Lesson 10 *February 29–March 6
From Confession to
Consolation

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Sabbath Afternoon

Read for This Week’s Study: Daniel 9; Jer. 25:11, 12; 29:10;2 Kings 19:15–19; Matt. 5:16; James 5:16.>

Memory Text: “ ‘O Lord, hear! O Lord, forgive! O Lord, listen and act! Do not delay for Your own sake, my God, for Your city and Your people are called by Your name’ ” (Daniel 9:19, NKJV).

Daniel 9 contains one of the great prayers of the Bible. In crucial moments of his life, Daniel resorts to prayer in order to cope with the challenges that lie before him. When Daniel and his colleagues are about to be killed because of the mysterious dream of a pagan king, the prophet approaches God in prayer (Daniel 2). And when a royal decree forbids petitions to any God but to the king, Daniel continues to offer his daily prayers toward Jerusalem (Daniel 6). Thus, as we consider the prayer in Daniel 9, let us remember that the vision of the 2,300 evenings and mornings in Daniel 8 greatly impacts the prophet. Although the overall contours of that prophecy are explained, Daniel cannot make sense of the time period conveyed by the dialogue between the two heavenly beings: “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (Dan. 8:14). It is only now, in chapter 9, that more light is given to the prophet, and this time, too, it is in response to earnest prayer.

* Study this week’s lesson to prepare for Sabbath, March 7.

Sunday March 1
The Centrality of God’s Word

Read Daniel 9:1, 2. Daniel said that he “understood by books” the prophecy he was studying so carefully. What book or books of the Bible did he mean?

As we look into this prayer, it becomes clear that it arises from an in-depth study of God’s previous revelation to Moses and the prophets. Having learned from Jeremiah’s scroll that his period of captivity will last 70 years (see Jer. 25:11, 12; 29:10), Daniel understands the importance of the historical moment in which he is living.

Let us bear in mind that Daniel offers this prayer in 539 b.c., the year that the Persian Empire replaces Babylon. So, almost 70 years have elapsed since Nebuchadnezzar has conquered Jerusalem and destroyed the temple. Therefore, according to the prophecy of Jeremiah, God’s people will soon return to their homeland. Trusting the Word of God, Daniel knows that something momentous is about to happen to his people and that, just as God promises in His Word, the exile in Babylon shall soon end and the Jews will return to their home.

From his study of the Scriptures available to him, Daniel also realizes how serious the sins of his people are. Because they have broken the covenant, they have severed their relationship with God; the inevitable consequence is, therefore, the exile (Lev. 26:14–45). Thus, it is the study of God’s revelation that provides Daniel with an understanding of the times and that gives him a sense of urgency to plead with God on behalf of the people.

As we approach the last days of earth’s history, we need more than ever to study and live according to God’s Word. Only Scripture can provide us with an authoritative explanation of the world we live in. After all, Scripture tells the story of the great controversy between good and evil, and thus reveals that human history will close with the obliteration of evil and the establishment of God’s eternal kingdom. The more we study the Scriptures, the better we can understand the contemporary situation of the world and our place in it, as well as our reasons for hope amid a world that offers none.

How does the Bible help us understand to some degree a world that, in and of itself, can so easily seem to make no sense at all?

Monday March 2
An Appeal to Grace

Read Daniel 9:3–19. On what basis does Daniel make his plea for mercy?

We should especially note a few points in this prayer.

First, nowhere in Daniel’s prayer is he asking for any kind of explanation for the calamities that happened to the Jewish people. He knows the reason. Indeed, the bulk of the prayer consists of Daniel himself recounting the reason: “We have not obeyed the voice of the Lord our God, to walk in His laws, which He set before us by His servants the prophets” (Dan. 9:10,NKJV). The last time we left Daniel having a need to understand something was at the end of Daniel 8, when he says he does not understand the vision of the 2,300 evenings and mornings (see Dan. 8:27).

The second point is that this prayer is an appeal to God’s grace, to God’s willingness to forgive His people even though they have sinned and done evil. In one sense, we see here a powerful illustration of the gospel, of sinful people who have no merit of their own, nevertheless seeking grace that they don’t deserve and for forgiveness that they haven’t earned. Is this not an example of where each one of us is, individually, before God?

Read Daniel 9:18, 19. What other reason does Daniel give for the Lord to answer his prayer?

Another aspect of Daniel’s prayer deserves mention: the appeal to the honor of God’s name. That is, the prayer is not motivated by Daniel’s personal convenience or that of his people, but for God’s own sake(Dan. 9:17–19). In other words, the petition must be granted because God’s name will be honored.

Read 2 Kings 19:15–19. In what ways does Hezekiah’s prayer resemble Daniel’s? What does Matthew 5:16 say about how we, too, can glorify God?

Tuesday March 3
The Value of Intercession

Read Daniel 9:5–13. What is significant about the fact that Daniel keeps on saying that “we” have done wrong, thereby including himself in the sins that ultimately have brought such calamity to the nation?

Daniel’s prayer is just one among other significant intercessory prayers contained in the Bible. Such prayers touch God’s heart, staving off judgment and bringing deliverance from enemies instead. When God is ready to destroy the entire Jewish nation, the intercession of Moses stays His hand (Exod. 32:7–14, Num. 14:10–25). Even when severe drought is about to consume the land, God answers Elijah’s prayer and pours out rain to revive the land (1 Kings 18).

As we pray for family members, friends, and other people or situations, God hears our prayers and can intervene. Sometimes it may take longer for a prayer to be answered, but we can rest assured that God never forgets the needs of His children (see James 5:16).

In this case, Daniel plays the role of an intercessor, or mediator, between God and the people. From his study of the Scriptures, the prophet realizes how sinful the people have become as they transgress God’s law and refuse to hear God’s warnings. Thus, recognizing their desperate spiritual condition, Daniel prays for healing and forgiveness. But the prophet also identifies with his people. In some aspects Daniel illustrates the role of Christ as our intercessor (John 17). However, there is a radical difference: Christ is “without sin” (Heb.4:15) and therefore has no need to confess personal sin or to offer sacrifices for personal forgiveness (Heb. 7:26, 27). But He identifies Himself in a unique way with sinners: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor. 5:21, NIV).

“If you would gather together everything that is good and holy and noble and lovely in man and then present the subject to the angels of God as acting a part in the salvation of the human soul or in merit, the proposition would be rejected as treason.”—Ellen G. White, Faith and Works, p. 24. What do these words teach us about our need for an Intercessor on our behalf?

Wednesday March 4
The Work of the Messiah

The intercessory prayer of Daniel addresses two main concerns: the sins of the people and the desolation of Jerusalem. Thus, God’s response deals with these two petitions. Through the work of the Messiah the people will be redeemed and the sanctuary will be anointed. The two specific petitions, however, are answered in ways that transcend the immediate historical horizon of Daniel: the work of the Messiah will benefit the entire human race.

Read Daniel 9:21–27. What work was to be done within the 70-week period? Why can only Jesus accomplish it?

1. “To finish the transgression.” The Hebrew word for “transgression” (pesha‘) suggests the willful violations by an inferior against a superior (for example, Prov. 28:24). This word also occurs in the Bible with regard to open defiance of God by humans (Ezek. 2:3). Through the blood of Jesus, however, rebellion against God is quashed, and humans are offered the merits that flow from Calvary.

2. “To make an end of sins.” The verb carries the meaning of “to seal,” and here it means that sin is forgiven. Since the Fall, the human race has been unable to live up to God’s standards, but the Messiah will take care of our failures.

3. “To make reconciliation for iniquity.” As Paul says: “For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross” (Col.1:19, 20, NKJV). Here, too, only Jesus can bring about this reality.

4. “To bring in everlasting righteousness.” Christ took our place on the cross and thereby bestowed upon us the blessed condition of “being right” with God. Only by faith can we receive this righteousness that comes from God.

5. “To seal up vision and prophecy.” When Christ offered Himself in sacrifice, the Old Testament prophecies that pointed to His atoning work were sealed up in the sense that they were fulfilled.

6. “And to anoint the Most Holy.” The Most Holy mentioned here is not a person but a place. So, the statement refers to the anointing of the heavenly sanctuary as Christ was inaugurated there as our great High Priest (Heb. 8:1).

Thursday March 5
The Prophetic Calendar

At the end of the vision of the 2,300 evenings and mornings, the prophet is astonished because he cannot understand it (Dan. 8:27, NKJV). Ten years later, Gabriel comes to help Daniel “understand” the vision (Dan.9:23). This latter revelation supplies the missing information and reveals that the work of the Messiah is to be accomplished toward the end of a period of 70 weeks. According to the year-day principle and the course of the events predicted, the 70 weeks must be understood as 490 years. And the starting point for this period is the command to restore and rebuild Jerusalem (Dan. 9:25). This command is issued by King Artaxerxes in 457 b.c. It allows the Jews under the leadership of Ezra to rebuild Jerusalem(Ezra 7). According to the biblical text, the 70 weeks are “determined,” or “cut off.” This indicates that the time period of 490 years has been cut from a larger time period; that is, from the 2,300 years designated in the vision of chapter 8. It follows from this that the 2,300 years and the 490 years must have the same starting point, namely, 457 b.c.

The prophecy of the 70 weeks is divided into three sections: seven weeks, 62 weeks, and the seventieth week.

The seven weeks (49 years) most likely refer to the time during which Jerusalem will be rebuilt. After these seven weeks, there will be 62 weeks (434 years) leading to “Messiah the Prince” (Dan. 9:25).Thus, 483 years after Artaxerxes’s decree, that is, in the year a.d. 27,Jesus the Messiah is baptized and anointed by the Holy Spirit for His Messianic mission.

During the seventieth week, other crucial events will take place: (1)“Messiah shall be cut off ” (Dan. 9:26, NKJV), which refers to the death of Christ. (2) The Messiah “shall confirm a covenant with many for one week” (Dan. 9:27, NKJV). This is the special mission of Jesus and the apostles to the Jewish nation. It is undertaken during the last “week,” from a.d. 27 to 34. (3) “But in the middle of the week He shall bring an end to sacrifice and offering” (Dan. 9:27, NKJV). Three and a half years after His baptism (that is, in the middle of the week), Jesus brings the sacrificial system to an end—in the sense that it no longer has any more prophetic significance—by offering Himself as the final and perfect sacrifice of the New Covenant, thus voiding the need for any more animal sacrifices. The last week of the 70-week prophecy ends in a.d.34, when Stephen is martyred and the gospel message begins to reach not only the Jews but the Gentiles, as well.

Read Daniel 9:24–27. Even amid the great hope and promise of the Messiah, we read about violence, war, and desolation. How can this help assure us that amid the calamities of life, hope still exists?

Friday March 6

Further Thought: Below is the chart explaining how the 70-week prophecy of Daniel 9:24–27 ties in with and forms the starting point of the 2,300-year prophecy of Daniel 8:14. If you count 2,300 years from 457 b.c. (remembering to delete the nonexistent zero year), you get 1844; or, if you count the remaining 1,810 years from a.d. 34 (2,300 minus the first 490 years), you come to 1844, as well. Thus, the cleansing of the sanctuary in Daniel 8:14 can be shown to start in 1844.

Notice, too, how the 1844 date fits with what we saw in Daniel 7 and 8. That is, the judgment in Daniel 7, which is the same thing as the cleansing of the sanctuary in Daniel 8 (see the last two weeks’ lessons), occurs after the 1,260 years of persecution (Dan. 7:25) and yet before the second coming of Jesus and the establishment of His eternal kingdom.

2,300 days (2,300 years)490 years 1,810 years457 B.C. A.D. 34 1844

Discussion Questions:

1 Scholars have said, and rightly so, that the 2,300-day prophecy and the 70-week prophecy are really just one prophecy. Why would they say that? What evidence can you find to back up that assertion?

2 What can we learn from Daniel’s intercessory prayer that can help us in our own intercessory prayer life?

3 Christ’s sacrifice in our behalf is our only hope. How should this help keep us humble and, even more important, make us more loving and forgiving of others? What should Luke 7:40–47 say to all of us?

4 Look at how central Scripture is to Daniel’s prayer and his hope. After all, the nation has been savagely defeated, the people exiled, their land ravaged, and their capital destroyed. And yet, he has the hope that despite all this, the people will go back home. Where could he have gotten this hope other than from the Bible and God’s promises written in it? What should this tell us about the hope we can have, as well, from the promises in the Word?

Story inside
Angel in Angola’s Airport
By Andrew McChesney, Adventist Mission

Do angels live in airports?

A TAAG Angolan Airlines airplane deposited me late one evening in Angola’s capital, Luanda. I had a two-hour layover before catching the next flight to the island nation of São Tomé and Príncipe to collect mission stories.

At the designated time printed on my boarding pass, I joined a long waiting line to the departure area. But when I offered my boarding pass, the airline representative turned me away with a slew of Portuguese words. Seeing my confusion, she summoned a security officer, who explained that I needed to wait 20 minutes.

Twenty minutes later, the airline representative accepted my boarding pass and directed me into a crowded room. I waited 15 minutes.

Then another airline representative called out, “São Tomé!” I joined a crowd waiting to take an escalator down to the departure area on the ground floor. But this airline representative, guarding entry to the escalator, rejected my boarding pass with a fresh slew of Portuguese words. No security officer was present to interpret, and I guessed I would have to wait 20 minutes.

Other passengers streamed down the escalator, and soon only a few people remained in the room. I decided to go. Nobody remained to check my boarding pass. At the bottom of the escalator, I joined a chaotic line of waiting people.The minutes ticked by, and no bus came to take us to the plane.

Then a young man with brown hair and a tan knapsack slung over his shoulder cut in front of me in line. Idly, I wondered why he hadn’t gone to the back of the line. After a few minutes, he looked at me and said, “My English.” I had no idea what he meant. I guessed that he spoke only Portuguese. The man gestured toward the crowd around us.

“This flight is to Portugal,” he said, speaking in slightly accented English.“São Tomé is over there.” He pointed down the hall.

“Thank you!” I exclaimed—and ran. Sure enough, a bus stood waiting down the hall, and its doors closed shortly after I boarded.

Seated on the sparsely filled airplane, I thought back to the stranger in the airport. How did he know that I spoke English? I hadn’t communicated with anyone. How did he know where I was going? My boarding pass had been tucked in my pocket. Why did he cut in front of me in line and single me out of the crowd?

Arriving in São Tomé, I told my story to local church leader Eliseu R. Xavier. He declared that God had sent an angel. If I had missed the flight, he said, I would have been stranded for three days in Luanda. The airline flies to São Tomé only three times a week.

I have no doubt. Airports are home to angels.

Part I: Overview

Key Text: Daniel 9:19

Study Focus: Daniel 9; Jer. 25:11, 12; Jer. 29:10; 2 Kings 19:15–19;Matt. 5:16; James 5:16.

Introduction: The main themes that call for reflection in Daniel 9 are the intercessory prayer of Daniel on behalf of his people and the prophecy about the Messiah.

Lesson Themes:

1.The Prayer. Daniel offers a prayer of intercession for his people that functions as a model for our prayers today.

2.The Prophecy. As a response to Daniel’s prayer, God reveals His longrange saving plan. The city will be rebuilt, the Messiah will come, and the sanctuary will be anointed.

Life Application: As we reflect on Daniel’s prayer and how God answered it, we learn that God is not far from any one of us. Although sin had separated us from God, through the sacrifice of Jesus, the Messiah, we are forgiven and reunited with Him. Daniel’s prayer was based on the reliability of God’s character and what God had done for His people in the past when He brought them out of Egypt. We have even more reasons to pray with strong confidence. The Messiah already has come and is making intercession in our behalf in the heavenly temple. In some ways, what was for Daniel a future hope is, for us, a present reality. “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Heb. 4:16, NKJV).

Part II: Commentary

Let us now explore the lesson’s themes in more depth:

1. The Prayer

This prayer is the longest and most important prayer of Daniel. Two main motivations lie in the backdrop of this prayer. First, in Daniel 8, we learn that after his vision Daniel was physically and emotionally exhausted (Dan.8:27). Daniel was shown a little horn growing and attacking God’s people and setting up a false worship system. He also heard the puzzling communication that after 2,300 evenings and mornings (years) the sanctuary would be cleansed/restored/vindicated. All these enigmatic features still remained obscure to him 10 years later. In particular, the chrono- logical information about the 2,300 evenings and mornings, conveyed by an appearance or vision (mar’eh) of two heavenly beings, remained without explanation. Therefore, Daniel concluded his vision report by saying: “I was astonished by the [appearance/]vision” (Dan. 8:27, NKJV).

Second, the destruction of Jerusalem and the temple, in addition to his nation’s exile, weighed heavily on Daniel’s heart. He longed for the restoration of Jerusalem and the return of his people to their homeland. Thus, he immersed himself in the study of Jeremiah and learned that the desolations of Jerusalem would last 70 years (Jeremiah 25, Jeremiah 29). Therefore, the time was ripe for God to bring His people back to their land and rebuild the city. From Scripture, Daniel knew that the ultimate reason for the exile was Israel’s recalcitrant rebellion against God. They transgressed the law, rejected the prophets, and broke the covenant. Thus, moved by God’s Word, the prophet prays for the restoration of Jerusalem and of the temple and for his people to be forgiven. Presumably, this prayer was offered toward Jerusalem in the manner of the prayers that challenged the royal decree of Darius (Daniel 6).

This prayer teaches some important lessons that can help us in our own prayer life and our relationship with the Lord. Closer examination of the biblical text reveals that Daniel’s prayer is profoundly biblical. A look at a cross-reference Bible shows that Daniel’s prayer reverberates with several passages of Scripture. Worthy of note are the similarities between this prayer and Leviticus 26:40–45 and Deuteronomy 30:1–10. Subsequently, Ezra and Nehemiah followed Daniel’s example and infused their prayers with scriptural allusions and echoes.

In addition, Daniel’s petition is an intercessory prayer. His privileged position as an officer of the empire did not prevent him from identifying with his people. Some individuals forget their own people once they move up the social ladder. But Daniel fully identifies with his people; he intercedes for them as one of them. Several times he uses the pronoun “we,” thus sharing responsibility for the sins of the nation and pleading with God for grace and forgiveness (e.g., Dan. 9:5, 18, 19). Intercessory prayer can be an opportunity to imitate Jesus. We remove ourselves from the center to focus on the needs of other people. As we pray for others, we are blessed the most. God “restored Job’s losses when he prayed for his friends” (Job 42:10,NKJV). Furthermore, Daniel’s prayer was an open and sincere prayer. He admits and confesses the sin of his people and their leaders. He does not brush off the fact that they transgressed God’s law and rejected the prophets; therefore, Daniel acknowledges that they fully deserve the punishment of the exile. Finally, Daniel’s prayer is motivated by the desire to vindicate God’s character. Thus, by restoring the people and the city, God’s honor and reputation would be vindicated among the nations.

2. The Prophecy

As a response to the prayer, Gabriel—the same angel that met Daniel in chapter 8—came to reveal God’s long-range plans for the people. Let us take a look at Daniel 9:24–27 to learn some significant aspects of this most important Messianic prophecy.

First, Gabriel reached Daniel “about the time of the evening offering” (Dan 9:21, NKJV). The timing suggests that the angel had a message related to the sanctuary and its services. Indeed, among the things the angel came to announce and explain are: the reconstruction of the city, the atoning work of the Messiah, and the inauguration of the heavenly sanctuary for Christ to commence His intercessory minstry there.

Second, this prophecy is given within a chronological framework of 70 weeks (70 x 7 = 490), which is tantamount to 10 jubilees (10 x 49).The emphasis on the number seven may indicate the perfect salvation to be accomplished through the Messiah. Moreover, this prophetic timetable indicates that God knows the future and acts within space-time to carry out His saving plan.

Third, Gabriel comes to make Daniel “understand the vision” (Dan.9:23, NKJV). The verb “understand” points back to Daniel 8, which concluded with Daniel’s not understanding the vision (Dan. 8:27). The word “vision” (mar’eh) is the same Hebrew word employed to designate the appearance of the two angelic beings and the cleansing of the sanctuary after 2,300 evenings and mornings (Dan. 8:13, 14).

Fourth, the prophecy of Daniel 9 provides a crucial piece of information to understand the beginning of the 2,300 evenings and mornings and, therefore, ascertain its end. According to Gabriel, 70 weeks are “determined”; this Hebrew verb means “cut,” which implies that the 70 weeks are cut, or severed, from a larger period. So, both prophecies have the same starting point, which is “the going forth of the command to restore and build Jerusalem” (Dan. 9:25, NKJV). This command refers to the decree of Artaxerxes in 457 b.c. authorizing the Jews to return to their homeland and rebuild Jerusalem (Ezra 7).

Fifth, the 70 weeks (490 years) started in 457 b.c. and ended in a.d. 34. The events that would take place during the last week took place as predicted. At the beginning of the week, Jesus the Messiah made His public appearance, being baptized by John the Baptist (a.d. 27). In the middle of the week Jesus was crucified (a.d. 31). And at the end of the week (and of the 490 years), the martyrdom of Stephen propelled the gospel message to be taken to the Gentiles.

Sixth, another crucial event that would occur during the seventh week was the anointing of the “Most Holy” (qodesh qodashim), which refers to the inauguration of the heavenly sanctuary when Christ ascended to heaven in a.d. 31 and commenced His intercessory ministry there. This sanctuary must be the heavenly one because the Jerusalem temple had ceased to have saving relevance in a.d. 31 when Jesus’ death made the sacrificial system no longer effective.

Seventh, because 457 b.c. also is the starting point of the 2,300 evenings and mornings, the cleansing of the heavenly sanctuary announced in Daniel 8:13, 14 must have begun in 1844. In that year, Christ entered the Most Holy Place in order to carry out the investigative judgment.

Eighth, amid the complexity of the prophetic figures and other details, let us not lose sight of Jesus. The events described by the prophecy culminate in the atoning work of the Messiah and indeed would benefit not only Israel but also the whole world. So, Daniel received much more than he asked for. How often God does the same for us! He can answer our prayers in ways that exceed our expectations.

Part III: Life Application

1. What are the main characteristics of Daniel’s prayer, and what do they teach you about your personal prayer life?

2. Note that Daniel gives detailed consideration to confession of sin in his prayer. How can this approach inform your own intercessory prayers? How will you change your prayer habits as a result of this study?

3. Are you currently offering intercessory prayers on behalf of someone? How much knowledge do you have of his or her situation?

4. What are some inappropriate attitudes that may hinder intercessory prayer?

5. Are prophetic data such as the 70 weeks and the 2,300 evenings and mornings still relevant? Explain. What do these kinds of figures teach us about God? How can such prophetic timetables strengthen your commitment to Jesus?

6. Put yourself in the shoes of Daniel and reflect on the following:

God took about 10 years to clarify certain aspects of the chapter 8 vision to Daniel. How patient have you been as you wait for God’s answers to your own spiritual and existential questions? In what ways has this waiting time prompted you to search the Scriptures for clarification and understanding?

As Daniel was praying, Gabriel was sent in response to his prayers. Have you ever received such an immediate answer to a prayer? Is such a response the way God usually answers your prayers? Explain.

How do you balance prayer and Bible reading or study in your devotional life?

7. Among the events foretold by the prophecy of Daniel 9, which one, if any, is the most important for your spiritual life, and why?

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Lección 10: Para el 7 de marzo de 2020
DE LA CONFESIÓN A LA
CONSOLACIÓN

Sábado 29 de febrero

LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 9; Jeremías 25:11, 12; 29:10;2 Reyes 19:15–19; Mateo 5:16; Santiago 5:16.

PARA MEMORIZAR:

“Oye, Señor; oh Señor, perdona; presta oído, Señor, y hazlo; no tardes, poramor de ti mismo, Dios mío; porque tu nombre es invocado sobre tu ciudady sobre tu pueblo” (Dan. 9:19).

Daniel 9 contiene una de las grandes oraciones de la Biblia. En momentoscruciales de su vida, Daniel recurre a la oración para hacer frente alos desafíos que se le presentan. Cuando Daniel y sus colegas estabana punto de ser asesinados debido al misterioso sueño de un rey pagano, elprofeta se acerca a Dios en oración (Dan. 2). Y cuando un decreto real prohibió dirigir súplicas a cualquier dios fuera del rey, Daniel siguió ofreciendosus oraciones diarias hacia Jerusalén (Dan. 6). Por lo tanto, al considerar laoración de Daniel 9, recordemos que la visión de las 2.300 tardes y mañanasde Daniel 8 tiene un gran impacto en el profeta. Aunque se explicaron loscontornos generales de esa profecía, Daniel no puede entender el espaciode tiempo expresado en el diálogo entre los dos seres celestiales: “Hasta dosmil trescientas tardes y mañanas; luego el Santuario será purificado” (Dan.8:14). Recién ahora, en el capítulo 9, se le da más luz al profeta; y esta vez,también, es en respuesta a la oración ferviente.

Domingo 1º de marzo | Lección 10
LA CENTRALIDAD DE LA PALABRA DE DIOS

Lee Daniel 9:1 y 2. Daniel dice que “entend[ió] de los libros” la profecíaque estaba estudiando tan cuidadosamente. ¿A qué libro o libros de la Bibliase refiere?

Al analizar esta oración, resulta evidente que surge de un estudio enprofundidad de la revelación anterior de Dios a Moisés y los profetas. Al leeren el rollo de Jeremías que el período de cautiverio durará setenta años (verJer. 25:11, 12; 29:10), Daniel comprende la importancia del momento históricoen el que vive.

Tengamos en cuenta que Daniel eleva esta oración en 539 a.C., el añoen que el Imperio Persa reemplazó a Babilonia. Por ello, han pasado casisetenta años desde que Nabucodonosor conquistó Jerusalén y destruyó elTemplo. Por lo tanto, según la profecía de Jeremías, el pueblo de Dios prontoregresará a su terruño. Como confía en la Palabra de Dios, Daniel sabe quealgo trascendental está a punto de suceder con su pueblo y que, tal comoDios promete en su Palabra, el exilio en Babilonia terminará pronto y losjudíos volverán a su hogar.

De su estudio de las Escrituras disponibles en ese entonces, Daniel también comprende cuán graves son los pecados de su pueblo. Como quebrantaron el Pacto, rompieron su relación con Dios; por ende, la consecuenciainevitable es el exilio (Lev. 26:14–45). Por lo tanto, es el estudio de la revelaciónde Dios lo que le permite a Daniel discernir los tiempos y lo que le da unsentido de urgencia para implorar a Dios en favor del pueblo.

A medida que nos acercamos a los últimos días de la historia de la Tierra,necesitamos más que nunca estudiar y vivir de acuerdo con la Palabra deDios. Solo las Escrituras nos pueden proporcionar una explicación autorizada del mundo en el que vivimos. A fin de cuentas, las Escrituras cuentanla historia del gran conflicto entre el bien y el mal, y de este modo revelanque la historia de la humanidad se cerrará con la aniquilación del mal y elestablecimiento del Reino eterno de Dios. Cuanto más estudiemos las Escrituras, mejor podremos entender la situación contemporánea del mundoy nuestro lugar en él, como así también los motivos para tener esperanzaen medio de un mundo que no puede ofrecerla.

¿Cómo nos ayuda la Biblia a entender hasta cierto punto a un mundo que, en símismo, parece no tener ningún sentido?

Lección 10 | Lunes 2 de marzo
UN LLAMADO A LA GRACIA

Lee Daniel 9:3 al 19. ¿Por qué motivo Daniel implora misericordia?

Debemos señalar especialmente algunos aspectos de esta oración. Enprimer lugar, en su oración Daniel no pide ningún tipo de explicación porlas calamidades que sufrió el pueblo judío; él conoce la razón. De hecho,en esta oración Daniel se dedica en su mayor parte a relatar la razón: “Noobedecimos a la voz de Jehová nuestro Dios, para andar en sus leyes que élpuso delante de nosotros por medio de sus siervos los profetas” (Dan. 9:10).La última vez que Daniel tuvo necesidad de entender algo fue al final deDaniel 8, cuando dice que no entiende la visión de las 2.300 tardes y mañanas (ver Dan. 8:27).

El segundo aspecto es que esta oración es una apelación a la gracia deDios, a la voluntad de Dios de perdonar a su pueblo a pesar de haber pecadoy de haber hecho el mal. En cierto sentido, en esto vemos un poderoso reflejodel evangelio, de gente pecaminosa que no tiene méritos propios y que, sinembargo, persigue la gracia que no merece y el perdón que no se ha ganado.¿No es este un ejemplo de nuestra situación individual ante Dios?

Lee Daniel 9:18 y 19. ¿Qué otra razón presenta Daniel para que el Señorresponda su oración?

Debemos subrayar también otro aspecto de la oración de Daniel: laapelación al honor del nombre de Dios. Es decir, la oración no está motivadapor la conveniencia personal de Daniel ni la de su pueblo, sino por amor aDios (Dan. 9:17–19). En otras palabras, la petición debe concederse para queel nombre de Dios sea honrado.

Lee 2 Reyes 19:15 al 19. ¿En qué se asemeja la oración de Ezequías a lade Daniel? ¿Qué dice Mateo 5:16 sobre cómo nosotros también podemosglorificar a Dios?

Martes 3 de marzo | Lección 10
EL VALOR DE LA INTERCESIÓN

Lee Daniel 9:5 al 13. ¿Qué importancia tiene el hecho de que Daniel sigadiciendo que “nosotros” hemos hecho lo malo, con lo que se incluye él mismoen los pecados que finalmente acarrearon esa calamidad a la nación?

La oración de Daniel es solo una entre otras oraciones de intercesiónnotables incluidas en la Biblia. Esas oraciones tocan el corazón de Dios, y porconsiguiente evitan el juicio y, en cambio, traen liberación de los enemigos.Cuando Dios está dispuesto a destruir a toda la nación judía, la intercesiónde Moisés detiene su mano (Éxo. 32:7–14; Núm. 14:10–25). Incluso cuando lagrave sequía está a punto de consumir la tierra, Dios responde la oraciónde Elías y envía lluvia para revivir la tierra (1 Rey. 18).

Al orar por los miembros de la familia, los amigos y otras personas osituaciones, Dios escucha nuestras oraciones y puede intervenir. A vecesquizá lleve más tiempo la respuesta a una oración, pero podemos tener lacerteza de que Dios nunca olvida las necesidades de sus hijos (ver Sant. 5:16).

En este caso, Daniel desempeña el papel de intercesor, o mediador, entreDios y el pueblo. A partir de su estudio de las Escrituras, el profeta comprende cuán pecaminoso se ha vuelto el pueblo al transgredir la Ley deDios y negarse a escuchar las advertencias del Señor. Por ende, al reconocersu condición espiritual desesperada, Daniel ora pidiendo sanidad y perdón.Pero el profeta también se identifica con su pueblo. En algunos aspectos,Daniel ilustra el papel de Cristo como nuestro Intercesor (Juan 17). Sin embargo, hay una diferencia radical: Cristo es “sin pecado” (Heb. 4:15) y, porlo tanto, no tiene necesidad de confesar un pecado personal ni de ofrecersacrificios por el perdón personal (Heb. 7:26, 27). Pero se identifica de unamanera única con los pecadores: “Al que no cometió pecado alguno, pornosotros Dios lo trató como pecador, para que en él recibiéramos la justiciade Dios” (2 Cor. 5:21, NVI).

“Si ustedes reúnen todo lo bueno, santo, noble y amable en el hombre, y luego lopresentan ante los ángeles de Dios como si desempeñara una parte en la salvacióndel alma humana o como un mérito, la propuesta sería rechazada como unatraición” (FO 22). ¿Qué nos enseñan estas palabras acerca de nuestra necesidad deun Intercesor en nuestro favor?

Lección 10 | Miércoles 4 de marzo
LA OBRA DEL MESÍAS

La oración intercesora de Daniel aborda dos inquietudes principales: lospecados del pueblo y la desolación de Jerusalén. Por lo tanto, la respuestade Dios atiende estas dos peticiones. Mediante la obra del Mesías, el puebloserá redimido y el Santuario será ungido. Sin embargo, los dos pedidos específicos se responden de maneras que trascienden el horizonte históricoinmediato de Daniel: la obra del Mesías beneficiará a toda la raza humana.

Lee Daniel 9:21 al 27. ¿Qué obra había de hacerse dentro del período delas setenta semanas? ¿Por qué solo Jesús puede lograrlo?

1. “Para terminar la prevaricación”. La palabra hebrea para “prevaricación” (pesha`) sugiere violaciones deliberadas por parte de un inferior contraun superior (p. ej., Prov. 28:24). Esta palabra también aparece en la Biblia enrelación con el desafío abierto a Dios por parte de los seres humanos (Eze.2:3). Sin embargo, a través de la sangre de Jesús, la rebelión contra Dios seanula y la humanidad recibe los méritos que fluyen del Calvario.

2. “Y poner fin al pecado”. El verbo conlleva el significado de “sellar”, yaquí significa que el pecado es perdonado. Desde la Caída, la raza humanano ha podido cumplir con los estándares de Dios, pero el Mesías se encargaráde nuestros fracasos.

3. “Y expiar la iniquidad”. Como dice Pablo: “Por cuanto agradó al Padreque en él habitase toda plenitud, y por medio de él reconciliar consigo todaslas cosas, así las que están en la tierra como las que están en los cielos,haciendo la paz mediante la sangre de su cruz” (Col. 1:19, 20). Aquí también,solo Jesús puede concretar esta realidad.

4. “Para traer la justicia perdurable”. Cristo tomó nuestro lugar en la Cruzy, por lo tanto, nos otorgó la bendita condición de “estar bien” con Dios. Solopor fe podemos recibir esta justicia que viene de Dios.

5. “Y sellar la visión y la profecía”. Cuando Cristo se ofreció en sacrificio,las profecías del Antiguo Testamento que señalaban su obra expiatoria se“sellaron”, en el sentido de que se cumplieron.

6. “Y ungir al Santo de los santos”. El Santo de los santos que aquí semenciona no es una persona sino un lugar. Así que, la declaración se refiere a la inauguración del ministerio intercesor de Cristo en el Santuariocelestial (Heb. 8:1).

Jueves 5 de marzo | Lección 10
EL CALENDARIO PROFÉTICO

Al final de la visión de las 2.300 tardes y mañanas, el profeta se asombraporque no puede entenderla (Dan. 8:27). Diez años más tarde, Gabriel vienea ayudar a Daniel a “entender” la visión (Dan. 9:23). Esta última revelaciónsuple la información faltante y revela que la obra del Mesías se llevará acabo hacia el final de un período de setenta semanas. Según el principio dedía por año y el curso de los acontecimientos previstos, las setenta semanasdeben entenderse como 490 años. Y el punto de partida para este períodoes la orden de restaurar y reconstruir Jerusalén (Dan. 9:25). Esta orden laemite el rey Artajerjes I en 457 a.C. Permite que los judíos, bajo las órdenesde Esdras, reconstruyan Jerusalén (Esd. 7). De acuerdo con el texto bíblico,las setenta semanas están “determinadas”, o “cortadas”. Esto indica que elperíodo de 490 años se ha cortado de un período de tiempo mayor; es decir,de los 2.300 años designados en la visión del capítulo 8. De esto se desprendeque los 2.300 años y los 490 años deben tener el mismo punto de partida;es decir, 457 a.C.

La profecía de las setenta semanas se divide en tres secciones: sietesemanas, sesenta y dos semanas y la semana setenta.

Las siete semanas (49 años) probablemente se refieran al tiempo en elque se reconstruirá Jerusalén. Después de estas siete semanas, habrá 62semanas (434 años) que conducen al “Mesías Príncipe” (Dan. 9:25). Por tanto,483 años después del decreto de Artajerjes, es decir, en el año 27 d.C., el Mesías, Jesús, se bautiza y el Espíritu Santo lo unge para su misión mesiánica.

Durante la semana setenta, se llevarán a cabo otros eventos cruciales:(1) “se quitará la vida al Mesías” (Dan. 9:26); (2) el Mesías “confirmará el pactocon muchos” (Dan. 9:27). Esta es la misión especial de Jesús y los apóstolesa la nación judía. Se lleva a cabo durante la última “semana”, de los años 27a 34 d.C.; (3) “a la mitad de la semana hará cesar el sacrificio y la ofrenda”(Dan. 9:27). Tres años y medio después de su bautismo (es decir, a la mitadde la semana), Jesús pone fin al sistema sacrificial (en el sentido de que yano tiene más relevancia profética) al ofrecerse como el Sacrificio definitivoy perfecto del Nuevo Pacto, anulando así la necesidad de más sacrificiosanimales. La última semana de la profecía de las setenta semanas terminaen 34 d.C., cuando Esteban muere como mártir y el mensaje del evangeliocomienza a llegar no solo a los judíos sino también a los gentiles.

Lee Daniel 9:24 al 27. Incluso en medio de la gran esperanza y promesa del Mesías,leemos de violencia, guerra, desolación. ¿Cómo puede esto ayudarnos a confirmarque, en medio de las calamidades de la vida, todavía hay esperanza?

Lección 10 | Viernes 6 de marzo
PARA ESTUDIAR Y MEDITAR:

A continuación se muestra el gráfico que explica de qué manera la profecía de las setenta semanas de Daniel 9:24 al 27 enlaza con la profecía de2.300 años de Daniel 8:14 y constituye su punto de partida. Si contamos 2.300años desde 457 a.C. (recordando eliminar el año cero, que no existe), llegamosa 1844; o, si contabilizamos los 1.810 años restantes desde 34 d.C. (2.300 menoslos primeros 490 años), también llegamos a 1844. Por lo tanto, la purificacióndel Santuario en Daniel 8:14 se puede demostrar que comienza en 1844.

Fíjate también que la fecha de 1844 encaja con lo que vimos en Daniel7 y 8. Es decir, el juicio de Daniel 7, que es lo mismo que la purificación delSantuario en Daniel 8 (ver las lecciones de las últimas dos semanas), ocurredespués de los 1.260 años de persecución (Dan. 7:25) pero antes de la segundavenida de Jesús y el establecimiento de su Reino eterno.

PREGUNTAS PARA DIALOGAR:

1. Los eruditos han dicho, y con razón, que la profecía de los 2.300 díasy la profecía de las setenta semanas en realidad son una sola profecía.¿Por qué dirían eso? ¿Qué evidencias puedes encontrar para respaldar esaafirmación?

2. ¿Qué podemos aprender de la oración intercesora de Daniel que nosayude en nuestra vida de oración intercesora?

3. El sacrificio de Cristo en nuestro favor es nuestra única esperanza.¿Cómo debería esto ayudarnos a ser humildes y, más aún, a ser más amorosos y perdonadores? ¿Qué nos dice Lucas 7:40 al 47 a todos nosotros?

4. Fíjate cuán esenciales fueron las Escrituras para la oración de Daniely para su esperanza. A fin de cuentas, la nación fue salvajemente derrotada;el pueblo quedó exiliado; la tierra, devastada; y la capital, destruida. Y, sinembargo, Daniel tiene la esperanza de que, a pesar de todo esto, el pueblovolverá a su tierra. ¿Dónde podría haber obtenido esta esperanza apartede la Biblia y las promesas de Dios escritas en ella? ¿Qué debería decirnosesto sobre la esperanza que podemos tener también en las promesas de laPalabra?

 

 

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       or®musrf;pmü Mum;0ifawmif;yefqkawmif;jcif;rsm;enf;wl 'Ha,vonfvnf; qkawmif;jcif;udkûycJhonf/ xdkodkYqkawmif;jcif;rsKd; onf bk&m;ocif\pdwfawmfudk xdawGUawmfrlcJhonf/ w&m;pD&ifrnfh jypf'Pfudk½kyfodrf;NyD; &efolwdkY\vufrS u,fvTwfay;oem;awmfrlonf/ *sL;vlrsKd; wpfrsKd;vHk; udk bk&m;&SifokwfoifypfawmhrnfhtcsdefwGif arma&S Mum;0ifumawmif;yefqkawmif;cJhonf/ odkYjzihfbk&m;&Sifonf rdrdvuf awmfudk½kyfodrf;cJhonf/ (xGuf 32;7-14/ awmvnf&m 14;10-25/) qdk;vSaomrdk;acgifa&&Sm;? tpmacgif;yg;jcif;usa&mufaomtcsdefüyif bk&m;ocifonf {vd,\qkawmif;jcif;udk em;anmif; awmfrlí ajray: odkYrdk;udk&Gmcsay;apcJhonf/ (3&m 18)/

       uREfkyfwdkYonf rdom;pktwGuf? rdwfaqGtwGuf? tjcm;olrsm; twGufESihf tajctaewpf&yf&yftwGuf qkawmif;ay;pOf bk&m;ocif onf em;anmif;ay;NyD; aumif;csD;csay;onf/ qkawmif;jcif;\tajzudk &&Sd&ef tcsdefMumMumapmihf&aumif;apmihf&vdrfhrnf/ odkYaomf bk&m;&Sifonf om;orD;wdkY\vdktyfcsufudk rnfodkYaomtcgrQrarhyg/ (,mukyf 5;16)/

       ,ckudpörS 'Ha,vonf Mum;0ifNyD;awmif;yefay;jcif;trIudkûy cJhonf/ bk&m;&SifESihfom;orD;rsm;tMum; Mum;cHvltjzpfqkawmif;ay; \/ usrf;pmudk avhvmxm;&mü yka&mzufBuD;onf vlwdkYûycJhaomtjypf onf bk&m;&Sif\ynwfawmfudkvGefusL;aMumif;? bk&m;&Sif\owday; csufudkem;raxmif aMumif; odcJh&onf/ csnfheJYaeaom0dnmOfa&;tajc taeudk cGihfvTwfay;&ef? ukpm;ay;&ef 'Ha,vqkawmif;cJh\/ rdrd\ vlrsKd;rsm;ESihftwl 0efcsawmif;yef\/ tcsKdUolwdkY\½IaxmihftjrifrSm 'Ha,vonf c&pfawmfvkyf&rnfhtvkyfudk 0ifa&mufvkyfaqmifonf[k owfrSwfMuonf/ (a,m[ef 17)/ rnfodkYyifqdkap vHk;0uGmjcm;ae ygonf/ c&pfawmfonf ]]tjypfuif;pif\}} (a[jAJ 4;15)/ xdktwGuf aMumihf udk,fwkdiftjypftwGufvHk;0awmif;yef&efrvdkyg/ rdrd\Mum;0if awmif;yefjcif;ü rdrdudkcGihfvTwfay;yg&ef vHk;0awmif;yefp&mvnf;rvdkyg/ (a[jAJ 7;26?17)/ odkYaomf tjypfom;rsm;ESihftwl wpfenf;wpfzHktm; jzihf rdrdudk,fudkyg0ifazmfjy\/ ]]tb,faMumihfenf;[lrlum;? bk&m;ocif onf tjypfESihfuif;pifaomoludk igwdkYtwGufaMumihf tjypf&Sdaomol jzpfapawmfrl\/ taMumif;rlum;? igwdkYonf xdkoltm;jzihf bk&m;ocif a½SUawmfü ajzmihfrwfaomoljzpfrnftaMumif;wnf;/}} (2aum 5;21)/

       ]]vlwpfOD;\aumif;aomt&m? oefY&Sif;pifMu,fjrihfjrwfjcif;ESihf cspfzG,faumif;aomt&mtm;vHk;udkaygif;pyfNyD; aumif;uift&Sifxm0& bk&m;\ aumif;uifwrefrsm;a½SUodkY ,laqmifoGm;um? xm0&touf u,fwifjcif;&&Sd&ef xdktusihfoDvrsm;ESihfvJvS,fygrnf[kûyrnfqdkvQif xdkoludk tBuD;pm; EkdifiHawmf opömazmufrIusL;vGefol[k owfrSwftjypfay; Muvdrfhrnf/}} Ellen G. White, Faith and Works, p. 24.  xdkpum;&yfonf uREfkyfwdkYudk,fpm; Mum;0ifawmif;yefay;rnfholtrSefyifvdktyfaMumif; rnfodkYoGefoifxm;oenf;/

Ak'¨[l;                                                                                       rwf 4

ar&Sd,t&Sif\tvkyf

      'Ha,v\Mum;0ifawmif;yefjcif;trIü t"dutaMumif;&if; ESpfcsufyg0ifonf/ vlrsKd;wdkY\tjypftwGufESihf ysufpD;,dk,Gif;NyD; vlaeuif;rJhaom a,½k&SvifûrdU twGufjzpfonf/ odkYjzihf bk&m;ocifonf vnf; xdktcsufESpfcsufudkwHkYjyefem;anmif;ay;awmfrlcJhonf/ ar&Sd,t&Sif \vkyfaqmifrIaMumihf vlwdkYonf jyefvnfa&G;EkwfcH&rnf/ Adrmefawmf vnf; tEkarm'emûyjcif;&Sdrnf/ xdkESpfcsufonf 'Ha,vqkawmif;csuf ESihfoP²mefwlnDaeonf/ ar&Sd,t&Sif \vkyfaqmifawmfrlcsufonf urÇmvlom;tm;vHk;twGufjzpfonf/

       'H? 9;21-27 udkzwfyg/ &ufowåywf (70) twGif; rnfonfh tvkyfudkNyD;pD;apcJh&rnfenf;/ xdktvkyfudk a,½I&Sifudk,fawmfwdkifom tb,ftwGufaMumihf NyD;ajrmufvkyfaqmifEdkifcGihf&Sdoenf;/

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       1/ ]]tjypfvGefusL;jcif;udktqHk;owf&ef}} vGefusL;jcif;udk a[jAJ a0g[m&jzihf ]]yufp[m}} (Pesha)   [kac:wGifí? tjrihfqHk;aomoludk qefYusifaomjypfrI[kowfrSwfonf/ (okwåH 28;24 udkzwfyg/) xdka0g[m&udkyif or®musrf;pmü bk&m;&SifudkyrmrcefYûyolvlom;rsm; xifxifay:ay: ûyvkyfaomt&m[k (a,Zausv 2;3) qdkxm;ygonf/ a,½I&Sif\taoG;awmfaMumihf xm0&bk&m;udkqefYusifcJhaomvlom;wdkY \tjypftm;vHk;onf u&medukef;xufü bk&m;&Sif½kyfodrf;ay;cJhonf/

       2/ ]]tjypfudktqHk;owfap&ef}} yg0ifaomBud,myk'f\t"dyÜg,f rSm ]]wHqdyfcwf&ef}} ESihf tjypfudkcGifhvTwfvdkufNyD[k t"dyÜg,foufa&muf onf/ us½HI;oGm;aomtcsdefrSpí vlom;rsm;onf bk&m;&SifowfrSwf aomtqifhtxd touf&SifaexdkifEkdifpGrf;r&Sdawmhyg/ odkYaomf ar&Sd, t&Sifonf xdkus½HI;cJhjcif;udk wm0ef,laqmif&Gufay;oGm;ygrnf/

       3/ ]]tjypftwGufjyefvnfoifhjrwf&ef}} &Sifaygvk\rdefYawmf rlcJhaompum;wGif ]]taMumif;rlum;? cyfodrf;aomjynfhpHkjcif;udk om;awmf üudef;0yfapjcif;iSmvnf;aumif;? vuf0g;uyfwkdifrSoGef;aomtaoG;awmf tm;jzihf &efudkNidrf;apí aumif;uifjzpfap? ajrBuD;t&mjzpfap cyfodrf; aomt&mwdkYudk om;awmftm;jzihf bk&m;ocifESihfrdo[m,zGJUapjcif;iSm vnf;aumif; tvdk&Sdawmfrl\}} (aumavmoJ 1;19?20)/ a,½I&Sifom vQif vkyfaqmifEkdifaomtvkyfjzpfonf/

       4/ ]]xm0&ajzmihfrwfjcif;udk,laqmifvm&ef}} c&pfawmfonf uREfkyfwdkY\udk,fpm; uyfwkdifudkcH,lí xm0&bk&m;ESihfrl&if; ]]tajc taerSef}} udk jyefa&mufaponf/ xm0&bk&m;txHawmfrSvmaom ajzmihfrwfjcif;udk uREfkyfwdkY,HkMunfjcif;tm;jzihfom&,lEkdifonf/

       5/ ]]½lyg½HkESihftem*wådudkwHqdyfcwf&ef}} c&pfawmfonf rdrd udk,fudk,ZftjzpfylaZmfcHaomtcg? "r®a[mif;usrf;rSxm;&Sdaomy#dnmOf tem*wådonf udk,fawmf\jyefvnfa&G;,ljcif;tvkyfudk atmifjrifjynfhpHk aMumif; wHqdyfcwfvdkufonf/

       6/ tjrihfqHk;toefY&Sif;qHk;udkbdodufay;&ef}} toefY&Sif;qHk;[k qdk&mü yk*d¾Kvfwpfyg;yg;udkqdkvdkjcif;r[kwf/ ae&mt&yfudkqdkvdkonf/ aumif;uif Adrmef (wJawmf) udk bdodufûyjcif;[k t"dyÜg,foufa&muf ygonf/ ocifc&pfawmfudk,fwkdif xdkAdrmefawmftwGif;ü ,Zfyka&m[dwf rif;BuD;tjzpf trI xrf;&Gufaeonf/ (a[jAJ 8;1)/

Mumoyaw;                                                                                   rwf 5

tem*wådESihfqdkifaomjyu©'def

      &ufaygif; 2300 ½lyg½Hkudkjrif&NyD;onfESihf 'Ha,vonf rdef;armum t"dyÜg,fem;rvnfjzpfaeonf/ ('H? 8;27)/ (10) ESpfjynfh NyD;onfaemuf *gajAvonfa&mufvmí xdk½lyg½Hkteuft"dyÜg,fudk em;vnfapcJhonf/ ('H? 9;23)/ uGif;qufaysmufvsuf&Sdaom xdkazmfjy csufudk jyefvnfodcGihf&onfrSm ar&Sd,\trIaqmifumv oDwif; (70) \tqHk;ü NyD;pD;atmifjrifoGm;rnf/ &ufudkESpf[kowfrSwf&aom yka&mzuftcsdeftwkdif;twmt&? oDwif; (70) udk ESpf (490) [k rSwf,l&rnf/ (70_7)=490/ xdkoDwif; (70) \pwifcsdefrSm a,½k&SvifûrdUudkjyefíwnfaqmufaomtcsdefwGif tpûy&rnf/ ('H?   9;25)/ xdktrdefYudk tmawaZ&Zfrif;BuD;rS bDpD (457) wGif xkwfjyefonf/ *sL;vlrsKd;taygif;wdkYudk {Z&tm;OD;aqmifapvsuf a,½k&SvifûrdUudkjyefvnf wnfaqmuf&ef trdefYay;cJhonf/ {Z& (7)/ usrf;csuf\azmfjycsuft&? oDwif; (70) onf ]]uefYowf}} xm;? ]]jzwfawmuf}} xm;aom tcsdefumvtcsdefjzpfonf/ &Snfvsm;aomumvtcsdefowfrSwfcsuftwGif; ESpfaygif; 490 udk uefYowfjzwfawmuf,ljcif;jzpfonf/ xdk&Snfvsm; aomtcsdefumvrSm ESpfaygif; (&ufaygif;) 2300 udkqdkvdkonf/ 'Ha,vtcef;BuD; (8) üazmfjyNyD;om;jzpfonf/ oDwif; (70) \tpESihf 2300 &uf (ESpfaygif; 2300) ½lyg½Hk\tponf ESpf 490 jzwfawmufxm;aomESpfwGif tcsdefwlpwifjcif;jzpfonf/ twdtus qdk&aomf bDpD 457 wGifpwifMujcif;jzpfonf/

       tem*wådqdkif&mjyu©'defûycsuft&? oDwif; (70) udk tydkif; oHk;ydkif;cGJxm;jyefonf/ (7) oDwif;? (62) oDwif;? aemufqHk; (1) pDwif; (70 ajrmufoDwif;) wdkYjzpfonf/

       oDwif; (7) ywf (7 oDwif;) 49 ESpfonf a,½k&Svifudk jyefvnfwnfaqmufjcif;[k owfrSwf&rnf/ xdk (7) oDwif;NyD;qHk; onfhaemuf (62) oDwif; (434 ESpf) \tqHk;txd? xdkumv\tqHk; ü ]]c&pfawmfocif\vufxuf}} ]]ar&Sd,t&Sif}} ('H? 9;25) jzpfrnf/ tmawaZ&Zf rif; BuD; trdefYawmf xkwfaomESpfrSpí ESpfaygif; 483 ESpf jzpfí at'D 27 wGifjzpfonf/ ar&Sd,ocifa,½I&Sifonf AwådZHcH oefY&Sif;aom 0dnmOfawmf \bdodufay; jcif;cH,l awmfrlNyD;? ar&Sd,t&Sif trIawmfpwifaqmif&GufcJhonf/

       aemufqHk;oDwif; (70) ajrmuftwGif;ü tjcm;aomjzpf&yfrsm; vnf; jzpfay:vdrfhrnf/ (1) c&pfawmfonf tcGihfr&bJ taoowf jcif;udk cH&vdrfhrnf/ ('H? 9;26)/ (2) vltrsm;ESifhy#dnmOfzGJUjcif;&Sdí  ('H? 9;27)/ a,½I&Sif*sL;vlrsKd;rsm;twGuf txl;trIaqmifjcif;ESihf wref awmfrsm;trIawmf aqmif jcif;tcsdefjzpfí xdktcsdefudk aemufqHk;oDwif; ywf (70 ajrmufoDwif;) twGif;wGifjzpfí at'D 27 rS at'D 34 txdjzpfonf/ (3) xdkoDwif; wpf0ufwGif ,ZfylaZmfjcif;ESihfqufuyf jcif;udk yaysmufapvdrfhrnf/ ('H? 9;27)/ a,½Ionf a&ESpfjcif;cHNyD; 3ƒ ESpfwGif (1 oDwif;\tv,f) ,ZfylaZmfjcif; "avhudk y,fzsuf vdkufonf/ rdrdudk,fudk ,ZfaumiftjzpfylaZmfcHvdkufum y#dnmOfw&m; topfudk csKyfqdkvdkufonf/ wd&pämefudk,ZfylaZmf &aom0wf  [lír&Sdawmh yg/ 70 oDwif;\aemufqHk;jynfhoGm;aomtcsdefrSm at'D 34 jzpfí oawzefudkcJESihfaygufowfMuaomtcg {0Ha*vdowif;pum;onf *sL;vlrsKd;twGufomr[kwfawmhbJ wpfyg;trsKd;om;qDodkYyg qufvuf ysHUESHYoGm;onf/

       'H? 9;24-27 udkzwfyg/ ar&Sd,udkarQmfvihfjcif;BuD;pGmjzihf awmihfwaeaomtcsdefwGif ½kef;&if;cwfjcif;? ppfruft*Fgjzpfjcif;ESihf ysufpD;qHk;½HI;jcif;owif;rsm;udkzwfaeMu&onf/ aomursm;aeaom toufwmtxJwGifyif arQmfvihfcsuf&SdaeqJvm;/

aomMum                                                                                      rwf 6

xyfqifhavhvm&ef

       atmufazmfjyygZ,m;uGufonf oDwif; (70) \yka&mzuf tem*wåd 'H? 9;24-27 rSazmfjycsufESihf 'H? 8;14 rS &ufaygif; (ESpf) 2300 \tcsdefumvpwifcsdefonf wpfcsdefwnf;jzpfaMumif; azmfjy xm;onf/ ESpfaygif; 2300 udk bDpD 457 rStpûya&wGufvQif (oHknckESpf[lír&SdaMumif;udkowdcsyfyg/) 2300 ESpf½lyg½Hk\tqHk;ckESpf onf 1844 ckESpfwGifjzpfaMumif; oif&&Sdvdrfhrnf/ tu,fí oawzef\ rmwk&aojcif;ESpf (at'D 34) rSwGufvQif ESpfaygif; 1810 ESpf usef&Sdaernfjzpfonf/ (2300 yxroDwif; 70? ESpfaygif; 490 Ekwf vdkufaomaMumihf) tajzrSmvnf; 1844 ckESpfyif&&Sdrnf/ twlwlyif jzpfonf/ xdktwGufaMumihf 'H? 8;14 rS Adrmefawmfudkaq;aMumonfh 1844 ESpfrSmyif pwifonfudkñTefjyaeonf/

       rSwfom;&efrSm 1844 ckESpfonf 'H? 7 ESihf 'H? 8 \½lyg½Hktcsdef ESihf tH0ifcGifusuGufwdjzpfaejyefonf/ 'H? (7) \w&m;pD&ifjcif;½lyg½Hk rSm 'Ha,v (8) rSAdrmefawmf (wJawmf) aq;aMumjcif;½lyg½HkESihf t"dyÜg,ftwlwljzpfaejyefonf/ (vGefcJhaomtywfoifcef;pmudkjyefMunfh yg/) ESpfaygif; 1260 n§Of;qJjcif;\aemufESihf c&pfawmf'kwd,tBudrf <uvmrnfhtcsdefpyfMum;wGifjzpfrnf/ ESpf 1260 n§Of;yef;ESdyfpufjcif;udk ('H? 7;25) ESihf ocifc&pfawmf xm0& EkdifiH awmfwnfaxmifrnfhtcsdef tMum;jzpfaom taMumif;t&mav;yifjzpfonf/]

ESpfaygif; 2300 tem*wådqdkif&mjyu©'def

 

            490 ESpf                     1810 ESpf

 

457 bDpD                   at'D 34                      1844

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Lesson 10 Mawhpulakna pan Hehnep Thapiakna ah
*February 29–March 6

Sabbath Nitaklam Feb 29
Tukalsung Simding: Daniel 9; Jer. 25:11, 12; 29:10; 2 Kumpite 19:15
–19; Matt. 5:16; James 5:16.


Kamngah: “Topa aw, kong thungetna uh hongza inla, ka mawhna uh hong maisak in. Topa aw, hong ngai inla hong sem in. Mi-
khempeuh in Pasian nahihlam a theih nadingin, hong ziakai kei in. Hih khuapi le hih mite naneihsa ahi hi” Daniel 9:19.


Daniel 9 na in, Laisiangtho sungah thungetna liankhat ahi hi. Sih
le hin thu kawmkal ah, Daniel in, a mailam thu peuhmah thungetna
bekmah tawh maingat hi. Kumpipa’ mang vai a, alawm thumteng tawh
kithatlian ding a omlaitakun, thungetna tawh Pasian beel uhhi (Daniel
2). Kumpi mahin, Pasian dang tawh kizom theilo ding acih laitak
zong, Jerusalem lamngaa in, thungen veve hi (Daniel 6).


Daniel 9 thungetna lungngaih ciangin, Daniel 8 a zingsang le
nitak 2,300 vei a cihpen phawkhuai hi. Mangmuhna buppi khiatna a
genteei hangin, vanmi nih’ kihona hunciam tawh kisai, Daniel in
bangmah genlo hi. “Ni tulnih le zathum khit ciangin, biakinnpi
kisiansuah ding hi” (Daniel 8:14). Daniel 9na ah, kamsangpa kiang
kitelgen phing a, lungsimtak tawh a thungetna hang ahi hi.

Sunday March 1
Pasian’ Kammalmah Thu Bulpi


Daniel 9:1, 2 sim lecin, Daniel in genkholhnate a simciangin
“laibu tawh katel” ci hi. Bang Laisiangtho bu ci ahi diam?


Hih thungetna ih etciangin, Moses le kamsang dangte’ laibu
thuksin mahmahna pan hibang ciang a tungzo ahi hi. Jeremiah’ laizial
a sim ciangin, saltan ding hunpen kum 70 sung (Jer. 25:11, 12; Jer.
29:10) cih theikhia a, hun thupi sung a nungta a hihlam telmahmah hi.


BC 539 kum, Daniel’ thungetnate ngaihsun kik leng, Persia te’n
Babylon a lak kum ahi hi. Nebuchadnezzar in Jerusalem zo a, biakinn
a suksiatpan kipan kum 70 cing dektakta hi. Jeremiah’ gen bang hileh,
Pasian’ mite innlam ciahkik dekdekta uh hi. Pasian kammal muang in,
thu thupi khat piang ding a, Pasian kamciamsa bangin, Jew mite
innlam zuanin ciahthei tading cih thei gige hi.


Atheihtawp in Laisiangtho sim ahih manin, a mipihte’ mawhna siathuaizia zong thei hi. Pasian thuciamte palsat uh ahih manun, Pasi-
an tawh kigamla uh a, tua hangin salmat a thuaklawh uhhi (Siampi.26:14-45). Pasian hong piak mangmuhna laite hoihtak simna in, hun
ciamte hoihtak telphasak in, a mite’ aiawh in Pasian kiangah a
thumsak thei hi.


Leitung hun nununglam ih tungta a, Pasian’ kammalte nidang
sangin naksim zawk dinghun hita hi. Tua kammalte bekin, hi leitung
omzia hong telsakthei hi. Sia le Pha kidona lianpi zong hong telsak a,
siatna a kisuksiat khit ciangin, tawntung Pasian’gam kiphut ding hi.
Laisiangtho sim semsem, a kiplo leitung’ thu tel semsem in, leitungin
hong piak theihloh lametna hong neisak hi.


Hih leitung in, amah le amah bangmah hihtheilo a hihlam, ih
Laisiangtho in bangzah hong telsak hiam?


Monday March 2
Hehpihna Ngen

Daniel 9:3–19 simin. Bang siksanin Daniel in, hehpihna ngen hi-
am?

Hih thungetna sungah ciaptehhuai pawlkhat omhi. Amasa in, Dan-
iel’ thungetna peuhmah, Jew mite tungah apiang siatnate a hangthu theikhin a hih manin, tua peuhmah dong ngeilo hi. Thunget a hanciam
semsemna thute in: “Topa Pasian aw, Na nasem kamsangte tungtawnin,
kote zuihding thukhamte nongpiak hangin, tua thu ka mang tuankei uh
hi” (Daniel 9:10). Daniel in a telzawhlo a cih 8:27 sung a, zingsang le
nitak 2,300 vei cihpen ahi hi.


Anihna ah, A mite’n mawhna lianpite, siatna lianpite bawlmah taleh, hehpih in a maisak ding, Pasian’ hehpihna ngetna ahi hi. Hih san-
takah, avanglian gospelthu hi a, mihing te’n amawhnapan suahtak na’ngin, hehpihna a zonkei buang uh leh, bangmah hihtheih neilo cih ih-
telthei hi. Eimah mahmah zong, Pasian mai ah a mimal in ding ding ih-
hihna hong lakna ahi hi.

Daniel 9:18, 19 simin. Topa’n a thungetna a dawntheih nadingin,
bang paulam peuh Daniel in a gen hiam?


Daniel’ thungetna ah theihhuailai khat: Pasian’ minphat in ngen hi.
Tua pen, Daniel a mimal ading le a mipihte ading zong hi tuanlo a, Pasian aading ahi hi (Daniel 9:17-19). Pasian’ min pahtawi peuhleh, ngetna kis-
ang pah hi.

2 Kumpite 19:15–19 simin. Hezekiah thungetna le Daniel’ thun-
getna a kisut dante gen in. Mate 5:16 in bangci a, Pasian’min koici phat ding ih hi hiam?


Tuesday March 3
Palai Sakna Manphatna


Daniel 9:5–13 sim in. Daniel in “kote” khialzo ung, a cihcih pen, a mipih lakah amah kihel in hihbang siatna a tun mawhna bawl cih-
na hi a, bang thukician om naci hiam?


Daniel’ thungetna pen, Laisiangtho sung a, palai thungetna
kicianmahmah khat ahi hi. Tua bang thungetna in Pasian lungsim sukha a,
thukhenna pan le galte khutsungpanin suah takna ahi hi. Pasian in Jew
minambup suksiat a sawm laitakin, Moses in palai in suakta uhhi
(Paikhiat. 32:7–14; Gamlak. 14:10–25). Keugawtna in gambup a suksiat
ding ciangin, Elijah in palai in thungen a, Pasian in guah buakkik hi (1
Kumpi. 18).


Innkuanpihte ading le lawmte adingin, thungetsak leng, Pasian in
hong sang in, hong huh thei hi. Khat veivei hong dawngpaklo in sawt thei
himah leh, Atate’ kisapna cikmah in mangngilh ngeilo hi (James 5:16).

Hih santakah, Daniel in amite le Pasian kikalah Palai nasem hi. Lai-
siangtho a sim kamsangpa in, Pasian’ hilhna manglo a, a thukhamte pal-
satna tawh mawhna lianpi bawl cih tel mahmah hi. Kha lamah amau niamsuk mahmah cih thei in, Pasian in a bawldam dingin thungen hi.
Ahih hang kamsangpa in a mipihte mah pulak tangtang a, Khazih in eite
hong palai sak mahbang ahi hi (John 17). Himah taleh kilamdanna khat
omhi: Khazih in “mawh neilo” (Heb. 4:15) a, ama mawhna pulak ding
omlo, ama aading mawhmaisakna kisamlo (Heb. 7:26, 27) hi. Hi napi
Amah mawhneite dinmun hong lasuk: “eite zong Pasian tawh a kibangin
midik ihsuahtheih nadingin, mawhna a neilo khazih pen, eite tangdingin
Pasianin mawhnei a suaksak hi” (2 Corinth. 5:21).


“Na a hoih, a siangtho, a thupi le a ithuaite khempeuh kaikhawm
in, Pasian vantung mite tawh mihing hotkhiat nasepna ah kihelsawm
lecin, mawhna lianpi bawl hi ci in hong kinial laiding hi.”—Ellen G.
White, Faith and Works, p. 24. Hih kammalte in, Palai ih kisapzia
hong bangci hilh hiam?


Wednesday March 4
Messiah’ Nasep


Daniel a palai nasepna ah thubul nihnei hi: mipite mawhna le Jerusalem
guaksuakna ahi hi. Pasian in a saanna ah zong hih thuumna nihte mah hipah hi. Messiah nasepna tungtawnin, mipite’n hotkhiatna ngahding uh a, bia-
kinnpi zong ki zahtak ding hi. Tua thuumna tegel pen, Daniel’ nuntak sung mahin kidawngpah a: Messiah nasepna a hihleh bel mihing khang tawntung
in omding hi.


Daniel 9:21–27 simin. Kaal 70 hunciam sungin bangna kisem ding
hiam? Bang hangin Zeisu bekin picingsak thei hiam?


1. “Palsatna siansuah nading” Hebrew pau in “palsatna” (pesha),
lungsim tak tawh palsatna, a niamzaw in a sangzaw’ thu nialna (gentehna:
Pau. 28:24). Hih kammal pen Laisiangtho sungah zong, mihingte’n Pasian’
thu nial kici (Ezek. 2:3) hi. Zeisu sisan hangin, galte langdote himah leng,
Pasian’ hehpihna Calvary pan hong luangsuk hi.

2. “Mawhna tawpsak” Akhiatna in “seal tum” hi a, mawhna kimaisak-
zo hi. Mihing ih puukpan kipan, Pasian’ geelna bangin ki nungta zolo himah taleh, Messiah in ih thanemna ah hong panpih hi.


3. “Mawhna kipalai sak” Paul in: “Tua Tapa in, Pasian’ pianzia a
kimin a neihna ding, Pasian mahmah in a sehsa ahi hi. Pasianin a Tapa
zangin, nakhempeuh Ama kiangah a kaihkik ding a sehsa ahi hi. Tua ahih
manin singlamteh tungah a Tapa a sihna hangin amah tawh kilemkik theihna
ding hong omsak ahih manin, leitung vantung a om khempeuh ama kiang
hong tunkik ahi hi.” (Col. 1:19, 20). Zeisu bekin hong picingsak zo hi.


4. “Tawntung dikna hong tun” Khazih in singlamteh tungah ei dinmun hong dinsak in, Pasian’ maiah “dikna” hong tun hi. Upna hang bekin Pasi-
an dikna ih ngah thei hi.

5. “Mangmuhna le genkholhna sealtum” Khazih hong kipiak ciangin, Laisiangtho lui genkholhna sungah, amawhmaisak nasepna a cihteng pic-
ing sak ahi hi.

6. “Siangtho-bel mun pahtawi” Siangtho bel a cihciangin mi hilozaw in mun ahi hi. Vantung biakinnpi pahtawina ah vantungin, Khazih pen Si-
ampilian in koih hi. (Heb. 8:1).


Thursday March 5
Genkholh Hun Calendar


Zingsang le nitak 2,300 mangmuh tawpna ah, kamsangpa in tel zolo
hi (Dan. 8:27). Kum 10 khit ciangin, Daniel a “telsak” dingin Gabriel hong paisuk hi (Dan. 9:23). Hih a nunung mangmuhna in, kaal 70 hunci-
am bei ciangin, Messiah nasepna picing ding cih hong pulak hi. Kum-Ni thukhun bangin, kaal 70 hunciampen, kum 490 mah pha ding hi. Hih hun-
ciam kipat hun pen, Jerusalem kilamkik ding thu-kipiakna tawh kipan ahi hi (Daniel 9:25). Kumpi Artaxexes in BC 457 kumin, tua thu pia hi. Ezra makaihna tawh Jewte in Jerusalem lamkik hong kipan uh hi (Ezra 7). Lai-
siangtho in kaal 70 pen “kikhenkhia” ding ci hi. A cihnopna pen, a lianzaw kum 2,300 (Daniel 8) sung pan in, kum 490 kikhenkhia ding ci
hi. Kum 2,300 le kum 490 tegel a kipat hun kibang a, BC 457 kum ahi hi.
Kaal 70 zong khenpi thum in kikhen a, kaal 7, kaal 62, le kaal 7na
(kaalkhat) cihbang ahi hi.


Kaal sagih (kum 49) Jerusalem a kilam hunsungteng hihtuakpen hi.
Tua kaal 7 khit ciangin, kaal 62 (kum 434) in “Messiah Kumpipa” kiang
hong tun hi (Dan. 9:25). Kumpi Artaxerxes thupiak khit kum 483 ciangin,
AD 27 hita a, Zeisu Messiah kituiphum in, a nasep nadingin
Khasiangtho in pahtawi hi.


Kaal 70 hun sungtengin, a thupi mahmah thute piang hi:
(1) “Messiah kithat ding” (Daniel 9:26); Khazih sihna hi.


(2) Messiah in “kaalkhat sung mitampi tawh thuciam bawl” (Daniel
9:27); Jew gambup sungah nungzuite tawh a nasep khopna hi a, “kaal
nunung pen” AD 27 pan 34 dong hi.


(3) “Kaal-laizang ah, gangawh biakpiaknate khawlsak ding hi” (Dan.
9:27). A kituiphum khit kumthum le alang ciangin (Kaal-laizang) Zeisu in gangawh biakna khawlsak hi- Thukhunthak ahi dingin, Ama’ pumpi mah-
mah a nunungpenin hongkipia in, singlamteh tungah hong kigo ahih-
manin, tua pan kipan gangawh biakpiaknate khawlsak hi. Stephen ki den-
glum in, Gospel thupha in Jew le Gentile deidanlo in a ngah hun ciangin, kaal 70 sungah a nunungpen kaal in AD 34 kum beita hi.


Daniel 9:24–27 simin. Messiah’ lametna lian le kamciam sung
mah ah, gal, gitlohna le buaina tuamtuamte ih za hi. Tua sih-le-nun
lauhuaite kawmkal mahah bang lam-etna hongpia thei hiam?


Friday March 6


Ngaihsutbeh Ding: Anuai ah, Daniel 9: 24-27 sung a om, kaal 70 genkholh
napen, Daniel 8:14 sung om kum 2,300 tawh a kipat hun mah ahi hi. BC 457
pan kum 2,300 simpah leng, a omlo 0 kum paai leng, AD 1844 pha hi:
Aihke’h AD 34 (amasa kum 490 paihkhiat 2,300-490 = 1,810) kum 1,810
simsuk leng, AD 1844 mahtawh hong cing hi. Tua ahihmanin, biakinn
siansuah (Daniel 8:14) hun pen AD 1,844 kum a kipan ahi hi.


Ciapteh dingin, Daniel 7 le 8 thute in 1,844 tawh kizo gige hi. Daniel 7
sung a thukhenna, Daniel 8 sung a biakinn siansuahna cihte a kibang vive hi
a, kum 1,260 khitciang a piang (Daniel 7:25) pan a, Zeisu nihveina hong kumkik ma, Pasian’ tawntung gam a phuhma hi ding hi. Kum 2300 hunci-
am tawh kisai etcianna.

    Kum 2300 Genkholhna      
  Kum 490     Kum 1810  
457BC.   AD34     AD 1844

 

Kum 2300 Genkholhna
Kum 490 Kum 1810
457BC. AD34 AD 1844


Kikup Ding Dotnate:


1. Laisiangtho siamte’ in, Kum 2,300 thu le Kaal 70 thupen, thukhat
hilel hi ci uh hi. Banghang hi a, teci nalak theihna ding bangthu namu
hiam?


2. Daniel’ palai thungetna tungtawnin, eima palai ding thu na telbeh a
om hiam?


3. Christ hong ki pumpiakna bekmah eite lametna hi a, kiniamkhiatna,
itna le mi’ mawhna maisak nopna lungsim neihtheih na’ng bang hong
huh thei diam? Luka 7: 40-47 simin.

4. Daniel’ thungetnate ah Laisiangtho bullet mahmah hi. Agam uh kisu-
sia dikdek a, mite ki salmat gai, khuapite ki suksiatsak hi. Hinapi ama’n mipite inn zuankik theih ding lametna nei veve hi. Laisiangtho le Pasian’
kamciamlo koipan lametna ngah mawkmawk ding hiam? Eite zong,
Pasian’ kammalpan lametna ih ngahtheihna ding bang hong hilh naci
hiam?

 

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ZIRLAI 10 February 29–March 6, 2020
INPUÂNNA ATANGA THLAMUANNA

CHÂNGVAWN: “Aw LALPA, ngaithla teh! Aw LALPA, ngaidamrawh! Aw LALPA ngaithlâ la, lo chê ang che! Aw kaPathian, nangmah avâng ngeiin i khawpui tânmuangchâng suh ang che, i mîte chu i hminga kohan ni sî a,” (Daniela 9:19, NKJV).

SABBATH CHAWHNÛ February 29

Chhiar Tûr: 2 Lalte 19:15–19; Jeremia 25:11, 12;29:10; Daniela 9; Matthaia 5:16; Jakoba 5:16.

DANIELA 9-ah hian Bible-a tawngtaina ropui ber zînga pakhata chuâng a. A nuna harsatna lo thlen lai takin, a hmâa chonalo thleng a hmachhawn theih nân Danielan tawngtaiin tan a lâ a.Pathian hre lo lal mumang avânga amah leh a thiante chu tihhlumhlauhthâwn awma an awm laiin, tawngtaiin zâwlnei hian Pathiana dâwr a(Daniela 2).

Lal thupêk chhuah hmanga lal hnênah chauh lo chuan Pathianhnênah pawh dîlna thlen phal loh a nih lai khân, Daniela chuan anî tin tih dân pângngaiin Jesusalem lam hawiin a tawngtai zui zêltho va (Daniela 6). Chutiang chuan, Daniela 9-a tawngtainakan ngaihtuahin, Daniela 8-a ‘tlâi leh zîng 2,300 inlârna thû khânzâwlnei chu a nghawng na hlê a ni tih kan hre reng tûr a ni.

Khâ hrilh lâwkna ziârâng tlângpui chu sawi fiah a ni tawhnâin, Daniela khân vân mi pahnihte inbiaknaa hun “tlâi leh zîngsânghnih leh zathum thlengin; tah chuan hmun thianghlim chuthenfâi a ni ang,” (Daniela 8:14) tih chungchâng kha a la manthiam rih lo va. Helai bung 9-ah chiah hian zâwlnei hnênah êngchu pêk niin, chu chu thahnemngai taka dîlna chhânnaa lo thlenga ni.

SUNDAY March 1
Pathian Thû Laipuia Neihna

Daniela 9:1, 2 chhiar la. Danielan fîmkhur taka a zir hrilhlâwkna ‘lehkhabûte chu ka hre thiam ta’tiin a sawi a. Biblea eng bû a sawina nge ni?

Hê tawngtaina chîk taka kan en chuan, a hmâa PathianinMosia leh zâwlneite hmanga a lo puân chhuah tawh chîk takazirna rah chhuah a ni tih a lang a. Zâwlnei Jeremia lehkhabuziala ‘saltân hun chhûng chu kum sawmsarih a ni dâwn’ (Jeremia25:11, 12; 29:10) tih hriain, Danielan hun pawimawh takah achêng tih a inhre thiam ta a.

Danielan hê tawngtaina a hlan kum kha B.C. 539, Persia LalraminBabulon a hneh kum kha a ni tih rilrûah hre reng ila. TichuanNebukadnezzaran Jerusalem a hneh a tempul a tihchhiat atang khânkum sawmsarih a ni dâwn ruâi tawh a. Chuvângin, Jeremia hrilhlâwkna ang chuan Pathian mîte chu an ram lamah an hâwng lehdâwn têp tawh tihna a ni. Pathian Thû chu rinchhanin, Danielana mîte tân thil pawimawh eng emaw tak a thleng dâwn tih a hriaa. A Thûa Pathian tiam angin Babulona saltânna chu tâwpin,Judate chu an ram lamah an hâwng leh dâwn ang.

A hmuh theih ang ang Pathian Lehkhathu a zirna atanginDanielan a mîte sualna nasatzia a hre chiang a. Thuthlung anbawhchhia a, Pathian nêna an inlaichînna a chhe zo va; chûthilin a nghawng chhuah chu saltânna a ni (Lev. 26:14–45).

Tichuan, Pathian thû a zirna atangin Danielan hun hriat thiamnaa nei a, chû chuan a mîte tâna Pathian hnêna dîlna thlen lo theilo vin a siam ta a ni.

Kan khawvêl tâwpna hun kan hnaih zêl lai hian, Pathian Thûchîk lehzuala zir leh a taka nunpui a ngai a. Kan chênna hun sawifiah tûra thuneihna chu Pathian thû atang chauhin kan nei thei ani. Pathian Lehkhathû atang hian sual leh tha kâra indona ropuikan hre thei a, mihring chanchina thil tha lo vin ro a rêlna hun lotâwpin, Pathian chatuan lalram chu din a ni dâwn a. Pathian thûkan zir nasat poh leh kan chênna tûnlai khawvêl dinhmun kanhre chiang zuâlin, khawvêlin min pêk theih loh beiseina kan neihchhan tûr pawh kan hre chiang zual ang.

Engtin nge amah ngawta khawvêl awmze nei lo anga lang hihre thiam tûra Bible-in min tanpui thin?

THAWHTANNÎ March 2
Khawngaih Tûra Ngenna

Daniela 9:3–19 chhiar la. Eng thil behchhanin nge Danielanzahngaihna a dîl?

Hê tawngtainaa thil thenkhat kan chhinchhiah tûr chu: Ahmasa berin, a dîlna khawi laiah mah Juda mîte chunga chhiatnalo thlenga insawifiahna ang chî a tel lo. A chhan a hre sâ vektawh zâwk a ni. Dik takin, chutiang a thlentîrtûte zîngah amahDaniela kha a inchhiar tel zâwk a: “A chhiahhlawh zâwlneitehmanga kan hmâa a dah, a dânte zâwmin LALPA kan Pathianâw chu ka âwih hek lo” (Daniela 9:10, NKJV) tiin. Daniela 8tâwpa ‘tlâi leh zîng 2,300 chungchâng a hre thiam lo a tih kha(Daniela 8:27), Danielan hriat thiamna neih a duh a ni.

A pahnihna chu, hê tawngtaina hi Pathian khawngaihna dîlnaniin, A chunga sualin, thil tha lo lo ti ta mah se A mîte chungaidam tûrin a ngên a. Eng emawti zâwng chuan, hetah hianchanchin thâ entîrna kan hmû a, mahnia thatna rêng nei lo misualten an phû hauh loh khawngaihna leh ngaihdamna an hlawhchhuah theih bawk sî loh chu an dîl a ni. Hei hi Pathian hmâakan zâa nihna theuh entîrna a ni lo’m ni?

Daniela 9:18, 19 chhiar la. A tawngtainna LALPAN a chhânsakchhan tûr eng thil dang nge Danielan a sawi chhuah?

Daniela tawngtaina sawi chhuah tlâk a nihna dang pakhatchu: Pathian hming chwimâwi a nih nâna dîlna hi a ni. Chû chu,Daniela tawngtaina kha mahnî hlâwk nân ni lo vin, Pathian tânzâwk a ni (Daniela 9:17–19). Pathian hming chu châwimâwiaa awm dâwn avângin a dîlna chu tihsak ngêi tûr a ni ta.

2 Lalte 19:15–19 chhiar la. Engtiang kawngtein nge Hezekiadîlna leh Daniela tawngtaina kha a inan deuh? Keini pawhinPathian kan châwimâwi vê theih dân tûr eng nge Matthaia5:16 hian a sawi?

THAWHLEHNÎ March 3
Dîlsak Tawngtai Hlutna Chu

Daniela 9:5–13 chhiar la. Danielan ‘kan’ ti sual tih a sawinawn fo a, an hnam chunga chhiatna thlen tûra tisualtûtezînga mahni ngêi pawh a insawi tel khân eng pawimawhnatak nge a neih?

Daniela tawngtaina hi Bible-a mi dangte tâna dîlsakna tam takzînga pakhat a ni a. Chutiang dîlna chuan Pathian thinlung a dek a,hremna thlentîr lo vin, hmêlmâte laka chhanchhuahna a thlentîr tazâwk a. Juda hnam pum pui tiboral mai tawh tûr a nih laiin, Mosiadîlsakna zârah Pathianin a kut a thawh leh ta lo va (Exod. 32:7–14; Nambar 14:10–25). Khawkhêng nasa takin ram a ei zawhdâwn lai pawhin, Pathianin Elijâ tawngtaina chhângin ramah ruahpuivânâwn a sûrtîr mai a nih kha (1 Lalte 18).

Kan chhûngkaw tân te, thiante leh mi dangte tâna kan dîlsakhian, Pathian chuan kan dîlna ngaithlâin, a lo che thîn a. Eng emawchâng chuan, zâwi muânga chhân angte pawhin a lang a ni thei e;mahse, Pathianin A fâte mamawh eng mah a theihnghilh ngai lo(Jakoba 5:16) tihah hian kan châwl hahdam thei a ni.

Hetah pawh hian, Danielan Pathian leh mipuite kâra palai/dîlsak hnâ chu a thawk a. Pathian Lehkhathû a zirna atanginzâwlnei hian a mîten Pathian dân an bawhchhiat leh a vaulâwknaan ngaihthlâk duh loh vânga an sualzia chu a hre chiang a. Anthlarau lam dinhmun chauhzia hriatpuiin, Danielan tihdamna lehngaihdamna a dîlsak ta a ni. Amah pawh chu a mîte sualnaahchuan a inchhiar tel vê tho va. Eng emawti zâwng chuan Kristâdîlsakna ang kha a thawk vê zâwk a ni (Johana 17).

Chuti chungin, danglamna tak erawh chu a awm tho va: Kristakha chu “sual nei lo” (Heb. 4:15) ani a, chuvângin mimala sualpuan tûr emaw, mimal sual ngaihdam nâna inthâwina hlan amamawh vê lo (Heb. 7:26, 27). Ani chu mak takin mi sualtezîngah a inchhiar tel tho va: “Pathianin keimahni avângin sualaha siam” (2 Korin 5:21, NIV) tih a ni.

“Mihringa awm thatna te, thianghlimna te, duhawmna te hila khâwmin, mihring hi chhandam a nih theih nân tiinvântirhkoh hnêna hlân dâwn ta ilang, chutianga rawtna churam phatsantu tia hnar a ni ang.”—Ellen G. White, Faith andWorks, p. 24. Hei hian Sawipuitu kan mamawhzia eng nge minzirtîr?

NILÂINÎ March 4
Messia Hnathawh Chu

Daniela dîlsak tawngtainaah hian thil pawimawh pahnih a lolang a, chûng chu: mipuite sualnate leh Jerusalem tiâuna a ni. Hêngthilte tâna dîlna chu Pathianin a chhâng a. Messia hnathawh zârah,mipuite chu tlan an la ni ang a, biak bûk pawh hriakthih a la nibawk ang. Thîl dîlna bîk pahnihte kha Daniela chheh vêl thilachhân a ni ta a, Messia hnathawh zârah erawh chuan mihringzawng zawngten a hlâwkna an têl thei thung dâwn a ni.

Daniela 9:21–27 chhiar la. Hapta 70 chhûng khân eng hnânge thawh ni dâwn? Engati nge Isua chauhin a tihpuitlin theihtûr a nih?

1. “Bawhchhiatna ti kin tûrin.” Hebrai tawnga “bawhchhiatna”sawina (pesha‘) tihin a kawh chu tum rênga mi hnuaihnungzâwkin mi chungnung zâwk chunga a tihsual luih hi a ni (entîrnân, Thufingte 28:24). Hê thû hi mihringin uâl-âu leh luhlulchhuah chunga Pathian chunga tihluih ang chî sawi nân Bibleah a chuang (Ezek. 2:3). Isuâ thisen zârah Pathian chunga helnachu nuai bo a ni a, Kalvari atanga lo luâng chhuak tlinna chumihringte tân hlui a ni ta.

2. “Sualte ti tâwp tûrin.” Hê thiltih sawina thû hian ‘chhinchhiah(seal)’ a kâwk a, hetah hi chuan sualna ngaihdam a kâwk.Tlûknathlen chinah kha chuan mihringten Pathian duh dân an tlin thei talo va; mahse, kan tlin lohna chu Messian a chingfel tawh maidâwn a ni.

3. “Bawhchhiatna tâna inremna siam tûrin.” Paulan: “Famkimnatin rêng chu amaha awm reng leh a kraws thisen chuan remna losiamin, amahah chuan engkim amah nên a inremtîr hi Palungnihzâwng tak a ni sî a;amah ngeiah chuan leia thil awmtepawh, vâna thil awmte pawh amah nên a inremtîr hi” (Kolosa1:19, 20, NKJV) tiin a sawi a. Hetah pawh hian, Isua chauhinhei hi atakin a thlentîr thei a ni.

4. “Chatuan felna la lût tûrin.” Kristan krawsah kan âi a awh a,Pathian nêna ‘inremna’ min neihtîr leh ta a ni. Pathiana chhuakfelna hi rinna zârah chiah kan chang thei a ni.

5. “Inlârna leh hrilh lâwkna chhinchhiah tûrin.” Inthâwina atânaKrista chu Mahni a inhlan khân, tlanna atâna Amah kâwk tihtûr Thuthlung Hlui hrilh lâwknate chu a lo thleng famkim(chhinchhiah) ta vek a ni.

6. “Thianghlim Ber hriak thih tûrin.” Heta Thianghlim Ber tih himimal ni lo vin, hmun sawina a ni a. Hê thû hian Puithiam Lalropui (Heb. 8:1)ni tûra Kristan hnâ a tan khân vân biak bûkchu hriak thih a ni ta tihna a ni.

NINGÂNÎ March 5
Hrilh Lâwkna Calendar

‘Tlâi leh zîng 2,300’ inlârna tâwpah, zâwlneiin a hriat thiam theihloh avângin makti takin a awm a (Daniela 8:27, NKJV). A hnûkum sâwmah, inlârna ‘hriat thiamtîr’ tûra Daniela tanpui tûrinGabrielaa lo kal a (Daniela 9:23). Hetah hi chuan Messiahnathawh tûr chu Hapta Sawmsarih hun tâwp dâwnah a ni dâwntih, a hmâa hriattîr loh kha hriattîr a ni ta a ni.

Hrilh lâwkna hrilh fiah nâna ni khatin kum khat a tluk dân angin,thil thleng tûr hrilh lâwkna man thiam tûr chuan hapta sawmsarihinkum 490 a tluk dâwn tih hriat a ngai a. Hê hun intanna tûr pawhchu Jerusalem sa tha leh tungding tûra thupêk a chhuah atangina ni dâwn a ni (Daniela 9:25). Hê thupêk hi Lal Artaxerxeschuan B.C. 457 khân a chhuah a. Judate chu Ezra hruainaaJesusalem dinthar phalsak an ni (Ezra 7).

Bible sawi dân chuan, hapta sawmsarih chu ‘ruât’ ‘hleh thlâk’tûr a ni.Hei hian kum 490 chu hrilh lâwkna chu bung 8-a inlârnatârlan hun sei zâwk, kum 2,300 atanga lâk then tûr tihna a ni.Chutiang a nih tâkah chuan kum 2,300 leh kum 490 chhiar tannachu a thuhmun dâwn tihna a ni a, chû chu B.C. 457 a ni.

Hapta sawmsarih hrilh lâwkna hi hmun thuma then a ni a, chûngchu: hapta sarih, hapta sawmruk-pahnih leh hapta sawmsarihna ani. Hapta sarih (kum 49) chu Jerusalem din that leh hun a ni ang a,hê hapta sarih hnûah hian hapta sawmruk-pahnih (kum 434) a loawm leh ang a; chutah “Lal-fapa Messia” chu (Daniela9:25). Tichuan Artaxerxes thupêk chhuah hnû kum 483, chû chuA.D. 27-ah, Isua Messia chuan baptisma changin, Messia a nihnaaa rawngbâwlna atân Thlarau Thianghlim hriak thih chu a ni ta a ni.

Hapta sawmsarihna hun chhûngin thil pawimawh tak takthleng tûr a awm dâwn a: 1) “Messia chu tihbo” (Daniela9:26, NKJV) a ni ang, chû chu Kristâ thihna sawina a ni. 2)Messia chuan “hapta khat atân mi tam tak hnênah thuthlungnghet tak a siam ang” (Daniela 9:27, NKJV). Hei hi Isuâ lokal chhan leh Juda hnam hnêna apostolte hnâ tûr chua ni. Chûchu ‘hapta’ hnuhnung ber A.D. 27 – 34 chhûnga thawh a ni. 3)“Mahse, hapta chanveah chuan inthawinate leh thilhlante a tibângang” (Daniela 9:27, NKJV).

Baptisma a chan atanga kum thum leh a chanveah (chû chuhapta lai takah), Isuan inthâwina a titâwp a—Thuthlung Tharainthâwina atân Mahni ngêi a inhlan tâk avângin, hrilh lâwkna lamahawmzia a nei zui ta lo va. Ran hmanga inthâwi tûlna chu a titâwp taa ni. Hapta sawmsarih chu kum A.D. 34 khân a tâwp a. Khâ mikum hân Stefana chu martar-tîr a ni a, chanchin tha thuchah pawhJudate hnênah chauh ni lo, Jentailte hnênah pawh puan a ni ta a ni.

Daniela 9:24–27 chhiar la. Messia zâra beiseina ropui lehthutiamte kan nei chungin, tharum thawhna te, indona lehchhiatna thlen chanchin kan hre reng tho mai. Kan khawvêlachhiatna a thleng reng chungin, engtin nge chu chuan beiseinala nei cheu tûra min tanpui theih ang?

ZIRTÂWPNÎ March 6

Ngaihtuah Zui Tûr: A hnuaia chart-ah hian Daniela 9:24-27-a hrilh lâwkna nêna inzawm hapta 70 chu hrilh fiahin, Daniela8:14-a kum 2,300 intanna pawh târlan a ni. KumB.C. 457 atanga i chhiar tan a kum 2,300 i chhiar chhoh zêlchuan kum 1844 i thleng ang. A nih loh leh, kum A.D. 34 atangakum la bâng zawng 1,810 i chhiar chhoh chuan 1844 i thlengang. Chutiang chuan Daniela 8:14-a biak bûk thenfâi kum pawhchu kum 1844-ah a ni tih kan entîr thei ta a ni.

Kum 1844 hi Daniela 7 leh 8-a kan hmuh tâk nêna a inremdân pawh chhinchhiah la. Daniela 7-ah chuan rorêlna niin,Daniela 8-ah erawh chuan biak bûk thenfâi, kum 1,260 chhûngtihduhdahna thlen (Daniela 7:25) hnû, A chatuan lalram dintûra Isuâ Lo Kal Leh hmâa lo thleng chu a ni.

Ni 2,300 chartKum 490 Kum 1810A A D 1844 B.C 457 .D. 34

Sawi Ho Tûrte:

1 Mi thiamten an sawi, dik tak chu ni 2,300 hrilh lâwknaleh hapta 70 hrilh lâwkna hi hrilh lâwkna pakhat a ni tihhi a ni. Engati nge chu chu an sawi? Tanfung tûr finfiahnaeng nge i neih?

2 Mi dangte tawngtaisakna nuna kan sâwtpui tûr eng ngeDaniela tawngtaina atang khân kan zir theih ang?

3 Kan tâna Kristâ inhlanna kha kan beiseina awm chhuna ni. Engtin nge hei hian inngaitlâwm tûra min vawn anga, hmangaihnaa khat leh mi dangte ngaidam thei kannihphah theih ang? Luka 7:40-47 hian eng nge min hriattîrtheuh tûr ni ang?

4 Daniela tawngtaina leh beiseina atâna Pathian Thupawimawhzia kha ngaihtuahla. An hnam chu hneh tawhleh sala hruai, an ram pawh tihchhiat leh an khawpui pawhtihram dêr tawh a ni. Chutiang a ni chung chuan, an ramlama hâwn leh beiseina an la nei cheu mai. Bible lehPathian thutiamte bâk khawi atangin nge beisei tûr anneih chuân ang nî? Chû chuan Pathian Thûa thutiamteatanga beiseina nei vê thei tûr kan nihzia eng nge minhriattîr tûr ni ang?