu hlimin lawm hle ding an na, hieng anga thilthawthei,sukdam theitu chuh an khuo a luta, damnawhai dam insukdam tir awmtak an na. Chu nek hmanin an ram suoksan dingin an ngen el chu hrietthiem chu a harsa ngawt el, an ram hi hang fangsuok sienla, hieng neka natna thalo invawi, hieng neka khawhri iman nasa lem khawm an lo um el thei.

A iengkhawm lo nisien an ram a lut anphal nawna hin san chu a nei ngei chu a nih. Chu chu iem ning a ta ei ti chun, sukdam ding tak tak chun thil tamtak chan a tul ding hi an hrietchieng hle ni thei a tih. pakhat a sukdamna khawma an vawkruol tamtak an chan nghal el a ni a, an ram hang chenchil tak tak sien lem chuh an chunga iengang channa am a tlung ding ti suongtuoin an ram a fang kha anphalnaw el ni thei a tih. Krista chenchilna ram a chun hi khawvel a ropuina tehlem le mani inhawitirna tehlem hai hin hmun anchang thei si naw a.

Chu ang chun vawisuna ei nun a khawm hin hiengang hin ami tlungchil mek chu ani hi tie. Eini a hnawtsuok ve ding tamtak um leiin iengieng angin am harsatna le beidawngna tamtak ei tuok hlak khawm um ve ngei a tih. Mi damna chang ei hmuin ei lawmpui, “Ama chu a piengthar a, a danglam taluo a a tha taluo tah. inhnar a um taluo a, lawmpui a um” tiin ei lawmpui em em a, mani nina ngaituo derlovin mi piengthar le nun thlak danglam ei lawm a.

Mani insiem ve chu tum chuong lova um el chu tamtak ei um hmel ve khawp el. Isu Krista le naw chu nun danglamna taktak hi a um si nawh. Mani nuna Isu ko lut dingchun bansan ding thil tamtak eini a inthienglo hnawtdawk ding tamtak a nei si. Khawvel inhawitirna tehlem,sum le pai duamna, inkhawm thabona, tawngtai intlada na, Bible tiem peinawna le hiengang thil ei hringna siemthatu dinga thil makmaw tinreng daltu hai hi a hnawtdawk a tul ding ani si a.

A biktakin Thalai huna hin hiengang lungrila harsatna tuok hi a um nuom zuol bik hle bawk, asan chu ei vanglai hratlai hun hi thawveng taka eiin hmang thei hun ani bawk leiin Setan khawma a remhrietna po po hmangin, ei nuomzawng Pathien uksak lova mani inhawitirna tehlem hi min thlakhla tir hi a tum ropuitak a ni hrim anih.

“Piengthar ka hung ni chun ka pei naw chang khawma inkhawm hai ka fe tul a ta, ka harsat lai khawma fund ieng ieng amani pek tul ding ana, thei naw sasa a kan ngaitlawm tul a ta.” ti a suonlam khawp taktak tlinglo le awmlo tamtak hmangin “Isu Ka rama hung naw rawh” ti a a min hnawltir el châng khawm hi a um tam ve chieng khawp el. Chuong ani leiin hiengang a lungrila harsatna i lo nei a ni chun hmelmapa Diebol thilthaw ani zie hi hriechieng ei tiuva, do let in thangkhaw ngam ei tiu. Hnena chu Lalpa ta ani si a.

Isun mi hung kan a, ei nia inthiengnawna umhai ei lungril a damnawna le felnawna popo hnawtsuok dinga ami hung pan lai hin, “ Isu ka lungril a hung la; i hmun ding ka lung ril a a um” tiin, huntha ei nei lai hin einia felnawna hai hi Ama in phurhmang tirin ama felna in inthuom ei eiu khai. Gadarin ram kha Isun a sirnawk thu ei hmu ta nawh angin, hun eiin khelpui chun Isu hin ami fe liemsan hlau chun a pawi hle ding anih, kokir thei ni naw ni. Hun lawmum a ka ngai thlak che a, sandamna ni a ka thangpui che a ti lei ringawt hin thlamuong nawng ei tiu. A kotuhai chau a ngaithlak a, a zawngtuhai chau ani a thangpui ding, zawngnawtu kuoma thangpui an tiem nawh anih.

Chuleiin vawisun hin I nuna chan tul a um khawma inro naw la, hi khawvela inhawitirna tehlem hi chu sawtnawte a ding chau a ni, inhawi ding angin inlang sienkhawm, a tawp chuh lungngaina thovin a tawp ding ani, chuleiin in ngaituo fel ei ta, bansan tul bansan ngamin “Isu Ka rama hung rawh” tiin ei ni a hin inleng tir ei tiuva, ei mizie hrim nilova mi suk hmelhemtu Setan a thilthaw khawhlona le thiengnawnahai hnawtsuok dingin ama ko ei tiuva, eini a chenga mi sukfel famkim dingin.

Lalpan malsawm raw seh.

Kristien Kebai (The Limping Christian)

Jacob Wrestling With God

Jacob Wrestling With God

Rev. Dr. H.M. Songate

Kha hma deu khan ka sanghai nau pasalte pakhat hi a har khawp el a, a pa in “ama hi chu a inlai inpawlpui an hawi tawk chau a nih,” a ti hlak. Ringtu inti ve si mi tamtak thlarau I chie zawp lo , khau thur el, chapo deu ul, mani tha inti em em, in phalamna nei manglo, chalak kuk le hmasiel tak an um rawp hlak. “Mizai ngaiin thu hril rawh” ti khawm hre chuong lo, tawng phawk phawk le inti vei deu tak el, “in chapona chu in suong lem si a” ti ang deu khan.

Mi damna ding nekin mi natna ding an hril rawn lema, inphalamna ti hi an diksawnari ah a um ve nawh. Mi hlem pawi ti nekin an lawmzawng tak a ni a, khel hril an pawi ti nawh a, an khel hril vek dam an la awi nawk hlak. Kohran sum chen khawm inphalam der lovin huoi takin an fakruk ngam! Mani ta dinga hlawkna a ni phawt chun midanghai natna ding chu iengakhawm an ngai nawh. Hieng ang mihai hnaia umnaw hi pang damna a ni deu tak.

Jakob kha chu ang nungchang put chu a hawi! Unau phingtam beidawng khawm man bova bu pe nuomlo! Mi duam le hmasiel tak chu a nih. Khel hril hmang le mi hlem hmang. A nun ruok kha chu a hadam bek nawh! Ruoltha a siem ngam a um naw hle. Inhnai pui rak lova um dinga tha chi a nih. Ringtu kebai hai hi Pathienin an thatna ding le Ama an ngaizawng theina dinga a thawpek an ni hlak.

Jakob khawm Pathien leh an hei intuok meu khan chu siemtharin a um nghal. Inbuona Pathien a hne nilovin an tulin an tul a ni kha. Sap tawng lekhabu chun “Clinging Unto God” (Pathiena Intul) ti a nih. Buon hrat leia Pathien a hne niloin a nun ningintel thlak danglamna dingin siethlak ruol lovin malsawmna ngenin an tul a, invawt angin peithlak thei lovin a kawp tlat a ni lem. Suol leia dawizep tlanhmang zing el, hausa bawk, ti dawr dawra um, nun harsa, nghatna tieng tieng hmelma le ti ding ngawt. Pathien an tuokpui kha chu vangnei tak a nih!

A hming thlengin a um. Jakob a hming thleng hnung nungchang kha ringtu nungchang ding a nih. Pathien a hmu hnung khan an let tawp a ni khah. Ei ram kohran chu “testimony” ah ei inghat a, ringna le thuzawmah ei in nghat nawh.
Dr. M.R. De Haan, Radio Bible Class hmusuoktu chun hieng hin a tih. “Lalpa kar khat khawm ka khata ka ngir theina dingin mi sie naw. Ka khupa dingthathuona ka biek zing theina ding che in harsatna hling mki sie pek zing rawh.” A lo ti. Suol chu an tawknaw ngei ngei! Eini rawi chun harsatna tuok der lo dingin ei hni tlut tlut a, mi tluong taka harsatna an neinawna dingin ei hni pek tlut tlut bawk hlak. Hlawtling pal ei tih, ti inlau a um bak el!

Zakai kha a piengthar tukhawmin an ringhlel nawh. Isu an tuokpui zo hnunga a thilthaw hmasa tak chu “pasiehai laia a sum zatve sem a nih”. A zinga inthawkin a sum zatve semin a buoi char char a ni kha. Chu zoah a sum hlepruknahai kuoma “a let lia rul” kha a sunzawm nawk char char a nih. Zakai khan Pathien thu mal khat khawm a hril nawh a, Pathien thua a thawsuolhai kha a siem tha char char el a nih. A sim hne hle.

Testimony tlawr hluoma hrillovin a ringna khan a tarlanga, a ringna kha a thiemchangna a nih. Zakai piengtharna ringhlel ding tukhawm an um nawh. Isu meuin a puong a ni khah. Eini rawi chu Pathien thu tlawr hluomin ei hril a, a hril rawn ei inchu a, siemthatna chang si loin! Thalarau milo in suk thlaraumi fawm, tha silo in suk thafawm ei nih. Ei hnam sunga piengthar tamtak hai hinZakai kha puo ve hai sien ka nuom.

Ei suol tawhai bansan umlo, nunhlui le a thar um chuong lovin a ngai ngaiin ei um a. Siemthatna (transformation) chang siloa ringtu inti ei tam. Simlo piengthar ei tam hle awm! Hrat inti deuin midang hmusit ei ching! Lengkhawma lamthei haiin an lam theinawhai an hmusit a! Lam kha hratna an sawn a, an chapo pui hlak. Hi lei hi a nih, inti piengthar hai hi ei ringthei nawna san. Pathien dit vieu bawk si a thu zawm tlat lo. Hieng ang mihai hi “keibailo ringtu” an nih. Jakob a nunhluia intang ringtu, intivei le chapo ei la tam. Hlem ding le mani hlawkna a ding a ni phawt chun nunhlui rama um zing. Pathien hmaisana intuokpui ei ngai a nih. Pathien hmang tlak ringtu ni ding chunk ke vuok bai pek ei ngai. Ngal hrat taluo Kristien hai hi kohran le society ta dinga mi nghawkum an nih. An la taima phien nawk nghal hlak si!

Kum 2007 khan Sikkima kohran thuoituhai chun nit hum sung training eni dingin an mi ko a. Nasa takin hma an laka, ringthar khawm an pung nasa hle. Ka lungril an sukhlimin ka lawm em em. Amiruokchu Hmarhai natna an invawi ve tlata pawi ka ti ngawt el. Chuchu kohran pawl in the a nih. A kum nawk an mi ko nawka, a boruok a danglam em em in ka hmu. An re deu thup niin ka hriet a. Open air preaching le meeting khawm an lo thaw ngam ta nawh. Mak ka tie m leiin kan dawna. Anni chun “Mr. Tagodia, VHP (Hindu kulmuk) General Secretary a hung a, mipui tamtak public meeting a kova, ‘Kristien hai hi mi thabo, zu le sa, drugs le nuhmei-pasala inhnel mi, sum du le sakhuo corrupt tak an nih. Nagaland, Mizoram, Manipur le Meghalaya hai en ro’ a ti a, chuleiin kristien hung lut ding chu Trishul (fei luthum nei) in lo dang pei ro a hung ti a, mipuiin an awi em em a Kristien hai hi kan intawm deu an tah, an ti a. Zakai ang ringtu nilovin hmur ringtuhai (lip Christian) eini leiin ram lak a harsat pha a nih. Keibailo ringtuhai hin Pathien hming le ringtu hming an suksiet nasa em em el.

Job chun harsatna pop o a tuok vawng hnungin hieng ang hin an tih, “Kha hma khan na hrietnain ka hriet che a, turuok hin chu ka mit ngeiin ka hmu t ache”. A hma a Job le Pathienin ahruol hrep hnunga Job kha a va danglam ta de! Job a bula um kha a van hawi awm de! Pathien le an inhnai dank ha a ropui hle a nih.

Hezekia kha a hringna kum 15 a suksei ding a hei hriet meu chun “dam te te in lawn diem diem tang ka tih,” a tih. Eini rawi ni inla chu kum khat bek la suksei sa rawh ti mei ei tih! Lal inhnarum tak a nih. Ringtu lawn diem diemhai hi ngai an um a, inza khawm an um. An bula um a hadam em em bawk. Eini rawi chu Pathien kut ei tuok hnung khawmin ei la khau thur hlak nisien a hawi!

Paul, van thumna a thuoia um pa kha Pathienin “hling” lo pen aw sienla chu tuor a um hmel nawh. “Ka hrat po leh ka hrat hlak” “Tuta inthawk chu ka hratnawna hi suong lem tang ka tih” a tih. A ropui de aw! Kebailo ringtuhai chun chu thuruk chu an hriet phak ngai nawh! Nangteh vuok baiin I um ve tam! Vuokbaia umhai hi hming thlengnaw an um nawh. Lazar khan Pathien thu a hril naw de naka chu , to tawka titak deua bazaar a leng khan thu ropui tak a hril a nih. A san chu thu deu thawa um hnung keitho kha a ta ding chun “ke vuokbai” a lo nih. Pathien varna le remhrietna ngena Pathien ke a intul nachang ei hrietnaw chun ei ram le kohran chu ‘kebai ram le kebai kohran’ ning ei tih.

Pathien rama nina inchu, thabo vieu si pawimaw inchu, thunei inchu, ro hrat nuom, hma siel bawk, khau thur el hai hi “keibailo Kristien” an ni a, an bula um sawl a um em em hlak. Ei ram kohran roreltu lai an tam vieu el thei! Inpumpek le channa ding zawng lovin, hming that, hmai malarna ding le thunei nuomin an inpawng nek lem. Milien le sumhau haiin kohran an khala, Esau upatna inchu thlak an rin nawh. Tuoituhai in en that a tul!

Kha hma deu khan Mizoram Synod hai leh program kan nei a. Aizawl Chanmari venga in pakhatah bufa dingin an mi fiel a. An nupuinu chun hieng hin a tih. “Kan kohran thuoituhai, pastor le lay leader hai hin Pathien rawl an hrietnaw kan inlau leiin kartin mi hriet lova bungheia tawngtai pawl kan um” a ti a. Ropui ka ti khawp el. “Kei khawm mi tawngtai sa pek zie ro” ka ti nghe nghe. Kebai lovin an I thuoi le kohran ke inbai a ta, kebai ruolin an mi thuoi leh kohran hrat takin Pathienin thuoi lem a tih! Keibailo ringtu hai le Pathien Thalarau Thienghlim an inkawp thei nawh.

Unau, nangteh vuokbaiin I um ta?