Isol Baksa Re·ruraani

Isol Baksa Re·ruraani

“Enok Isol baksa re·ruraachim; unikoa ua dongjajok; maina Isol uko rimangaha” (A·ba. 5:24).

Chingni chonmiting salrango ching’ songjolni dal·gimin manderang baksa Rajasimlaonikon komila ga·akako kolna re·baronga. Songtang Santipuronin chinga ja·achi re·baronga. Komila ga·akakoba chingade name kolnaba changjae namnamakode man·nan neng·a; nokgiparangsa palna akgiminoniko ka·sae chingnade on·atronga. Re·bapilode a·brioni ia gilja nokko nikata aro dal·batgiparangoni mesoke, “…Aiwa nikatgipara Rev. Omedni gilja nok ong·a,” ine agane on·ronga. Rong·pattal dakaoni gadoe nina dakode, “wai, gadoangnabe, gadonade altua, ong·onpilnade altuja,” ine aganako gisik ra·ata. Gilja nokko nikaton gisik an·jrimjrim daka. A·chik a·songo ia biapon (Rajasimlaon) skanggipa gilja nokko rikchengaha; jeon Rev. Omed bolchu ja·pango ja·sku dipane, “O Isol, jekai ia bolchu bolni bibalrang balwana balpongange pilak biaprangchina sokanga, ua gitan Nang·ni nama katta ianoni pilakchinan gipangchina,” ine bi·rongaha. ‘Da·omangba ua apsan biapon, atchu Rev. Omedara ja·sku dipane Isolo bi·kuenggenma bia,’ ine gisiktango chanchimana.

Baditaba bilsirangonin Rajasimlaona re·bae gilja noko nape songni manderang baksa damsan Isolko olakkina sikengachim aro skanggipa gilja ong·ani gimin nape ninaba sikaha. Gisiktango sikbee dongengako Isolba u·ie, pamong baksa golpoe nioara da·alo na·simang baksa ong·pana chol man·aha. Isolko olakkipana man·asan ong·aijaha, indiba angni ku·rangchiba Isolni kattarangko chanchirimna chol ong·jolaha. Iana anga Isolo namen katchabea. Na·simangni giljao Isolni kattarangko agananina bi·chakchina ine anga, a·gilsako mingsinggipa mande Billy Graham Association-ni most senior-rangoni saksa Rev. (Dr.) Robert R. Cunville baksa golpoengon, uaba rang·san Rajasimlako nikna sikataha aro, “…Oh, Rajasimla mingamo? Rev. Omedni song, Skanggipa Mondoli…,” inenba kusi ong·bee na·simang sakantinan Krismasni ‘salam’-koba on·atjolaha.

Anga chanchia, mejal attamonin na·simang namnamgipa Krismasni kattarangko knaengaha. Ia changni Krismaso, na·simang pilakan Isolko name olakkiaha, Uni kattarangko knatimna chol ong·aha; a·gilsakni gitaba cha·aha-ringaha, chrokaha-an·sengaha. Haida saobarangde be·enrangko cha·ahani gimin mikgil amjae tusina siknaba dongaha. Ia attamna donsogimin theme, “Isol Baksa Re·ruraani” ba “Rajarangni Raja Baksa Re·ruraani,” ba “Walking with the King of kings” aro Sastro A·bachenga 5:24-ko poraion namen meli-ma·gapbea ine nikgen. Iani ortoara maia? What is ‘walking with God?’ Isol baksa re·rurae janggi tanga ine aganon maiko miksonga? Ibrirangna segimin kattao indake agana, ‘Nang·ni Janggi Tangachi Isolko Namnikatani,’ ba ‘Isol Baksa Re·ruraani.’ Uni gimin Isol baksa re·ruraa ingipana rokom gittam dake mesoke aganna man·gen: Jekai—

  • Salanti bi·achi Isol baksa agangrikani
  • Salanti Isolni mikkango janggi tangani
  • Uko bebera·enba Jokatgipa Gitel ine ra·chakani. Iarangko ra·dimesa ia somaini bako, “Isol Baksa Re·ruraani” ine chanchirimaniko dakangna.

Enok maikai janggi tangaha uani gimin Sastroo segipa podrangoniko nion altuae u·ina man·gen. Enokni gimin Sastroo bang·e seanirangko nikja. Enokara Adamni snigipa chasongni somaio janggi tanggipa saksa ong·achim. Sastro A·bachenga 5:21-24 ona Enokni gimin seaniko nika aro banoba badiaba Sastroni bakrango on·tiprak seanikosan nikna man·aiaha. Bang·e ba ro·e Enokni gimin serikani dongjaha. Indiba ua somaio Enokara, “Teng·sugipa Aski” gita chacha ong·e sakgipinrangni mikkango janggi tangaha ine nikgen. Ua somainiko niatengon, Niam Gitcham ki·tapo Enok sakgni donga. Indiba ia Sastroo agangipa Enokara, sakgipin Enoknade Isolni nikaniode namen dal·bata ine nikgen; sakgipin Enokara Kainni depante ong·achim aro uara namen man·e cha·gipa aro mingsinggipa saksa ong·ani gimin uni bimingchin ENOCH CITY ine mingpilahachim. An·chingni poraianio man·bagimin Enokara a·gilsako ru·utbate janggi tanggipa Methusellani pagipasa ong·a—jean Isol baksa re·ruraaha aro ia Enokni pagipako Jared mingachim. Indiba sakgipin Enokara Kainni depante—jean an·tang jonggipa Abelkon so·otgipasa ong·skaachim.

Eden bariko ong·atani ja·mano Isol mande dakahaon, Isolara mande baksa pangnan re·rurana namnikaha ine nikgen. Isolara an·tangko rim·dingdinge ja·rikaigipa namchikkode am·jaha, indiba Un’ baksa re·rurana amgipakosa sandiaha. Isol, uni dakgimin Adam aro Hoba baksa re·rurae janggi tanganiko an·ching nikata. Sastroo agana, “Aro sal ka·sino uamang bario roenggipa Jihova Isolni ku·rangko knaaha” ba ‘Walking in the garden of Eden in the cool of the day’ (A·ba. 3:8a). Indake re·ruraaniara apsan janggi tangna, nangrimgrikna aro nangarangko golpogrikna, ning·tue apsan janggi tangna aro pilakni giminan apsan chanchigrike kam ka·na miksonge uamangko ong·ataha. Ripengrang, Isolara sa·grerangkoba ong·ataha, indiba uamangko ong·atani miksonganiara koborrangko ra·rurachina miksonge ong·ataha. Kerup aro serabrangkoba ong·ataha, indiba An·tangko olakkigipa ong·china inesa ong·ataha. Indiba Isolni mandeko dakaniara an·tang baksa re·rurae janggi tangchinasa ong·ataha ine nikgen. Ua somairango Isol mande baksa re·rurana man·e baditan kusi ong·achim. Attamantian Isol uamangko sandibajringaiachim. Englisho agana, ‘Every afternoon in the cool of the day, God came down to seek for Adam and Eve.’ Salsaba uamangko sandigija dongnan sikjaha. Indiba, salsao Eden bario mai ong·aha, an·ching gimikan u·ia. Iano skanggipa mande Adam aro uni jikgipa Hoba Isolko manijaha; batesa uamang chipuni bimango re·bagipa Satanni dakmajoaniko man·e uni kattakosa maniaha. Isolni kattako manigija Satanni ge·etaniko dakanian namgijaniko ra·baaha aro uamangni a·selan gimikan papo ga·akaha. English Standard Versiono indake agana, “None is righteous, no, not one,” (Rom. 3:8). Saksamangba dongjaha, gimikan pap ka·grimaha ine unon confirm ka·manaha. Adam aro Hobani a·selan an·ching gimikan papo ga·akaha aro indaken Isol baksa apsan re·rurana krajaha. Uni giminsa Isolara an·tangni saksa kamkam Depante Jisu Kristoko a·gilsakona watataha—jedakode Jisu gita an·ching sakantian chang·sataie Isol baksa nangrimtaina aro gital relationshipko ong·atpil·taina man·gen.

An·ching Sastrooniko niode Isol baksa gipin manderangni re·ruraanikoba nikangkugen, jedake—Mose Isol baksa re·ruraaha, Daud rajaba Isol baksa re·ruraaha, indiba Enokan skanggipa Isol baksa re·rurae salgiona rimdoangako man·aha. Uni Isol baksa re·ruraaniara salsa, salgni, jasa, jagni, bilsisa, bilsigni ong·jaha; indiba bilsi 300 na kingking Isol baksa re·ruraaha. Englisho agana, “He walked with God for 300 long years.” Ripengrang, an·ching ianonikon minggittam skidapaniko ma·sie ra·na aro uarango panchake chanchiangna:

  • Skanggipao, Enokara Isolna kengipa pagipa ong·achim. Methusellako ba·ani somaio bilsi 65 mang ong·ahachim, uni ja·manoba ua depante-demechikrangko ba·kuaha. Uni gimin Enoko depante-demechik bang·en gnang ine nikgen.
  • Gnigipao, Enok jedakgipa obostaoba, neng·nikarangko chagrongoba Isolko watgalgija Isol baksa re·ruraaha.
  • Gittamgipao, Enokara uni bon·kamgipa somaina skang ba uko salgiona rimdoangkuja kingkingba dontonggija Isol baksa re·ruraaha.

Skanggipao, ‘Enokara Isolna Kene Janggi Tanggipa Pagipa’ Ong·a
Ia donsogimin textoniko niode Enokara Methusellako ba·ani somaio bilsi 65 ong·ahachim. An·chingode bilsi 65 ong·ahaode budepa-buchuma ong·angaha. Bilsi 35/40 ong·angahaon, ‘da·onaba ia mandede jikgipa ra·kujawai,’ ine agantokaia. Indiba Enokde bilsi 65 ong·osa Methusellako ba·aha. Uni ja·manoba ua depante-demechikrangko ba·kuaha ine Sastroo agananiko nikgen. Badita sak dedrangko ba·kuaha, uarangko Sastroo sea dongja, indiba bilsi 300 na kingking Isol baksa re·ruraaniko dontongjaha. Uni ortode an·ching gita chachan Enokba bia ka·e jikgipa donggipa mande ong·a. Responsibility gnang, sko saanirang, neng·nikanirang gnanggipa pagipaan ong·a. Bi·sarangba namen bang·a, haida uaba dedrangko sakantikon aldu-mittanganion baditan neng·nikarangko chagrongenggen. An·ching gitan uaba gitap gitap salantian baditan neng·nikenggenchim! Haida, mes kimilrangko pale ba maikoba dake an·tangni bi·sarangko aldupaenggen! An·chingsa da·o altuariri aro olgrokgrok, ‘Enokde Isol baksa re·ruraani gimin Isolonikon dap dap man·aienggen,’ ine chanchiatnaba donga. Ong·ja! Pagipa saksa ong·enba pilak neng·nikanirangan uo dongchongmotaha. Bi·sarangko dal·rorobaon pilak uamangko discipline ka·ani, namao dal·atna skani, haida uamangni somaini kri uamangko Sanhedrin ba ua indake maiba Bible Study dakgipa kamalrangni skianirangona watatna inon korosrangkoba nangenggenchim. Baditan una neng·nikanirang ong·enggenchim.

Angni dedrangba da·osa dal·rorobaenga. Pagipa ong·e, ‘Fathership role’ aro ‘Faith in God’ iarangni gimin chanchina nangani sokbaaha. Paa saksa ong·enba Isolo bebera·ani gimin balance ka·grikna gita nanganio neng·nikanirangko chagrongna a·bachengaha. Na·simangoniba saobarangde indaken ong·enggen. Ango bi·sa sakgnisan dongaia, indiba sak 5/6 donggiparangde baditan neng·niksrangenggen ine chanchiata. Bi·sarang dal·rorobaenga aro a·gilsak baksa donge a·gilsaknirangko ja·rikna a·bachenga. Da·ororode electronics, ba rokomanti, dingtang dingtang ma·a-paana jajrengchipchipani, ‘maian ong·gen, bi·sarangara indakarangko jakkalenga, indakarangko nienga, indakarangko TV-rango niksoenga, newsrango salantian habi-jabi sokbaenga, uarangko nieba maiba ong·anggenma,’ ine ma·a-paarang chanchie sko saaniko chagrongchong·motenga. Uni gimin, Enokba an·ching gitan baditan sko sapaenggen ine chanchiatna man·a. Indioba Sastrooniko niode, ia indakgipa neng·nikanirangko chagrongoba Enokara bilsi 300 na kingking Isol baksa re·ruraaha. Aiao! Bilsi 300 de namen bang·aha. An·chingni gisik pil·anirang dikdiksanasan ong·na nangja, an·tangtangko toromi ine mesokmikna nangja, nammitingosan giljarangchi re·aina gisik nangani ong·ja, nokdango neng·nikanirang sokbaosan Isolko am·aiani ong·na nangja, kenanirang sokbaosan Uko sandiaiani ong·na nangja; indiba Enok gita an·ching sakantiba pilak somaion Isol baksa re·rurana nanggen. Basakoba maiaba neng·nikanirang, ba chakna amgijagipa obostarangko chagrongon Isolko am·ani pal, batesa uko janggilate katna jotton ka·a aro Isoloni chel·e branganga. Isolona katnapani pal, skatang daknasa cholko sandiangaona sokata. An·ching nokdangni mande sakantian iarangko chagrongon an·tangtangko rakkirikna man·na nangachim.

Skangrangode nokrangoba, “Christ is the Head of this House; Unseen Guest in every meal; Silent Listener to every conversation,” ine framerangko pakmarango donako nikronga. Da·ode uarangkoba nikangjaengjok! Tarigimin frame-rang gimaanga baksana, Isol baksa janggi tanganiba, Un’ baksa re·ruraaniba komiroroangama, olgrokroroangama ine chanchiman·a. Jisu Kristoara nokdango, ‘SKOTONG’ ba ‘NIKGIJAGIPA SOKGIPA’ ba ‘SILENT LISTERNER’ ong·bebeode, jik-se kajia ong·mitingo, dedrang hala ka·mitingo ba jegrik-dokgrikmitingode maidaken dongpaenggen ine chanchiman·a. Un’ baksa re·ruraanina name golpoaniko knajaode, maiaba man·dapanirangni giminsa agan-golpoakosan knaiode Isolara maikai an·chingni gimin chanchienggen! Enok pagipa saksa ong·e janggi tanganiko niatode, gimik dakgipa somaion Isolna kene re·ruraaha.

Gnigipao, Enokara Je Obostaoba Isolko Watgalgija Ong·a
Sastrooniko niatode Enok namen an·tangni re·ruraaniko dontonggija re·rurana cholko ra·aha; jedakgipa obostaoba Isolko watgaljaha, Isol baksa re·rurana nanganiko janggi tanga gimikon dingtangatjaha. Haida, Enokni somaiode namkalenggen, an·chingo gita mangmangde ong·jaenggen; uni giminsa Enokba churing-chupekgija, skatang namgija kamrangko ka·gija re·rurana man·aha ine chanchinaba donga. Indiba indake ong·ja, ripengrang. Ua somairangoba namkalja. Enokni janggi tanganio mairangko chagrongaha uko tale sea dongja beben, indiba ua chasongni gipin obostarangko chanchiatna man·a. Pilakchin namgijanian gapaia, public corruption rang donga, til·lek-an·chaanirang, me·a-me·chik ong·gija dakanirang, churing-chupekanirang, togia-cha·bokanirang, manigijanirang, dedrangni mannerless ba katta manigijanirang, so·otanirang pilakan skangonin donga ine nikgen. Kainba an·tangni jonggipa Abelkon so·ote katangaha ineba an·ching u·ia. Sastroo agana, “Aro Adamoni chasong snigipa Enokba iamangni gimin katchinike iako aganaha, …… uamangni ku·sik gaora de·gipa aro uamang man·dapna ine mikkang nigiparang ong·a” (Juda 14-16). An·chingni chasongode da·ode nambatnasa kraaha. City ba townrango, songrangoba technologyko jakkalna man·aha. Gilja re·oba Sastroko ra·bitgijan mobileon choliatna man·aiaha, newsrangko niksoenga aro gimik dakgipakon mobile internet gitan man·soaiaha. Namen advance ong·bebeaha. Chola-ba·ra, cha·a-ringani, news, movies, messages, Facebook, WhatsApp, Twitter aro una agreba gipinrangkoba online man·aijok. Jik-se man·jaoba online man·aijok maiba ua shaadi.com ba maianaba… Saobarang aganenga, noksulona re·ange apsan asonge gue-pan cha·jole golpo-mitdakna nanggija “SMS” ka·e mitdakatna man·aijokna…namjabate nikroroengaha. Gimikkon online man·bebeaiengjok! Indiba mingsako mangmang online dakna man·ja—Isol baksa re·ruranade online dakna man·ja, INLINE ONG·NA NANGTELAIA. Iako daknara mandeni ka·tong ning·oni baksa ong·na nanga. INLINE ong·ode pangnan Isol baksa direct connection dongtelnan nangaigen. Enokba Isol baksa direct inline connect ka·esa, apsan ong·na man·aha, stitgrike dongaha aro indakesa apsan Un’ baksa bilsi 300 na re·ruraaha.

Skangode Daranggiri antiko cha·na re·anggiparangara ching’ song Santipurkon nappake re·tokachim. Anga chonengkua, Sukrobal pringode pala-sim·aniko dakna, me·su-samjak brena ine re·anggiparangko nikrikaia. Salsaode, jik-se melie, ka·dingsmitpil·e Daranggiri antiona ong·onangako nikrikaha. Apsan manderangan antidamoni re·bapilon maian ong·tokaha! Ku·sik aganaba gri, kusi ong·a ka·dingsmitaba gri, segipa skang, jikgipa ja·man chel·tanggrike, jrip mitip dobapil·ako niksoe gisiko chanchiaha. ‘Ha…! Pringode apsan kusi ong·e re·angako nikrika, re·bapil·oara dingtang dingtangsajok.’ Unoara angni ma·gipa sagisa, “Koros ka·ani bidingo golmal ong·tokenggen, kajia-golmal nangesa da·o dingtang dingtang re·angenga uamangde,” ine aganaha. Jiksesani gisepo maiaba a·selni gimin agree ong·jaha, ra·chakgrikna amjaha aro uni giminsa apsan re·bapil·na uamang namnikjaha. Ripengrang, Isol baksa re·rurana inode, sakgnian agree ong·na nanggen, Uni dongimin niamrangko manina nanggen, Un’ baksa personal relationship dongna nanggen, unosa Isol baksa apsan re·rurana man·gen. Enokba Isolni kattarangko agree ka·aha, niamrangko maniaha, an·tangni relationshipko mangrakataha aro indakesa bilsi 300 na Un’ baksa re·rurana man·aha. Chingni chonmiting salrangode half-pant grinarangkoba kodaptaitaie-sikritchutaitaie ganako gisik ra·atbea. English kattaode ukon darn ka·a ine agana. Grinakomangba ua somairangode gamchatniknan nangpaia. Chinga nokgimik mejao Guwahatio on·tisa koros ka·na napaha aro paltangtang namnika gita ba·rarangko niengachim. Demechikgipa angona re·bae, “Baba, angaba ba·ra choose ka·nane?” angko sing·aha. “Am, basebo! Maidakgipako?” ine anga sing·aha. Long pant chingchree donenggipachiko jaksi ote mesoke, “Ua jeans grinchichigipako, “Torn jeans-ko,” ine aganaha. On·tisa jagoka gnang, “Torn Jeans?” ine sing·aha. Unoara, “Hoe,” ine aganchakaha. “Ha…, dal·rorobaan’ baksa skia man·e mande ong·angpachina ine chanchie poraiatpaengachim, da·oara bi·amnasa chanchibasrangengjokma!” ine gisiko ka·dingsik dakaha. Mejaoba saksa mande aganengachim, saoba WhatsApp-o message watatana…, “Ripengrang, na·simango sanoba ba·ra grinchichia, naponga, ba namgijarang dongode ia addressona watatpabone. Bi·amgiparangna ong·ja, ua man·e cha·giparangni dedrangna on·atna inesa sandiatenga…” Maiko aganpil·gen? A·gilsakan ulta-pultasa ong·aiengjok. Beben, skangrangode bi·amgiparangnasa indake ba·ra grinarangkode on·paachim.

Da·ororode Shillongosan ong·aija, gimikchin be·enrango ‘tattoo’ ingipako nonga-tokako bang·en nikengaha. Sports-na gisik nanggipa, celebrities, models, singers, businessman, gimikan ia ‘tattoo’ ka·aniko daktokenga. Chingni noko kam ka·gipa saksa mali donga–noksam-nokgil gamrokgipa, pulrangko tarigipa-simsakgipa. Uaba be·en gimikan ‘tattoo’ ka·an gapchipaiachim! Anga uko sing·e inaha, “Na·ara git ring·ane?” “Ring·ja,” ine aganchakaha. “Robol kal·ane,” anga sing·kuaha. “Kal·ja,” ine aganchaktaiaha. Unon, “Indakode mainasa tattoo ka·a?” ine anga insrangaha. Unoara “Gipinrangni tattoo ka·ako nikanasa ka·paia,” ine aganchakaha. Celebrities ong·jaoba, mingsingako man·jaoba an·chingde gimikkon ja·rikna altuabea. A·gilsaknirangko ja·riknade altuabea, indiba Isol baksa re·runade neng·nikskaa. Ripengrang, tattoo ka·ani giminba Niam Gitchamo Levirangna 19:28-ko poraiode nikgen, “…Aro na·simangni be·enrango maming tokarangko daknabe; Angan Jihova ong·a.” Iarangba Isolni beng·gimin ge·etani—jekon an·ching dakna nangjachim. Uni ortode, Enokni somairangoba indakako dakgiparang aro habi-jabi namgijanirangan gapaia. Uni gimin skangni somairangonin ia indakgipa namgijanirang donga ine an·ching u·ie ra·na. An·chingni be·en, gisik-ka·tongara Isolni dongram torom-nokdring ong·a. Uni kosako ba ning·ao maiaba chipuni bimangko, sala, toka-nonganirangko dakjachina an·chingko Isolan beng·manaha. Adam aro Hoba pap ka·ani ja·mano, Isolni Eden bariona re·baon kene dongnuaha. Na·aba nang·ni skatang dake roengani gimin Isolna kenengama? Skatang dakjaoba, haida an·chingba Isol baksa re·ruragija maikobasa dakengama? Ding·kari, sin·kari, duk-skimani, kena-sin·ani, kangal-cha·asiani somai gimikon Enok Isol baksa dontonggija re·ruraaha. Na·ara an·tangko maidake nikenga?

Gittamgipao, Enok Uni Bimang Dingtang Ong·onaba Isol Baksa Re·ruraaha
Saoba ia A·bachenga 5:24 ko name ma·siatna ine adita a·gilsakni kattarangchi seaha. Uni golponi gita, salsao Enok aro Isolara apsan re·ramangengon aditan chel·angaha. ‘Enok, nang’ nokonide aditan chel·bajok, na·a re·angpilgija hai, da·aloni intalan Ang’ nokchi re·basrangaibojok,’ ine Isol aganaha ina. Paul ukon Ibrirangna segipa 11:5-o agana. “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God (KJV).” Enokni re·ruraaniara indakpil·e Isolko namnikatahani gimin, Isolara uko siatna sikjaha. Enokni Isol baksa meliani aro re·ruraaniara aiao inmanpil·aha. Salsao Isolara uko siatnan sikpiljaha. Uni giminsa uko siatgija manggittang rimangaha ine seako nika. Iani gimin dingtang dingtang scholarrang agananirang donga. Mitamara ‘rapture’ ong·ja, indiba mitamara aganskaa, ‘rapture’-an ong·a, indiba uko ‘manggittang’ rimangaha.

Iani gimin English versionrango ‘translated’ ine seako nikgen aro ia ‘Translated’ ingipako Latin ku·sikode ‘batsotataha’ ba uko ‘nalsachina de·tomangaha’ ine ong·a. Uni ortode Isolara ia Enokko siani a·kaweoni dingtang dakate uko de·tome salgichina rimangaha. Indake ‘dingtangatani,’ ‘manggittang rimdoani,’ ‘rapture,’ ba ‘bebera·giparangko,’ rimdoanikon a·gilsako dal·begipa duk ba a·rikbeani salrangni gisepo ong·attaigen aro ia ‘rapture’-ni somaio rimdoangako man·giparang ia a·rikbeani salrangko chagrongjawaha. Uamang Jisu Kristoko bangbango gronggen. Jedake, skanggipao Isol, Enokko gittang rimangaha, unikoa Elijako rimangaha aro gittamgipao, Jisu Kristoko rimdoangaha. Da·o brigipa chango bebera·giparangko rimdona RAPTURE-ko donsoenga. Ong·baenga obostarangko nie chanchiode, Jisu Kristoni re·baani sepangbeaha ine nikgen. Knakugija, nikkugija aro ong·ronggijako an·ching nikengaha, knaengaha. Iarangan ong·gnigipa sal aro somaini gimin paraksoaniko on·enga. Kristianrangko a·rikani, toromna sanalani aro dingtang dingtang a·selrangkon nikengaha. Darangba aganna man·ja, haida angni-nang·ni somaion ong·naba donga. Kenatna iako agana ong·ja, indiba pilakan sesogimin gitan ong·baengaha. Sastroo agana, “Na·simang manderangko namnikatna jotton ka·nabe, indiba Isolkosa namnikatna jotton ka·bo” (1 Thess. 2:4). Ibrirangna 11:6 oba indake agana, “Indiba bebera·ani gri, mamingdakeba Isolko namnikatna amja.” Enok, Isolko namnikataha, Un’ baksa re·ruraaha aro Isol uko rimdoangaha.

Mati 24:4 oni poraiangode, an·ching sakantina mikraksoani kattarangko seako nikgen. Bebera·anio olgrokani gimin, nammitingo Isol baksa name re·rurajani gimin SRIKSRIK RIMDOANI somaio watchangako man·ode, aiao…, ua “A·rikbeani Salrangko” chagrongtelnan nanggen. An·chingba, Isolni nikanio ua RAPTURE-on bak man·pagen ine ka·dongsoengama? Nang·ni re·ruraaniara Isolko namnikatpaengama? ‘Jisuni Gnigipa Re·bapil·anina’ tarisoengama ma skanggipa Krismaskon manie salko da·oba gualkuaiengama? A·gilsaknirangchin da·alo an·chingkoba gualatengama? Attamchipak, Isol Eden bario Adam aro Hobako sandibeaha gitan, da·alo an·ching sakantikoba Un’ baksa re·ruragipa ong·china sandienga. Isol baksa gipinni re·ruraanikode na·a namnikode an·tangde re·rurajawama? Gipinrang Isol baksa re·rurachina, angade re·rurajawa ine chanchie dongaikugenma? Haida na·a, Enok gita bilsi 300 na re·rurana man·janaba donga, indiba nang·ni gisik pil·aoni chanange, bilsi 20/30/40/60 ba una bateba Isol baksa re·ruragen ine agangenma? Na·a, indake re·ruraode, Isol nang·ko namnikgen aro ua re·ruraani bewalan gipinrangnaba mesokani ong·gen. Sastroo agana, “Na·simangan Kristoni chittirang ong·a, a·gilsakni segimin kalirangchi ong·ja; indiba ka·tongplengrango…” (2 Kor. 3:6).

Ku·mongrimani
Nigeria a·songo, Oluchi Noangpo minggipa dal·rorobaenggipa bi·sa saksa gnangchim. Ua bi·sa Jisuni gimin knaaha—Jisuara bi·sarangna ka·saa, aiao inmapil·gipa kamrangko ka·a, sagiparangko an·sengata aro ma·manti sagiparangkoba jedake konchiritam manderangkoba rimchaksoaia ine u·ie, Jisu manchako mikkang chongchong grongna aro nikna sikbeaha. Dangtape ninaba skaha. Jeo Kristianrangko nika, unon uamangoniko Jisuko sandie nibeaha, indiba darangba Jisuni kam gita una mesokjaengachim. Salsao, ia bi·sara ma·gipako dakchakna ine Abiah stateni ramao ‘te·rik ra·bo, te·rik ra·bo,’ ine palengachim. Rang·sanan, uni janggilchini bus ge·sa re·bae ua bi·sako su·tingdateaha. Bi·sa ramao ga·akaha aro saknaako man·aha. Uasan ong·aija, uni palna ra·bagipa te·rikrangkoba garian salprete bnekattoksrangaha. Bi·sa duk ong·bee aro ka·siksikbee, “Angkode angni amade bilongen sasti on·gnok, doka-satako man·gnok,” ine grapbeaha. Manderang, ukon re·pakangenga, mitamrang re·bae niangenga, indiba darangba ua bi·sako sing·e nigipan dongjaha. Unon, ia bi·sara, ‘angni indake duko ga·akmitingo Jisu mancha re·baosachim, Uade angko ka·dimeatgenchim aro angna dakchakgenchim…, ‘angade maikai da·ode nokchi re·pilkugen?’ ine chanchibeaha. Uno chacha, saksa agittal mande uni mikkango chadenge, “Maina grapenga ang’ jong?” ine sing·eaha. Bi·sa, bnekgimin te·rikrangko mesoke, “Nibo, noko cha·ani-ringanina dakchakani ong·gen inenba, ia te·rikrangko palchina angni ma·gipa ianona watatachim…, indiba obostaan dongjajok!” ine aganchakaha. “Nokchi re·piloba angkode dokaignok—maikai angara nokchi re·pilkugen?” ine bi·sa agankuaha. Agittal mande ja·sku dipane aro pakkreo doktoptope, “Te·rikni damara badita ong·gen, jong?” ine sing·aha. Aditana bi·sa niwilwale, “Ritchagni mang ong·gen,” ine aganchakaha. Ua mande, jeponi tangka ritchagniko bikote, bi·sani jako on·e aganaha, “Ha, ia angni te·rik palani dam,” ine nang·ni ma·gipana on·ebo. Bi·sa kusian gapaha aro, ‘…Aia, da·alsa anga ia Jisuko chagrongaha,’ ine chanchiaha. ‘Bang·an ia ramako re·angtokenga, indiba darangba ka·sachakgipan gri…’ ine ka·dimeatako man·aha. Dukni somaio ia mandesa angona re·bae dakchakeaha ine gisiktango chanchie, “Sir,” mikchi ipakjoljole, “na·ara Jisuma?” uko sing·aha. Unon agittal mande aganchake, “Ong·ja, ang’ jong, angade Jisu ong·ja; indiba Jisuni baltigipasa, Uni degipasa,” ine aganchake re·angaha.

Ia bi·sa, Jisuko mikkang chongchong nikjahaoba, ka·sachakan gapgipa Kristian mandeko un’ salo gronge uni janggi tangani namen dingtangsrangaha. Jisuko chong·mot anga nikjaoba, uni namgipa kamchin Kristoni chinko nikaha aro u·iaha. Bimang chongchong Jisu angona re·bajaoba, Jisu gita dakgipa manderangba dongkuenga ine gisiktango chanchie bebera·anio kim·kimbataha. Watata Paul ukon agana, “An·ching sakantian Kristoni chittirang ong·a.” Ka·saarang, an·chingara maidakgipa chitti ong·a? Ma·a-paarang, an·chingoniko an·chingni dedrang maiko skie ra·enga? Chadamberang, na·simangni ma·a-paa aro jonggipa-nogiparang mai namako nikpaenga? Da·alo, an·chingara maidakgipa chitting ong·enga? Sastro-git ra·ede giljachi re·enga, indiba a·palode an·ching ku·sik kragijachi aro cholon-bewal namgijako mesokengama? Ian an·chingni bebera·ani levelma? Ian an·chingni Isol baksa re·ruraani levelma? Ia Krismaso indakgipa themeko donaniara an·chingna namen gamchata aro iana Isolko mitelna kraa. Isolko namnikatna janggi tangjaode sako namnikatgen? Isol baksa re·rurajaode saming re·ruragen? Isolko namnikatna na·an olakkijaengode, sako namnikatna indin olakkie donggen? Isolko namnikatna mondolio dangdike on·jaode sana dangdike on·gen? Haida, an·ching Krismasko maninade pangna bilsian namnikaia aro kusi ong·bea, indiba apsan Mande, jean chisolo datkapako man·a—Jisu Kristoko ra·chaknade sikja. Indaken ong·bebeama? Kattakosan an·chingara, “Uan, Rajarangni Raja,” ine jakkalaiama ma U’gitade ong·nade siktaijama? On·grike, suale, re·grik-dogrike, cha·a-ringanirangko aro Krismas treerangko tarie manianirangko daka. Uarangko dakaniko anga jegala ong·ja, namja aro nangja ine aganja; dakbo aro ka·bo, indiba uarang pilakan chong·mot Isolko aro Jisu Kristoona directionko mesokgipa ong·china.

Enok pagipa saksa ong·e, Isolna kene janggi tangaha, jedakgipa obostaoba Isol baksa re·ruraaha aro uni bimang dingtang ong·aonaba dontonggija Un’ baksa re·ruraaha. Manderang an·tangtangni kamo busy ong·oba, Enokde Isol baksa re·ruraaniko watgaljaha. Uni bebera·ani, janggi tangani bewal, kam pilakan Isol Jihovako namnikataha aro Isol uko manggittang rimdoangaha. Nang·ko aro angkoba Isol rimdona senge dongengon, an·chingni janggi tangani, kam, cholon-bewal aro bebera·aniara maidakgipa gadango ong·enga? Hai chanchie nina. Ia somaimanchaon Isol nang·ko rimdoangbebeode na·ara salgio ADJUST ka·na man·genma? Uni gimin, nammitingon, name re·rurae janggi tangna.

Angni ma·a-paa, chadambe pante-me·tra aro bi·sarang na·simang sakantinan Isol pattichina aro Rev. Omed sagini niksamsoe Isolo bi·a gitan, pil·sataie an·ching sakantian revive ka·ako man·enba gisikni gita gipinrangchina Isolni katta gipangtaichina, angni ska aro bi’a, Amen.

 

Malthus S Sangma

Senokgipa

Maikai Gisik Gnange Chanchigen?

Maikai Gisik Gnange Chanchigen?

Maini gimin manderang dingtang dingtang chanchianiko daka? Ia chanchianio, mitamde ukon dakchongmotna nangenggipa gita ra·a. Mitam ong·gija dakna chanchianikoba nameba nikaia, indiba uni bon·kamanide gimaanionasan sokanga inede chanchisoja. Gisik gnange chanchigipade ong·gijaoni namen dingtangesa dakskaa. Darangan name dongna, name janggi tangna, gisik an·senge janggi tangna, ba man·e chana sikani gisik donga; indiba pilakande iarangko man·na amja.

  • Uni gimin mikkangchi re·engon maikai nambate tik ka·e dakgen?
  • Saksan dakna chanchiaigenma?
  • Ripengtangko dakchakna agangenma?
  • Pilakna bate Isolni dakchakaniko man·na Uo bi·e re·chakatgenma?
  • An·chingni gualani somaioba Isolan dongachim aro Uan dakchakgipaba ong·a. Indiba pangnan gualaniko dakchengesa ja·manosa Isolni dakchakaniko am·genma?
  • Guale dakachi duko ga·akna skangan Isolni dakchakaniko am·genma?

Dikdiksa nipilate chanchina nanganiara… “Angaba ukode ba uani giminde name chanchikuja, aro skangoni da·ona kingking dakenggipana batede mikkangchi janggi tanganina dakanian mongsonggipa ong·a,” ine tik ka·chenganian mongsonggipa ong·a.

A·gilsakosa ong·ani gimin bringimin janggi tangade gnang, indiba baseanide an·chingni kam! Uni gimin chanchie kam ka·aniode ong·ako aro namako daknasa chanchina nanga.

An·chingsa mikkangchiniko u·ijanaba donga, indiba Isolde u·iskaa. Ua Isolan u·ianiko aro ma·sianiko on·na man·gipa ong·chongmota (Daniel 2:21). An·chingsa Uko rasong chaate, Uoniko u·iani aro ma·siani bilko bi·na nanga. An·ching Isolni sikani gita ja·rikode, indide Ua pilakkon chu·sokatna ama. Bebera·an baksa kamkoba ka·ode, bi·anirangko knachaknaba Isolara ku·rachaka (Jakob 1:5-8).

Dakna Nanggijagiparang
(1). Ong·gija Kamchi An·tangko Ga·akaniona Dilani
Altuagipa kamrangoni bang·an pangnan namgipa aro chong·motgipa ong·na amja. Uarang basakoba mandeko duko ga·akata aro gimaaniona dilronga. Isol, Jonako salaramchi re·angchina watatoba, Nineveni manderangna kenani gimin saliramchipak re·angskaaha. Jona, mitchigipa aro kengnigipa manderangna aganprakna re·angana bate, jahaso songree Isoloni katangan altuagipa ong·a ine gisiktango chanchiachim. Indiba dal·gipa na·tokni minokako man·achi batesa, Nineveni manderangona re·ange aganprakena nangskaaha. Uni gimin altuae chanchiani kamrang pangnan bon·chotao neng·nikaniko on·ronga.

(2). Chanchigija On·kanganichi Ja·gitotani
Dambegipa me·chik bi·sa Amy minggipa, skul re·ako namnikjaenba ba·ra palnasa gisiko nangbataha. Salo skul re·oba ba·ra pale jakgitele janggi tangbaaha aro ukon chu·ongnikaiaha. Indiba bilsi 10-ni ja·mano bia ka·enba apsan kamko ka·angkuna neng·nikaha aro chonmitingo ka·e janggi tanggipachi cholina man·jaha. Unon ua, tangkakoba man·jaha aro collegechi re·naba chol ong·jaha. Altuae nikgipa kamko ka·achi, a·bachengo kusi ong·oba janggi tanga gimiknade ong·jaha! Chanchie tik ka·engon, da·aloni mikkangchi janggi tanganina niksamsoe dakosa ja·gitotaniko man·jawa.

(3). Ta·rakdugae Dakanichi Ja·gitotani
Basakoba maikoba chanchion, ta·rake dakakosa ong·nika aro ukon chu·sokate dona. Sastroo “Gitelna sengsobo,” ine ka·donganiko agananiara an·chingni am·enggipako man·na Gitelni dilanina senganiko miksonga. Beben, SENGSOBO inani gimin, mamingkoba dakgija sengsobebeode ong·aigenma? Ong·ja, indiba kamko ka·na chanchion, Gitel Isolni sikanina aro ku·pattianina sengsoan baksa kamko ka·anisa mongsonggipa ong·a (Git. 27:14). Maikoba daknasiengon, Isolara YES ine aganchakgenma ine Una sengode nama. Isol an·tangan do·gako chipna aro do·gako opileba dakchakna bil gnanggipa ong·a. Sastroo agana, “Indiba angade Jihovako nichaksogen; anga angni jokatani Isolna sengsogen; angni Isol angko knachakgen” (Mika 7:7).

(4) Goka Gita Chanchiani
‘Goka,’ inoan, u·i-ma·sigipani aganako aro an·tangan namja ine u·ieba uko dake an·tangko nosto ka·gipakon “gokani kam,” ba “goka” ine agana. Gualaonikoba skie ra·na man·e ine dake roaigipako aro ong·ako dakpilnaba sikgijagipakoara mai minggen? Indakgipa mandeni gimin Sastroo agana, “Ma·sigijagipa gure ba kotchor gita ong·nabe; Lagamni silchi aro lagamchi uarangko rim·rikna nanga; ong·jaode uamang nang·ni sepangona re·bajawa” (Git. 32:9). Sakgipinoniko ku·pattianiko man·na tarie re·angengon, mitamkode ra·chakna man·janaba gnang, indiba uaba namgipa ku·pattiani…! Atchiaoni mamingkoba dakkugijagipaona maikai sokbaaha, uko chanchiatode bang·akon nikatpilgen. Da·o uarangko u·iahaon, mikkangchi bilsi 20/30 janggi tanganio maiko dakskagnok? Dakgija ba ka·gijan’ rotaigenma ma dake-ka·e janggi tanggnok? Iarangna nipile namgipa chanchiani pangchakanirangko ka·mao niangna.

Dakchengna Nanggipako Skang Donbo
Mandeni gita dakna nanganide bang·en gnang. Indiba dakgnigipaoni badia mongsonggipa ong·skaa, ukosa an·ching u·ina nanga. Chadambeni salrangde mikkangchi janggi tanganina an·tangtangko tarisoanian ong·a. Uni giminsa badiako skang dakgen uko tik dake donchengna nanga. Mitam dambeni salrango chu·sokatna man·gipa ong·oba uarangko chu·sokatanide ja·manosa ong·genchim! D. L. Moody, jean an·tangni areao namen pala-sim·anio chu·soksranggipa ong·na sikengachim aro chu·sokroroengon, indiba salsao Sunday School skigipani sinasiengon uni studentrang gisiko nangbee Isolo bi·engako knaaha. Unon, D. L. Moodyni man·e cha·na sikani aro millionaire ong·na chanchisoani rang·sanan dingtangaha aro uni nikjagringsoaniara ramram kam ka·aniona sokbaaha. Ja·mano, D. L. Moody kangalgipa aro ramarango romikbranggipa bi·sarangna rakbate kam ka·na gisiko donaha aro ja·mano aganprakgiparangoni mingsinggipa saksa ong·baaha. Hoe beben, D. L. Moody jeko daka, ua gitan, tiktakde dakna amjawa; indiba maiaba bimangonade sokatnade man·gen. Anga an·tangko Isolni dilanina on·jawama? Isolna bame janggi tangode aro Uni ge·etanirangko dakode Isol an·tangan, an·chingni chanchisokpilgijakon dakna ku·rachakaha (Jer. 33:3). An·tangni sikaniko aro miksonganiko Isolna pakwatode, Isol nambatakon on·na ku·rachaka. Pilakkon dakna amaniona sokani pangchakani chabide Isolni jakni kamsa ong·a. Sastroo agana, “Anga ge·aha, Apollos chi ruaha, indiba Isol dal·ataha” (1 Kor. 3:6). Uni gimin jeko dakoba chong·motgipa bimang ong·aniona sokatanide an·tang saksano ong·ja. Isolni jakni kamsa. Uni jakni kamna anga sengsoengode, Una angni ka·saanikoba on·skana nanggen, Una bamna nanggen aro Uni ge·etanirangko manina nanggen. Romrangna Paulni segimin chittio indake agana, “Aro an·ching u·ia, Isolna ka·sagiparangna, Uni mangsonga gita okamgiminrangna, pilakan namgnina ka·paa” (Rom. 8:28).


Chanchiatangko Nipile Re·mikkangbo
Isol maiko nangnikenga, ua gitan chanchianiara ong·engama ma an·tangni gitasan chanchie re·mikkangengama? Angni nikani gitade, chanchiani tik ong·ahaode uan janggi tanga gimik angko kusi ong·atgen. Angko ong·atgipa Isolara angni mai dakako nangnika ba maiko dakna ge·etenga, ukoba nipilnade nangchongmota. Nambatanina re·bagiminchiniko nipilanide namgipa kam ong·a aro uan an·tangko nambatatna re·mikkanganio dakchakaniko on·gen. Examplena: Songgimin ge·sa krongko anga bawile adita somaina dongode, angasa miksulgen; sakgipinde miksuljawa. Dontongjokode haida anga a·mango ga·aknaba donga. Basakoba an·chingara re·mikkanganina nipile chanchianiko dakoba batesa namjabataona sokanga aro an·tangko dos gnanggipa mande pil·ata. A·chik Katta agana, “Salgichi nigitoe stuode an·tangkon ga·akdapa” ingipade ong·chongmotbebea. Pilakan namgipa jik-se ong·na sika, nokdang namao ong·pana sika, an·tangtangko mingsingatna sika aro kusi ong·e dongnaba sika! Indiba ua pilakkode an·ching chagronga bang·ja; maina ua chanchianiko be·en pil·atgipade Isol Jihovasa ong·a. Uni gimin angni ku·mongrimanide iasan: “O, Gitel Isol, anga nang·ni namnikako pangnan dakna amjaoba jeko angni janggi tanganina na·a donsoenga, uako u·ina aro dakna amna gita angko dakchakbo.” Jedake Isol De Jisu Kristoba Uni Pagipao bi·aha (Luke 22:42).

Baikamgipa Tom·tomaniko Am·chengbo
Janggitangna tom·tomaniko gimikna bate skang man·chenganiara namen nama. Tom·tomani dongosa re·mikkanganio, chanchianio aro mingnama kamrangko chu·sokatanio ka·sine ka·na amgen. Sastroo agana, “Aro Kristoni tom·toma na·simangni ka·tongrango pamong ong·china, jena be·ensano na·simang okamako man·aha; aro mittelgiparang ong·bo” (Kol. 3:15). Ia Sastroni bako ‘pamong’ ingipa kattako English Standard Version (EVS) Bibleode ‘rule’ inesa seskaa. Kattani miksonganide ma·rapa, indiba an·chingni ka·tongko ‘sason’ ka·na on·aniara ba batamaniara uan, ‘pamong’ ba pilakni kosako nokgipa ong·aniko mesokskaa. Ia ‘sason’ ba English katta ‘rule’ ingipara cricket kal·giparangni kal·anio pilakko rai on·timgipa ‘UMPIRE’ gita chacha ong·chongmota. Ia ka·tongni ‘umpire’-sa gisikni chanchianiko, katta agananiko, cholon-bewalko jakkalaniko, re·a-doaniko, cha·a-ringaniko pilakkon ‘iade ong·ja,’ ‘iade namja’ ba ‘iasa ong·a’ ine mesokgipa ong·a. Jensalo Isolni tom·toma gisik an·chingni ka·tongrango asonggen, unon an·chingni chanchiani aro janggi tanganirang pilakan gipinrangoni dingtanggen. Isolni ong·atgimin mande ong·oba an·ching pilakkode u·igimalgipa ong·ja: Isolsan! An·ching ua tom·tomaniko Isoloniko am·jaode, indide an·tangtango uko man·ja amja aro jensalo ua tom·tomani dongja, unon an·ching Isolni miksongani gita janggi tangna man·ja. An·ching Isolni namarangna ong·atako man·gimin ong·naba donga, indiba Isol gride dingtangmancha miksonganirang dongoba mamingba ong·ja.

Na·a Maiko Chanchia?
An·ching, poraioba, kam ka·oba, jechiba re·oba aro dingtang dingtang biaprango a·gilsakni gita ba toromni gita dangdike on·oba Isolni dilanina an·tangtangko on·ode; indide Uni on·a kamrangko an·ching simsake ka·gen. Chanchisogipa mande angan ba na·an ong·oba chu·sokatgipade ‘Isol’-sa ong·tela! Maina an·chingni chanchianina bate Uni chanchianirang dal·bata; an·chingni tik ka·anina bate, Uni daksoanian ning·tubata aro an·chingni dukrangna bateba, Uni Depante Jisuni duk chakan apalbata. Uni gimin an·ching gisik gnanggipa ong·e chanchie kamko ka·na nanga. Anga dakna ama ine nikode, uko angara Isolni sikanio gitan dakgipama? Ma, angade dakna amja ine u·iode ukoara angara bi·an baksa Isolni sikanina pakwate re·mikkanggenma? Uni gimin, dakna chanchion, sikatang aro a·mikbrang dakgija gisik on·e aro name chanchie tik ka·giparang ong·ode, A·chik chadamberang Isolni ra·doaniko man·telgen.

Isol sakantinan pattichina, Amen.

James Hudson Taylor

James Hudson Taylor

“Dear God, if you should give us a son, grant that he may work for you in China.” James and Amelia Taylor prayed in the parlor behind Barnsley’s busiest chemist shop.

Taylor’s Childhood Days
On May 21, 1832, Amelia Taylor was 24 at that time and gave a son to her family. They called him James Hudson Taylor—Hudson was his mother’s maiden name. Taylor loved to hear the stories when his grandfather had entertained the family’s most distinguished visitor. Taylor spent his childhood and teenage years at 21 Cheapside, Barnsley which was not far away from the spot where John Wesley had preached in June 1786, while he age 82. Years later, Taylor’s sister Amelia remembered how the children loved to hear their father and his friends talk like:

Theology, sermons, politics, the Lord’s work at home and abroad, all were discussed with earnestness and intelligence. It made a great impression on us as children.1

Taylor has had two sisters and a brother—Amelia, William who died at the age of seven, and Louisa. He himself sometimes would say, “When I am a man, I mean to be a missionary and go to China.” Taylor’s father takes his four children into his bedroom, kneels at the four-poster bed, and with his arms around them, prays for each of them. After that, Taylor and his sisters would go to their own rooms to read their Bibles for a while. Their father always says, “Learn to love your Bible. God cannot lie. He cannot mislead you. He cannot fail.”

Taylor’s Teenage Days
He began to love nature and learned to grow ferns and flowers he had collected in the woods. He was encouraged by his father to collect and subscribe to a natural history magazine, and supply him with pillboxes from the shop for his collection of insects and butterflies. Soon after Taylor’s 15th birthday, a vacancy occurred for a junior clerk in a Barnsley bank. His father was anxious that his son should learn how to keep accounts and write business letters, and Taylor was accepted for the post. From his earliest years, he had seen the value of prayer and reading the Bible. Every morning after breakfast his father read from the Scriptures. That was fine, but then he would pray for twenty minutes in magnificent biblical languages which had begun to irritate Taylor.

He thought:
“If there is such a person as God, then to trust Him, to obey Him, and to be fully given up to His service must surely be the best and wisest course. For some reason or other, I cannot be saved. The best thing I can do is to enjoy the pleasures of this world, for there’s no hope for me beyond the grave.”2

He gave up praying and found going to church a bore. He came to think like his skeptical colleagues. If what they believed was right, there was no need to worry about the doom which his parents thought awaited the ungodly. A month after his 17th birthday in June 1849, Taylor went for an afternoon walk and picked up a gospel tract to find something to pass the time and listened to a song lyrics:

“There’ll be a story at the beginning, he thought, with a moral at the end.
I’ll read the story and skip the sermon.”

This track was about a coalman in Somerset who was seriously ill with tuberculosis. Before he died some Christians visited him and talked to him about passages from the Bible. The coalman was particularly struck by the verse which says that Jesus bore our sins in His own body on the cross. When the visiting Christians spoke of Jesus’ cry from the cross, “It is finished,” the coalman understood its meaning and became a Christian. Taylor didn’t know that he was fifty miles away from his mother who was staying with her sister at home with several hours to spare. Meanwhile, his mother went to her room, locked the door, and made up her mind not only to pray for Taylor’s conversion but to stay in the room until she felt sure her prayers were answered. Taylor reflected on the tract and understood that it was a simple tale and yet it made him sense and said with a question: “A full and perfect atonement and satisfaction for sin: the debt was paid by the substitute. Christ died for my sins.” Taylor knelt on the floor of a Barnsley warehouse and became a Christian. He then was given a text from Ezekiel 36:26: “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.” One Sunday evening, since the cold kept Taylor home inside, he spent his time talking to God and trying to listen to Him. He repeatedly thanked Jesus for what He had done for him by saying: “Dear God, please give me some work to do for you, as an outlet for my love and gratitude.” Then, he knew just how God wanted him to spend the rest of his life and said to himself.

I felt that I was entering into a covenant with the Almighty. I felt as though I wished to withdraw my promise but could not. Something seemed to say: ‘Your prayer is answered!’ And from that time the conviction has never left me that I was called to China.

Taylor’s Journey for Mission
In the early beginnings of 1850, Taylor discovered that an interdenominational society called the Chinese Association had been organized in London. It planned to employ Chinese evangelists to cooperate with existing missions in taking the gospel to the unreached interior of China. Taylor wrote a letter to the secretary of the Association, George Pearse asking him to send circulars, collecting cards, and anything which could help him introduce the work of the Association to his friends.

One day, a minister of Barnsley’s Congregational asked Taylor, “You may certainly borrow the book, and what, may I ask, is your interest in it?” Taylor replied, “God has called me to spend my life in missionary service in China.” The minister asked, “And how do you propose to go there?” He replied, “I don’t know, but I think it likely that I shall need to go as the twelve and the seventy disciples did in Judea, without a stick, or bag, or food, or money—relying on Him who had sent them to supply all their needs.” The minister gently placed his hand on Taylor’s shoulder and said, “Ah, my boy, as you grow older you will become wiser than that. Such an idea would do very well in the days when Christ Himself was on earth, but not now.” On March 22, 1852, Taylor told his mother that he had made up his mind: his friends at Andrew Jukes’ assembly now believed, as he did, that God was calling him to go to China as soon as possible.

A Man of Gospel Landed in China
On Monday, September 19, 1853, Taylor when he was 21, and his two friends—Arthur Taylor who is also a missionary and an elderly minister whom the Taylors met in Liverpool started their journey to China. Taylor suggested them to sing of John Newton’s hymn—
“How sweet the name of Jesus sound,
In a believer’s ear!
It soothes his sorrows, heals his wounds,
And drives away his fear.”
3

Then he prayed with his firm voice until he commanded to God those he loved and concluded: “None of these things move me, nor do I count my life dear to myself, so that I might finish my course with joy, and the ministry which I have received from the Lord Jesus to tell the gospel of the grace of God.” On Wednesday, March 1, 1854, Taylor and his team reached Wusong and Huangpu river towards Shanghai. He saw European ships sharing the French men-of-war. A dozen or more foreign business houses stood shoulder to shoulder with an ornate Chinese temple now used as a customs house. What he had read about in the pages of The Gleaner had become a reality before his very eyes. Every day Taylor gave time to teaching three new Chinese Christians—Guihua, Si, and Tsien; also, he spent time preaching to as many as his house would hold, and going out and preaching on the streets of Shanghai. Taylor changed his dress into a Chinese dress which he used to wear always. This has made him more effective in preaching and sharing the gospel to Chinese people and said, “I concluded it was my duty to follow his example.”

People who landed in Shanghai

Members of the China Inland Mission group that sailed to China in 1866. P.C.: @SCMP.COM/Post-Magazine

 

One day, Taylor was talking to some Chinese guests in the cabin of his boat while at Nanxun. “It’s foolish to worship idols. We are indebted to the One, True and Living God for every good gift,” he said. One Chinese man replied, “But surely you are too sweeping in your statement. There are good idols as well as many that are good for nothing.” “And which are the good idols?” Taylor asked. “They are in there,” he said by pointing in the direction of a nearby temple. “Many years ago, two men came to our town with a boatload of rice to sell. It happened that it was a time of famine. There had been no harvest and the people were hungry. Seeing this, the strangers took the rice and gave it away among the poorest people. Then they couldn’t face going home again.”

“Why not?” “Because they had given away the rice instead of selling it.” “It wasn’t their own?” Taylor asked. “No, it belonged to their master. And as they were afraid to meet him again, they both drowned themselves here in the river. The people said they were gods and made idols to represent them. They built that temple and the two men have been worshipped there ever since.” “Then your idols were only men. And men who stole their master’s property and did wrong by taking their own lives.” Taylor went on to tell his guests for the first time about the true and living God who gave His only Son that whoever believed in Him might not perish but have everlasting life.4

Taylor’s Contributions toward China
Taylor started his work in various ways. His goal was to present the Gospel of Jesus Christ to all the provinces of China. He shared the gospels to all the people, distributed the gospel tracts on the roads, inside the cities, and in many places. In the year 1865, he summed up his vision for the upliftment of Chinese people, and with great faith though limited financial resources, he founded the China Inland Mission (CIM). Starting from Shanghai, he traveled to almost all the provinces of China, and the gospel spread as widely as possible throughout China. Frequently, Taylor has been forced to return to England as his health condition repeatedly became poor, but had continually concern for the millions of Chinese people who lived in the provinces where no missionary had ever gone.

  • For the first time, Taylor translated English Bible into the Nigpo language.
  • In 1866, twenty-two missionaries including Taylors, the mission grew rapidly in numbers and outreach.
  • In 1905 after his death, China Inland Mission (CIM) became an International body with 825 missionaries living in all eighteen provinces of China.
  • Set up more than 300 stations of work in China.
  • Erected more than 500 local Chinese helpers.
  • Raised 849 missionaries who ventured out for the gospel in China.
  • 1,25,000 Chinese were converted into Christians and followed his steps.
  • He also encouraged single women as an evangelical to live in the interior of China.5

At each meal, Taylor and friends began to sing the prayer:
“Oh, send a hundred workers, Lord,
Those of Thy heart and mind and choice,
To tell Thy love both far and wide—
So, we shall praise Thee and rejoice;
And above the rest, this note shall swell,
My Jesus hath done all things well.

Taylor’s Last Days before Heaven
A young Chinese evangelist and his eighteen-year-old bride had been reading Taylor’s Retrospect, newly translated into Chinese, and decided they wanted to meet the author. At the CIM house in Changsha, they were told the sad news but allowed to join one of the small groups who gathered at the bedside. He held Taylor’s hand in his and said.
“Dear and venerable pastor. We truly love you. We have come today to see you. We longed to look into your face. We too are your little children. You opened for us the road to heaven. You loved and prayed for us for many years. We came today to look upon your face. You look so happy, so peaceful! You are smiling. Your face is quiet and pleased. You cannot speak to us tonight. We do not want to bring you back: but we will follow you. We shall come to you. You will welcome us by and by.”

They carried the coffin—the best the Chinese Christians who insisted on buying it could find—down to a ship moored at the Xiang River. The captain flew his flag at half-mast as they sailed northeast to join the mighty Yangzi. In 1988, Dr. Jim Taylor, James Hudson Taylor’s grandson, discovered the monument stones preserved in the former British Consulate in Zhenjiang, now a museum. The inscription was intact:

“Sacred to the memory of the Rev. J. Hudson Taylor, the revered founder of the China Inland Mission, born May 21, 1832, died June 3, 1905. A man in Christ.”6

The Protestant Mission of China

  • In 1807, Robert Morrison was the first Protestant missionary to enter the country and began translating the Bible.
  • From 1831-35 Karl Friedrich August von Gützlaff (1803-1851) distributed many writings on his trip through China.
  • The reports of the first missionaries created great interest in China in England and Europe. In 1852 the Chinese Evangelization Society (CES) was founded in London.
  • In the course of the Opium Wars, xenophobia increased in China and persecution broke out (1837). The next wave of persecution followed in 1847-52, triggered by the pro-western Taiping Rebellion. When the Taiping were able to settle outside Shanghai for a short time, many believed that the opening of China was imminent.
  • CES asked its first missionary to drop out of medical school and go to China immediately. Sun traveled James Hudson Taylor to China on September 19, 1853.
  • In 1854, Hudson Taylor arrived in Shanghai, China, and quickly realized that the other missionaries had no interest in penetrating inland China. He eagerly set about studying the language and undertook a total of 18 preaching trips, some of them inland. From the ninth trip onwards, he dressed in Chinese. Although he was mocked by his compatriots for this, he sensed the closeness he gained to his beloved Chinese.
  • In 1857, Hudson Taylor left CES (his mission society) for various reasons and lived purely by faith. During this time, he started medical work in Ningbo. In 1858 Taylor married Maria Dyer in Ningbo.

“Do not have your concert first, and then tune your instrument afterward. Begin the day with the Word of God and prayer, and get first of all into harmony with Him.” (—J. Hudson Taylor)7

 

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