Sabbath Afternoon
Read for This Week’s Study: 2 Kings 21:10–16; Daniel 1;Gal. 2:19, 20; Matt. 16:24–26; 2 Cor. 4:17; James 1:5.
Memory Text: “As for these four young men, God gave them knowledge and skill in all literature and wisdom; and Daniel had understanding in all visions and dreams” (Daniel 1:17, NKJV).
The Bible does not shy away from showing the weaknesses offallen humanity. From Genesis 3 onward, human sinfulness andits sad results are prominently displayed. At the same time, too,we also see cases of those who show great faithfulness to God, evenwhen faced with powerful incentives to be anything but faithful. Andsome of the most poignant examples of such faithfulness are seen inthe book of Daniel.
However, as we study Daniel, let us keep in mind that the true heroof the book is God. We are so used to stories that stress the faithfulnessof Daniel and his friends that we may forget to exalt the faithfulness ofthe One who guided and sustained those four young men as they confronted the power and allure of the Babylonian Empire. To be faithful isenough of a challenge in one’s own land and place, let alone when facing the pressure of a foreign land, culture, and religion. But the humanprotagonists meet the challenges because, like the apostle Paul, they“know whom [they] have believed” (2 Tim. 1:12), and in Him they trust.
* Study this week’s lesson to prepare for Sabbath, January 11.
At first glance the book of Daniel begins with a somber note ofdefeat. Judah has capitulated to Nebuchadnezzar, and the temple vessels have been taken from Jerusalem to the land of Shinar. The wordShinar appears in the Bible in Genesis 11:2 as the location of the Towerof Babel. Shinar is an ominous sign, as it alludes to a project rootedin open defiance of God. But even if the builders of Babel failed intheir attempt to reach the heavens, external appearances suggested thatNebuchadnezzar and his gods—located in the land of Shinar—hadoverpowered the covenant God of Israel.
Still, the opening lines of Daniel make it clear that the defeat ofJerusalem is not credited to the superior power of the Babylonianking; rather, it has occurred because “the Lord gave Jehoiakim kingof Judah into his [Nebuchadnezzar’s] hand” (Dan. 1:2, NKJV). Muchearlier, God announces that should His people forget Him and break thecovenant, He would send them as captives to a foreign land. So, Danielknows that behind and beyond the military power of Babylon, the Godof heaven is leading the march of history. It is this clear view of God’ssovereignty that sustains these young men and gives them strength andcourage to face the temptation and pressure of the Babylonian Empire.
Read 2 Kings 21:10–16, 2 Kings 24:18–20, and Jeremiah 3:13. Why doesGod give Judah and Jerusalem into the hands of the Babylonians?
As we face the challenges of the twenty-first century, we need torecapture the perception of God that is so vividly reflected in the bookof Daniel. According to this book, the God whom we serve not onlydrives the forces of history through His sovereignty but also mercifully intervenes in the lives of His people to provide them with crucialhelp in times of need. And as we shall see later, what God did for theHebrew captives He will do for His people in the end time, regardlessof the various attacks on them and their faith.
What are some of the challenges your faith faces now, eitherfrom outside sources, from within the church, or from your ownpersonal defects of character? How can you learn to lean on thepower of God to help you overcome whatever is before you?
Read Daniel 1. What pressures are put on these young men to conform?
Upon arrival in Babylon, these four young men have to face a mostserious challenge to their faith and convictions: they are selected toundergo special training in order to serve the king. Ancient kings wouldoften recruit some of their best captives to serve in the royal palace,and, thereby, switch their loyalty to the king and the gods of the empirethat captured them. Indeed, the whole process was intended to effect aconversion and indoctrination that would result in a change of worldview. As part of that process, the Hebrew captives have their nameschanged. A new name signals a change of ownership and a changeof destiny. Thus, by renaming the captives, the Babylonians intend toassert authority over them and force them to assimilate the values andculture of Babylon. Their original names, which point to the God ofIsrael, are replaced with names honoring foreign deities. In addition,the king determines that the young men should eat from his table.Eating from the king’s food had deep implications in antiquity. It meantundivided allegiance to the king and reflected dependence on him. Andas the food was usually offered to the god or gods of the empire, eatingalso had a profound religious meaning. It obviously meant acceptanceof and participation in the king’s worship system.
Thus, Daniel and his companions find themselves in challengingcircumstances. For them to remain loyal to God and survive the overwhelming power of the imperial system demands nothing less than amiracle. To further complicate matters, the city of Babylon itself alsostood as a monumental expression of human achievement. The architectural beauty of the Babylonian temples, the hanging gardens, andthe Euphrates River meandering across the city conveyed an image ofunsurpassable might and glory. So, Daniel and his friends are offeredan opportunity for promotion and the chance to enjoy the benefits andprosperity of this system. They can cease to be Hebrew captives andbecome royal officers. Will they compromise their principles to treadthe easy path to glory?
In what ways could these boys have rationalized a decision tocompromise their convictions? In what ways might you now befacing similar, if subtler, challenges?
Read Daniel 1:7–20. We see two factors at work here: Daniel’s freewill and the intervention of God. What important principle alsoexists here?
It appears that the four Hebrew captives do not object to theirBabylonian names. Most likely there is nothing they can do aboutit, apart from using their Hebrew names among themselves. But inregard to the food and wine from the king’s table, it is certainly intheir power to consume it or not. Thus, the free choice of the fourmen is very important here.
However, if an officer can change their names, he also can changethe menu. There are two likely reasons the four do not want to eatfrom the king’s table.
First, the meals from the king’s table may contain unclean meats(Leviticus 11). Second, food is first offered as a meal to the god’simage and then sent to the king for his consumption. Thus, whenDaniel makes clear, without resorting to subterfuge or deception,that his request has a religious motivation (i.e., the food at thepalace will defile him and his friends [Dan. 1:8]), he is being verycourageous.
As we look into the interaction between Daniel and the Babylonianofficer, a few important points stand out. First, Daniel seems tounderstand well the difficult position of the officer, so he proposeda test. Ten days of consuming the alternative meals should suffice todemonstrate the benefits of the diet and thus to put down the fearsof the officer. Second, Daniel’s certainty that the outcome would beso positive within such a short time span stems from absolute confidence in God. Third, the choice of a diet of vegetables and waterpoints back to the food God gave humanity at Creation (see Gen.1:29), a fact that perhaps influences Daniel’s choice, as well. Afterall, what could be a better diet than the one God originally gave us?
What is so important about Daniel’s free choice that opens theway for God to act as He does (see Dan. 1:9)? What lessons canwe draw from this about the importance of our choices? Howshould our trust in God impact our choices?
Daniel and his companions are chosen for royal service because theyfit within the profile established by Nebuchadnezzar. According to theking, palace officers must have “no blemish” and be “good-looking”(Dan. 1:4, NKJV). Interestingly, sacrifices and people serving in thesanctuary should have no “blemish” (Lev. 22:17–25, 21:16–24). TheBabylonian king seems to compare himself to the God of Israel insofaras he demands similar qualifications for those serving in his palace.On the other hand, such qualifications may inadvertently suggest thatDaniel and his compatriots were living sacrifices for God as they facedthe challenges of the Babylonian Empire.
Read Galatians 2:19, 20; Matthew 16:24–26; and 2 Corinthians 4:17.What do these verses tell us about how we can stay faithful amidwhatever temptations we face?
God honors the loyalty of the four Hebrew captives, and at the endof their 10-day testing period they look healthier and better nourishedthan the other students who have eaten from the royal table. So, Godgives His four servants “knowledge and skill in all literature and wisdom,” and to Daniel alone God gives “understanding in all visions anddreams” (Dan. 1:17, NKJV). This gift will play a significant role inDaniel’s prophetic ministry.
Just as God honors the faith of His servants in the Babyloniancourt, He gives us wisdom as we face the challenges of the world.From the experience of Daniel and his companions, we learn that itis indeed possible to remain untainted by the corrupting elements ofour society. We also learn that we do not need to isolate ourselvesfrom society and its cultural life in order to serve God. Daniel andhis companions not only live amid a culture built on lies and errorsand myths but are schooled on those lies and errors and myths. Andyet, they remain faithful.
No matter where we live, we face the challenge of staying faithfulto what we believe amid cultural and social influences that arecontrary to that belief. Identify the negative influences in yourculture, and ask yourself: How well am I defying them?
Read Daniel 1:17–21. What is the key to the success of the four men?(See also Job 38:36, Prov. 2:6, and James 1:5.)
After three years of training in the “Babylonian University,” thefour Hebrews are brought before the king for the final examination. They not only are healthier than the other students, but theysurpass them in knowledge and wisdom. The four are immediatelyhired to serve the king. We shouldn’t forget that this “knowledgeand wisdom” no doubt comprises a lot of paganism. Yet, they learnit anyway, and obviously they learn it well, too, even if they don’tbelieve it.
Nebuchadnezzar may think that such an accomplishment wouldhave something to do with the palace diet and the training programthe four students have undergone. However, Daniel and his companions know, and the narrative clearly shows, that their superiorperformance owes nothing to the Babylonian system. Everythingcomes from God. What a powerful example of what God can do forthose who trust Him. We should not fear the overwhelming powerof media, governments, and other institutions that may threaten todestroy our identity as God’s children. As we place our confidencein God, we can be sure that He can sustain us in difficult momentsand preserve us against all odds. The key is for us to make the rightchoices when confronted with challenges to our faith.
Looking at Daniel 1, we learn some very important lessons aboutGod: (1) God is in control of history. (2) God gives wisdom so thatwe can navigate the hostile environment of our culture and society.(3) God honors those who trust in Him through inner convictionand lifestyle.
The chapter concludes by pointing out that “Daniel continueduntil the first year of King Cyrus” (Dan. 1:21, NKJV). The mentionof Cyrus here is significant: it provides a glimpse of hope amid anexperience of exile. Cyrus is the one chosen by God to liberate Hispeople and allow them to go back to Jerusalem. Though the chapterbegins with the appearance of defeat and exile, it concludes with aglimpse of hope and a homecoming. This is our God: even amid themost difficult moments of our lives, He always opens a window ofhope so that we can see the glory and joy that lie beyond the suffering and pain.
Further Thought: “Daniel and his companions in Babylon were,in their youth, apparently more favored of fortune than was Joseph inthe earlier years of his life in Egypt; yet they were subjected to testsof character scarcely less severe. From the comparative simplicity oftheir Judean home these youth of royal line were transported to themost magnificent of cities, to the court of its greatest monarch, andwere singled out to be trained for the king’s special service. Strongwere the temptations surrounding them in that corrupt and luxuriouscourt. The fact that they, the worshipers of Jehovah, were captivesto Babylon; that the vessels of God’s house had been placed in thetemple of the gods of Babylon; that the king of Israel was himselfa prisoner in the hands of the Babylonians, was boastfully cited bythe victors as evidence that their religion and customs were superiorto the religion and customs of the Hebrews. Under such circumstances, through the very humiliations that Israel’s departure fromHis commandments had invited, God gave to Babylon evidence ofHis supremacy, of the holiness of His requirements, and of the sureresult of obedience. And this testimony He gave, as alone it couldbe given, through those who still held fast their loyalty.”—Ellen G.White, Education, p. 54.
Discussion Questions:
1 In class, talk about the various cultural and social challengesthat you face as Christians in your society. What are they, and howcan the church as a whole learn to respond to them?
2 Think about how easy it would have been for Daniel and theothers to have compromised their faith. After all, the Babylonianswere the conquerors. The Jewish nation had been defeated. Whatmore “proof” was needed that the Babylonian “gods” were greaterthan the God of Israel, and thus Daniel and his companionsneeded to accept that fact? In this case, what important biblicaltruths might they have held on to that helped sustain them during this time? (See Jer. 5:19 and 7:22–34.) What should this tell usabout how important it is to know our Bibles and to understand“present truth”?
3 Why is faithfulness so important, not just for ourselves but forthose for whom our faithfulness witnesses to the character of theLord, whom we seek to serve?
University student Samuel Naumann has a unique way of sharingSeventh-day Adventist literature in Germany—and it appears to be winninghearts.
Naumann, together with his father and grandfather, sets up a mobile bookbooth in city centers and at annual festivals. Then a family member stands ashort distance away and hands out gift cards to passersby. Those who accept agift card are directed to the booth to choose a free book. The result: the familycan provide a personal touch, and the book-taker may be more likely to readthe book.
“We have received reactions from people who attend festivals,” saidNaumann, a 25-year-old Slavonian studies student at the University ofLeipzig. “Some come back and say, ‘I took a book last year. It was good, andI want another one.’ ”
The gift card idea took a circular route to Germany, where the AdventistChurch’s 35,000 members have struggled to make inroads in a highly secularized country of 83 million people. Naumann’s older brother saw a similarbook project at an Adventist summer camp in Poland. The Poles, in turn,borrowed the idea from Ukraine. In any case, the Naumann family loved theidea and started making the rounds after securing a trailer to serve as the bookbooth.
Visitors to the booth are asked about their interests as they scan dozens oftitles such as Ellen White’s The Desire of Ages and The Great Controversy andhealth books like Health and Wellness: Secrets That Will Change Your Life, byMark Finley and Peter Landless.
The conversations provide a witnessing opportunity, especially when visitors choose a book and inevitably ask whether it really is free, Naumann said.Naumann likes to reply, “You can take the book. It’s already been paid for.”“Why?” the visitor often asks.
“It’s like the cross,” Naumann says. “Jesus paid the price. You just have toaccept. The only thing it will cost is your time to read. That’s the price youhave to pay.”
Reaction to the books has been largely positive, he said.His father, Steffen, recalled a high school teacher who liked The GreatControversy so much that he asked for nine extra copies to share with studentsin his history class. Another time, a European Union politician took a copy of The Great Controversy and read thethick volume in a single night. He returned the next day toask for a copy for his son, a reporter.
Naumann, was unaware of any baptisms, buthe wasn’t worried. “I consider this ministry to be the sowing of seeds, and someone else will harvest,” he said.
Part I: Overview
Key Text: Daniel 1:17
Study Focus: Daniel 1, Genesis 39, Esther 4, Esther 5.
Introduction: Daniel 1 sets the stage for what unfolds throughout thebook and introduces its main themes. God emerges as the main characterof the book, ruling over the kings and kingdoms of the world and helpingHis faithful people as they experience life in a foreign land. Among a multitude of captives, four young people navigate with unprecedented wisdomthe complexities of the Babylonian court as they commit their hearts toremaining faithful to the God of their fathers.
Lesson Themes: This week’s lesson highlights three major topics:
1.The Context of Daniel. Even amid such a tragic event as the exile,God is in control. The exile did not take place as an unexpected incident triggered by the power of Babylon, but as the culmination ofGod’s long-announced judgment over an impenitent people.
2.The Education of Daniel. As they went through the educational process, Daniel and his companions decided to resist the indoctrinationof the empire. Although external appearances indicated that God hadlost the battle to the pagan deities, these young men remained faithfuland acted according to God’s Word.
3.The Wisdom of Daniel. One important aspect of the characterizationof Daniel and his companions is that they were wise. This characterization refers to more than intellectual wisdom or knowledge; itindicates a divinely given ability to see life from God’s perspective.
Life Application: Although life may be marked by unexplained and difficult circumstances, the God we serve has all things under control and canturn the bad into good. Our worldview—which consists of those underlying ideas and convictions that inform our perception of God and reality ingeneral—is a very important tool in helping us navigate our way throughlife. Let Scripture be the source and foundation for our worldview, as itwas for Daniel’s.
Part II: Commentary
1. The Context of Daniel
The exile did not take place as an unexpected incident, triggered by thepower of Babylon, or as an arbitrary decision of God. Indeed, severalprophets already had warned God’s people that, unless they repented fromtheir sins and turned back to the covenant, they would be punished by foreign forces that would destroy the temple and take them captive to a foreign land. The prophet Jeremiah, who prophesied during those times, alsourged the royal authorities of Judah to submit to Babylon, because thatwas God’s will. So, after many unheeded warnings, Nebuchadnezzar cameup to Jerusalem and brought Judah under the control of the BabylonianEmpire.
In order to understand the experience of Daniel and his friends, weneed to bear in mind that the exile was a mass deportation of a population from their native land in order to destroy their identity and thusfacilitate the control by the dominating power. Such deportation usually aimed at the higher classes, the nobles, the leaders, the thinkers.Only the poor were allowed to stay in the homeland, which often hadbeen devastated by war. Such political and military strategy was widelypracticed in the ancient world by the Assyrians and Babylonians. In 722b.c. the Assyrians brought northern Israel to an end and deported vastportions of its population to other parts of the empire. Judah did not payattention to the fate of its neighbor and met the same fate at the handsof the Babylonians.
The Bible records three significant Babylonian incursions anddeportations against Judah. The first one took place in 605 b.c., whenNebuchadnezzar, after defeating the Egyptians in Carchemish, marchedagainst Judah. He took some captives, among whom were Daniel and histhree friends. In 597 b.c., given the political maneuvers of Jehoiakim toinsist on a political alliance with Egypt, Nebuchadnezzar invaded Judahfor the second time and deported another chunk of the population. Amongthe deportees were the prophet Ezekiel and King Jehoiachin, the son ofJehoiakim, who had died shortly before the invasion. Nebuchadnezzarput Zedekiah (Jehoiachin’s uncle) on the throne, hoping to secure hisloyalty to Babylon. But despite the continuous admonitions of Jeremiah,the new king persisted in seeking Egyptian help to resist the Babyloniandomination. Eventually, Nebuchadnezzar lost patience and in 586 b.c.marched against Judah; this time the Babylonians razed Jerusalem andthe temple and deported another chunk of the population to Babylon.
2. The Education of Daniel
It may be useful to consider the Babylonian education system. Suchknowledge gives us an idea of what kinds of subjects the Hebrew captiveswere exposed to and what kind of worldview they confronted.
The first stage of Babylonian education involved the learning of thetwo major languages common to the Babylonians: Aramaic, which wasbecoming an international language at that time, and Akkadian, whichwas the literary language used to convey the religious and culturaltraditions of the empire. Akkadian required the mastery of a complexcuneiform writing system with hundreds of characters. In this first stage,the students would study texts recounting stories to which Babylonianyouths were exposed since childhood, such as the legends of Gilgamesh,Sargon, and Nāram-Sîn.
In the second stage, students were introduced to many more texts,which were intended to hone their literary skills and help them develop aBabylonian worldview. One author thus described this second stage: “Itspurpose, then, was twofold: to fill the student’s mind with the theological and political ideology current in the capital and to prepare him for anapprenticeship as a junior āšipu, a position that we know from colophonswas held by many novice scribes. As far as exposure to literature goes,the storytelling that characterized the first phase has given way to moreserious matters, the inculcation of a world-view and the acquisition ofpractical expertise.”—A. R. George, The Babylonian Gilgamesh Epic(Oxford: Oxford University Press, 2005), 1:36.
We do not know the details of the specific curriculum assigned toDaniel and his friends. But the description above gives an idea of howeducation was carried out in Babylon during that time. The academicprogram imposed upon Daniel and his companions may have beenas demanding as the one described above. But Daniel and his friendsexcelled in all the wisdom and knowledge promoted by the Universityof Babylon!
3. The Wisdom of Daniel
One important aspect of the characters of Daniel and his companionsis that they are wise. As Daniel tries to circumvent the challenges ofthe Babylonian indoctrination, especially in regard to food, he acts withunsurpassed tact and wisdom in order to avoid eating from the king’s table.Subsequently, Daniel and his companions are found to be 10 times wiserthan all the other sages of Babylon. At the end of the book, we find mention of those of understanding and of the wise, who will be persecuted byevil powers but will emerge victorious at last (Dan. 11:33, 35; Dan. 12:3).But in order to better appreciate the theme of wisdom in Daniel, it may behelpful to look at how this theme is treated elsewhere in the Bible.
One of the most fascinating biblical themes is the notion of wisdom.There are even some significant sections of the Bible designated aswisdom literature. Job, Proverbs, and Ecclesiastes along with Song ofSongs and several psalms have been counted as wisdom texts. Wisdomtexts place strong emphasis on obedience to the Law of God, which usually results in a good life. Wisdom texts in general do not ground theirmessages on the Exodus or other major saving events, but make frequentreferences or allusions to Creation. God is the Creator who establishescertain laws that govern the cosmos and society. Therefore, those whoabide by God’s laws are more likely to be surrounded by God’s blessings. The book of Job shows that there are exceptions to this rule; however, the exception eventually proves the rule, because, in the end, Jobreceives back his prosperous and happy life.
Daniel is portrayed as a wise man, but not primarily because he mastered the intricacies of the language and literature of the Babylonians.Rather, he can be said to be wise because he was loyal to the Lord. Itwas because of his theological convictions that Daniel refused the royalmenu and opted for legumes and water, based on the diet established byGod at Creation. Moreover, Daniel did not receive his wisdom merelythrough diligence and self-discipline. It was a God-given wisdom in recognition of the faith and trust that Daniel displayed. Such wisdom wentfar beyond the complexities of the university curriculum; it was wisdomthat enabled Daniel to interpret dreams and understand God’s overarching plan for human history.
Part III: Life Application
1. The book of Daniel pictures the Lord as allowing a foreign nationto trample upon His own people and pillage His own temple. Whatcan you learn from God’s character on the basis of this event?
2. How do the circumstances of Daniel in the Babylonian court compare to those of Joseph in Egypt and Esther in Persia? Who do youthink faced the hardest challenges? If you were given the option tochoose, in whose shoes would you like to be?
3. This week’s lesson opens the possibility for some self-examination.Ask your class members to reflect upon the following:
• How would I view God if He allowed a foreign army to invade mycountry, destroy my culture, and deport me to a foreign land?
• What would I do if I were offered a prominent office in the government, as long as I participated in parties and partook of the foodsand drinks offered therein?
• Is it more difficult to be obedient to the Lord in your own landamong your own people or among foreigners in a distant country?Explain.
• In what ways can I build a worldview that gives me clarity to evaluate the culture around me and avoid its pitfalls?
• When faced with challenges related to Sabbath keeping, integrityin my business or job, relationships with non-Christian or nonSeventh-day Adventist friends, et cetera, how do I fare in comparison to Daniel?
LEE PARA EL ESTUDIO DE ESTA SEMANA: 2 Reyes 21:10–16; Daniel 1; Gálatas2:19, 20; Mateo 16:24–26; 2 Corintios 4:17; Santiago 1:5.
PARA MEMORIZAR:
“A estos cuatro muchachos Dios les dio conocimiento e inteligencia entodas las letras y ciencias; y Daniel tuvo entendimiento en toda visión ysueños” (Dan. 1:17).
La Biblia no teme mostrar las debilidades de la humanidad caída. DesdeGénesis 3 en adelante, el pecado humano y sus tristes resultados saltana la vista. Al mismo tiempo, también vemos casos de personas que muestran una gran fidelidad a Dios, incluso cuando se enfrentan a incentivospoderosos para ser cualquier cosa, menos fieles. Y algunos de los ejemplosmás conmovedores de esa fidelidad los vemos en el libro de Daniel.
Sin embargo, mientras estudiamos Daniel, tengamos en cuenta que elverdadero héroe del libro es Dios. Estamos tan acostumbrados a las historiasque enfatizan la fidelidad de Daniel y sus amigos que podemos olvidarnosde exaltar la fidelidad de aquel que guio y sostuvo a esos cuatro jóvenesmientras confrontaban el poder y el encanto del Imperio Babilónico. Serfiel ya es un desafío en la propia tierra y lugar, y ni hablar de enfrentar presiones de una tierra, cultura y religión extranjeras. Pero los protagonistashumanos enfrentan los desafíos porque, como el apóstol Pablo, ellos saben“a quién h[an] creído” (2 Tim. 1:12), y en él confían.
A simple vista, el libro de Daniel comienza con un sombrío dejo de derrota. Judá ha capitulado ante Nabucodonosor y los vasos del Templo hansido llevados de Jerusalén a la tierra de Sinar. La palabra Sinar aparece enla Biblia en Génesis 11:2 como la ubicación de la torre de Babel. Sinar es unaseñal siniestra, ya que alude a un proyecto arraigado en un desafío abierto aDios. Pero, aun cuando los constructores de Babel fracasaron en su intentode llegar al cielo, las apariencias externas sugerían que Nabucodonosor ysus dioses, ubicados en la tierra de Sinar, habían subyugado el pacto deDios con Israel.
Aun así, las primeras líneas de Daniel dejan en claro que la derrota deJerusalén no se atribuye al poder superior del rey babilónico; más bien,ha ocurrido porque “el Señor entregó en sus manos [de Nabucodonosor] aJoacim rey de Judá” (Dan. 1:2). Mucho antes, Dios anuncia que si su pueblose olvidaba de él y transgredía el Pacto lo enviaría como cautivo a una tierraextranjera. Por ende, Daniel sabe que detrás del poder militar de Babilonia,y más allá de él, el Dios del cielo está liderando la marcha de la historia. Esesta visión clara de la soberanía de Dios lo que sostiene a estos jóvenes yles da fuerza y valor para enfrentar la tentación y la presión del ImperioBabilónico.
Lee 2 Reyes 21:10 al 16; 24:18 al 20; y Jeremías 3:13. ¿Por qué Dios entregaa Judá y a Jerusalén en manos de los babilonios?
Al enfrentar los desafíos del siglo XXI, necesitamos recuperar la percepción de Dios que se refleja tan vívidamente en el libro de Daniel. Segúneste libro, el Dios a quien servimos no solo impulsa las fuerzas de la historiamediante su soberanía, sino también interviene misericordiosamente enla vida de su pueblo para brindarle una ayuda crucial en momentos denecesidad. Y, como veremos más adelante, lo que Dios hizo por los cautivoshebreos lo hará por su pueblo en el tiempo del fin, independientemente delos diversos ataques contra ellos y su fe.
¿Cuáles son algunos de los desafíos que enfrenta tu fe ahora, ya sea de fuentesexternas, de dentro de la iglesia o de tus propios defectos personales de carácter?¿Cómo puedes aprender a apoyarte en el poder de Dios para superar lo que se tepresenta?
Lee Daniel 1. ¿Qué presiones se imponen sobre estos jóvenes para quese sometan?
Al llegar a Babilonia, estos cuatro jóvenes deben enfrentar un gran desafío para su fe y sus convicciones: son seleccionados con el fin de recibircapacitación especial para servir al rey. Los reyes de la antigüedad a menudoreclutaban a algunos de sus mejores cautivos para servir en el palacio real y,por lo tanto, estos transferían su lealtad al rey y a los dioses del imperio quelos conquistaron. De hecho, todo el proceso tenía la intención de efectuaralgún tipo de conversión y adoctrinamiento que daría lugar a un cambiode cosmovisión. Como parte de ese proceso, les cambiaron el nombre a loscautivos hebreos. Un nombre nuevo señala un cambio de propiedad y uncambio de destino. Así, al cambiar el nombre de los cautivos, los babiloniostenían la intención de ejercer autoridad sobre ellos y obligarlos a asimilarlos valores y la cultura de Babilonia. Sus nombres originales, que referíanal Dios de Israel, son reemplazados por nombres que honran a deidadesextranjeras. Además, el rey determina que los jóvenes deben comer de sumesa. Comer de la comida del rey tenía profundas implicaciones en la antigüedad. Significaba una lealtad indivisa al rey y reflejaba dependenciade él. Y, como la comida se ofrecía a los dioses del Imperio, comer tambiéntenía un profundo significado religioso. Obviamente, significaba aceptary participar del sistema de adoración del rey.
Por lo tanto, Daniel y sus compañeros se encuentran en circunstanciascomplejas. Para permanecer leales a Dios y sobrevivir al poder abrumadordel sistema imperial, se requiere nada menos que un milagro. Para complicaraún más las cosas, la ciudad de Babilonia en sí también era una expresiónmonumental de las proezas humanas. La belleza arquitectónica de los templos babilónicos, los jardines colgantes y el río Éufrates que serpenteaba através de la ciudad transmitían una imagen de poder y gloria insuperables.Entonces, a Daniel y a sus amigos se les ofrece la oportunidad de ascender ydisfrutar de los beneficios y la prosperidad de este sistema. Pueden dejar deser cautivos hebreos y convertirse en funcionarios reales. ¿Comprometeránsus principios para recorrer el camino fácil a la gloria?
Estos muchachos, ¿de qué manera podrían haber racionalizado una decisión paraabandonar sus convicciones? ¿De qué manera podrías enfrentarte a desafíos similares, aunque más sutiles?
Lee Daniel 1:7 al 20. ¿Qué dos factores vemos obrando aquí: el libre albedrío de Daniel y la intervención de Dios? ¿Qué principio importante sepresenta también aquí?
Al parecer, los cuatro cautivos hebreos no se oponen a sus nombresbabilónicos. Lo más probable es que no hubiera nada que pudieran haceral respecto, aparte de usar sus nombres hebreos entre ellos. Pero, con respecto a la comida y el vino de la mesa del rey, sin duda está en sus manosconsumirlos o no. Por lo tanto, el libre albedrío de los cuatro hombres esmuy importante aquí.
Sin embargo, si un funcionario puede cambiar sus nombres, tambiénpuede cambiar el menú. Probablemente haya dos razones por las que loscuatro no quieren comer de la mesa del rey.
En primer lugar, las comidas de la mesa del rey pueden contener carnesinmundas (Lev. 11). En segundo lugar, la comida se ofrece primero a la imagendel dios y luego se la envía al rey para su consumo. Por lo tanto, cuando Daniel deja en claro, sin recurrir al subterfugio ni al engaño, que su solicitudtiene una motivación religiosa (es decir, la comida del palacio los contaminará a él y a sus amigos) (Dan. 1:8), está siendo muy valiente.
Si observamos la interacción entre Daniel y el funcionario babilónico, sedestacan algunos puntos importantes. En primer lugar, al parecer Danielentiende bien la difícil situación del funcionario, por lo que le propuso unaprueba. Diez días de consumo de alimentos alternativos deberían ser suficientes para demostrar los beneficios de la dieta y así acabar con los temoresdel funcionario. En segundo lugar, la certeza de Daniel de que el resultadosería tan positivo en tan poco tiempo se debe a la absoluta confianza enDios. En tercer lugar, la elección de una dieta de vegetales, legumbres y aguaapunta a la comida que Dios le dio a la humanidad en la Creación (ver Gén.1:29); un hecho que quizá también influya en la elección de Daniel. Despuésde todo, ¿qué mejor dieta que la que Dios nos dio originalmente?
¿Cuál es la importancia del libre albedrío de Daniel que allana el camino para queDios actúe (ver Dan. 1:9)? ¿Qué lecciones podemos extraer de esto sobre la importancia de nuestras decisiones? ¿Cómo debe impactar nuestra confianza en Dios ennuestras decisiones?
A Daniel y sus compañeros los eligen para el servicio real porque encajandentro del perfil establecido por Nabucodonosor. Según el rey, los oficialesdel palacio debían ser “jóvenes apuestos” y “sin ningún defecto físico” (Dan.1:4, NVI). Curiosamente, los sacrificios y las personas que servían en elSantuario debían ser “sin defecto” (Lev. 22:17–25; 21:16–24). El rey de Babilonia parece compararse con el Dios de Israel, por cuanto exige condicionessimilares para los que sirven en su palacio. Por otro lado, esas condicionespueden sugerir inadvertidamente que Daniel y sus compatriotas fueronsacrificios vivos para Dios al enfrentar los desafíos del Imperio Babilónico.
Lee Gálatas 2:19 y 20; Mateo 16:24 al 26; y 2 Corintios 4:17. ¿Qué nos dicenestos versículos acerca de cómo podemos ser fieles en medio de las tentaciones que afrontamos?
Dios honra la lealtad de los cuatro cautivos hebreos, y al final de su período de prueba de diez días se ven más saludables y mejor nutridos que losotros estudiantes que comieron de la mesa real. Entonces, Dios les da a suscuatro siervos “conocimiento e inteligencia en todas las letras y ciencias”, ysolo a Daniel Dios le da “entendimiento en toda visión y sueños” (Dan. 1:17).Este don jugará un papel importante en el ministerio profético de Daniel.
Así como Dios honró la fe de sus siervos en la corte de Babilonia, a nosotros nos da sabiduría al enfrentar los desafíos del mundo. De la experienciade Daniel y de sus compañeros aprendemos que sin duda es posible nocontaminarnos con los elementos corruptos de nuestra sociedad. También aprendemos que no necesitamos aislarnos de la sociedad ni de su vidacultural para servir a Dios. Daniel y sus compañeros no solo vivieron enmedio de una cultura erigida sobre mentiras, errores y mitos, sino ademásse los educa sobre la base de esas mentiras, errores y mitos. Y, sin embargo,continúan siendo fieles.
No importa dónde vivamos, todos enfrentamos el desafío de permanecer fieles alo que creemos en medio de influencias culturales y sociales que son contrarias aesa creencia. Identifica las influencias negativas que hay en tu cultura y hazte estapregunta: ¿Hasta qué punto las desafío?
Lee Daniel 1:17 al 21. ¿Cuál es la clave del éxito de los cuatro jóvenes? (Verademás Job 38:36; Prov. 2:6; Sant. 1:5).
Después de tres años de formación en la “Universidad de Babilonia”, loscuatro hebreos se presentan ante el rey para el examen final. Son más saludables que los demás estudiantes y, además, los superan en conocimientoy sabiduría. Inmediatamente contratan a los cuatro para servir al rey. Nodebemos olvidar que este “conocimiento e inteligencia” sin duda consta demucho paganismo. Sin embargo, lo adquieren de todos modos y, obviamente,también lo aprenden bien, aunque no crean en eso.
Nabucodonosor quizás haya pensado que ese logro tuvo algo que vercon la dieta del palacio y el programa de estudios que cursaron los cuatroalumnos. Sin embargo, Daniel y sus compañeros saben, y el relato lo muestraclaramente, que su desempeño superior no le debía nada al sistema babilónico. Todo proviene de Dios. Qué poderoso ejemplo de lo que Dios puedehacer por quienes confían en él. No debemos temer el poder abrumadorde los medios de comunicación, de los gobiernos ni de otras institucionesque puedan amenazar con destruir nuestra identidad como hijos de Dios.Al depositar nuestra confianza en Dios, podemos estar seguros de que élpuede sostenernos en momentos difíciles y salvaguardarnos contra todopronóstico. La clave es tomar las decisiones correctas cuando enfrentamosdesafíos para nuestra fe.
Al observar Daniel 1, aprendemos algunas lecciones muy importantesacerca de Dios: (1) Dios controla la historia. (2) Dios nos da sabiduría para quepodamos sortear el ambiente hostil de nuestra cultura y sociedad. (3) Dioshonra a quienes confían mediante la convicción interna y el estilo de vida.
El capítulo concluye señalando que “continuó Daniel hasta el año primero del rey Ciro” (Dan. 1:21). Esta mención de Ciro es significativa: brindaun atisbo de esperanza en medio de una experiencia de exilio. Ciro es elelegido de Dios para liberar a su pueblo y permitirle regresar a Jerusalén.Aunque el capítulo comienza con apariencia de derrota y exilio, concluyecon una vislumbre de esperanza y un retorno al hogar. Este es nuestroDios: incluso en los momentos más difíciles de nuestra vida, siempre abreuna ventana de esperanza para que podamos ver la gloria y la alegría quese encuentran más allá del sufrimiento y el dolor.
“Daniel y sus compañeros fueron aparentemente más favorecidos ensu juventud por la suerte, en Babilonia, que José en los primeros años desu vida en Egipto; sin embargo, fueron sometidos a pruebas de carácterapenas menos severas. De su hogar relativamente sencillo de Judea, estosjóvenes de linaje real fueron transportados a la ciudad más magnífica, a lacorte del más grande monarca, y fueron escogidos para ser educados para elservicio especial del rey. En esa corte corrompida y lujosa estaban rodeadosde fuertes tentaciones. Los vencedores mencionaban con jactancia el hechode que ellos, adoradores de Jehová, fueran cautivos de Babilonia; que losvasos de la casa de Dios hubiesen sido colocados en el Templo de los diosesde Babilonia; que el rey de Israel fuese prisionero de los babilonios; comoevidencia de que su religión y sus costumbres eran superiores a la religióny las costumbres de los hebreos. En esas circunstancias, por medio de lasmismas humillaciones que eran el resultado de que Israel se había apartadode los mandamientos de Dios, el Señor dio a Babilonia la evidencia de susupremacía, de la santidad de sus demandas y del resultado seguro de laobediencia. Y dio ese testimonio del único modo que podía ser dado: pormedio de los que seguían siendo fieles” (Ed 54).
PREGUNTAS PARA DIALOGAR:
1. En clase, hablen de los diferentes desafíos culturales y sociales queenfrentan como cristianos en su sociedad. ¿Cuáles son y cómo puede la iglesia en general aprender a responderles?
2. Piensa en lo fácil que hubiera sido para Daniel y los demás habertransigido en su fe. Al fin y al cabo, los babilonios eran los conquistadores. La nación judía había sido derrotada. ¿Qué más “prueba”se necesitaba de que los “dioses” babilonios eran más grandes queel Dios de Israel, y que Daniel y sus compañeros necesitaban aceptar ese hecho? En este caso, ¿a qué verdades bíblicas importantespudieron haberse atenido para sostenerse durante este tiempo?(Ver Jer. 5:19; 7:22–34.) ¿Qué nos dice esto acerca de lo importanteque es conocer nuestra Biblia y entender la “verdad presente”?
3. ¿Por qué es tan importante la fidelidad, no solo para nosotros, sinotambién para quienes damos testimonio del carácter del Señor mediante nuestra fidelidad?
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yxrwpfcsufü bk&ifrif;BuD;\pm;yGJrStpm;tpmrsm;onf roefY&Sif;aomwd&pämefwdkY\tom;rsm;yg0ifaernf/ (0wf 11)/ 'kwd, tcsufü xdktpmtm;vHk;udk ½kyfxkrsm;tm;qufoxm;NyD;rS bk&ifrif;jrwf \yGJawmfodkY ,laqmifvmjcif;aMumihfjzpfonf/ xdkjzihf 'Ha,vESihftazmf rsm;onf xdktpm;tpmrsm;udkjiif;y,fMu&mü bmoma&;u@tydkif;ESihf oufqdkifaeonf/ eef;awmfrSpDpOfxm;aomtpm;tpmtaygif;wdkYonf olwdkYnDaemifrsm;udk npfnrf;rIjzpfaprnf/ ('H? 1;8)/ 'Ha,vonf jywfjywfom;om;? &J&J0Hh0HhqHk;jzwfcsufcscJhonf/
AmAkvkefjynfBuD;\wm0ef&Sdolt&m&SdESihf'Ha,vwdkYtMum; tacs twifjzpfaerIudkoHk;oyf&aomf? tcsKdUaomta&;BuD;onfhtcsufrsm;udk jrifawGU&onf/ 'Ha,vonf wm0efcHBuD;\tcuftcJudk em;vnf oabmaygufay;onf/ ,if;uJhodkYaomtaMumif;&Sdaejcif;aMumihf olonf awmif;qdkrIwpf&yf? prf;oyfrIwpfckudkomawmif;qdkcJhonf/ q,f&uf tawmtwGif; pm;aomufrIyHkpH\&v'fonf wm0efcHBuD;\pdk;&drfjcif; pdwfudk wdusaocsmpGmyaysmufay;aprnfjzpfonf/ 'kwd,wpfcsuftae jzihf 'Ha,vonf rdrdawmif;qdkrIûyaomprf;oyfjcif;onf &v'faumif; omay:xGufrnf[k wpfxpfcspdwfcsxm;onf/ bk&m;&SifrStcsdefwdktwGif; oufaojyay;rnfudk vHk;0,HkMunfonf/ wwd,tcsufrSm? toD;tESH [if;pD;[if;&GufESihfa&oefYudkomoHk;aqmif&ef &nf&G,fcsufonf zefqif; cJhpOftcsdefvlom;rsm;tm; bk&m;&Sifay;xm;aomtpmudk jyefípm;oHk;jcif;[k ñTefjyaeonf/ (urÇm 1;29)/ xdktcsufonf 'Ha,v\a&G;cs,fjcif; pdwfwefcdk;udk vTrf;rdk;xm;onf/ tm;vHk;udkûcHíMunfhaomf? bk&m;&Sif ay;aomrlvtm[m&xuf ydkíomíaumif;rnfhtpm&SdEkdifygrnfvm;/
'Ha,v\vGwfvyfpGma&G;cs,fjcif;tay: bk&m;&Sifyg0ifvrf;zGihf aumif;csD;ay;aom aumif;csD;r*FvmrnfodkYjzpfvmoenf;/ ('H? 1;9)/ ,if; oifcef;pm rsKd;rS uREfkyfwdkY\a&G;cs,frIonf tvGefta&;BuD;ygaMumif; oifcef;pm,lEkdifygovm;/ uREfkyfwdkYxm0&bk&m;&Sif tay:udk;pm;jcif;ü a&G;cs,f cH,lrIvnf;yg0ifygovm;/
'Ha,vESihftazmfrsm;onf eef;wGif;trIawmfxrf;rsm;tjzpf cefYtyfjcif;cHMu&onf/ taMumif;rSm aeAkc'faeZmrif;BuD;\owfrSwf xm;aomt&nftcsif;tukefjynfhrDaomaMumihfjzpfonf/ bk&ifrif;BuD; \eef;wGif;trIxrf;rnfonf udk,fcE¨mtemtqmuif;í pif;vHk;acsm jzpfNyD; ½kyf&nfacsmarmvSy&rnf/ ('H? 1;4)/ pdwf0ifpm;zG,ftaMumif;wpfck rSm AdrmefawmftwGif;trIxrf;&Gufaomolrsm;onfvnf; udk,fcE¨mcsKdU,Gif; rItvQif;r&Sd&yg/ (0wf 22;17-25/ 0wf 21;16-24)/ xdkenf;wl AmAkvkef&Sifbk&ifonfvnf; rdrdudk,fudkbk&m;ESihfEdIif;um rdrd\eef;awmf twGif; trIxrf;&Gufrnfh ol\t&nftcsif;udkvnf; £oa&vwdkY\ xm0&bk&m;AdrmefawmftrIxrf;rsm;ESihf ûydifqdkifa&G;cs,fonf/ wpfenf; tm;jzihf xdkodkY t&nftcsif;&&Sdatmif 'Ha,vESihftaygif;tazmfwdkYonf rdrdwdkY\toufwmudk xm0&bk&m;tm;qufuyftyfESHí AmAkvkef tifyg,m\pdefac:rIudk &ifqdkifatmifjrifcJhMuonf/
*vmwd 2;19?20/ róJ 16;24-26 ESihf 2aum 4;17 udk zwfyg/ rnfodkYyifpHkprf;jcif;rsm;udkawGUêuH&ygap? uREfkyfwdkYopöm&SdEkdif&ef txufazmfjyygusrf;csufrsm;rS rnfodkYqdkxm;oenf;/
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oifwef;oHk;ESpfNyD;qHk;í a[jAJvli,fav;OD;onf ]]AmAkvkef wuúodkvfausmif;BuD;rS atmifjrifNyDjzpfaomaMumihf bk&ifrif;BuD;\ a½SUarSmufawmfü tppfaq;cH&efwifoGif;jcif;cHMu&onf/ tjcm;olrsm;xuf usef;rma&;aumif;½Hkomru OmPfynmt&müvnf; ydkíomvGefxufjruf aeonf/ csufcsif;yif xdkvli,fav;a,mufudk rif;BuD;onf eef;awmf odkYac:,ltrIxrf;aponf/ uREfkyfwdkYodxm;&rnfrSm xdkppfaq;aom ynm&yfwdkYwGif avmuD a&;&mbk&m; rodolrsm; avhvmMuaom ynm rsm;pGmyg0ifrnfjzpfonf/ xdkvli,fwdkYonf rdrdwdkY,HkMunfrIr&Sdaom xdkavmuDynm&yfwdkYudkr,HkMunfaomfvnf; aumif;rGef pGmyifoif,lcJh aMumif;awGU&onf/
aeAkc'faeZmrif;BuD;onf eef;awmfrSpDpOfay;aomtpm;tpmudk jiif;qdkNyD;? rdrdwdkYa&G;cs,faomtpm;taomufjzihf oifwef;umv wpfavQmuf pm;aomufaexdkifcJhaom vli,fav;a,mufvkyfaqmifcsuf udk pdwfxJawG;aeaumif;awG;aevdrfhrnf/ rnfodkYqdkapumrl? 'Ha,v ESihftazmfom;rsm;onf rdrdwdkYusihf aqmifcJhaom tvGefjrihfrm;onfh usihfpOfonf AmAkvkefom;rsm;pDpOfaomenf;pepfxuf omvGefjrihfrm; aMumif; twwfodxm;Muonf/ t&m&m wdkif;onf xm0&bk&m;xHrSa&muf vmaMumif; xm0&bk&m;udk udk;pm;olrsm;twGuf tm;tifjynfh0aom wefcdk;ygaomOyrmoifcef;pmrsm; tjrJjrif awGU&rnf jzpfaMumif; uREfkyf wdkYvufcH,HkMunfMu&rnf/ bk&m;&Sif\om;orD;rsm;udk ajcmufvSefY zsufqD;aprnfhowif;rD'D,mrsm;? tkyfcsKyfolrsm; ESihftjcm;tzGJUtpnf;rsm;udk aMumuf&efrvdkyg/ xm0&bk&m;udkom,HkMunfvQif tEÅ&m,fay;rnfh t&mtm;vHk;udk bk&m;&SifumuG,fwm;qD;ay;vdrfhrnf/ t"duaomhcsuf rSm uREfkyfwdkY\,HkMunfjcif;udkpdefac:vmorQudk rSefuefpGma&G;cs,f &ifqdkifwwf&efom&Sdonf/
'Ha,vusrf;tcef;BuD; (1) udkavhvmyg/ xm0&bk&m;&Sif taMumif; tcsKdUta&;BuD;aomoifcef;pmrsm;yg0ifonf/ (1) &mZ0if orkdif;aMumif;udk bk&m;&Sifxdef;csKyfxm;onf/ (2) bk&m;&Sifonf OmPfynmay;awmfrlí uREfkyfwdkY&Sdywf0ef;usif"avh,Ofaus;rIudk tvif; ay;vrf;jyEkdifonf/ (3) xm0&bk&m;onf rdrdtm; udk;pm;olrsm;udk toufwmüaomfvnf;aumif;? pdwfNidrfoufrIüaomfvnf;aumif; *kPfûycsD;ajr§mufawmfrlonf/ tcef;BuD;\ ed*Hk;ydkif;wGif ]]'Ha,vonf uk½krif;BuD;eef;pHyxrESpfwkdifatmif&Sdaeownf;}} ('H? 1;21)/ uk½k rif;BuD;taMumif;xnfhoGif;a&;om;vm&jcif;ü ygawmfrl vlrsKd;twGuf arQmfvihfcsuft&dyfta,mifudkjyojcif;jzpfonf/ uk½krif;BuD;onf bk&m;ociftxl;a&G;cs,fxm;aomyk*d¾Kvfjzpf&um;? bk&m;&Sif\ vlrsKd;awmf udk vGwfvyfa&; ay;um a,½k&SvifûrdUodkYjyefcGihfûyaom bk&ifrif;BuD;jzpf onf/ 'Ha,vusrf;udk ½HI;edrfhjcif;ESihfzrf;oGm;csKyfaESmifjcif;cH&onfhtjzpf udk pwifa&;om; aomfvnf;? jynfawmfjyefcGihf&Sdaompum;&dyfpum;qef; rsm;vnf; xnfhoGif;a&;om;xm;onf/ uREfkyfwdkYudk;uG,f,HkMunfaeaom xm0&bk&m;onf uREfkyfwdkY\toufwmrsm; tusOf;tusyfqHk;cGifwGif; usa&mufaeonfhwkdif? udk,fawmfonf arQmfvihfcsufwHcg;udkzGifhNyD;? uREfkyfwdkY 'ku© emusifrIxJrS bkef;awmfESihfaysmf&Tifrnfhtcsdefudk vSrf;arQmf MunfhapcJhonf/
]]'Ha,vESihftazmfrsm; AmAkvkefwGifa&muf&Sdaexdkif&aomtajc taerSm vli,fcsif;wlaomfvnf; a,moyfonf tJ*kwåKjynfodkYa&muf&Sd aexdkif&aomtajctaexufomvGefum rsufESmomay;jcif;cHcJh&ao; onf/ pm&dwåudkppfaq;prf;oyf&mrSmvnf; a,moyfavmufrjyif;xef cJhyg/ rdrdwdkYarG;&yfwkdif;jynfrS eef;wGif;om;vli,frsm;jzpfcJhMuí BuD;us,f aomûrdUBuD;rsm;? tjrihfqHk;aomrif;quf\eef;awmfBuD;ü bk&if\txl; trIxrf;tjzpf oifMum;ydkYcscHcJh&onf/ pnf;pdrf;ESihfysufpD;rIjcpm;aeaom BuD;rm;vSonfhpHkprf;jcif;&Sdaomae&mwGif a&muf&Sdae&onf/ a,a[m0g t&Sifudkudk;uG,folrsm;? AmAkvkefwkdif;jynfodkY oHkYyef;b0jzihfa&muf&Sdae &olrsm;? bk&m;&Sif\AdrmefawmfrStoHk;taqmifypönf;rsm;vnf; AmAkvkef \ewfAdrmeftwGif;odkY ,laqmifodrf;qnf;jcif;cH&NyD;? £oa&v&Sifbk&if udk,fwkdifüu AmAkvkefwkdif;jynf\tusOf;om;b0odkYa&muf&Sdaeonf/ xdktaMumif;rsm;aMumihf AmAkvkefom;rsm;onf rdrdwdkY,HkMunfudk;uG,f aombmomw&m;onf a[jAJvlwdkYudk;uG,faombk&m;xufwefcdk;BuD; aMumif; olwdkY\bmom"avhonf txufü&SdaeaMumif; <um;0gaom rsufESmxm;jzihf atmifyGJqifaeMuonf/ xkdodkYtajctaejzpf&jcif;onf £oa&vlrsKd;wdkYonf udk,fawmf\ ynwfawmfudkausmcdkif;oGm;jcif;aMumihf AmAkvkef\odrf;ydkufjcif;tcGihfudk bk&m;&Sifay;awmfrlcJhonf/ bk&m;&Sif\ oefY&Sif;aomawmif;qdkcsuf? em;axmifjcif;\&v'f\tusKd;qufrsm; yifjzpfonf/ udk,fawmf&Sifay;aom xdkoufaojyEkdif&eftcsufudk udk,fawmftay:opöm&SdwnfjrJaomolwdkYtm;jzihf jyoay;\/ Ellen G. White, Education, p. 54.
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Sabbath nitaaklam Jan 4
Tukal sung Simding: 2 Kumpi 21:10–16; Daniel 1; Gal. 2:19, 20;Matt. 16:24–26; 2 Kor. 4:17; James 1:5.
Kamngah:
“Pasian in tua khangno li te, laitheihsiamna le pilnathukte a pia hi. Daniel pen mangmuhna le mangkhiat siamna apia hi” (Daniel 1:17).
Laisiangtho in a puksa mite thanemna pulakkhiat ding zumhuai salo hi. Piancil 3 na pankipan, mihingte’ mawhna le a thamante uh pu-lak ngiatngiat hi. Tua kawmkal mahin, zia-etna lianpipite zo a, Pasian tungah a thumaan teitei zong omhi. A lungtang nathuai mah mah thu-piang Daniel sungah omhi.
Daniel’ laibu sim ciangin galhangpa taktak pen Pasian hizaw cih phawkin. Daniel le a lawmte cihtakna thu gen sialin, Babylon kum-pite’ tawh a kitalsik tua khangno 4 teng a makaih Pa ki mangngilh kha den hi. Thumaan citak cihpen, eima gam le leitang ah bel baihlele. Mi’ gam, mi’ leitang, midang ngeina le biakna sungah haksa hi.Ahih hangin, Sawltak Paul bangin khattang in a thuakngamna thupen a“uppa a theihman” (2 Tim. 1:12) in a muan hang hi.
Daniel’ laibu simsuk pak leng, guallelhna tawh kipan hi. Judah in, Neb-uchadnezzar mai ah guallel a, biakinn um le beel khempeuh Jerusalem pan Shinar gamah puakhia gai uh hi. Shinar cih pen, Piancil 11:2 sung, Babeltausang dinna mun ahi hi. Pasian langdona kipatna mun a hihmanin, limhoihlo hi limlim hi. Babel tausang lamte in, vantung bansak zolo mahleh, Nebuchadnezzar le ama’ pasiante in Shinar munah om in, Israel’ Pasian tun-gah gualzo hi ci in um uh hi.
Daniel in, Jerusalem’ gual lelhna pen, Babylon kumpi vangliatzawknahilo a, “Topa in, Judah kumpi Jehoiakim pen Nebuchadnezzar khut sungahpia” (Daniel 1:2) hizaw ci hi. Sawtlai pekin, Pasian in, Amite’n Amahmangngilh in thuciam a palsat vualeh, gamdangah Sal in kiman ding genkhol zo hi. Babylon kumpi thahatna le, Pasian in tua tangthu makaih gige cih Dan-iel in telpha mahmah hi. Hih khangno te’n, Pasian’ ukzawhna tellua mahmah uh a, Babylonte’ ukna le zolna khempeuh a maingat zawh na’ng uh tha ngahtuam hi.
2 Kumpi 21:10–16; 2 Kumpi 24:18–20, le Jeremiah 3:13 cihte simin.Banghangin Pasian in, Judah le Jerusalem, Babylonte’ khutsungah piahiam?
Kum zalom 21 sung to nate maingat laitakin, Daniel’ laibu sung a, Pasi-an’ theihkhol nadan enpha kik ding hihang. Pasian in ukzawhna tawh tangthu hawl beklo in, hehpihna tawh Amite panpih denlai ci in hih laibu in ciamtehhi. Sin suksuk leng, Hebrew salmatte ading Pasian in a vaihawmsak mahbangin, hun nunung ciang, Amite adingin, bang langdona peuh hongtungzongin, vaihawmsak lai ding hi.
Na upna hong langdo bangpeuh om a, pawlpua pan maw, pawlsungpan, a hih keileh, nangma pumpi thanemna maw? Na mai ah hong suakpeuhpeuh na zawhzawh na’ng in, Pasian vangliatna koici bangin suangthei ding nahiam?
Daniel 1 simin. Hih khangnote bang zawp dingin kisawl hiam?
Babylon tungcil limlim, Hih khangno 4 te’n, a upna uh hangin tona lianpimaingat pahlian uh hi. Kumpi nasem kisin dingin tuamkep ding kiteelkhiapah hi. Tanglai kumpite in, a galmatte lakpan a hoihpen pawlkhat tengkhiain, amah le a pasiante nasemsak thei uh hi. Tuate, upna lamah le leitung lamah a pumpi bup in thaksuaksak zel uh hi. Tua bang dingin Hebrew sal-matte min kheelmasa pen hi. Amau’ neihsa ahihna lakna in, minthak pia uh hi. Minthak piakna tawh Babylonte ngeina le lungsim puathei ding cih dei-hna ahi hi. A min masa uh, Israel’ Pasian’min kitamte, namdang pasian minte tawh kheksak uh hi. Tua banah kumpipa’n ama annek bang nesaknuam talailai hi. Kumpipa’an neekpih cihin thutampi huamsak hi. Kumpipatungah thumaan in kingamh cihna ahi hi. Tua ante zong a pasiante maiah kiaap khinsa hi a, tuate neeksakna zong biakpiakna thukmahmah ahi hi.Kumpipa’ biakna sungah thukimtakin kihelna ci uh hi.
Tua bangin Daniel le a lawmte’n hihbang tona lianpi phu uh hi. Amauading in, tua vangliatnate do in, Pasian tungah cihtak theihna ding peuhmahpen, thulamgdang khat apianloh phamawh ta hi. A buaihuai sem thukhat in,Babylon khuapi pen mihingte’ gual zawhna mualsuang a ding ahi hi. Biakinnhoih mahmahte, huan kikhai le khuapi laizang kantan a luang Euphratesgun cihte pen, kuama’ demzawhloh hoihna tawh kidim ziazua hi. Daniel le alawmte zongin, tua nopsaknate sungah ki beelpawltheihna hunhoih ngahtheiding uh hi. Hebrew salmatte hi nawnlo in, kumpi uliante suakthei ding uh hi.Upna nusia in leitung minthanna le nopsakna tawh khekzaw dinguh hiam?
Hih tangvalnote in, amau khensatnate, koici bangin pulaak khia uhhiam? Tua bang zolna lianpi na thuakkha hiam? A nem dikdek zolnapeuh ahi hiam?
Daniel 1:7–20 simin. Hih tengah thunih in nasem hi: Daniel’ deihteelna le Pasian’ panpihna hi. Bang thukhun thupi namu hi-am?
Hebrew salmat tangval 4 te in, a Babylon minthakuh niallo uhhi. Amau le amau Hebrew minpi mah tawh kisap lohbuang hihtheihdang neituanlo uh hi. Kumpipa sabuai tungpan an le zu cihte bel,amau nialtheih hilel hi. Amau 4 teng deihteelna in thupi mahmah hi.Ulian khat in, a min kheelsakthei a hihleh, amah’n ankuang kheeltheihi. Kumpipa sabuai panin aneek noplohna thu nih omhi.
Amasa, Kumpipa sabuai tungah an sianglo omding hi (Siampi.11).
Anihna, An peuhmah pasiante milim’ maiah a ki aap masak khit-teh, kumpipa neek dingin kipuakpan hi. Daniel in, hun mawkbei sak-hetlo, zuaulo khemlo in, biakna upna hangin, hih ante nekloh ding hangsan takin ngen hi (Daniel 1:8).
Daniel le Babylon ulianpa kihona sungah, a thupi pawlkhat om hi.Amasa in, ulian pa a ding haksatna omding cih telpih ahih manin, hong sin in ci hi. Ni sawm sung an dang nek kisinna tawh, ulianpa lau-na beisak ding cihna hi. A nihna ah, hun tomno khat sungin a hoihzaw piang ding cih zah in Pasian muang hi. A thumna ah, gah-teh le tuibek teelkhiatna in, Piancil lai a Pasian hongpiak anbulpi (Pian. 1:29) Daniel in a teel ahi hi. Pasian hong piak anbulpi sangin a hoihzaw an-dang koi ah omlai thei ding hiam?
Pasian in, na hong sepzom theihna dingin, Daniel’ teelsiamnain bangzah in thupi hiam? (Dan. 1:9) Eima’ deihteelna a thupitzia,bang theihbehna na ngah hiam? Pasian muanna in, eite deihteelnabangci huzaap hiam?
Daniel le a pawlte in, Nebuchadnezar deihdaan tawh kituak a hihma-nun, kumpi inn sungah nasem dingin kiteel uh hi. Kumpipa’ deihna bangin, kumpi inn nasem ding peuhmah, “poina neilo” le “melhoih” ding(Daniel 1:4) ci hi. Dihdih in, biakpiakna ganno le biakinn nasem peuhmah“poina neilo” (Siampi 21: 16-24; Siampi 22:17-25) ding ci hi. Babylonkumpipa in, amah le amah Israel’ Pasian tawh kikimsak in, a nasemdingtehibangin deih hihtuak hi. Thukhat ah, ngaihsut khaklohpi mah in, Danielle a pawlte’n, Babylonte nenniamna nuai mahah, Pasian adingin siangthotakin nasem thei uh hi.
Galati 2:19, 20; Mate 16:24–26; le 2 Korin 4:17 cihte simin.Bangbang zia-etna thuak taleng, thuman takin ki dingtang thei vevecih hih Laisiangtho in hong koici hilh naci hiam?
Pasian in, a thumaan Hebrew salmat 4 teng pahtawi in, ni sawm abeiciangin, kumpipa ankuang asawk midangte sangin, amau hoihzaw,cidamzaw thampek uh hi. Tua bangin Pasian in, a nasem 4 teng “laitheihsiamna le pilna thukte” a pia hi (Daniel 1:17). Hih pilna in, Daniel’kamsang nasepna ah thu kician omsak hi.
Pasian in, Babylon kumpi innsungah, anasemte’ upna a pahtawi mahbangin, eite’ leitung haksatnate ih phut laitakin, pilna hong pia hi. Danielle a pawlte tungtawnin, kimkot hoihlo kawmkal mahah, ninbaanglo in kiomthei cih honglak hi. Pasian’na sepna dingin, tang-om cihbang kulloahihna zong hong lak hi. Daniel le a pawlte in, a ombek hilo a, zuauthu,thumaanlo le phuahtawm thutawh kidim Sang ah pilna sin hi napi un,thumaan citakin omveve uh hi.
Koikoi ah teng taleng, thumaan a langdo ngeina le mipite in, hongzoltaleh, ih up thumaan tungah citak dingin hongto hi. Na minam ngeinatein, hong lehzolnate zongkhia inla, Ke’n bangzah nialzo kahiam cihngaihsun in.
Daniel 1:17–21 simin. Tua mi 4 teng gualzawhna tawhtangbang hiam? (Job 38:36, Paunak 2:6, James 1:5 cihte simbeh in.)
Kum thum sung “Babylonian University” ah Hebrew tangval 4sang a vakah khit uh ciangin, kumpipa maiah, sittelna nunung vading uh hi. Cidamzaw bek hilo, a pilna uh zong batzawhloh hilai hi.Tua mi 4 teng, kumpipa inn sungah nasem dingin kicialpah lian hi.Mangngilhloh dingkhat ah, “pilna siamna” a cihteh, milimbiate aatampi kihel ding hi. Um kei phialmah leh zong, hoihtak kisin in siammahmah uh hi.
Nebuchadnezzar in bel, hih bang lawhcinnate peuhmah, kumpiante neekna bekmah tawh piangthei dingin ngaihsun hi. Ahih hangin,Daniel le a pawlte’n, hihbang lawhcinna sangmahmahte peuhmah,Babylon ngeinate in piangsak zolo ding, Pasian bekin piangsakzo cihtel sitset uh hi. Pasian in, Amah amuangte vang a piakzia. Media-te, kumpite le sang dangdangte in, Pasian’ tate suksiat ding hong lau-hthawn hangin bangmah lauhuai keeilo hi. Pasian ih muan nakleh, kamphat kamsiat cihte le haksatna khempeuh ih palzo ding hi. Ih upnahongto a omciangin gualzawhna tawhtang in teelsiamna ahi hi.
Daniel 1 ih etciangin, Pasian tawh kisai pilna pawlkhat ih ngah hi.(1) Pasian in tangthu hawl hi. (2) Pasian in, ih kimkot pan ngeinale mipite hong langdonate palzawhna ding pilna hong guan hi. (3)Pasian in, Amah lungsim le nundaan tawh a muangte pahtawi hi.
“Cyrus, Babylonkumpi a suahdong, kumpi inn ah, Daniel om-paisuak hi” Daniel 1:21. Cyrus’ thu a ki pulakpen, salmat mipite adingin lametna lianpi omhi. Pasian in, Amite Jerusalem a ciahkiktheih nadingin, phalna pia ding, Cyrus teelkhia hi. Daniel’ laibu apatnalamah, guallelhna le saltanna ommah leh, a thukhupna lamah inn ciahkikding lam-etna pia hi. Hih in eite Pasian ahi hi: Haksat penpen hun-sungah zong, vantung tawlet honghon in, thuaksiatna le gimnate galkhatah minthanna le nopna omcih hong musak hi.
Ngaihsutbeh Ding: “Daniel le a pawlte Babylonah omuh a, Egypt ah Joseph atuncil lai sangin hamphazaw uh; himah leh, nakpi takin ki sittel keei hi. Atualniam Judean innte tawh teh theihloh, khuapilian inn hoih pipite sungah, kumpi lianpen pa nasem dingin kihilhna ngah uh hi. A nuam kumpi inn sun-gah kisiat theihna’ng zolna thahat mahmah omhi. Amantakin, amau, Jehovah Pasian abiate in, Babylonte salmat hileltak; Pasian’ innpi sungpan umleh beel tengpen, Babylon pasian biakinn sung tunguh; Israel’ kumpipa nangawn Bab-ylon khut sungah thongkia; tua ahih manin, Hebrew’ biakna sangin, Baby-lonte biakna in lianzaw, thupi zaw ci in kiphatsakpih uh hi.
Tua bang hunsung in, Israelte’n Pasian’ thukhamna pan lampial a hih-manun, Pasian in, Ama ukzawhna le sianthona, Ama’ deihnate Babylon tun-gah pia a, thumanh a kulna hilh hi. Hih teci panna Ama’n pia a, a thumaan mite bekmah a kipiathei ahi hi.” Ellen G. White, Education, p. 54.
Kikup Ding Dotnate:
1. Na khaansung vuah, ngeina tuamtuamte, mipite hong tonate kikumdihun. Bangteng peuh hi a, pawlpi buppi in bangci phuutzawhthei dinghiam?
2. Daniel le apawlte’n upna a nutsiat dinguh baihlua lel hi. Babylontebel galzote hilel uh hi. Jew mite aihleh guallelte hi. Israelte Pasian sanginBabylon “pasian” liatzawkna “teci” bangdang ompeuhmahlai hiam? Hihsantakah, kiptak a dinzawk na’ngun, tha apia bang Laisiangtho munomhiam? (Jer. 5:19, Jer. 7:22–34.)Hihbangte in, Laisiangtho simphamahmah in, “tulai thumaan” telphat mahmah ding a thupitna hongbangci lak hiam?
3. Cihtakna in, eima a dingbek hilo, cihtakna tawh ih tecipan amuteading nangawn in banghangin thupi hiam?
CHÂNGVAWN: “Tichuan, hêng tlangvâl palîte hi Pathianinlehkha thiamna leh finna zawng zawngah hriatna lehbengvârna a pê a; Daniela chuan inlârna lehmumang zawng zawng hriat thiamna a neia,” (Daniela 1:17, NKJV).
SABBATH CHAWHNÛ January 4
Chhiar Tûr: 2 Lalte 21:10–16; Daniela 1; Matthaia 16:24–26; 2 Korin 4:17; Galatia 2:19, 20; Jakoba 1:5.
BIBLE hian tlu tawh mihringte chak lohna chu tlang takin a târlang mai a. Genesis 3 chinah hi chuan mihringte sualnateleh a nghawng tha lo tak chu târlan a ni zui ta zêl a. Chutihrualin, Pathiana rinna ropui tak lantîrtû, rinawm loh zâra thileng emaw tak têl mai thei tûr ni sîte pawh târlan an ni bawka. Chutianga rinawmna kawnga entawn tûr tha ber berthenkhat chu Daniela bû-ah hian a chuâng hlawm a ni.
Chutih laiin, Daniela bû kan zir hian, hê bûin a fak leh târlan berchu Pathian a ni zâwk tih hi hre reng ila. Daniela leh a thianterinawmna fak leh châwisân kan tumna lamah, khâng tlangvâl palîtenun kaihruai leh tichaktu, Babulon Lalram chakna leh hîpna dotheia Siamtu zâwk kha kan châwisâng lo fo mai. Mahnî ram lehhmun ngêia rinawm tûra chona hi a lian thei hlê a, ram dang,hnam dang nun leh sâkhaw biakna kârah phei chuan a khrih hlêang. Mahse, khâng mi ropuiten chona an hmachhawn theih chhanchu, tirhkoh Paula ang khân, “an rina chu an hriat” (2 Timothea1:12)a, Amah an rinchhan tlat vâng a ni.
Daniela bû hi a tîrah chuan hneh nihnain a intan phawt a. Judalalram chu Nebukadnezzara laka tlâwmin, tempul bungbêlte pawhJerusalem atangin Shinar rama phurh a ni a. Shinar tih thû hi Biblea Genesis 11:2-ah kan hmû a, chû chu Babêl Insâng sakna hmunkha a ni. Shinar chu ‘Pathian laka helna’ chhinchhiahna târlanna ani. Khâng Babel Insâng satûte khân vân tawnga sak an tumnaahchuan lo hlawhchham ta mah se, pâwnlam lan dân mai atang chuan,Shinar rama mî Nebukadnezzara leh a pathiante chuan IsraeltePathian thuthlung chu a hneh ta zâwk ni mai âwmin a lang.
Chuti chungin, Daniela bu bultanna thil chiang tak chu, Jerusalemhneh a nihna chhan kha Babulon lal thiltihtheihna chungnun vâng nilo vin, “LALPA chuan Juda lal Jehoiakima chu a [Nebukadnezzara]kutah a pê,” (Daniela 1:2, NKJV) tiin a la sawi cheu a ni. A hmâdaihah, A mîten Amah an theihnghilh a thuthlung an bawhchhiatchuan, ram dang salah a la târtîr dâwn a ni tih a lo sawi tawh a.Chuvângin, Daniela khân Babulon sipai chakna piah lama vânPathianin khawvêl chanchin inher chu a kaihruai a ni tih a hria a.Chutiang taka Pathian thuneihna hriatna zârah, hêng thalaite hianBabulon lalrama thlêmna leh nawrna hmachhawn thei tûrinchakna leh phûrna an nei thei ta a n.
Chhiar tûr: 2 Lalte 21:10–16, 2 Lalte 24:18–20, leh Jeremia3:13. Engati nge Pathianin Juda leh Jesusalem chu Babulonmîte kutah a pêk?
Hetia kum zabi 21-na huna chonate kan hmachhawn mêk laihian, Daniela bûa chiang taka târ a nih ang hian Pathian chungchângthlîrna dik tak kan neih a ngai a. Hê bûin a sawi dânin, A rawngkan bâwlsak Pathian chuan A thuneihna hmanga khawvêl hun inherthunun chauh ni lo vin, mamawh hun taka A mîte a tanpui tûra Amîte nunah zahngaihna nên a lo che thîn a ni. Pathianin khâng Hebraitlangvâl saltângte tâna A tihsak ang khân, tâwpna huna A mîte tânpawh, anmahni leh an rinna kawng hrang hranga beihna nasa hlêmah se, A la tihsak dâwn a ni tih kan la hmu zêl dâwn ni.
Tûnah hian, pâwn lam atang leh kohhran chhûng atang emawpawha i nungchanga tlin lohna denchhena rinna thûa chona ihmachhawn thenkhat chu engte nge ni? I hmâa thil lo thlengtûr apiangte hneh thei tûra sâwtpui tûrin, engtin nge Pathianthuneihna rinchhan dân i zir theih ang?
Daniela 1 chhiar la.Hêng tlangvâlte hian eng ti tûra nawrnange an hmachhawn?
Babulon an lo thlen vêleh hêng tlangvâl palîte hian an rinna lehchhia leh tha hriatna thûah chona lian ber mai an hmachhawn nghâla; lal rawngbâwlsak tûra inzirna tha bîk nei tûra tih an ni. Hmânlailalte khân an sal mante zînga a tha ber ber thlan chuahte chu lalin vêlah an chhawr tangkai thîn a; chutiangah chuan anmahnimantu lal leh an pathiante chunga rinawm tlat tûra ngaih an ni.Chutianga an tih chu an sâkhuaa piantharna leh an khawvêl thlîrdân thlâk tûra innawr luihna a ni ber mai. Chutiang atân chuankhân Hebrai tlangvâlte pawh kha an hmingte thlâk a, hmingtharte phuahsak an ni rêng a. Hming thar chuan neitu thar lehdam chhan thar an neihzia pawh a entîr a ni.
Babulon mîte chuan chutianga hming thar puttîrna hmanga anchunga thuneihna lantîr leh an Babulon nunphung leh thilte ngaihsântîrtumin an nawrlui a. An hming pângngai, Israel Pathian hming châwikha, ram dang mîte pathiante hming châwimâwinaa thlâksak an nia. Chû bâkah, lalber chuan amâ dawhkân kîlpuia siam pawh a tumruh hlê bawk a. Lal chaw ei ang ei nihna khân hmânlai hunah chuanawmze thûk tak a nei a. Thinlung zawng zawnga lal chunga rinawmnaleh amâ zâra nung nihna a entîr. An eitûr chhawpte kha an lalrampathiante hnêna hlan hnûte a nih thin avângin chutiang han eipawh chuan an sâkhuana thilah awmze thûk tak a nei bawk a.Lalberin an pathian a biakna thil pawmpui leh tel vêna a ni.
Chutiang chuan, Daniela leh a thiante khân chona lian tak anhmachhawn mêk a ni tih an inhria a. Anmahni Pathian chungarinawm zêl chunga chû lalram tih dân phungin na taka a nawrchunga dam khawchhuak tûr chuan, thilmak a thlen a ngai. Chûchauh ni lo vin, khâ Babulon khawpui kha mihring thiltihtheihziatârlanna a la ni lehnghâl! Babulon mîte pathian biakna hmuntechu mihring thiamna chungchuâng hmanga din niin, an huan inkhâite leh khawpui chhûnga Eufrates Luipui luang lût ruih maite khacho ruâl loh mihring ropui leh thiltihhteihzia lantîrna a ni.
Tichuan, Daniela leh a thiante chu kâisân theihna tûraremchânna pêk an ni a, chû chu an hlâwkpui leh hmuingîltheihna tûr pawh a ni. Chutiang a nih chuan Hebrai saltângni tawh lo vin, lal leh mi lian chhûngzînga mi an lo ni tawhbawk ang. Ropuina kawng awlsam chu zawh tûrin zirtîrnatluanghruite chu an thlah mai dâwn em ni ang le?
Khâng tlangvâlte khân an chhia leh tha hnûkhniamainremsiampui tûra thutlûkna siam tûrin eng tiang kawngteinnge chhuânlam an siam theih ang le? Eng tiang kawngteinnge chutiang ziârâng deuh chona verther zâwkte chu tûnahin hmachhawn theih?
Daniela 1:7–20 chhiar la. Heta thil pahnih kan hmuh chu:Danielan duhthlang thei tûra zalênna a neih leh Pathian lochêtna a ni. Hetah hian eng zirtîrna thupui pawimawh tak ngeawm bawk?
Hebrai saltâng palîte khân an Babulon hmingte kha an hniâlâwmin a lang lêm lo. An zîngah tel an Hebrai hming hmang bâkkha chu an tân tih ngaihna a awm lo pawh a ni mahnâ! Mahselalber dawhkâna an châw leh uain in thû-ah erawh kha chuan,khatiang ei leh in an kâa luhtîr loh chungchângah kha chuan anthû a ni vê tawh a. Chuvângin duhthlan theihna an neih khatlangvâl palîte tân khân a pawimawh hlê rêng a ni.
Chuti chungin, officer pawhin an hmingte an thlâksak theia nih chuan an ei tûrte pawh an tih danglamsak thei ngêiang. Khâng tlangvâl palîten lal dawhkâna mi thil an ei duhloh chhan pahnih ni âwm chu:
Pakhatnaah, lal dawhkâna eitûr zîngah khân thil thianghlimlo (thiang lo) a tel a ni thei ang (Leviticus 11). Pahnihnaah,an châwte kha an pathian limte hmâa hlan hmasak an nihhnûin lal dawhkâna chhawp tûra thawn an ni thîn a. Chutiangchuan, Daniela khân bumna leh vervêkna tel lo, chiang takin,sâkhuana thil vângin ngenna a siam a, a awmzia chu lal inachâw vêl chuan amah leh a thiante chu a tibawlhhlawh dâwntihna a ni (Daniela 1:8), a huaisen thlâk thlâwt a ni.
Daniela leh Babulon hotu lian inbiakna kan enin, thilpawimawh tlêm a lo lang a. Pakhatna, Daniela khân khâ hotupadinhmun khirh dân kha a hriat thiampui a, chuvâng chuan fiahnahun siamsak tûrin rawtna a thlen. Ni sâwm chhûng chuan thildang an rin an thatpui leh thatpui loh a lang hman ang a, hotupâtân pawh a hlauhawm lotuk lo thei ang. Pahnihna, chutiang hunrei lo te chhûng leka rah thâ a chhuah hman dâwn tih Daniela achian ngamna chu Pathiana rinna a nghah pumhlûm hmiah vângaa ni. Pathumna, ei atâna thlâi leh in atâna tuisik thlan zâwknakhân Thilsiam laia mihringte tâna Pathianin châw a lo pêk kha akâwk a (Gen. 1:29), Daniela khân chumi zâra thutlûkna siampawh a ni mai thei e. A thu hrimin, Pathianin a tîra min pêk âiaei tûr tha zâwk a awm thei chuâng dâwn em ni?
Danielan duhthlang tûra zalênna a neih zâra Pathian lo chêtnatûr kawng a hawnah khân eng chu nge han pawimawh ta viaule? (Daniela 1:9)? Duhthlanna kan siam pawimawhziachunghângah eng zirlaite nge heta tang hian kan lâk chhuaktheih ang? Thutlûkna kan siamahte hian Pathian kanrinchhanna hian eng awmzia nei tûr nge ni ang?
Nebukadnezzara din hnâ atâna an tlin dâwn vângin Danielaleh a thiante kha lal rawngbâwl tûra thlan a ni. Lal duh dânangin, ‘hmêlhemna nei lo’ leh ‘hmêlthâ tak’ (Daniela 1:4,NKJV) an ni. Thil ngaihnawm tak chu, inthâwina thilte leh lalina rawngbâwltûte kha ‘hmêlhemna nei lo’ an nih a ngai (Lev.22:17–25; Lev. 21:16–24). Babylonian lal khân a lal inarawngbâwl tûra khatiang sawisêlna awm lo a thlan khân, IsraeltePathian angah a inngai deuh pawh a ang a. A lehlamah, Danielaleh a thiante khatiang an lo ni kher khân, anni kha Babulonlalrama chona an hmachhawn dânah khân Pathian tâna inthâwinanung an ni tih a kâwk pawh a ni mai thei e.
Chhiar tûr: Galatia 2:19, 20; Matthaia 16:24–26; 2 Korin4:17. Thlêmna eng pawh kan hmachhawnna kârah rinawmtaka kan awm reng theihna tûr chungchâng eng thilte ngehêng chângte hian min hrilh?
Hebrai saltângte rinawmna kha Pathianin a châwimâwi a,enfiahna hun ni sâwm a lo ral khân, anni kha lal dawhkân kîlpuitûtedangte âia hrisêl zâwk leh ei tha zâwk ei angin an lang tlat mai.Tichuan, Pathianin A chhiahhlawh palîte hnênah chuan “thiamnaleh finna zawng zawngah hriatna leh bengvârna a pê a, Danielachuan inlârna leh mumang zawng zawng a hre thiam,” (Daniela1:17, NKJV). Hê thilthlâwn pêk hian Danielan hrilh lâwkrawngbâwlna a neihna tûrah tangkaina tak a la nei dâwn a ni.
Babulon rorêlna hmuna A chhiahhlawh rinna Pathianin achâwimâwi ang khân, keini pawhin khawvêl chonate kanhmachhawn laiin finna min pê a. Daniela leh a thiante nuntawngatang khân, kan khawtlâng nun hlemhlê takah pawh bawlhhlawhkâi lo vin kan nung thei tih kan zir a. Pathian rawngbâwl tûr hiankan khawtlâng leh hnam nun lak atangin kan inthiar fihlîm daih angai lo tih kan zir a. Daniela leh a thiante pawh kha, dâwt thûleh thil dik lo pui pui, thurûk zîngah an chêng chauh pawh ni lovin, chutiang lam zirna sikula luhtîr chu an ni hial zâwk a. Mahse,chutichung chuan an la rinawm ta cheu tho a ni.
Khawi hmunah pawh chêngin, kan thurin leh zirtîrna angarinawm harsat viauna khawtlâng leh hnam nun zînga kankhawsâ pawh a ni thei. A chhe zâwnga in khawtlâng nunin hûa neih dân hre reng chungin, hei hi mahni in zâwt teh: “Engang taka thâin nge chûng chu ka do lêt?”
Daniela 1:17–21 chhiar la. Tlangvâl palîte hlawhtlinna thurûkchu eng nge ni? (En tel tûr: Joba 38:36; Thufingte 2:6; Jakoba1:5.)
“Babylonian University-a” kum thuman zir hnûin, Hebraitlangvâl palîte chu final exam nei tûrin lalber hmâah an ding a.Zirlai dangte âia hrisêl zâwk hmêlpû ni ngawt lo vin, hriatna lehfinna lamah pawh anni chu an khûm chiang hlê a ni. Tlângvâlpalîte chu lal rawngbâwl tûra lâk nghâl an ni a. Kan theihnghilhhauh loh tûr chu, hê “hriatna leh finna” tihah hian ringlo mîte thiltam tak a tel ang tih chu rinhlelh ruâl a ni lo tih hi a ni. Chutichungin, an zir tel vê vek tho va, an ring ve lêm lo tih mai lohahchuan, a thiam pawh an thiam phian mai tih a chiang a ni.
Nebukadnezzara kha chuan zirlai tlangvâl palîten khatiangtaka an thiam theihna kha lal ina an ei leh in bâkah, an trainingprogram vângah a ngai pawh a ni mai thei e. Daniela leh a thianteerawh kha chuan, chutianga an tih thatna chhan kha chu Babulonzirna that vâng a ni lo tih an hre rân mai tih chu a thu kalhmangatangin a lang a. Engkim hi Pathian laka chhuak a ni a. Amahrinchhantûte tâna Pathian thiltihtheihzia entîrna thiltithei tak a vani êm! Pathian fâte kan nihna tichhia leh tiderthâwng thei hêngtûnlai thiamna te, sorkar te leh zirna hmunpuiin min hneh theihnahi kan hlâu ngawt tûr a ni lo.Pathiana rinna kan nghah tlat phawtchuan, hun harsâ kârah pawh min chelh ding thei a ni tih hriain,thil buaithlâk kârah pawh chhelna min pe thei a. Kan rinnaphatsan tûra chona kan hmachhawn huna thutlûkna dik siamthei tûra a châbi chu kan kutah a awm a ni.
Daniela 1 kan enin, Pathian chungchâng thil pawimawhthenkhat kan zir thei a, chûngte chu: 1) Pathianin khawvêlathilthleng chungah thû a nei. 2) Kan hnam leh khawtlângboruak tha lo kan paltlang theih nân Pathianin finna min pethîn. 3) Mahnî thinlung chhûng leh nunphung rênga Amahrinchhantûte chu Pathianin a châwimâwi thîn.
Hê bung tih tâwpna thû chu, “Daniela chuan lal Kurakumkhatna thlengin a thawk ta zêl” (Daniela 1:21, NKJV) tiha ni. Heta lal Kura hming târlan hian pawimawhna tak a nei a:ram danga sala hruai nihna kârah beiseina a siamsak a ni. Kurakha Pathianin A mîte chhuah zalên a, Jerusalem lama kîr lehphalsaktu tûra a mi thlan a ni. A bung tîr lamah hneh leh salahruai thû sawi mah se, a tâwpna erawh chu beiseina lehmahni ram lama kîr lehna thû a ni thung. Hei hi kan Pathiana ni a: kan nuna harsatna khirh ber lo thlen lai pawhin,beiseina tukverh min hawnsak a, chû chu tawrhna leh natnapiah lama ropuina leh hlimna kan thlîr lâwk theih nân a ni.
Ngaihtuah Zui Tûr: “Babulona Daniela leh a thiante kha anvânglai hun hmang mêk, Aigupta rama Josefâ hun hmasa lamdinhmun âia remchânna duhawm zâwk nei a ni a; chuti chungin,nungchang lama fiahna an paltlang erawh chu a nêp chuâng hauhlo. An tlangvâl chhuah tirh lai vêla Judai ram khawsaknatluangtlam tak atangin khatih laia khawvêl khawpui ropui berahruai niin, chuta rorêltû rorêlna hmunah, lal rawngbâwltu bîk nitûra zir tûra thur chhuah an ni. Chû rorêlna hmun anmahni hualvêltu nawmchenna leh hlemhlêtna thlêmnate chu a chak êm êma. Dik tak chuan, anni Jehova betûte kha Babulona saltâng anni a; an Pathian ina bungbêl thianghlimte pawh Babulon mîtepathian biakna tempul-ah dah a ni a; Israel lal ngêi pawh Babulonmîte kuta mi tâng a ni. Anmahni hnehtute chuan Hebrai hotesâkhua leh hnam nun âi chuan anni sakhua leh hnam nun chu achungnung zâwk tiin an uânkhum a. Chutiang hnuaiah chuan, Athupêkte Israelten an hawisan avânga tihtlâwm an nihna atangngêi chuan, Pathianin A thilngiat thianghlim leh thuâwina rahchhuah chu a chungnung zâwk a ni tih Babulon-ah finfiahna apê a. Hetiang hriattîrna thû hi Amâ chunga rinawm tlatte hmangchauha pêk thei a ni thîn.”—Ellen G. White, Education, p. 54.
Sawi Ho Tûrte:
1 In class-ah, Kristian in nih vânga in khawtlâng leh hnamnun avânga chona in hmachhawn thinte chu sawi ula. Chûngchu engte nge ni a, engtin nge kohhran in nihna ang khânhmâ in lâk theih ang?
2 Daniela leh a thiante tâna an rinna hnuhhniam a awl dântûr chungchâng kha ngaihtuah ula. Babulon mîte lah khahmêlmâ, anmahni hnehtu kha an ni sî a. Judate kha hnehan ni a. Daniela leh a thianten an pawm theihna tûrin,Israelte Pathian âia Babulon mîte pathiante ropui zâwkziaeng ‘finfiahna’ dangte nge awm thei ang? Chutiang harsatnahnuaiah chuan chhel taka an tuâr fan fan theih nân, engBible thutakte nge han pawimawh zuâl deuh ang? (Jeremia5:19; 7:22–34.) Hei hian kan Bible thû kan hriat a, ‘tûnlaithudik’ kan man thiam pawimawhzia eng nge min zirtîr tûrni ang?
3 Engati nge rinawmna hi a pawimawh viau? Keimahnî tânchauh pawh ni lo, rawng bâwlsak dân kawng kan zawnsakmêkten LALPÂ nungchang an lo hriat theih nân pawh?