A Brief History of Anlangh Village

a brief History of Anlangh Village

By Khup Khen Thang

Introduction

Anlangh Village is one of the most distinguished Zomi villages in Tedim Township, Chin State, Myanmar. Established in 1878, the village has become widely recognized for its rich cultural heritage, strong Christian faith, commitment to education, and remarkable contributions to the social, educational, and spiritual development of the Chin people. Throughout its history, Anlangh has produced numerous pastors, educators, physicians, civil servants, military officers, scholars, and community leaders who have faithfully served the church, the nation, and the international community. The history of Anlangh is a story of perseverance, unity, faith, and vision. From a small settlement founded by a few pioneering families, the village has grown into one of the most respected communities among the Zomi people. The publication of the Anlangh Village 136th Jubilee Book (1878–2014) preserves this rich heritage and honors the sacrifices of the founders and succeeding generations.

Founding of Anlangh Village

The village of Anlangh was founded around 1878 when several Zomi families migrated in search of fertile agricultural land, abundant water, and a secure place to establish a permanent settlement. During that period, many communities in the Chin Hills were relocating because of changing political conditions, population growth, and the search for better farming opportunities. The principal founders of Anlangh were:

1. Pu Am Tun (Hatlangh)

2. Pu Lam Suang (Gualnam)

3. Pu Nok Kham (Hatlangh)

4. Pu Hen Tawng (Hatlangh)

5. Pu En Zen (Hatlangh)

6. Pu Hen Za Nial (Hatlangh)

7. Pu Thang Khua On (Hatlangh)

8. Pu Hen Suut (Hatlang

9. Pu Pau Tuang (Gualnam)

10. Pu Thang Luan (Naulak)

These pioneers cleared forests, cultivated farmland, built houses, and established the social and administrative structure of the village. Although they belonged to different clans, they demonstrated remarkable unity and cooperation, creating a peaceful community that has endured for generations.

List of Anlangh Village Administrators (Hausa teng)

1. Pu Nok Kham, Hatlangh (1878 – 1896)

2. Pu Ngul Khua Gin, Hatlangh (1896 – 1944)

3. Pu Tawng Khua Thang, Hatlangh (1944 – 1945)

4. Pu Kham Khan Pau, Hatlangh (1945 – 1956)

5. Pu Luan Za Thang, Naulak (1957 – 1960)

6. Pu Awn Khua Gin, Suante (1961 – 1962)

7. Pu Lian Go, Naulak (1962 – 1966)

8. Pu Kai Za Do, Naulak (1966 – 1970)

9. Pu Thang Lian Pau, Naulak (1970 – 1972)

10. Pu Tun Khua Nang, Naulak (1972 – 1976)

11. Pu Kam Khen Thang, Sukte (1976 – 1980)

12. Pu Suut Sian Thang, Naulak (1980 – 1985)

13. Pu Thang Cin Kam, Naulak (1985 – 1988)

14. Pu Thang Lian Zam, Gualnam (1988 – 1990)

15. Pu Thang Khan Thawn, Naulak (1990 – 1992)

16. Pu Thang Khua Pau, Gualnam (1992 – 1994)

17. Pu Thang Khan Thawn, Naulak (1994 – 2005)

18. Pu Pau Than Mung, Hatlangh (2006 – 2010)

19. Pu Thang Suan Khup, Hatlangh (2011 -2016)

20. Pu Thang Lian Mung, Hatlangh (2016-202?)

Origin of the Village Name

The first settlement was located in a place known as Lasan, named after the many Lasan trees growing in the area. Because Pu Am Tun was the eldest and most respected among the founders, the settlers initially proposed naming the village Am Tun Village. As farming developed, however, the pioneers witnessed the extraordinary fertility of the land. Rice fields produced abundant harvests, crops flourished, and the environment became so productive that even domestic animals wandered into the fields because of the plentiful vegetation. Inspired by this prosperity, the founders renamed the village Anlangh, symbolizing agricultural abundance, prosperity, and God's blessing upon their new home.

Relocation to the Present Site

The pioneers lived in the original settlement for approximately twenty years. During the late nineteenth century, a severe epidemic spread through the village, causing many deaths, including that of the respected village chief Pu Nok Kham. Because of this tragedy, the villagers decided to relocate.

Around 1898, they moved to the present site where clean water, healthier surroundings, and better living conditions were available. This relocation marked an important turning point that enabled the village to continue growing and prospering.

Geography and Community Life

Anlangh is situated at approximately 5,150 feet (1,570 meters) above sea level along the Tedim–Tonzang road in northern Chin State. Surrounded by mountains, forests, rivers, and fertile valleys, the village possesses an ideal environment for agriculture. Rice cultivation, livestock raising, and shifting cultivation formed the economic foundation of the early community. Families from Hatlangh, Gualnam, Naulak, Sukte, Suante, Sote, Buansing, and Tohing gradually settled in Anlangh. Through marriage, cooperation, and shared responsibilities, these families developed a strong sense of unity that continues to characterize the village today.

Natural Beauty and Tourism

Anlangh Village is surrounded by beautiful pine forests, colorful rhododendron flowers, and wild cherry blossom trees, making it one of the most scenic villages in Chin State. A clear mountain river offers a peaceful place for fishing and relaxation, while the bridge across the river provides a perfect spot for photography and enjoying the surrounding landscape. Together with its rich Zomi culture, historic churches, and welcoming community, Anlangh is an attractive destination for nature lovers, photographers, and visitors interested in cultural and historical tourism.

Traditional Religion

Before the arrival of Christianity, the people of Anlangh practiced traditional Zomi religion. They believed in ancestral spirits, local deities, and supernatural powers that influenced daily life, agriculture, health, and prosperity. Various sacrificial ceremonies involving pigs, dogs, chickens, and other animals were conducted by traditional priests for healing, protection, successful harvests, and community welfare. These traditional beliefs formed an important part of the cultural identity of the early settlers before Christianity transformed the spiritual life of the village.

Arrival of Christianity

The greatest transformation in the history of Anlangh came with the arrival of Christianity. In 1930, Rev. Vial Nang became the first missionary to preach the Gospel in

the village. His ministry resulted in the conversion of Pi Ning Gin and Pu Gin Nang, who became the first Christian believers in Anlangh. During the following decades, Christianity spread rapidly. Baptist missionaries established churches in the 1940s and 1950s. The Seventh-day Adventist Church entered the village in 1962, followed by the organization of the Seventh-day Adventist Mission Church in 1964 and the Seventh-day Adventist Conference Church in 2003. Roman Catholic, New Apostolic Church, Assemblies of God, and several other denominations also established congregations. Christianity gradually replaced traditional religious practices and became the foundation of the village's moral, educational, and social development. Churches provided spiritual leadership while promoting education, healthcare, and community service.

Development of Education

Education has always been one of the defining characteristics of Anlangh Village. Before formal schools were established, literacy was taught informally by educated villagers who gathered children during the mornings and evenings. These early efforts reflected the community's strong desire to educate the younger generation. In 1943, village leaders organized a private primary school. Teachers served with little financial support, while villagers contributed food, labor, and construction materials to sustain the school.

In 1953, Anlangh received its first government primary school. Community members voluntarily built classrooms using local timber and other available materials. Educational opportunities continued to expand. In 1982, an affiliated middle school was established, and in 1998, the Ministry of Education officially recognized Anlangh as a Branch Middle School. These developments enabled students to pursue higher levels of education without leaving their village.

Establishment of the Seventh-day Adventist Middle School

Another important milestone in the educational history of Anlangh occurred in 1989, when the Anlangh Seventh-day Adventist Middle School was established by the Seventh-day Adventist Church. The

school's mission was to provide holistic Christian education by combining academic excellence with biblical principles, character formation, and service. It quickly became an important educational institution not only for students from Anlangh but also for those from surrounding villages. The first principal of the school was Pastor Kelly P. Lyan, whose visionary leadership laid a strong foundation for the institution. Under his administration, the school emphasized spiritual growth, academic discipline, leadership development, and Christian values consistent with the educational philosophy of the Seventh-day Adventist Church. Over the years, the school has educated many students who later became pastors, teachers, healthcare workers, business professionals, and public servants. Its establishment strengthened both the educational and evangelistic ministry of the Seventh-day Adventist Church in northern Chin State.

Educational Excellence and Historic Achievements

Among all the achievements of Anlangh Village, none has brought greater distinction than its contributions to higher education. The village produced Dr. Hau Za Cin Pau, who became the first person from Chin State to successfully pass the high school matriculation examination. At a time when educational opportunities in the Chin Hills were extremely limited, this remarkable achievement demonstrated that students from remote mountain communities could attain the highest standards of education in Myanmar. Dr. Hau Za Cin Pau continued his studies and became the first medical doctor from Chin State, Myanmar. His achievement represented a historic milestone not only for Anlangh Village but also for the entire Chin people. As the first Chin physician, he became a symbol of perseverance, intellectual excellence, and service. His success inspired countless young Chin students to pursue higher education in medicine, education, theology, engineering, business, and other professions. His legacy continues to motivate generations of students throughout Chin State.

Distinguished Doctors and Scholars from Anlangh Village

Anlangh Village has earned a distinguished reputation as one of the leading educational communities among the Zomi people. Over the years, the village has produced numerous physicians, dentists, educators, theologians, business scholars, and researchers who have made significant contributions to Myanmar and the international community. Their achievements reflect the village's longstanding commitment to academic excellence, Christian values, and public service.

Pioneer Medical Professionals

Dr. Hau Za Cin Pau (L.M.P.) occupies a unique position in Chin history. He was the first Zomi (Chin) student to pass the High School Matriculation Examination in March 1932 and subsequently became the first Licensed Medical Practitioner (L.M.P.) among the Zomi (Chin) people on October 24, 1938. His pioneering achievements opened pathways for future generations of Chin students to pursue higher education and medical careers.

Following his legacy, Dr. Kam Khan Thawng (Ex. Lt. Col.) became the first MBBS graduate from Anlangh Village. He later served with distinction in the Myanmar Defence Services Medical Corps, attaining the rank of Lieutenant Colonel.

Historic Medical Achievements of Anlangh

I want to highlights several milestones that distinguish Anlangh Village in the history of Chin education and medicine:

1. Dr. Hau Za Cin Pau was the first Zomi (Chin) student to pass the High School Matriculation Examination in 1932.

2.He became the first Licensed Medical Practitioner (L.M.P.) among the Zomi (Chin) people on 24 October 1938, making him the pioneer medical doctor of the Chin community.

3. Dr. Kam Khan Thawng became the first MBBS graduate from Anlangh Village, continuing his father's legacy in medicine.

The family of Dr. Hau Za Cin Pau produced multiple physicians, making it one of the most distinguished medical families in Anlangh. The Jubilee Book even highlights their family as an exemplary household because all of the children attained higher education. These achievements illustrate Anlangh Village's longstanding reputation as one of the leading centers of education and professional excellence among the Zomi people of Chin State.

Pioneer Medical Professionals

Dr. Hau Za Cin Pau (L.M.P.) holds a unique place in the history of the Chin people. He was the first Zomi (Chin) student to pass the High School Matriculation Examination in 1932 and later became the first Licensed Medical Practitioner (L.M.P.) among the Zomi (Chin) people on October 24, 1938. His pioneering achievements opened the way for future generations of Chin students to pursue higher education and careers in medicine. Following his legacy, Dr. Kam Khan Thawng (Ex. Lt. Col.) became the first MBBS graduate from Anlangh Village. He later served with distinction in the Myanmar Defence Services Medical Corps, attaining the rank of Lieutenant Colonel.

Other medical professionals from Anlangh include:

1. Dr. Judith Go Lun Niang – Medical Doctor.

2. Dr. Lily Lian Khan Cing – Veterinary Surgeon

3. Dr. Ning Huai Lun – M.B.B.S., China.

4. Dr. Man Ngaih Nuam Pen – M.B.B.S., China.

5. Dr. Suan Sian Thawn – M.B.B.S., Mandalay.

6. Dr. Niang Tawi Muang – Doctor of Dental Medicine (D.M.D.), Augusta University, United States.

Scholars and Academic Leaders

Anlangh has also produced distinguished scholars in medicine, education, business, and theology.

1. Dr. Gin Lian Mung, Ph. D – Doctor of Philosophy from Pune University, India. One of the first members of the younger generation from Anlangh to earn a doctoral degree and a contributor to the compilation of the Anlangh Jubilee history.

2. Dr. Suan Lian Tuang, M.D., Ph.D. – Earned advanced medical and research qualifications through Harvard University and the Massachusetts Institute of Technology (MIT), United States.

3. Dr. Thang Pian Thawn, Ph.D. – Doctor of Philosophy in Business, University of Santo Tomas (UST), Philippines.

4. Dr. Kham Khan Khai, Ed.D. – Doctor of Education, Adventist University of the Philippines (AUP).

5.Dr. Thang Suan Sum, Ph.D. – Doctor of Philosophy in New Testament, Philippine Christian University (PCU), Philippines.

6. Dr. Sian Cin Zam – Honorary doctorate recipient and Chief Editor of the Anlangh Village 136th Jubilee Book.

Current Doctoral Candidates

The tradition of academic excellence continues with members of the younger generation who are pursuing doctoral studies:

1. Pastor Tuan Suan Kim – Doctor of Philosophy in Education (in progress), Adventist International Institute of Advanced Studies (AIIAS), Philippines.

2. Mr. Khup Khen Thang – Doctor of Philosophy in Business (in progress), Adventist International Institute of Advanced Studies (AIIAS), Philippines.

Legacy of Educational Excellence

The accomplishments of these distinguished professionals demonstrate Anlangh Village's enduring commitment to education, faith, and service. From producing the first Chin student to pass the matriculation examination and the first Chin medical practitioner to developing physicians, dentists, educators, theologians, and business scholars educated in Myanmar, the Philippines, China, and the United States, Anlangh has made an extraordinary contribution to the advancement of the Zomi people. The achievements of these men and women continue to inspire younger generations to pursue academic excellence, uphold Christian values, and dedicate their knowledge and skills to serving both their communities and the wider world.

Contributions to Church and Society

Throughout its history, Anlangh has consistently produced outstanding leaders who have served Myanmar and the international community. The village has contributed pastors, evangelists, missionaries, teachers, professors, physicians, nurses, accountants, civil servants, military officers, engineers, researchers, and business leaders. Many have served in leadership positions within churches, universities, government institutions, hospitals, and international organizations.

The strong emphasis placed on Christian faith, education, discipline, and community service has enabled Anlangh to become one of the most respected villages among the Zomi people.

The 136th Jubilee Celebration

In 2014, Anlangh celebrated its 136th Jubilee, commemorating more than a century of remarkable history and community development. A Jubilee Committee compiled and published a comprehensive history documenting the founding of the village, biographies of distinguished citizens, educational achievements, church history, traditions, and cultural heritage. The Jubilee Book serves as an enduring historical record and ensures that future generations will remember the sacrifices, vision, and accomplishments of the founders and subsequent generations.

Conclusion

From its humble beginning in 1878, Anlangh Village has become a beacon of faith, education, and leadership in Chin State. The courage of the pioneer settlers, the unwavering commitment of community leaders, the transformative influence of Christianity, and the community's dedication to education have shaped the identity of the village for nearly one hundred and fifty years. The establishment of schools, including the Seventh-day Adventist Middle School in 1989, together with the outstanding achievements of pioneers such as Dr. Hau Za Cin Pau, illustrates Anlangh's enduring commitment to excellence. Producing the first Chin high school graduate and the first Chin medical doctor stands as one of the village's greatest contributions to the history of Chin State.

Today, Anlangh continues to inspire future generations to uphold the values of faith in God, educational excellence, integrity, unity, and service. Its history is not merely the story of one village but a testimony to the determination and vision of the Zomi people in their pursuit of knowledge, Christian faith, and community development.

References

Anlangh Jubilee Committee. (2015). Anlangh Khua Kum 136 cinna jubilee (1878–2014).

Hebron Printing House.

#Anlangh, #History, #KhupKhenThang, #Village, #Adventist, #SDA, #Zomi, #Zogam, #Tedim,

#Myanmar, #Chin, #Khua, #Pilna,

Khup Khen Thang's Profile

Khup Khen Thang

Early life

Khup Khen Thang was born on 14 September 1990 in Anlangh Village, Tedim Township, Chin State, Myanmar, to Pu Go Lam Thang Naulak and Pi Ning Khup Cing. He belongs to the Zomi ethnic group and is a descendant of the Naulak Innpi lineage. He is the fifth son among nine brothers and, together with three sisters, was raised in a family of twelve siblings.

Education Background

He began his formal education at Anlangh Adventist Seminary, where he studied from Kindergarten through Grade 8 between 1996 and 2005. On 1 June 2006, he enrolled at Kalay Adventist Seminary in Kalay, Sagaing Region, where he completed Grade 9 during the 2006–2007 academic year. In 2007, he transferred to Upper Myanmar Adventist Seminary in Gyothonpin, Kalay, to complete Grade 10. He later continued his secondary education at Central Myanmar Adventist Seminary in Taungoo, Bago Region, where he completed Grades 11 and 12 from 2008 to 2010, graduating from high school in 2010.

Following his secondary education, he enrolled at Myanmar Union Adventist Seminary (MUAS) in Myaungmya, Ayeyarwaddy Region. From 2010 to 2013, he earned a Bachelor of Business Administration in Accountancy, with a minor in Theology.

He later completed a Master of Ministry (2016–2019) and a Master of Business Administration (MBA) in Management (2021–2025) at the Adventist International Institute of Advanced Studies (AIIAS) in Silang, Cavite, Philippines. In January 2026, he began pursuing a Doctor of Philosophy (PhD) in Business Management at the same institution. His doctoral research focuses on biblical stewardship, financial leadership, and organizational governance, particularly the development of a Biblical Treasury Leadership Model for Sustainable Mission Growth in faith-based organizations.

Career

On 1 July 2013, Khup Khen Thang began his professional career as a Cashier at the Myanmar Union Mission of the Seventh-day Adventist Church in Yangon, Myanmar. His responsibilities included treasury operations, cash management, financial transactions, and administrative support for the union headquarters. On 1 October 2017, he was promoted to Accountant, where he assumed responsibility for accounting operations, budgeting, financial reporting, auditing support, and the preparation of consolidated financial statements. On 1 January 2022, he was appointed Chief Accountant of the Myanmar Union Mission, a position he continues to hold. As Chief Accountant, he directs the financial management, accounting operations, budgeting, treasury administration, auditing, and financial reporting of the union. He prepares and submits consolidated financial reports to the Southern Asia-Pacific Division (SSD) headquarters in Silang, Cavite, Philippines.

His responsibilities include financial oversight of the Myanmar Union Mission's five mission fields:

Ayeyarwaddy Mission
Central Myanmar Mission
Southeast Myanmar Mission
Upper Myanmar Mission
Yangon Adventist Mission

He also oversees the financial reporting and accountability of affiliated institutions, including:

Myanmar Union Adventist Seminary (MUAS)
Yangon Adventist Seminary International School (YASIS)
Kinsaung Publishing House
ADRA Myanmar

In addition to his responsibilities as Chief Accountant, he serves as:

Coordinator for Global Life Insurance
Coordinator for Property Insurance
Coordinator for General Premium Liabilities
Secretary of the Retirement Committee

These responsibilities include insurance administration, organizational risk management, employee benefits administration, retirement planning, and financial governance within the Myanmar Union Mission.

Church ministry

Since 2013, Khup Khen Thang has actively served in the ministry of the Seventh-day Adventist Church. He serves as the pastor of the Zomi Adventist Community Yangon Group, providing spiritual leadership, pastoral care, Bible teaching, and coordinating church ministries for the Zomi-speaking Adventist community in Yangon. At the Yangon Central Seventh-day Adventist Church, he has served in several elected leadership positions, including Church Treasurer, Deacon, Church Elder, Church Clerk, and Internal Auditor. He has also contributed as a Graphic Designer, Editor, Speaker, and Panelist, supporting worship services, evangelistic meetings, leadership development, financial stewardship, and church administration.

Publications

In 2018, Khup Khen Thang authored the Anlangh Adventist Church Jubilee Book, documenting the history of Anlangh Village, the development of the Anlangh Seventh-day Adventist Church, and the cultural and spiritual heritage of the local community. The publication chronicles the origins and growth of the village and the Adventist Church, preserving historical records for future generations.

In addition to his book, Khup has written several theological and ecclesiastical articles, including:

Rebaptism
Church and Its Mission
Which Church Would Jesus Join?

These articles have been published on Academia.edu and examine biblical doctrines, Christian mission, church identity, and practical theology from a Seventh-day Adventist perspective.

Research interests

Khup Khen Thang's academic and professional interests focus on the integration of business management, biblical stewardship, treasury leadership, and organizational governance within faith-based organizations. His research interests include:

Biblical treasury leadership
Stewardship theory
Corporate governance
Faith-based financial management
Treasury management
Strategic leadership
Organizational governance
Sustainable mission growth
Nonprofit financial accountability
Church administration

His doctoral research aims to develop and validate a Biblical Treasury Leadership Model for Sustainable Mission Growth for faith-based organizations.

Personal life

On 6 April 2016, Khup Khen Thang married Sayama Cing Deih Lian in Anlangh Village, Tedim District, Chin State, Myanmar. They are blessed with three children: two sons, Joshua Thanghonsang Naulak and Caleb Mangsuantung Naulak, and one daughter, Grace Cingitkim Naulak.

Reference

1. Myanmar Union Mission (2026). Khup Khen Thang. Retrieved July 3, 2026, from https://adventistmm.org/khupkhenthang/

2. https://www.linkedin.com/in/khupkhenthang/

3. https://www.facebook.com/khupkhenthang

4. https://www.youtube.com/@khupkthang

5. https://aiias.academia.edu/KhupKhenThang

“A ki piangsak khempeuh lakpan a masa pen,” Colossian 1:15 By Dr. Thang Suan Sum, PhD

“A ki piangsak khempeuh lakpan a masa pen,” Colossian 1:15 (ZNV): Amah kan a Vanglian omlo Zeisu

Dr.Thang Suan Sum, PhD

Thu kong honna

Paul in Topa Zeisu pen “a ki piangsak khempeuh lakpan a masa pen,” ci-in Colossians 1:15 ah a gen hi. Hih Laisiangtho mun simna tungtawnin mi pawlkhat in “Topa Zeisu pen Pa Pasian in mihing teng khempeuh a bawlma Zeisu a bawl hi,” cih thu khupna nei uh hi. Topa Zeisu pen “piansak teng khempeuh lak pan a lianpen” (Patzia and Petrotta, 2002, p. 16), cih Arianism ngaihsutna pen khang kizom tatsat lo-in huzap ong nei hi. Tua ahih man in Colossian 1:15 pen a nung a ma a thu om tungtawn in telcian ding kisam hi.

Upna lam ah Colossiante Nungthu

Onesimus tungtawn in Paul in “Colossae pawlpi tungah upna dik lo thu tangko na om” ahih lam a zak ciangin Colossian pawlpi tungah lai a khak hi (McConnell, 2019, p. 398). Hih Colossian pawlpi tung a laikhak a hi, a diak in Colossians 1:15-20 pen “Zeisu Christ a ding a la vui (poem)” a hi hi (McConnell, 2019, p. 399). Colossians mite pen “Greek leh Zawmah te pasian nam cin” tawh na ki paai kaan sa khuapi mite ahi uh a (Cadwallader, 2015, pp. 47-68), AD kumzabi 2na lai a “sumtang” (pp. 47-49) a zat uh te tung ah gun pasian leh gam ui pasiante liim zong na tuangsak uh hi. Tua bek thamlohin, Cybele “leitung nusian” (Cadwallader, 2015, pp. 49-52) zong bia uh hi. Tua tawh a kizom in, Zeus pasian pen “Colossae khuapi kem pasian” (McConnell, 2019, p. 401) in a saang uh hi. A kigenna ah Colossians 1:15-20 sung a “Zeisu Christ a ding a la vui (poem)” (McConnell, 2019, p. 401) pen Laisiangtho Lui sung a phatna la taang a kizang kimlai pen Colossian khuapi cing pasian ahi Zeus phatna in kizangh hi (Adamczewski, 2006). Tua Colossian khua mi te in a theih uh tua la vui pen Amah kan a vanglian omlo Zeisu phatna la a hih lam a tel theih na ding uh leh Zeisu bek bia a “a mau te nuntakna ah Zeisu bek masak bel in aneih theih na ding un” (Kręcidło, 2021, p. 1134), Amah pen pasian te Pasian a hih lam a theih na ding un Paul in Colossian khuapi mi te a gen na a hi hi. Tua ahih man in hih Colossians 1:15-20 sung ah Paul ii ngimna pen Zeisu pen pasian/nusiante Pasian hi a, Amah lo ngal biaktak om lo a hihlam a lahna ahi hi.

“Asia nitumna gam” tengah vantungmi makai Saint Michael biakna pen Christiante hi ta leh Christian lo a hi Judah biakna teng in paksak mah mah hi (Cadwallader, 2015, pp. 184-189). Paul in Colossian pawlpite a laikhak ii ngimna a hih leh tua dan a lampialna, thuhilh dik lo, mipil tungtuangte huzap, leh a kiim a paam tungtawn a upna a pialsak thei te kiang pan Christian te kepcing nopna ahi hi. Hih bulkip neilo thu te pan in suakta a tawntung vanglian Topa Zeisu bek liatsak ding pen Colossian pawlpi te vaipuak ahih lam Paul in lai a khak ahi hi.

Colossians 1:15 Sung a Laigual Gualhdante Etcianna

Kammal khaikhawm πρωτότοκος “a masa pen” (Col 1:15) in a tuam vilvel minphatna a hi “a masa pen” hihna a lak hi. Hi mah leh, tua kammal in mihing/ganhingte suah masakna kawk khintuan lo ahih manin leitung nuntakna zang ding a suakkhia masa pen cih lam ah kizangh khin thei lo hi. Colossian 1:15 zongh tua bang mah ahi hi. Colossian 1:15 sung a kammalte leh tua Laisiangtho mun i thu nung leh thu ma a hi Col 1:15-20 te en le hangh Topa’ Zeisu pen “a kimu thei lo Pasian lim le mel hi” cihna gen hi. Amah pen na khempeuh a piangsak Pa ahi hi (v. 16). Tua ahih manin, Amah pen kuan man a bawl kei hi, Tankhia Pa ahihna tawh, piansak na khempeuh pen Pasian tawh kilem kop thei ding a kibawl ahi hi. Colossians 1:15-20 sungah laimalte kizopzia anuai a bang ahi hi.

A kimu thei lo (v. 15)

A Tua Tapa in Pasian lim le mel hi a, a kipiangsak khempeuh lak pan a masa pen a hi hi (v. 15)

Tapa tungtawn in aki piangsak ahi hi (v. 16)

Na khempeuh in Ama tungtawn le Ama aa dingin aki piangsak ahi hi (v. 16)

B Na khempeuh aom ma in Amah om a (v. 17)

C Ama sungah na khempeuh a om hi (v. 17)

B’ Amah in pumpi, pawlpi lutang ahi hi (v. 18)

A’ Amah A kipatna leh a bul ahi hi (v. 18)

Misite lak panin a thokik masa pen ahi hi (v. 18)

Banghang him cihleh Pasian in Ama kicinna khempeuh Tapa sung a om ding (v.19)

Na khempeuh, amahmah tawh a kilem kik ding a deih hi (v. 20)

A tung a thu lahna ah “masa” cih kammal nih vei kizang hi (v. 15 & v. 18). Topa Zeisu pen Pasian’ piansak mihingteng lakpan a suak masa pen ahih zah khat bang in, a si sateng lakpan zongh Amah a suak masa pen ahi hi. Hih thu nihna pen in tua thu masa pen a pholakna-ah piankhiatna pen thu buai huai ahihloh lam hong lak hi. Topa Zeisu pen sihna pan a tho zo hi; hi mah leh, Amah pen sihna pan a hong piang khia ahi kei hi. Ama thawhma-in midang a tho khin zo om ahih manin Amah pen hun tawh kisai-in a masa pen ahi kei hi. Amah pen “misite lak panin a thokik masa pen” (v. 18) cih kammal in Topa Zeisu thawhkikna in Ama thawhma a thokhinsate leh Ama thawh khit a thote/tho dingte pen Ama tungtawn pan bekin ahih theih bek lam a genna hi zaw hi (John 11:25). Tua mah bangin mihing a piang khinsate leh apiang laidingte zong Ama tung bekah kinga hi. Late 89:20, 27 in agen mah bang in, “masa” (Colossians 1:15) cih kammal tawh hih thu nih te ki zopna in sangpen hihna genna ahi hi. Tua ahih manin Topa Zeisu pen kua- ma bawl ahi kei hi.

Colossians 1:15a Sung a Laimal Gualhdante Etcianna

Col 1:15 sung leh hih Laisiangtho mun’ thunung ahi Col 1:16-20 in Topa Zeisu pen εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου “a kimu theilo Pasian lim le mel” (v. 15) cih ong gen hi. Min (noun) ahi εἰκών pen “tangmi, aitang, leh salh kikna” (Kręcidło, 2021, p. 1137) cihte in kikhia thei hi. Greek kammal ahi εἰκών i gennop pen mi khat peuh kipholak na a om kei leh kua mah in a theih zawh loh lam ki tel tak in hong lak a, hi mah leh, tua kammal ki zatna te en le hangh mi khat in a dang mi khat a gen ciang in tua akigen pen a theih baih nadingin akibatpih mi dang khat akigen hi. Colossians 1:15a a laimal εἰκών in “kipatkhiatna bulpi i nasep hong lahkhia hi lo zaw in, mihing lungsim tawh tel theih ding a tehkakna” (Northcott, 2018, p. 210) hong lak hi zaw hi. Matthew 22:20 leh Rom 1:23 sungte ah Caeser’ lim leh ganhing limte hong kilak khia a, tua in aiawh ngaihsutna hong piakkhiat banah Piancil 1:26, 27 te tawh kizom hi. Colossians 1:15a a εἰκών cih kammal in Zeisu Christ’ mihing a hong pianna dinmun pholak khia a, mihing a ahong pian manin amaute in Pasian pen mihing lim leh mel in a mu thei uh hi. Greek Laisiangtho Lui (LXX) in εἰκών kammal pen “aiawh” tua teh Hebia Laisiangtho Lui (MT) in צֶלֶם “ai-awh” (Piancil 1:26, 27) cih danin ngaihsutna kibang in na at uh hi.

Piancil 1:28 sung ah thuneihna nam 4 mipa tung ah kipia a, tuate in, פָּרָה “cipha,” רַבָּה “pung,” כָּבַשׁ “dim,” רָדָה “thuneihna” cihte ahi hi. Hih a tung i pulaakte pen ganhingte hihtheih hi lo ahih manin Pasian’ lim leh mel akibawl ahi mipa pen ganhingte sangin sang zaw hi. Greek Laisiangtho Lui (LXX) sungah Piancial 1:27 ah εἰκόνα θεοῦ “Pasian lim,” leh Laisiangtho thak Colossians 1:15a sung a ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου “tua Tapa in akimu theilo Pasian lim” cih tehkak lehang anihna pen in ὅς “relative pronoun” tawh kammal honna nei a, tua in “Tapa/He” hi a, tua zom ah “hihna a lak/verb of being” ἐστιν “is” in nungzuih a, hih laigualte gel pen υἱοῦ τῆς ἀγάπης αὐτοῦ “a it a Tapa” (Colossians 1:13) in a khui tuah hi. Adam pen Pasian’ lim sun a akibawl hangin (Piancilna 1:26-28), Tapa pen piangsak Pa (Colossians 1:16) ahih man in Amah pen Adam om ma in a omkhin zo hi. Tua ahih manin Adam pen Tapa mel a kibawl hi a, “Pa leh Tapa vangliatna a kikim hi” (Cowan, 2006, p. 116).

Colossians 1:15-20 in ong lahkhiat ahih leh leitung aki “piansakma” thu a gen na ah Pasian hihna i cih “in tawntung hun akipan Tapa sung a om ahi neihsa a cih nopna hi” (Jeal, 2011, p. 293). Tapa pen leitung aki bawl ma in om khin ahih leh Ameh pen hun i ciangtanh theihloh ahi hi. Gam veng te tawh ki elpuak in Pasian in Amah tawh ki bang na khat peuh Israel mite in a kep/a biak ding uh aphal kei hi (Paikhiatna 20:4). Amah aki tel sem theihna ding in, Pa Pasian in Pasian’ Tapa mihing te kiang ah apholak a, Amau tegel Khat ahih lam alak hi (John 10:30), tua ahih man in Pasian Tapa in Pa Pasian aiawh ahi hi.

Colossians 1:15b Sung a Laimal Gualhdante Etcianna

Judahte le Christian pawlkhat in humop a asan uh Laisiangtho munte: Sirach 23:24 leh Baruch 3:36-4:1 in a gen na vuah Pasian’ lim/mel pen Laisiangtho kammalah om hi cih ngaihsutna nei uh a, tua in Pasian’ kammal maimang ngeilo ahih lam alak hi (Isa 40:8; 1 Pet 1:25). Laisiangtho lui sung a Paunak bute ah Pasian’ pilna pen adang nate sangin piang masa zaw (Prov 8:22-25; Sir 1:4) ci hi, banghang hiam cih leh aki pat cilin Pasian tawh a om khawm hi (Wis 9:9). Alexandria khua a Philo in pilna pen “tapa masa pen” (Kręcidło, 2021, p. 1139) hi, ci hi. Judahte ngeina dan a pai ahi pilna tawh kisai lailam nasepnate- ah “pian masakna” cih pen nuntakna pumpi tawh kithuah pilna hi a, tua in Pasian’ bawlsa ahi kei hi, hi mah leh, a gen nop thu pen na teng khempeuh lak pan a masa pen hihna ahi hi (Bauer-Danker, 2000, p. 726). Hih thu in Topa Zeisu tawh bulh ahih man in πρωτότοκος πάσης κτίσεως “a kipiangsak khempeuh lak pan a masa pen” (v. 15b) cih laigual in Zeisu Christ pen mihingte bangin piansak ahih na gen nuam ahi kei zaw a, leitung leh vantungah vanglian pen leh Amah aban omlo ahih na lak zaw hi.

ANE te in Ngeina Tungtawn a Pasian’ Lim/mel Tawh Kisai a Sanzia uh

Ancient Near Easternte (ANE) in amau ngeina tungtawn un ukna zaa a nei te pen “Pasian lim le mel” (Piancilna 1:26-27) in sang uh hi. Egypte leh Mesopotamiate tangthu ah kumpite pen “gam khat a kem pasian” in sang uh a, pahtawi-in bia uh hi (Northcott, 2018, p. 213). Gentehna, Amon Re pasian in kumpi Pharoah Amenhotep III (r. 1388/91-1349/51 BC) pen “nang mah ka it ka tapa, ka nakguhte pan a piangkhia, kei ma lim le mel ngiat, leitung ah kong om sak” (Northcott, 2018, p. 213), ci-in gen hi. Hih ANEte ngeina zangin Pasian in Topa Zeisu vangliatna a kilangsak hi.

Laisiangtho Lui sungah πρωτότοκος Prõtotokos Kizatzia

Greek Laisiangtho Lui (LXX) in kammal πρωτότοκος pen “piang masa” ci a, Hebia Laisiangtho Lui (MT) in kammal בָּכַר “piang masa” mah ci hi; hih tawh kisai Laisiangtho Lui-ah 130 vei kigelh a, thu nam 2 in gen hi (Feník and Lapko, 2019, p. 46). Amasa pen ah, ahihna takin gen a (Etsakna in, Piancil 41:51; 43:37; Paikhiatna 34:19-29; Thuhilhkikna 21:16-17; 1 Khangtang thu 5:12; 2 Khangtang thu 21:3), innkuan sung a apiang masa pan kizomsuk diudeu le ganhing in kizom diudeu a suan le khak neihna hi. Anihna ah, mi khat peuh in ta masa hi kei mahleh tua ta masa dan a genna-in zong ki zang a tua i gelna in “lim leh vang tungtawn a zaa kipiakna, innkuan lutang ahi pa i deihtelna” (Fenik and Lapko, 2019, p. 46) tawh kisai ahi hi. Etsakna-in, Piancil 48:20, Jer 31:9; 1 Khangtangthu 26:10; Late 89:27 hi a, David pen a pa ta giatna hi mahleh (1 Sam 16:10-11), “ta masa” danin Late 89:27 (MT) le Late 88:28 (LXX), (Northcott, 2018, p. 222) ah kigelh hi. Kammal πρωτότοκος “piang masa” zatna tawh kizui-in lian pen hihna Laisiangtho Lui in na pholak khia ahih manin tua in Zeisu Christ lian pen ahihlam a kawk nopman ahi hi.

Laisiangtho Thak sungah πρωτότοκος kizatzia

Laisiangtho Thak sungah zong, kammal Prõtotokos “piang masa” cih pen aki elpuak thunam nih genna-in na kizang hi. Amasa penin “hihna tak genna” (Luke 2:7 “amah in a tacil ahi tapa nei a”), anihna ahihleh “tehkakna/gentehna piakna” (Rom 8:29 “a Tapa in sanggam tampite lakah ta upapen a suahtheih nadingin,” Col 1:15 “a kipiangsak khempeuh lak pan a masa pen,” Col 1:18/Rev 1:5 “misite lak panin a thokik masa pen,” Hebia 1:6 “leitung a piang masa pen)” (Fenik and Lapko, 2019, p. 46) cihte ahi hi. Prõtotokos kammal zatdan tawh kisai hitaleh Colossians sung a thute in tua kammal in aki zopsak dimdiamna tawh kizui- in i et ciangin Pasian in Zeisu Christ a itna le adangte sangin a telzawkna pen “piang masa” cih kammal tawh a gen hi. Col 1:13 sung a ”Tapa hihna” agenna le Col 1:3 sung a “Pa hihna” pulaknate in Pa le Tapa kizopna pen atuam vilvel in a gen hi (Fenik and Lapko, 2019, p. 47). Pa in a Tapa alapsangna leh a Tapa pen David khanggui tungtawnin sathau nilh kumpi ahih nading pen Col 1:15b, leh Late 89:27 (Late 88:28, LXX) in a pulaak hi. Tua ahih manin mailam a kumpi hong piang ding pen Prõtotokos “piang masa” kici hi. Hih thu a tangtunna pen Mk 10:47 “David a pa, Zeisu” ahi hi.

Laimal gualhzia tungtawnin en lehang, πρωτότοκος “piang masa” (in Col 1:15b) cih kammal in a tuam vilvelin “lepkhopna tungtawnin neihna” (Fenik & Lapko, 2019, p. 47) genna ahi hi. Hih kammal in piansaknate le Zeisu Christ kizom ahih lam lakkhia a, hih πρωτότοκος “piang masa” laimal in “tehkakna hi a, na khempeuh akibang a koihna ahi kei hi” (Fenik & Lapko, 2019, p. 47). Laimal kilamzia ahi “na khempeuh akibang a koihna” cih in “na hempeuh seng khawm” (Wallace, 1996, p. 84) cihna hi a, tua “a lianpen khat zong na khempeuh lakah a dangte tawh akibangin om khawm” cih thu ahih manin hi pen Col 1:15b tawh ki tuak lo hi (p. 84). Tehkakna in “aki tehkakpih pen tawh ki-el puak a genna (Wallace, 1996, p. 110-111), hi a, etsakna-in, A pen B sangin lian zaw hi cih ahi hi. Col 1:15b sung a laigual in Zeisu Christ pen piansak na khempeuh sangin lianzaw ahih lam hong pho lakkhia hi. Kammal πρωτότοκος “piang masa” cih in Zeisu Christ dinmun kitel takin a pulaak hi. Topa Zeisu pen piansak na khempeuh tawh kisai lo ahih manin Amah pen akipiangsak ahi kei hi. Laigualte kigualhdan in Zeisu Christ leh piansakna khempeuh ki-el puak ahih lam άσης κτίσεως “piansak na khempeuh” in hong lak hi. Mikhat i hihna genna laimal ahi πρωτ- “ma in” cih in Zeisu Christ lianpen ahihna a pulaak hi.

Πρωτότοκος “piang masa” cih tawh kisai Adventistte Sanzia

SDAte upna guipi sawmnih leh giat (28SDA, 2015) sungah, leitung bawl ding gelna-ah vaipuak lianpen anei Zeisu Christ hi a, Amah in Pasian’ zia leh tong pholak khia-in, mihingte kitatkhiat nading nasep zong zotakin asep banah mihingte thu tawh kisai thukhenna nei dingin vaipuak a len hi (28SDA, 2015, p. 4.4). Piangsak Pa le thukhen Pa Zeisu Christ hi. Amah pen abawlsa nate kemcing den ahihlam kipulaak hi. Na khempeuh a theihna tawh kizui-in, leitung le mihingte pen Ama khutnuai hi-a, tua thu in Amah pen leitung khuavan nuai-ah lian pen ahihlam a lak hi. “Zeisu Christ in na khempeuh bawl hi” akicih ciangin “Amah pen na khempeuh apian ma-in a om tawntung ahihna” a lak hi (EGWSDA5BC, 1956, p. 1126.4). Hih thute pen tellah ding om vet lo-in siangtakin kigen sinsen ahih manin piansak na khempeuh sangin Zeisu Christ lian zaw a, Amah pen leitung le vantungah alian pen ahihna in muanmawh nading om lo hi. Zeisu Christ pen hun ciangtan omlo tawntung leh sang pen Pasian hi a, tua hangin Pa Pasian tawh hun ciangtan om lo tawntung a mangkhawm uh (EGWSDA5BC, 1956) ahi hi. Pa-Pasian leh Tapa-Pasian’ thuneihna kizakim hi.

Dederen in agenna-ah simthamin ahi zongin, akilang tangin ahi zongin Laisiangtho Thak in Topa Zeisu pen “Kammal” (John 1:1) ci a, Amah pen Bethlehem khua bawngkuang sungah apian ma-in a om khin zo hi. Zeisu Christ zongh Amah leh Amah pen “vangtung pan a ong kipankhia” (Dederen, 2000, p. 161) ahih lam akigen hi. Zeisu Christ in “Abraham a om ma-in Kei ka om hi” (John 8:58)ci-in a pulaak ciangin, Laisiangtho Lui-ah Ama thu “Keimah ka hi hi” (Paikhiatna 3:14), cih aki genna hi a, sehnel gam mang tulak ah Mosi kiang a gen thu in Zeisu Christ pen kuama bawlsa a piang ahih lohlamleh Amah leh Amah tawntung hun a omsa ahih lam akigenna ahi hi (Dederen, 2000, p. 162). Zeisu Christ pen sangpen Pa ahih manin piansak nate a om ma-in Amah a om khin zo hi.

Tomkaihna leh Thu Khupna

Colossae khuapi sungah thudik lo akihilhna hangin Paul in ama thuhilhna lai akhak hi. Greek leh Romante pasian/nusian nam tampi pen Colossian khuapi mite in bia uh, tua teng lakah Zeus pen pasiante Pasian lian pen ahi hi. Tua bek tham lo-in, vangtung mi makai ahi Saint Michael zong bia lai uh hi. Laisiangtho Lui sung a Pasian phatna a kizangh ahi Colossians 1:15-20 sung a la vuite (poem) zang in Colossae khuapi mite in a mau pasian, nusiante phatna in zang uh hi. Tua la vui (poem) ii manphatna a thei Colossian khuapi mite in a lungsim sung vuah tua la vui thu’ (poem) gennop pen leitung leh vantung ah a tawntung in Zeisu Christ lian penleh a sangpen ahihna a nuntakpih theih nadingun Paul in a pulaak hi.

Colossians 1:15-20 huamsung a laimal gualhdan, laimalte cihnop thute leh Ancient Near Eastern (ANE) ngeina tawh kizui a tatdante etcianna bawl ciangin “Pasian lim le mel” cih kammal’ deihna pen Zeisu Christ leh Pa Pasian kizakim a Amah sangpen mun a koihna ahih lam hong lak hi. Colossians 1:15-20 sung a kammal πρωτότοκος “piang masa” cih pen Laisiangtho Lui (MT & LXX) sung ahi Late 89:20, 27 ah Zeisu Christ lian pen ahihna sangkhanna ahi hi. Tua ahih manin Colossians 1:15 pen Zeisu Christ leh Ama piansakte tehkakna ahi hi. Tua ahih manin Laisiangtho Thak sungah Pa Pasian in Zeisu Christ pen David khanggui pan a kizom Kumpi ahihna le Ama itna a lahkhiatna pen πρωτότοκος “piang masa” cih thu tawh hong hilh ahilh hi hi.

Colossians 1:15 sung a laigualte lakah gualhdan ahi πρωτότοκος “piang masa” cih kammal pen thu nih tehkakna in zang hi. Colossians 1:15 in Zeisu Christ pen abawlnate tawh a tehkak khit ciangin a sang pen leh a lianpen Pa ahih na mumal nei takin lak hi. A pen B sangin aliatzawk mah bangin Zeisu Christ pen abawlsa na khempeuh sangin a lian zaw hi.

Adventist pawlpi’ san dan ahi laigual πρωτότοκος πάσης κτίσεως “a kipiangsak khempeuh lak pan a masa pen” Colossians 1:15b cih in Zeisu Christ pen piansak na khempeuh sangin lian zaw a, a sangpen munah om hi, cih upna ki nei hi. Zeisu Christ pen piangsak Pa ahih manin na khempeuh Amah sangin a sang zaw a om kei hi. Zeisu Christ pen Bethlehem khua- ah naungek a asuahma-in om khin ahih manin hun ciang tanh neilo atawntung a om khin ahih manin Amah leh Pa Pasian pen za kikim uh a, zingvai a hawm khawm uh hi. Tua banah, πρωτότοκος πάσης κτίσεως “a kipiangsak khempeuh lak pan a masa pen” Colossians 1:15b cih in na khempeuh a bawl Zeisu Christ pen a sang pen munah lapsangna kammal hi a, Amah bek biak takcing ahih lam genna ahi hi. Tua ahih manin, Adventist upna in Laisiangtho tawh kituak hi.

Lai-at Pa Thu: Dr. Thang Suan Sum, PhD pen Anlangh khua ah suak in Tedim khuapi ah khangkhia hi. Tedim AAS sangpi ah tan 7 ciang kah in tua khit ciangin Lamka Blue Star ah Tan sawm zo hi. India Plus-II aman khit ciangin Spicer Adventist University ah B.Th man hi. Tua aman khit ciangin Andrew University, US ii piak MA Religion pen Spicer Adventist University Campus pan in man hi. Tua a man khit 2015 kum a kipan in kawlgam Myaungmya khuapi a om MUAS college ah Religion Department ah professor sem hi. Tua a sep zawh kum 4 khit ciangin MUAS sangpi in PhD kah dingin Philippines gam a om, AIIAS sangpi ah puak uh hi. Tua AIIAS sangpi pan in PhD Course khempeuh aman khit ciangin PhD research leh Dissertation pen Philippines Christian University (PCU) pan in at in 2024 October kha in PhD oral defense leh PhD dissertation man siang hi. Tua aman in khit ciang in kawlgam Myaungmya khuapi a om MUAS College ah Religion department ii professor asep laitak ahihi. Bek tam lo in leitung bup SDA zumpi General Conference ii sponsor tawh Master level Ellen White lai at te tawh kisai Graduate course kah in Ellen G White lai at tawh kisai Diploma Certificate letmat kawlgam mi sungah pan angah masa pen pa zong ahihi.

References

Adamczewski, B. (2006). List do Filemona. List do Kolosan [Epistle to Philemon. Epistle to Colossians]. Nowy Komentarz Biblijny [New Biblical Commentary]. Nowy Testament 12 [New Testament 12]. Częstochowa, Poland: Edycja Świętego Pawła [Saint Paul’s Edition].

Bauer, W-Danker, F.W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. Chicago, IL: University of Chicago.

Cadwallader, A.H. (2015). Fragments of Colossae: Sifting through the traces. Hindmarsh, Australia: Australia Theological Forum.

Cowan, C. (2006). The Father and the Son in the fourth Gospel: Johannine subordination revisited. Journal of the Evangelical Theological Society 49(1): 115-135.

Dederen, R. (2000). Handbook of Seventh-day Adventist Theology. In R. Dederen (Ed). Christ: His Person and work (Pp. 161-162). Hagerstown, MD: Review & Herald.

Ellen Gould White, EGW SDA Bible Commentary, vol. 5, (Washington, D.C.: Review and Herald Publishing Association, 1956), 1126 - 1126. https://egwwritings.org/read?panels=p94.618&index=0

Feník, J. & Lapko, R. (2019). Christ as ruler in Colossians 1:15-20? Ephemerides Theologicae Lovanienses 95(1): 39-62.

General Conference of SDA, Seventh-day Adventist: Twenty-eight Fundamental Beliefs, (General Conference of Seventh-day Adventists, 2015), 4., https://egwwritings.org/read?panels=p14102.16&index=0

Jeal, R.R. (2011). Starting before the beginning: Precreation discourse in Colossians. Religion & Theology 18: 287-310.

Kręcidło, J. (2021). The reconciliation of the world through the blood of Christ’s cross as the completion of the work of creation (Col 1:15-20). Verbum Vitae 39(4): 1133-1157.

McConnell, J.R. (2019). Colossians: Background and contexts. Review and Expositor 116 (4): 397-410.

Northcott, C.S. (2018). ‘King of kings’ in other words: Colossians 1:15a as a designation of authority rather than revelation. Tyndale Bulletin 69(2): 205-224.

Patzia, A.G. & Petrotta, A.J. (2002). Pocket dictionary of biblical studies. Downers Grove, IL: InterVarsity.

Wallace, D.B. (1996). Greek grammar beyond the basis: An exegetical syntax of the New Testament. Grand Rapids, MI: Zondervan.

10 Days of Prayer 2022

Ten Days of Prayer participants may wish to read the following chapters in addition to the daily prayer guides:

DAY 01: THE URGENCY OF PRAYER
DAY 02: THE EVERLASTING GOSPEL AND PRAYER
DAY 03: GOD'S MISSION AND PRAYER: PART 1
DAY 04: GOD'S MISSION AND PRAYER: PART 2
DAY 05: THE OBEDIENT LIFESTYLE AND PRAYER
DAY 06: CONFIDENCE IN THE JUDGEMENT
DAY 07: THE THREE ANGEL'S MESSAGES, THE SABBATH AND PRAYER
DAY 08: THE FALL OF BABYLON AND PRAYER
DAY 09: THE MARK OF THE BEAST AND PRAYER
DAY 10: GOD'S PEOPLE, THE REMNANT, AND PRAYER
DAY 11: THE THREE ANGEL'S CALL TO PRAYER

For more information:

http://www.oldwestburysdachurch.org/ministries/prayer-ministries/10-days-of-prayer-2021?fbclid=IwAR3xxJg5HyCqXDvSE0K_ohrrrTwmpXBiDzhKFQQa61JEPOgSg5Zs9Yyrsyc