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Lesson 11 *March 7–13
From Battle to Victory


Sabbath Afternoon

Read for This Week’s Study: Eph. 6:12, Daniel 10, Ezra4:1–5, Josh. 5:13–15, Rev. 1:12–18, Col. 2:15, Rom. 8:37–39.

Memory Text: “ ‘O man greatly beloved, fear not! Peace be to you; be strong, yes, be strong!’ ” (Daniel 10:19, NKJV).

Daniel 10 introduces the concluding vision of Daniel, which continues in chapters 11 and 12. We are informed at the outset that this vision concerns a “great conflict” (Dan. 10:1, ESV). While Daniel 11 fleshes out some details of this conflict, Daniel 10 shows its spiritual dimensions and reveals that behind the scenes of earthly battles rages a spiritual conflict of cosmic proportions. As we study this chapter, we shall see that when we pray, we engage in this cosmic conflict in a way that has profound repercussions. But we are not alone in our struggles; Jesus engages the battle against Satan in our behalf. We shall learn that the ultimate fight we are engaged in is not against earthly human powers but the powers of darkness.

As the apostle Paul put it centuries after Daniel: “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Eph. 6:12, NKJV). Ultimately, our success in the conflict rests on Jesus Christ, who alone defeated Satan at the cross.

* Study this week’s lesson to prepare for Sabbath, March 14.

Sunday March 8
Fasting and Prayer, Once Again

Read Daniel 10:1–3. What do we again find Daniel doing?

Daniel does not spell out the reasons for his extended mourning period. But such a fervent intercession is most likely motivated by the situation of the Jews, who have just returned from Babylon to Palestine.

Read Ezra 4:1–5. What challenges are the Jews facing upon their return?

We know from Ezra 4:1–5 that at this time the Jews are facing strong opposition as they attempt to rebuild the temple. The Samaritans send false reports to the Persian court, inciting the king to stop the reconstruction work. In the face of such crises, for three weeks Daniel pleads with God to influence Cyrus to allow the work to continue.

At this point, Daniel is probably close to 90 years of age. He does not think about himself but about his people and the challenges that they face. And he persists in prayer for three full weeks before receiving any answer from God. During this time, the prophet follows a very modest diet, abstaining from choice food and even ointment. He is totally unconcerned about his comfort and appearance, but he is deeply concerned about the welfare of his fellow Jews in Jerusalem a thousand miles away.

As we look into Daniel’s prayer life, we learn some valuable lessons. First, we should persist in prayer, even when our petitions are not answered immediately. Second, we should devote time to pray for others. There is something special about intercessory prayers. Remember that “the Lord restored Job’s losses when he prayed for his friends” (Job 42:10, NKJV). Third, prayer prompts God to do something concrete and real. So, let us pray always, all kinds of prayers. In the face of unbearable trials, big problems, and overwhelming challenges, let us take our burdens to God in prayer (Eph. 6:18).

Read Daniel 10:12. What does this tell us about prayer as an objective experience that moves God to do something, rather than it being just a subjective experience that makes us feel good about God?

Monday March 9
A Vision of the Prince

Read Daniel 10:4–9. What happens to Daniel here?

As Daniel describes his experience, we can hardly imagine the overwhelming splendor of what he sees. That human appearance (Dan.10:5, 6) harks back to the “Son of man” depicted in the vision of the heavenly judgment (Dan. 7:13). His linen clothing is reminiscent of priestly garments (Lev. 16:4), an aspect that likens this personage to the “Prince of the host” depicted in connection with the heavenly sanctuary (Daniel 8, NKJV). Gold also is associated with the priestly regalia as a sign of royal dignity. Last, the likening of this figure to lightning, fire, bronze, and a powerful voice portrays Him as a supernatural being. This is someone invested with priestly, royal, and military attributes.This figure also displays interesting similarities to the heavenly being who appears to Joshua shortly before the battle against Jericho (Josh.5:13, 14). In the vision, Joshua sees the “Commander of the army of the Lord” (NKJV). Interestingly, the Hebrew word translated as “commander” (sar) here is the same word translated as “prince” in reference to Michael in Daniel 10:21. But a closer parallel occurs between Daniel and John, who received a vision of the risen Lord on the Sabbath day.

What similarities do we find between Daniel’s vision of the Son of God in Daniel 10 and those in Joshua 5:13–15 and Revelation 1:12–18?

According to Daniel, those who are with him are frightened off, and Daniel himself falls weak and frail to the ground. The manifestation of God’s presence simply overwhelms him. Yet, whatever his immediate fears, Daniel’s vision shows that God is in control of history. Indeed, as the vision unfolds, we will see that God provides Daniel with an outline of human history from the times of the prophet to the establishment of God’s kingdom (Daniel 11 and 12).

If, as we have seen again and again in Daniel, the Lord can keep human history under control, what can He do for our individual lives?

Tuesday March 10
Touched by an Angel

Read Daniel 10:10–19. What happens each time an angel touches Daniel?

Overwhelmed with the radiance of divine light, the prophet falls. Then an angel appears to touch him and comfort him. As we read the narrative, notice that the angel touches Daniel three times.

The first touch enables the prophet to stand and hear the words of comfort coming from heaven: “ ‘Do not fear, Daniel, for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard; and I have come because of your words’ ” (Dan. 10:12, NKJV). Daniel’s prayer has moved the heavens. For us this comes as an assurance that God hears our prayers, which is a great comfort in times of trouble.

The second touch enables Daniel to speak. The prophet pours out his words before the Lord, expressing his feelings of fear and emotion: “ ‘My lord, because of the vision my sorrows have overwhelmed me, and I have retained no strength. For how can this servant of my lord talk with you, my lord? As for me, no strength remains in me now, nor is any breath left in me’ ” (Dan. 10:16, 17, NKJV). So, God does not only speak to us; He wants us to open our mouths so that we can tell Him about our feelings, needs, and aspirations.

The third touch brings him strength. As Daniel recognizes his inadequacy, the angel touches him and comforts him with God’s peace: “ ‘O man greatly beloved, fear not! Peace be to you; be strong, yes, be strong!’ ” (Dan. 10:19, NKJV). Remember that the angel has been sent to Daniel in response to his prayers, in order to give him insight and understanding. In other words, the vision that follows in chapter 11 will be one that is intended to encourage Daniel in response to his mourning and meditation over the present situation in Jerusalem. With God on our side, then, we can have peace even as we face affliction. His loving touch enables us to look into the future with hope.

“To us in the common walks of life, heaven may be very near.”—Ellen G. White, The Desire of Ages, p. 48. How often do you think about just how closely tied heaven and earth are? How might you live differently if you always kept this truth alive in your heart and mind?

Wednesday March 11
A Great Conflict

Read Daniel 10:20, 21. What is revealed to Daniel here?

The heavenly messenger pulls the curtain aside and reveals to Daniel the cosmic war that transpires behind the scenes of human history. As soon as Daniel begins to pray, a spiritual battle starts between heaven and earth. Heavenly beings began a struggle with the king of Persia to let the Jews continue the reconstruction of the temple. We know from the opening of Daniel 10 that the king of Persia is Cyrus. However, a human king left by himself cannot offer significant opposition to a heavenly being. This indicates that behind the human king stands a spiritual agent who moves Cyrus to stop the Jews from rebuilding the temple.

A similar situation occurs in Ezekiel 28, in which the king of Tyre represents Satan, the spiritual power behind the human king of that city. So, it should not be surprising that the kings of Persia against whom Michael comes to fight include Satan and his angels. This shows that the human opposition to the rebuilding of the temple in Jerusalem has a counterpart in the spiritual realm.

Read Daniel 10:13. What kind of battle is described here?

“While Satan was striving to influence the highest powers in the kingdom of Medo-Persia to show disfavor to God’s people, angels worked in behalf of the exiles. The controversy was one in which all heaven was interested. Through the prophet Daniel, we are given a glimpse of this mighty struggle between the forces of good and the forces of evil. For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.”—Ellen G. White, Prophets and Kings, pp. 571, 572.

Thursday March 12
A Victorious Prince

The most prominent character in the book of Daniel is the figure initially called “Son of Man” (Dan. 7:13, NKJV) or “Prince of thehost” (Dan. 8:11, NKJV). Eventually we learn that His name is Michael(Dan. 10:21), which means “Who is like God?” He comes to help Gabriel in the conflict with the king of Persia (Dan. 10:13). The angel refers to this heavenly being as “Michael your prince” (Dan. 10:21),namely, the prince of God’s people. Michael appears later in the book of Daniel as the One who stands for God’s people (Dan. 12:1). From Jude 9, we learn that Michael, also called an archangel, fights against Satan and resurrects Moses. Revelation 12:7 reveals that Michael stands as the leader of the heavenly army, which defeats Satan and his fallen angels. Thus, Michael is none other than Jesus Christ. As the Persian Empire has a supreme commander, a spiritual force who stands behind its human leader, so God’s people have in Michael their Commander in Chief, who steps in to fight and win the cosmic war on their behalf.

Read Colossians 2:15. How has Jesus accomplished victory in the cosmic conflict?

As we face the forces of evil, we can have faith in Jesus our champion. He defeats Satan in the beginning of His public ministry. During His earthly life, He defeats Satan in the desert when assaulted with temptations, He fights demonic hordes, and He sets people free from the power of darkness. Jesus defeats evil even when it is disguised behind Peter’s attempt to dissuade Him from moving toward Calvary. In His final words to the disciples, Jesus speaks of His impending death as a battle, which will culminate in a decisive victory over Satan: “Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all peoples to Myself ”(John 12:31, 32, NKJV).

Sometimes we look around, and things look really bad. Violence, immorality, corruption, and diseases crop up everywhere. An enemy, not made of flesh and blood, brutally attacks us from all sides. But no matter how difficult the battles we have to fight, Jesus fights for us and stands as our Prince and High Priest in the heavenly sanctuary.

Read Romans 8:37–39. How can we make the promise of being conquerors a real experience in our own Christian lives?

Friday March 13

Further Thought: “For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus. . . . All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses.”—Ellen G. White,Prophets and Kings, p. 572.

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.”—Ellen G. White, The Sanctified Life, p. 51.

Discussion Questions:

1 Though we are not the first people in Christian history to see this truth, as Seventh-day Adventists we are strong proponents of the “great controversy” motif, or the idea that the entire universe is part of an epic struggle between Christ and Satan. And we believe that every human being is, indeed, involved in this controversy. Others, even secular people, have talked about the reality of some kind of battle in which we are all immersed. What has been your own experience in the great controversy? How have you seen it manifested in your own life? What have you learned that could help others struggling, as well?

2 Read Ephesians 6:10–18. Notice the overt military imagery that Paul uses. What “battle instructions” are given here for us in the great controversy?

3 In Daniel 10:11, for a second time (see Dan. 9:23) Daniel is called hamudot—or “beloved.” What does this tell us about the close link, even an emotional link, between heaven and earth? Think about how radically different this reality is when compared to the common atheistic view of much of the modern world. What hope does this Bible view, as seen in this reference to Daniel, offer us?

Story inside
Fetus Refused to Die
By Victor Hulbert

“I’m very sorry,” the doctor told Fusae Suzuki. “Your husband is very young but, unfortunately, he will die tonight or at the most in a few days.” The news devastated the young Japanese mother. She went to the river to fetch water and, looking into the water, considered throwing herself in. But then two men in black suits appeared.

“Be patient for just a while,” said one. “Yes, be patient,” said the other.

After those words, the men disappeared from her sight. The encounter pulled Fusae back from despair, and she returned home to nurse her husband, Mitsuharu, a farmer stricken with tuberculosis. Soon she was pregnant with her second child. Mitsuharu could not bear the thought of his wife struggling to raise two children on her own. Finally she agreed to his pleas to terminate the pregnancy. The government supported the decision.

The pharmacist prescribed a strong medicine that, she promised, would work without fail.

“Be careful with the medicine, and don’t exceed the prescribed dose,” she cautioned. “Otherwise, your own life will be in danger.” Suzuki swallowed the first dose, enough to end the pregnancy. Weeping in sorrow, she felt the fetus move. “My baby’s still alive!” she cried out. The next day, she repeated the dose, then again on the third day. Yet, the fetus kept moving inside her. In desperation, she drained the medicine bottle, but still the baby remained alive.

“It’s totally unbelievable!” she told her husband. A healthy baby boy was born. Several months later, she and Mitsuharu attended evangelistic meetings, and they were baptized on Akeri’s first birthday.

“Their baptismal date always reminds me that God intervened in my mother’s womb to save my life,” said Akeri Suzuki, a veteran Japanese pastor who retired after serving as executive secretary of the Adventist Church’s Northern Asia-Pacific Division. “My parents became the first Adventist church members in my village.”

Akeri was 30 before his mother revealed his origins. “When I heard the story of my birth from my mother, I was terribly shocked and felt as if I had been struck by powerful lightning,” he said. “My whole body trembled.”

Overwhelmed by God’s tremendous love, he thought, I am a very precious gift from God. He rededicated himself to God at that very moment.

“God intervened in my mother’s womb to save my life,” he said.

Victor Hulbert is communication director for the TransEuropean Division.

Part I: Overview

Key Text: Daniel 10:19

Study Focus: Eph. 6:12, Daniel 10, Ezra 4:1–5, Josh. 5:13–15, Rev.1:12–18, Col. 2:15, Rom. 8:37–39.

Introduction: Two themes in this week’s lesson deserve further comment. One is the invisible war that unfolds behind the scenes of the great conflict. The other theme that emerges is the assurance that in this war we are not alone. A victorious prince stands up to fight in our behalf.

Lesson Themes:

1. An Invisible War. One of the most somber aspects of the great conflict between good and evil is the invisible war that takes place in the spiritual realm. We see a snapshot of this reality in the evil forces that were influencing the Persian king to thwart God’s plan to rebuild Jerusalem.

2. A Victorious Prince. While the conflict rages, God’s people are not alone. A powerful and victorious heavenly prince stands up to fight the evil forces on behalf of God’s people and bring God’s plan to fruition.Life Application: The biggest battle of our lives is not against visibleenemies of flesh and blood, but “against principalities, against powers,against the rulers of the darkness of this age, against spiritual hosts ofwickedness in the heavenly places” (Eph. 6:12, NKJV). Although from ahuman perspective this battle can be an uneven conflict in which it appearsthat the odds are often against us, we have nothing to fear. Jesus fightsthis battle for us and alongside us and gives us the assurance of victory.

Part II: Commentary

Let us take a more in-depth look at this lesson’s themes as outlined above:

1. An Invisible War

Daniel 10 introduces the final vision of the book, which comprises chapters 10–12. It is 536 b.c., the third year of Cyrus, king of Persia. About fifty thousand Jews have returned to their homeland (Ezra 2), and as they set out to rebuild the temple, insurmountable opposition arises. When the Samaritans are refused participation in the reconstruction project, they become bitter enemies of the Jews. They write letters portraying the Jews as a seditious people and so persuade the king to bring the construction work to a halt (Ezra 4:6–16, 23, 24). Informed of the situation of his fellows Jews, Daniel once again resorts to fasting and prayer. For 21 days, he prays and fasts on behalf of the returnees. God responds with the vision of a “great war” in which the curtain is lifted that veils the unseen realities from the seen. The prophet is allowed to catch a glimpse of the heavenly war that goes on behind the earthly battles.

As the vision unfolds, Daniel soon learns that the opposition to the reconstruction of the temple is not restricted to the idiosyncrasies of human rulers. Indeed, the political events involving the Jews, the Samaritans, and the Persians reflected an invisible war between the angels of God and evil powers. This close relationship between what happens in heaven and on earth is one of the distinctive features of apocalyptic prophecy. So, the angel discloses to Daniel that there has been a battle between Michael and the prince of Persia, a battle that will persist with Greece and, by implication, will continue amid the military conflicts between the kings of the north and the south (Daniel 11). As we proceed with this study, let us consider some of the elements involved in this war. One of the heavenly beings, most likely Gabriel, tells the prophet Daniel that the prince of Persia resisted him for 21 days until Michael came to help him (Dan. 10:13). At this point, we have to determine whether the prince of Persia, who dared to stand against an angel of God, was a human ruler or a spiritual power. Some scholars argue that the prince of Persia was Cambyses, the son of Cyrus, who was the king of Babylon and coregent with his father during this time. Cambyses, known to be hostile to foreign religions, has been understood as the ruler who brought the reconstruction of the temple to a stop. However, it is difficult to conceive of a human king opposing an angel of God to the point that Michael must intervene. But a stronger argument for a supernatural prince lies in the parallel usage of the word for the “prince” (sar) of Persia and Michael, the “prince” (sar) who represents God’s people. So, because of this contrast and opposition, the prince of Persia must have been a malevolent being acting in opposition to Michael, the heavenly prince.

Therefore, the “great war” here described is a war between Satan, the prince of darkness—who represents the interests of the earthly enemies of God’s people—and Christ, the great prince who represents the people of God. This war lies at the heart of the great conflict between good and evil, which becomes visible in the political, social, and religious evils that befall the world. However, as the demonic forces increase their opposition to God’s angels and move earthly powers to attack God’s people, Michael, the “great prince,” steps in to protect and save God’s people (Dan. 12:1). To Him, we now turn.

2. A Victorious Prince

When Michael appears in the Bible, it is always in contexts of conflict. In Daniel 10, He is fighting against the malevolent prince of Persia; in Daniel 12, He stands up to deliver God’s people in the closing scenes of the great conflict; in Jude, He contends with the devil for the body of Moses; and in Revelation 12, Michael fights with the dragon. So, it seems clear that Michael is the heavenly warrior who represents the forces of good against the powers of evil.

In order to have a better appreciation for Michael’s nature and identity, one should bear in mind that one of the most striking depictions of God in the Bible is that of a warrior. He is called “the Lord mighty in battle” (Ps. 24:8) and the warrior (Exod. 15:3). Many psalms celebrate the Lord as a victorious warrior (Psalm 68). Thus, God fights the enemies of His people, such as the Egyptians, the Canaanites, the Assyrians, and the Babylonians. He may even be seen as fighting against His own people by delivering them into enemy hands when they break His covenant. The picture of God as a warrior also brings eschatological hope, however, because in the future God will fight against the nations that have oppressed His people (Zech. 14:3).

It is instructive to note that in contexts in which God is depicted as a warrior, some form of the interjection “Who is like God?” appears (Exod. 15:11; Jer. 50:44; Ps. 35:10; Ps. 71:19; Ps. 77:13; Ps. 89:6, 8;Micah 7:18). So, it is not by accident that Michael means “Who is like God?” The meaning of His name suggests close identification with God, which coheres with the function of Michael as a divine warrior. As such, He resembles God to a degree that no other heavenly being or created angel could ever do. For this reason, Michael in Daniel must be identified with the preincarnate Christ, the eternal Son of God. Significantly, John the Baptist upon first sight understood Jesus as a warrior with a winnowing fan in His hand who will burn up the chaff with unquenchable fire (Matt. 3:12). Later, John thought he was mistaken because Jesus was expelling demons and healing the sick instead of waging war against His people’s enemies. But John got word from his disciples that confirmed his initial impression. Jesus was indeed the divine warrior who was battling the spiritual forces of evil. Later on, Jesus’ fiercest battle took place on the cross, where He achieved the greatest victory over evil, not by killing but by dying. On the cross He “disarmed principalities and powers” and triumphed over them (Col.2:15, NKJV). After His resurrection, Jesus ascended to heaven as a victorious warrior showing the spoils of war in a cosmic parade (Eph. 4:7,8; Psalm 68; Psalm 24).

We have the sacred duty to carry on the battle alongside our Supreme Commander. Like Jesus, we must fight this spiritual battle, not by killing but by dying. Our weapons are not guns and bombs, but faith and the Word of God (Eph. 6:10–18). We battle not only external forces but also the sin that lies in our hearts. However, “in all these things we are more than conquerors through Him who loved us” (Rom. 8:37, NKJV). Let us continue to fight until the day when Michael will come and destroy evil in all its manifestations.

Part III: Life Application

Imagine this scene: as you visit a photo gallery, you see an awkward picture of a middle-aged man. His face is contorted. His lips are contracted. His fists are clenched. His face is full of wrinkles, not because of age but because of anger. As you look at that picture, you become absolutely convinced that whomever it may portray, it is someone you could never wish to be friends with. You just feel happy because that man is no more than a lifeless picture on display.

Then a guide approaches you, identifies that person, and explains the context of the picture. Actually, the picture shows a close-up of an attorney. He was in a court session defending an old widow. The woman was about to lose her only piece of land to a big company. By means of legal maneuvers, the lawyers of that company were attempting to take over her land. And the picture was taken at the very moment the attorney was using verbal and nonverbal arguments to convince the judge to decide in favor of that woman.

1. How does the information about the context change your view of the man in the picture? Would you feel comfortable in having him as a friend? Discuss.

2. In what ways does the information about the great conflict between good and evil help you better appreciate the picture of the warrior that God presents in the Scriptures?

3. If the Lord were not a “warrior God,” could we have any assurance that evil would be forever eliminated?

4. What difference does it make to have Jesus Christ as the warrior who fights on your behalf against the armies of Satan?


Lección 11: Para el 14 de marzo de 2020

Sábado 7 de marzo

LEE PARA EL ESTUDIO DE ESTA SEMANA: Efesios 6:12; Daniel 10; Esdras4:1–5; Josué 5:13–15; Apocalipsis 1:12–18; Colosenses 2:15; Romanos 8:37–39.

PARA MEMORIZAR:“Y me dijo: Muy amado, no temas; la paz sea contigo; esfuérzate y aliéntate”(Dan. 10:19).

Daniel 10 introduce la visión final de Daniel, que continúa en los capítulos11 y 12. Se nos informa desde el comienzo que esta visión atañe a un“conflicto grande” (Dan. 10:1). Si bien Daniel 11 revela algunos detalles deeste conflicto, Daniel 10 muestra sus dimensiones espirituales y revela quedetrás del telón de las batallas terrenales se produce un conflicto espiritualde proporciones cósmicas. Al estudiar este capítulo, veremos que al orarparticipamos en este conflicto cósmico de una manera que tiene profundasrepercusiones. Pero no estamos solos en nuestras luchas; Jesús participaen la batalla contra Satanás en nuestro favor. Aprenderemos que la luchafinal en la que estamos involucrados no es contra los poderes humanosterrenales, sino contra los poderes de las tinieblas.

Como lo expresó el apóstol Pablo siglos después de Daniel: “Porque notenemos lucha contra sangre y carne, sino contra principados, contra potestades, contra los gobernadores de las tinieblas de este siglo, contra huestesespirituales de maldad en las regiones celestes” (Efe. 6:12). En última instancia, nuestro éxito en el Conflicto recae en Jesucristo.

Lección 11 | Domingo 8 de marzo

Lee Daniel 10:1 al 3. ¿Qué encontramos que Daniel hacía de nuevo?

Daniel no explica las razones de su prolongado período de aflicción. Perouna intercesión tan ferviente muy probablemente haya estado motivada porla situación de los judíos, que acaban de regresar de Babilonia a Palestina.

Lee Esdras 4:1 al 5. ¿Qué desafíos enfrentaron los judíos al regresar?

Sabemos por Esdras 4:1 al 5 que en ese entonces los judíos enfrentaronuna fuerte oposición al intentar reconstruir el Templo. Los samaritanosenviaron informes falsos a la corte persa, incitando al rey a detener la obrade reconstrucción. Frente a esas crisis, durante tres semanas Daniel ruegaa Dios que influya en Ciro para permitir que la obra continúe.

A estas alturas, probablemente Daniel tenía unos noventa años. Él nopensaba en sí mismo, sino en su pueblo y los desafíos que este enfrentaba.Y persistió en la oración durante tres semanas completas antes de recibiruna respuesta de Dios. Durante este tiempo, el profeta siguió una dieta muymodesta, absteniéndose de manjares e incluso ungüentos. No le preocupabaen absoluto su comodidad ni su apariencia, pero estaba profundamentepreocupado por el bienestar de sus compatriotas judíos en Jerusalén, a 1.600kilómetros de distancia.

Al observar la vida de oración de Daniel, aprendemos algunas leccionesvaliosas. En primer lugar, debemos perseverar en la oración, incluso cuandonuestras peticiones no sean respondidas de inmediato. En segundo lugar,debemos dedicar tiempo a orar por los demás. Hay algo especial en las oraciones de intercesión. Recuerda que “quitó Jehová la aflicción de Job, cuandoél hubo orado por sus amigos; y aumentó al doble todas las cosas que habíansido de Job” (Job 42:10). En tercer lugar, la oración impulsa a Dios a hacer algoconcreto y real. Así que, oremos siempre, por todo tipo de motivos. Ante laspruebas insoportables, los grandes problemas y los desafíos abrumadores,llevemos nuestras cargas a Dios en oración (Efe. 6:18).

Lee Daniel 10:12. ¿Qué nos dice esto acerca de la oración como una experiencia objetiva que impulsa a Dios a hacer algo, y no solo una experienciasubjetiva que nos hace sentir bien con Dios?

Lunes 9 de marzo | Lección 11

Lee Daniel 10:4 al 9. ¿Qué sucede con Daniel?

Cuando Daniel describe su experiencia, nos cuesta imaginar el esplendorabrumador de lo que ve. Esa apariencia humana (Dan. 10:5, 6) remite al “hijode hombre” representado en la visión del Juicio celestial (Dan. 7:13). Su ropade lino nos recuerda las vestimentas sacerdotales (Lev. 16:4), un aspectoque asimila a este personaje con el “príncipe de los ejércitos” descrito enrelación con el Santuario celestial (Dan. 8). El oro también está ligado conla vestimenta sacerdotal como una señal de dignidad real. Por último, lacomparación de este personaje con un relámpago, el fuego, el bronce y unavoz estruendosa lo muestra como un Ser sobrenatural. Se trata de alguieninvestido de atributos sacerdotales, reales y militares. Esta figura tambiénmuestra similitudes interesantes con el Ser celestial que se le aparece aJosué poco antes de la batalla contra Jericó (Jos. 5:13, 14). En la visión, Josuéve al “Príncipe del ejército de Jehová”. Curiosamente, sar es la palabra hebreaque aquí se traduce como “príncipe” (otras versiones la traducen como “comandante” [NTV, NVI]), al igual que en Daniel 10:21 con referencia a “Miguel,vuestro príncipe”. Pero existe un paralelismo mayor entre Daniel y Juan.

¿Qué similitudes encontramos entre la visión de Dios que tuvo Danielen Daniel 10 y las de Josué 5:13 al 15 y Apocalipsis 1:12 al 18?

Según Daniel, los que estaban con él se llenaron de temor, y el mismoDaniel cae débil y frágil al suelo. La manifestación de la presencia de Diossimplemente lo abruma. Sin embargo, más allá de sus temores inmediatos,la visión de Daniel muestra que Dios tiene el control de la historia. De hecho,a medida que se desarrolla la visión, veremos que Dios provee a Danielun resumen de la historia humana desde los tiempos del profeta hasta elestablecimiento del Reino de Dios (Dan. 11, 12).

Si, como hemos visto vez tras vez en Daniel, el Señor puede mantener la historiahumana bajo control, ¿qué puede hacer por nuestra vida individual?

Lección 11 | Martes 10 de marzo

Lee Daniel 10:10 al 19. ¿Qué sucede cada vez que un ángel toca a Daniel?

Abrumado por el resplandor de la luz divina, el profeta cae. Entonces, unángel aparece para tocarlo y consolarlo. Mientras lees el relato, fíjate que elángel toca tres veces a Daniel.

El primer toque le permite al profeta ponerse de pie y escuchar las palabras de consuelo provenientes del Cielo: “Daniel, no temas; porque desdeel primer día que dispusiste tu corazón a entender y a humillarte en lapresencia de tu Dios, fueron oídas tus palabras; y a causa de tus palabrasyo he venido” (Dan. 10:12). La oración de Daniel conmovió los cielos. Paranosotros, esto es una garantía de que Dios escucha nuestras oraciones, locual es un gran consuelo en los momentos difíciles.

El segundo toque permite a Daniel hablar. El profeta derrama sus palabras ante el Señor, expresando sus sentimientos de miedo y emoción: “Señormío, con la visión me han sobrevenido dolores, y no me queda fuerza. ¿Cómo,pues, podrá el siervo de mi señor hablar con mi señor? Porque al instanteme faltó la fuerza, y no me quedó aliento” (Dan. 10:16, 17). Así que, Dios nosolo nos habla a nosotros; él quiere que abramos la boca para que podamosexpresarle nuestros sentimientos, necesidades y aspiraciones.

El tercer toque le da fuerzas. Cuando Daniel reconoce su insuficiencia,el ángel lo toca y lo consuela con la paz de Dios: “Muy amado, no temas; lapaz sea contigo; esfuérzate y aliéntate. Y mientras él me hablaba, recobrélas fuerzas, y dije: Hable mi señor, porque me has fortalecido” (Dan. 10:19).Recuerda que el ángel fue enviado a Daniel en respuesta a sus oraciones,para darle discernimiento y comprensión. En otras palabras, la visión queaparece a continuación en el capítulo 11 tiene la intención de animar a Daniel en respuesta a su aflicción y meditación sobre la situación actual deJerusalén. Con Dios de nuestro lado, entonces, podemos tener paz inclusocuando enfrentamos aflicciones. Su toque amoroso nos permite mirar haciael futuro con esperanza.

“Mientras recorremos las sendas humildes de la vida, el cielo puede estar muy cerca de nosotros” (DTG 32). ¿Con cuánta frecuencia te dedicas a pensar cuán estrechamente unidos están el Cielo y la Tierra? ¿Cuán diferente sería tu vida si siempreconservaras esta verdad viva en el corazón y la mente?

Miércoles 11 de marzo | Lección 11

Lee Daniel 10:20 y 21. ¿Qué se le revela a Daniel aquí?

El mensajero celestial corre el telón y le revela a Daniel la guerra cósmicaque transcurre tras bambalinas de la historia humana. En cuanto Danielcomienza a orar, se inicia una batalla espiritual entre el cielo y la Tierra. Losseres celestiales comenzaron una lucha con el rey de Persia para permitirque los judíos continuaran con la reconstrucción del Templo. Sabemos porla introducción de Daniel 10 que el rey de Persia es Ciro. Sin embargo, unrey humano por sí solo no puede oponer gran resistencia a un Ser celestial.Esto indica que detrás del rey humano hay un agente espiritual que instigaa Ciro para que impida que los judíos reconstruyan el Templo.

Una situación similar ocurre en Ezequiel 28, en la que el rey de Tirorepresenta a Satanás, el poder espiritual que estaba detrás del rey humanode esa ciudad. Por lo tanto, no debe sorprendernos que los reyes de Persiacontra los que Miguel viene a luchar incluyan a Satanás y sus ángeles. Estodemuestra que la oposición humana a la reconstrucción del Templo deJerusalén tiene su contraparte en el reino espiritual.

Lee Daniel 10:13. ¿Qué tipo de batalla se describe?

“Mientras Satanás estaba procurando influir en las más altas potestadesdel reino de Medopersia para que mirasen con desagrado al pueblo de Dios,había ángeles que obraban en favor de los desterrados. Todo el cielo estabainteresado en la controversia. Por medio del profeta Daniel se nos permitevislumbrar algo de esta lucha poderosa entre las fuerzas del bien y las delmal. Durante tres semanas Gabriel luchó con las potestades de las tinieblas,procurando contrarrestar las influencias que obraban sobre el ánimo deCiro; y antes de que terminara la contienda, Cristo mismo acudió en auxiliode Gabriel. Este declara: ‘El príncipe del reino de Persia se me opuso duranteveintiún días; pero he aquí, Miguel, uno de los principales príncipes, vinopara ayudarme, y quedé allí con los reyes de Persia’ (Dan. 10:13). Todo loque podía hacer el cielo en favor del pueblo de Dios fue hecho. Se obtuvofinalmente la victoria; las fuerzas del enemigo fueron mantenidas en jaquemientras gobernaron Ciro y su hijo Cambises, quien reinó unos siete añosy medio” (PR 418, 419).

Lección 11 | Jueves 12 de marzo

El personaje más prominente en el libro de Daniel es la figura que alprincipio se denomina “hijo de hombre” (Dan. 7:13), o “príncipe de los ejércitos” (Dan. 8:11). Finalmente, descubrimos que su nombre es Miguel (Dan.10:12), que significa “¿Quién como Dios?” Él viene a ayudar a Gabriel en elconflicto con el rey de Persia (Dan. 10:13). El ángel hace alusión a este sercelestial como “Miguel vuestro príncipe” (Dan. 10:21); es decir, el príncipe delpueblo de Dios. Miguel aparece más adelante en el libro de Daniel como elprotector del pueblo de Dios (Dan. 12:1). En Judas 9 aprendemos que Miguel,también llamado arcángel, lucha contra Satanás y resucita a Moisés. Apocalipsis 12:7 revela que Miguel es el adalid del ejército celestial, que derrotaa Satanás y a sus ángeles caídos. Por consiguiente, Miguel no es otro queJesucristo. Así como el Imperio Persa tiene un comandante supremo, unafuerza espiritual que está detrás de su líder humano, así también el pueblode Dios tiene a Miguel como Comandante en jefe, que interviene para luchary ganar la guerra cósmica en su favor.

Lee Colosenses 2:15. ¿Cómo logró Jesús la victoria en el Conflicto Cósmico?

Al hacer frente a las fuerzas del mal, podemos tener fe en Jesús, nuestrocampeón. Él derrotó a Satanás al comienzo de su ministerio público. Durante su vida terrenal, derrotó a Satanás en el desierto cuando fue asaltadocon tentaciones, luchó contra hordas demoníacas y liberó a la gente delpoder de las tinieblas. Jesús derrotó al mal, incluso cuando se enmascaródetrás del intento de Pedro de disuadirlo de dirigirse hacia el Calvario. Ensus últimas palabras a los discípulos, Jesús habló de su muerte inminentecomo una batalla, que culminará en una victoria decisiva sobre Satanás:“Ahora es el juicio de este mundo; ahora el príncipe de este mundo seráechado fuera. Y yo, si fuere levantado de la tierra, a todos atraeré a mí mismo”(Juan 12:31, 32).

A veces miramos a nuestro alrededor, y las cosas se ven muy mal. Hayviolencia, inmoralidad, corrupción y enfermedades en todas partes. Unenemigo, no de carne y hueso, nos ataca brutalmente desde todos los lados.Pero, no importa cuán difíciles sean las batallas que tenemos que librar,Jesús lucha por nosotros, y es nuestro Príncipe y Sumo Sacerdote en elSantuario celestial.

Lee Romanos 8:37 al 39. ¿Cómo podemos hacer que la promesa de ser vencedoressea una experiencia real en nuestra vida cristiana?

Viernes 13 de marzo | Lección 11

“Durante tres semanas Gabriel luchó con las potestades de las tinieblas,procurando contrarrestar las influencias que obraban sobre el ánimo de Ciro[...]. Todo lo que podía hacer el cielo en favor del pueblo de Dios fue hecho. Seobtuvo finalmente la victoria; las fuerzas del enemigo fueron mantenidasen jaque mientras gobernaron Ciro y su hijo Cambises” (PR 418, 419).

“¡Qué grande honor se le muestra a Daniel por parte de la Majestad delcielo! Dios consuela a su siervo tembloroso, y le asegura que su oración hasido escuchada en el cielo. En respuesta a esta ferviente petición, el ángelGabriel es enviado para influir sobre el corazón del monarca persa. El rey haresistido las impresiones del Espíritu de Dios durante las tres semanas enque Daniel estaba ayunando y orando, pero el Príncipe del cielo, el arcángelMiguel, es enviado para cambiar el corazón del obstinado rey e inducirlo atomar una medida resuelta en respuesta a la oración de Daniel” (ECFP 49).


1. Aunque no somos los primeros en la historia cristiana en ver estaverdad, como adventistas del séptimo día somos firmes defensoresde la temática del “Gran Conflicto”, o la idea de que todo el universo es parte de una lucha épica entre Cristo y Satanás. Y creemosque cada ser humano participa activamente en este conflicto. Hayotros, incluso gente secular, que han hablado de la realidad de algún tipo de batalla en la que todos estamos inmersos. ¿Cuál ha sidotu experiencia en el Gran Conflicto? ¿Cómo lo has visto manifestarse en tu propia vida? ¿Qué aprendiste que podría ayudar a otrosa luchar también?

2. Lee Efesios 6:10 al 18. Observa las imágenes militares explícitas queutiliza Pablo. ¿Qué “instrucciones de batalla” se nos dan a los queestamos inmersos en el Gran Conflicto?

3. En Daniel 10:11, por segunda vez (ver Dan. 9:23) se llama a Danielhamudot, o “amado”. ¿Qué nos dice esto acerca del estrecho vínculo, que llega a ser un vínculo emocional incluso, entre el cielo yla Tierra? Piensa en cuán radicalmente diferente es esta realidaden comparación con la cosmovisión atea común de gran parte delmundo moderno. ¿Qué esperanza nos ofrece esta mirada bíblica,como vemos en esta referencia a Daniel?



oifcef;pm (11)


rwf 7 - 13 

OykofaeYrGef;vGJykdif; rwf 7

zwf&efusrf;csufrsm;/ {zuf 6;12/ 'H? 10/ {Z& 4;1-5/ a,m½I 5;13-15/ Asm 1;12-18/ aumavmoJ 2;15/ a&mr 8;37-39/ 


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we*FaEG                                   rwf 8


      'Ha,v 10;1-3 udkzwfyg/ 'Ha,vonf aemufxyfwpfBudrf rnfonfhtvkyfudkvkyfaqmifoenf;/

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       {Z& 4;1-5 udkzwfyg/ jyefvmMuaom*sL;vlrsKd;rsm;onf rnfonfhpdefac:rIrsKd;udkêuH&oenf;/


       {Z& 4;1-5 udkzwfrdaomtcg? *sL;vlrsKd;wdkY a,½k&Svifudk jyefvnfwnfaxmif&ef qefYusifwdkufcdkufrIrsKd;pHkcHae&aMumif;od&rnf/ Adrmefawmfudkjyefvnfûyjyif&ef &efolrsm;taESmihft,Sufay;Muonf/ &Srm&dvlrsKd;rsm;onf rSm;,Gif;aomtpD&ifcHcsufrsm;jzihf ukef;wdkuf   ukef;acsmvkyfum? yg&Seftifyg,mrif;xHOD;wdkufavQmufNyD; AdrmefawmfESihf a,½k&SvifûrdU½dk;wnfaqmufjcif;trIudk &yfwefYoGm;ap&efvkyfMuHMuonf/ xdktcuftcJêuHae&csdefrSmyif 'Ha,vonf &ufowå (3) ywfwdkifwkdif bk&m;ocifudkqkawmif;í uk½krif;BuD;taejzihf qufvufcGifhûy&ef bk&m;ocifrSpdwfawmfEdI;qGay;yg&ef awmif;yef\/

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wevFm                                                         rwf 9


      'H? 10;4-9 udkzwfyg/ 'Ha,vrnfodkYjzpfoenf;/


       'Ha,vonf rdrd\tawGUtêuHudkazmfjy&mü oljrifawGUcJh&aom jrifuGif;BuD;udk rnfrQMuHhMuHhcHMunfh½I&rnfhtaetxm;udk cefYrSef;&cuf ygonf/ oljrifaomol\yHkyef;oP²mefonf ('H? 10;5?6) w&m;pD&ifa&; aumif;uifyv’ifü olawGUjrifcJh&aom ]]vlom;awmf}} yifjzpfaeonf/ ('H? 7;13)/ ol\t0wfawmfonf ,Zfyka&m[dwfrif;BuD;\0wf½Hkawmf uJhodkY (0wf 16;4)? xdkol\yHkyef;oP²mefrSm ]]aumif;uifAdkvfajcwdkY \t&Sifrif;om;BuD;}} jzpfí aumif;uifwJawmfESihfqufET,frI&Sdaeygonf/ ('H? 8)/ a&Tonfvnf; ,Zfyka&m[dwftrsKd;rsm;\toHk;ûyaom *kPfodu©m taqmifta,mifjzpfonf/ tqHk;qdk&aomf? xdkolonf rsuf&GJ? vQyfppf? rD;cGuf? aMu;0g? toHonfvnf; vlpk\toHuJhodkY[kjrif&vQif omref vlr[kwfaMumif;ESihf vlom;½dk;½dk; xufjrihfaomwefcdk;&SifjzpfaMumif; ay:vGifxif&Sm;vsuf&Sdonf/ ,Zfyka&m[dwf&mxl;? rif;om;&mxl;ESihf ppfwyfBuD;wpfwyfuJhodkY rSwf,l&rnfh oljzpfonf/ a,&dacgûrdUudk a,m½I jrif&aom aumif;uift&Sif\½kyfoGifonfvnf; xdkenf;wlyifjzpfonf/ (a,m½I 5;13?14)/ ½lyg½Hkü a,m½Ionf ]]xm0&bk&m; \Akdvfajcudk tkyfpdk;aomAdkvfrª;jzpfí ,ckygvmonf[kqdk\}} (a,m½I 5;13?14)/ pdwf0ifpm;p&maumif;aom a[jAJa0g[m&rS ]]Akdvfrª;}} (pm&f) (Sar)  udk 'Ha,v 10;21 wGif ]]rif;om;}} rdau©v[k wlnDaompmvHk;udkawGU &NyD; bmomjyefqdk&mü pum;&yfESpfvHk;udktoHk;ûyMuonf/ odkYaomf 'Ha,vESihf &Sifa,m[efwdkY\OykofaeYü&&Sdaom½lyg½HkwGif aojcif;udk atmifjrifcJhaomocif\taMumif;rSm wlnD,SOfwGJoGm;aeygonf/

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       'Ha,vusrf;udk wpfqifhNyD;wpfqifhavhvmod&Sd&í bk&m;&Sif om vlwdkY\toufwmorkdif;udk ydkifotkyfpdk;awmfrlaMumif;od&aom tcg? uREfkyfwdkY\ toufwmudk udk,fawmfrnfodkYxdef;ausmif;vrf;ñTef awmfrlaMumif; xif&Sm;oenf;/

t*Fg                                                    rwf 10


      'H? 10;10-19 udkzwfyg/ 'Ha,vudk aumif;uifwrefwpfyg; rSwdkYxdwdkif; rnfodkY&Sdoenf;/


       yka&mzufBuD;onf bk&m;\a&mifjcnfawmfESihfvTrf;rdk;jcif;cH&í vJusoGm;onf/ xdkaemufwGif aumif;uifwrefwpfyg;onf olYudkwdkYxd ESpfodrfh &efay:vmonf/ jzpfaMumif;ukefpifudk uREfkyfwdkYzwfrdaomtcg aumif;uifwrefonf 'Ha,vudkoHk;BudrfwdkYxdaMumif;awGU&onf/

       yxrwpfBudrfwdkYvdkufonfESihf yka&mzufBuD;onf jyefxvmEkdif NyD;? aumif;uifrSvmaomESpfodrfhpum;udkMum;Ekdifonf/ ]]xdktcgolu vnf; tcsif;'Ha,v? raMumufESihf/ oifonf em;vnfjcif;iSmvnf; aumif;? oif\bk&m;a½SUrSm udk,fudkqHk;rjcif;iSmvnf;aumif; pdwfjyXmef; aomyxraeYrSpí oif\pum;udkMum;awmfrlNyD/ xdkpum;aMumihfvnf; iga&mufvmNyD}} ('H? 10?12)/ 'Ha,v\qkawmif;jcif;onf aumif;uif udkyifvIyf&Sm;oGm;aponf/ xdkodkY OyrmaMumihf bk&m;ocifonf uREfkyf wdkY\qkawmif;oHudkMum;í 'ku©a&muf&mumvü ESpfodrfhay;awmfrl vdrfhrnf/

       'kwd,wpfBudrfxyfíwdkYvdkufaomtcg? 'Ha,vpum;ajymvm Ekdifonf/ yka&mzufonf rdrd\EIwfudkzGihfí bk&m;&Siftm;jyefíavQmuf &mü cHpm;rIESihfpdwfvIyf&Sm;rIjyif;xefaMumif; xif&Sm;vSygonf/ ]]tuREfkyf\ ocif? Asm'dwf½lyg½HkaMumihf tuREfkyfonf jyif;pGmaoma0'emudkcH&í udk,fü cGeftm; tvQif;r&Sdyg/ udk,fawmfuRefonf udk,fawmft&SifESihf tb,fodkYpum;ajymEkdifygtHhenf;/ ,ckyiftuREfkyfudk,fü cGeftm;tvQif; r&Sdyg/ tuREfkyftouf vnf; ukefygNyD[k igha½SUrSm&yfaeaomoltm;ig avQmuf\}} ('H? 10;16?17)/ xdkaMumihf bk&m;ocifonf uREfkyfwdkY ESihfpum;ajym ½Hkoufoufrvdkcsifyg/ uREfkyf wdkY\ EIwfudkzGihfapawmfrlonf/ uREfkyfwdkYcHpm;ae&rIrSeforQ? vdktyfcsufrSeforQ? jyif;jyaom&nfrSef;csuf [lorQudk ajymxGufapygonf/

       aemufwwd,wpfBudrfxyfrHwdkYvdkufonfwGif 'Ha,vonf tm;tifjyef&&Sdvmonf/ 'Ha,vonf rdrdrpGrf;EdkifawmhrSef;udkodjrif vufcHaomtcg aumif;uifwrefu xm0&bk&m;\Nidrfoufjcif;ESihf olYudkwdkYxdawmfrl\/ ]]tvGefcspftyfaomol? Nidrfoufjcif;&Sdygap/ tm;&Sd avmh/ cGeftm;ESihf jynfhpHkavmh [kqdk\}} ('H? 10;19)/ aumif;uifwref onf 'Ha,v\qkawmif;jcif;udkwHkYjyef&ef apvTwfjcif;cH&onfudk owd ûyyg/ jrifawGU&orQtm;vHk;udk od&Sdem;vnf &ap&eftwGufjzpfonf/ wpfenf;rSm tcef;BuD; 11 rS qufvufjrif&aom½lyg½Hkonf a,½k&Svif ûrdUtwGuf pdwfaMu uGJpGJvrf; aeaom 'Ha,vudk ESpfodrfhtm;ay;&eftwGuf jzpfonf/ bk&m;&Sifom uREfkyfwdkYbufwGif&SdaevQif 'ku©a&mufae&csdef rSmyif NidrfoufrIay;Ekdifygonf/ udk,fawmf\ wdkYxd awmfrljcif;onf uREfkyfwdkYtwGuf tem*wfarQmfvihfp&mjzpfvmapygonf/

       ]]uREfkyfwdkY\toufwmavQmufvSrf;&mc&D;vrf;wpfavQmuf xm0&bk&m;onf eD;uyfpGm&Sdaeawmfrlonf/}} (Ellen G. White, The  Desire of Ages, p. 48). aumif;uif ESifhajrBuD;rnfrQeD;uyfaMumif; oifb,fESpfBudrfpOf;pm;zl;ygoenf;/ oif\ESvHk;om;ESihftodOmPfxJü xdktrSefw&m;udkcH,lxm;vQif oifonf avmutoufwmESihfuGmjcm;NyD; avmut&mudkrwyfruf&ef rnfodkYaexdkifoifhoenf;/

Ak'¨[l;                                                                                     rwf 11


      'H? 10;20?21 udkzwfyg/ 'Ha,vtm; rnfonfht&mudkazmfjy oenf;/


       aumif;uifrSvmaomowif;o,faqmifvmolonf uefYvefYum BuD;udkab;odkYqGJcsNyD; 'Ha,vtm; r[mwdkufyGJBuD;\aemufuG,frS vlom;wdkY\&mZ0ifordkif;aMumif;udk azmfjyay;\/ 'Ha,vpwifqkawmif; jcif;ûyNyD;rMumrD 0dnmOfa&;qdkif&mwdkufyGJonf aumif;uifESihfajrBuD;  pyfMum;ü jzpfyGm;awmhonf/ aumif;uifom;xk\Adkvfrif;ESihfyg&Sefbk&if wdkY a,½k&Svifjyefvnfwnfaqmufa&;udpöudk tBudwfte,f&ifqdkif Mu&awmhonf/ yg&Sefbk&ifrS Adrmefawmfqufvufjyefvnfûyjyifjcif;udk cGihfûy&ef aumif;uifrSzdtm;ay;onf/ 'H? 10 rSa&;om;xm;csuft&? yg&Sef&Sifbk&ifonf uk½krif;BuD;jzpfonf/ rnfodkYqdkygap vlom;bk&if wpfyg;jzpfí aumif;uif\zdtm;ay;rIudk rqefYusifEkdifyg/ odkYaomf vlom;&Sifbk&ifwpfyg;\aemufuG,fü rjrif&aom0dnmOfa&;tzsuform; pmwefESihftzGJUom;rsm;u xdka,½k&SvifESihfAdrmefawmfudk jyefwnfaqmuf cGihfr&Sd&ef tjyif;txefyif rif;BuD;\pdwfudkvIHYaqmfEdI;qGay;NyD; tvHk;pHk &yfwefYysufpD;oGm;atmif 0dnmOfa&;r[mwkdufvSefyGJBuD;qifETJMuonf/ (aumif;uifrSAdkvfajc\AdkvfcsKyfBuD;ESihf ewfqdk;\wrefrsm;wdkY\jyif;xef onfhwdkufyGJü uk½krif;BuD;onf Mum;cHvltjzpfa&muf&Sd&onf/

       xdkudpötajctaersKd;onf a,Zausv 28 ü tvm;wljzpfysuf cJhonf/ wk½kûrdUrif;BuD;onf pmwefudkudk,fpm;ûyNyD; 0dnmOfwefcdk;oabm jzihf xm0&bk&m;udkvSefjyefwdkufcdkufonf/ xdkaMumihf ,ckyg&Sefbk&if onf pmwefESihfewfqdk;wrefrsm;udk vma&mufwdkufcdkufaomrdau©vtm; qefYusifrIûyjcif; onf tHhMozG,fr&Sdyg/ ay:vGifxif&Sm;aeonfrSm a,½k&Svif\Adrmefawmfudkjyefíwnfaqmufjcif;udk [efYwm;aESmihf,Suf wdkufcdkufMuaom &efolwdkY\ aemufuG,f ü 0dnmOfwefcdk;ewfqdk;rsm; Murf;Murf;wrf;wrf;vIHYaqmfEdI;qGay;aeaMumif; taotcsmyifjzpfonf/

       'H? 10;13 udkzwfyg/ þae&mü rnfodkYaomwdkufyGJrsKd;[k azmfjyxm;oenf;/

       pmwefonf rD'dkyg&Sefbk&ifudkEdI;qGay;NyD; tjrihfqHk;aomtmPm jzihf bk&m;ocif\vlrsm;qdk rsufESmray;&efêud;pm;aecsdefrSmyif aumif;uif wrefrsm;onf jynfawmfjyefrsm;\udk,fpm; 0ifa&mufvkyfaqmifay;ae cJhonf/ trSm;ESihftrSefr[my#dyu©wdkufyGJBuD;udk aumif;uifwpfcGifvHk; rS pdwf0ifpm; aeMuonf/ 'Ha,vyka&mzuf\aumif;aomtiftm;wefcdk; ESihf qdk;aomtiftm;wefcdk;tMum; vHk;yef;cJh&aomtjzpfonf uREfkyfwdkYudk owd0ifvmapygonf/ *gajAvonf &ufowåoHk;ywfvHk;vHk; arSmifrdkuf \wefcdk;ESihfeyef;vHk;cJh&onf/ uk½krif;BuD;\pdwfñTwfusoGm;ap&ef tjyif;txefêud;pm;&onf/ vHk;yef; ae&rIudk tqHk;owfoGm;ap&ef c&pfawmfudk,fwkdifqif;vmNyD; *gajAvudkulnDcJh&onf/ ]]ay&odEkdifiHudk tpdk;&aomrif;rlum;? t&ufESpfq,fhwpf&ufywfvHk; ighudk qD;wm;\/ aemufwpfcgtjrwfqHk;aomrif;pkxJu rdau©vonf ighudktulvmí? igonfvnf; xdkt&yfüay&odrif;BuD;wdkYxHrSm qdkif;vifhíae&\}} ('H? 10;13)/ aumif;uifrSbk&m;&Sif\vlrsm;twGufvkyfaqmifudk,fpm; wdkufcdkuf&jcif;onfvnf; NyD;qHk;oGm;onf/ aemufqHk;ü atmifjrifjcif; &v'f udk&&SdoGm;onf/ ewfqdk;&efolpmwef\wefcdk;onf uk½krif;BuD; \aeY&uftpOftwkdif; vTrf;rdk;xm;onfomru ol\om;awmf crfbD;puf (Cambyses)  rif;\ tkyfpdk;csdef ckepfESpfcGJudkvnf; tkyfcsKyfvTrf;rdk;jcif;ûyaecJh \/}} (Ellen G. White, Prophets and Kings, pp. 571, 572).  

Mumoyaw;                                                                                 rwf 12


      'Ha,vusrf;\txifu& xl;jcm;pGmay:vGifaeaomtcsufrSm ]]vlom;awmf}} ('H? 7;13)? odkYr[kwf ]]AkdvfajcwdkY\ocif}} ('H? 8;11) [kac:wGifxm;aomoludkyifjzpfonf/ ol\trnfudkvnf; rdau©v[k uREfkyfwdkYod&NyD;jzpf\/ ('H? 10;12)/ t"dyÜg,frSmvnf; ]]bk&m;ocif ESihfwlaom olr[kwfvm;?}} olonf aumif;uifwref*gajAvudkulnD &ef yg&Sefbk&ifESihfvHk;yef;ae&aom*gajAvudk atmifEkdifcGihfay;&efulnD oljzpfonf/ ('H? 10;13)/ aumif;uifwrefrSxdkoludk ]]oifwdkY\rif; rdau©v}} [lí wifpm;ac:qdkjyefonf/ ('H? 10;21)/ trnftm;jzihf orkwf&aomf? bk&m;&Sif\ vlrsm;wdkY\ t&Sifrif;om;BuD;[kac:qdk&rnf/ 'Ha,v\tem*wådusrf;tqHk;ydkif;wGifrS ay:vmaomrdau©vonf bk&m;ocif\vlrsKd;rsm;twGuf &yfwnfay; oljzpfaMumif; ay:vGifonf/ ('H? 12;1)/ ,k'Mo0g'pmtcef;i,f (9) üvnf; rdau©vudk ]]aumif;uifwrefrif;}} [lívnf;ac:qdkxm;onf/ olonf pmwefESihf wdkufcdkufí arma&Sudkaojcif;rSxajrmufapcJhonf/ Asm 12;7 üvnf; rdau©vudk aumif;uifwrefAdkvfajc\acgif;aqmifBuD;[k azmfjyxm; onf/ pmwefESihf usqHk;oGm;aom aumif;uifwrefrsm;udk acsrIef;cJhonf/ xdkaMumihf rdau©vonf ocifa,½Ic&pfawmftjyif tjcm;rnfolrQ rjzpfEkdifacs/ yg&Seftifyg,mü ppfAdkvfcsKyfBuD; &SdaeouJhodkY 0dnmOf tiftm;pkwpfckonf ol\aemufüEdI;qGay;aeonf/ xdkaMumihf bk&m;ocif \vlwdkYonfvnf; rdau©vwnf;[laom AdkvfcsKyfrª;BuD; vnf;&Sdaeonf/ oludk,fwkdifpMu0VmwdkufyGJBuD;udk rdrd\vlrsKd;rsm;udk,fpm; wdkufcdkuf atmifjrifcJhonf/

       (aumavmoJ 2;15) pMu0Vmr[mwdkufyGJBuD;udk a,½I&Sif rnfodkYwdkufcdkufatmifjrifoenf;/


       ewfqdk;wyf\tiftm;pkudk&ifqdkif&pOf uREfkyfwdkYonf a,½I&Sif udk,HkMunfpdwfcs&efvdkonf/ udk,fawmfonf pmwefudkvlxka½SUü trI awmfaqmif&Guf&if; acsrIef;cJhonf/ avmuüaexdkifcJhpOftcsdefrSm pmwef udkawmütpHkprf;cHNyD; acsrIef;cJhonf/ ewfqdk;wnf;[laom vk,uf zsufqD;olrsm;udk wdkufcdkufcJhonf/ xdkaemufrSm vlwdkYudkarSmifrdkuf\ wefcdk;vufwGif;rS vGwfajrmufapcJhonf/ a,½Ionf um;wkdifay:wuf &ef taESmihft,Suf jzpfapaomayw½kudk aemufuG,frSEdI;qGay;aom ewfqdk;udkvnf; acsrIef;cJhonf/ wynfhawmfwdkYtm; aemufqHk;rdefYrSmcJh aompum;awmfü a,½Ionf rdrdtaocH &rnfhudpöudk wdkufyGJozG,f wifpm;ajymqdkcJhonf/ pmwefudkatmifjrifpGmacsrIef;rnf[k pdwfydkif;jzwf NyD;om;jzpfonf/ ]],ckwGif þavmuonf w&m;pD&ifjcif;udkcH&\/ ,ckwGif þavmuudktpdk;&aomrif;onf tjyifodkYESifxkwfjcif;udkcH& vdrfhrnf/ igonfvnf; ajrBuD;ESihfcGmí ajr§mufxm;jcif;udkcH&vQif? vltaygif;wdkYudk ighxHodkYigqGJrnf[k rdefUawmfrl\}} (a,m[ef 12;31?32)/

       uREfkyfwdkYywf0ef;usifudkMunfhvQif pdwfysufp&mcsnf;omawGU& onf/ Oya'rJhrIrsm;? ,kwfrmrIrsm;? ysufpD;jcif;rsm;ESihf umva&m*g ESdyfpufrItaygif;om jynfhESufaeonf/ &efolonf taoG;tom;qdkif&m aoG;xGufoH,dktrIudkrûybJ enf;vrf;trsKd;rsKd;rS wdkufcdkufwwfonf/ odkYaomf uREfkyfwdkY&ifqdkif&aomwdkufyGJrnfrQyifjyif;xefcufcJygap? rIp&m rvdkyg/ a,½Ibk&m;onf uREfkyfwdkYbufü&yfvsuf aumif;uifwJawmf twGif;ü ,Zfyka&m[dwfrif;BuD;tjzpfvnf;aumif;? rif;om;BuD;tjzpf vnf;aumif; &ifqdkifwdkufvSefay;aeonf/

       a&mr 8;37-39 udkzwfyg/ uREfkyfwdkY\c&pf,meftoufwm ü taotcsmatmifjrifoljzpfrnf[k rnfonfhuwdawmfudkpdwfcs& rnfenf;/


aomMum                                                                                    rwf 13


       ]]*gajAvonf (3) ywfwdwd tarSmifxk\wefcdk;&SifESifh vHk;yef; wdkufcdkuf&onf/ uk½krif;BuD;\pdwfudktpdk;&EkdifzdkY êud;pm;&\/ bk&m;&Sif \vlrsKd;rsm;udk,fpm; aumif;uifwpfckvHk;rS 0ifa&mufvkyfaqmifay;cJh& onf/ aemufqHk;ü atmifjrifjcif;&&SdoGm;onf/ &efolewfqdk;\tiftm;pk onf uk½krif;BuD;udkcsKyfudkifxm;onfhtjyif ol\om;awmf crfbD;puf rif;tkyfpdk;aomckepfESpfcGJtcsdefudkvnf; qufvufxdef;csKyf\/}} Ellen G. White, Prophets and Kings, p. 572.

         ]]tjrihfqHk;aomaumif;uifbHkt&Sifonf 'Ha,vudk*kPfûycJhonf rSm ESpfodrfhay;um? qkawmif;jcif;tm;vHk;udk aumif;uifbHkrSMum;od aMumif; today;\/ xdkqkawmif;csufudk csufcsif;em;anmif;awmfrl aMumif;udk aumif;uifwref*gajAvtm; uk½krif;BuD;qDodkYcsufcsif;vTwf vdkufjcif;jzihfjyoonf/ &Sifbk&ifonf aumif;uifrSoefY&Sif;aom0dnmOfawmf wefcdk;jzihf EdI;aqmfaejcif;udk &ufowåoHk;ywfwdwdjiif;qdkcJhonf/ xdk&ufowåoHk;ywftwGif; 'Ha,v qufí tpma&Smifqkawmif;ae\/ odkYaomf aumif;uifAdkvfajcrif;BuD;? aumif;uifwrefwdkY\acgif;aqmif rdau©vonf pdwfcdkifrmaom &Sifbk&if\pdwf? El;nHhoGm;ap&efESihf 'Ha,v \qkawmif;csufudk tajzay;vdkufavsm&ef qif;vmcJhNyD;EId;aqmfcJh onf/}} Ellen G. White, The Sanctified Life, p. 51.



Lesson 11 Galphual pan Zawhna ah
*March 7–13

Sabbath Nitaklam March 7
Tukalsung Simding: Ephet 6:12; Daniel 10; Ezra 4:1–5; Joshua 5:13–
15; Mang. 1:12–18; Kolose 2:15; Rom. 8:37–39.

Kamngah: “Lung himawh kei inla, laukei in. Kihangsak in.
Pasianin nang hong it hi” (Daniel 10:19).

Daniel 10na pen, a mangmuhna thukhupna lam hita a, 11 le 12
tawh kizomto hi. Hih mangmuhna in “kidona lianpi” khat hong pulak
ahi hi (Daniel 10:1). Daniel 11na in, tua kidona thu pawlkhat kiciantak
in honglak a, Daniel 10 in, leitung galkidona nungah, kha lam kidona
zong hikawm cihthu honglak hi. 10na ih sinkawm in, ih thunget
ciangin, tua kha lam kidonalian sungah a kihel ihhihlam ki mu ding hi.
Tuate lakah eiguak hong kipeeksak lo a: ei aadingin, Zeisu in Satan hong dopih gige hi. Tua ih galdopi penpen in, leimite hilozaw a, khua-
mial vangliatna ahihlam ihsin suksuk ding hi.

Daniel khit kum zalom tampi khit ciangin, Sawltak Paul in: “Eite’
do pen leitung mite hilo a, vantung huihlak a om ukna, aana aneite, hih
leitung khuamial a ukte” ahi hi (Ephet 6:12) ci hi. Eite galzawhna
dingpen, singlamteh tungah Satan a zopa, Zeisu bekmah in hong
zawhpih thei hi.

Sunday March 8
ANTANG IN Thungetna, Khatvei kik

Daniel 10:1–3 simmin. Daniel in bang hihkik hiam?

Daniel in ama dahna hun ki sottohna thu genkhollo hi. Ahihhang, Baby-
lon pan Palestine ah a ciahkhin phet, Jews mite omzia dung zui in, palai sepkul hi.

Ezra 4:1–5 simin. Inn lam hong ciah Jews mite’n bang haksatna
tuakuh hiam?

Ezra 4:1–5 sung panin, biakinn lamkikna ah nakpi takin langdona phu-
kha uh hi. Siamazih mite in, Persia kumpi zumah thumanlo puak uh ahih manin, kumpipa’n tua lamkik nasep khawlsak hi. Hih bang haksat hun
ciangin, Pasian in kumpi Cyrus lungsim zo in, phalna a piaktheih nading in,
kaalthum sitset Daniel thungen hi.

Hih hun in Daniel kum 90 naita hi. Ama aading sangin amite le a
haksatnate aading ngaihsunzaw hi. Pasian kiang pan dawnna khat peuhpeuh
hong pai masiah ci in, kaal thum cing sitset thungen hi. A thunget sung teng anneek kidaam mahmah a, anlim nelo in, sathau zong kizuutlo hi. Ama’ nop-
sak na’nglam peuhmah bawllo in, amite le Jerusalem aading bek ngaihsutsak hi.

Daniel’ thungetzia ih muh ciangin, pilna tampi ih ngah thei hi. A masa
in, ih nget bangbang hong kidawng pahpah keiphial zongin, thunget citakin
khiamlo ding hihang. Anihna ah, mi aading thunget hun zong lading hi
hang. Mi aading palai sepsak theihna lampi zong omhi. “Job in alawm
thumte aading thu angetsak khit ciangin, Topa in, Job citheisak kik” (Job 42:10) cih phawk ni. A thumna, Thungetna in Topa Pasian pen asep ding-
khat semsak semsem hi. Tua ahih manin, eite’n, thungetna namkim ngen tawntung ni. Eite’ puakzawhloh haksatna, buaina liante, ih mai hongkhak
haksatnate khempeuh Pasian kiangah thungetna tawh paipih ni (Eph. 6:18).

Daniel 10:12 simin. Pasian, hoihmah e, aci bek hilo in, Pasian
nangawn, na a semsakzo thei thungetna tawh kisai bang hong genhiam?

Monday March 9
Kumpikhat ii Mangmuhna

Daniel 10:4-9 simin. Daniel tungah bangthu piang hiam?

Daniel in a phutkhak teng hong gengen hangin, ama muhte bangzah na-
sia cihzong ih theihpih tuankei hi. Mihing tawh akibang (Daniel 10:5, 6) a cihpen in (Daniel 7:13) sung a vantung thukhenna mang sunga “Mihing’
Tapa” mah ahi hi. A puanpaksilh pen siampi puan (Siam.16:4) hi a, amah in, “vantung galkap Kumpipa” a kici Daniel 8:11 apen ahi hi. Kham cih pen si-
ampi lamsang hi a, picinna vangneihna ahi hi. Khuaphia, mei, tau le vangnei aw cihte pen vantungmi cihna ahi hi. Siampi, kumpi le galkap vang a neipa
cihnopna ahi hi. Jericho khuapi a sim madeuh in, Joshua kiangah, hihdan
limtawh galkapmangpa hong kilang hi (Joshua 5:13, 14). Tua lai ah, Joshua
in “Topa’ galkapte’ Mangpa” (Josh. 5:13) mu hi. “Mangpa” cih kammal pen Hebrew pau in (sar) hi a, Daniel 10:21 sung a “kumpipa,” Michael tun-
gah kizang ahi hi. Daniel le John tegel mangmuhna tegelin, Topa’ Ni in mangmu uh ahih manun, kinaih mahmahna ciang khat omhi.

Daniel 10 a, mangsung a Pasian’ Tapa le Joshua 5:13-15 sung le
Mangmuhna 1:12-18 sung a teng in; kibatna bangteng nei uhhiam?

Daniel’ genna ah, alawmte zong patau mahmah, amah zong thanemlua
in “lei ah bokcip ing” ci hi. Pasian in bel ompih mahmah hi. Bangzah in patau taleh, a mangmuhna ah, Pasian ompihna kilang mahmah hi. A mang-
muh khiatna mah bangin, Pasianin mihingte pen, kamsangpa hunpan kipan, Pasian’gam kiphuh nidong tangthute, Ama’n makaih gige ahihna mu zelding
hi hang (Daniel 11:12).

Daniel’ laibu tungtawn in, Pasian in tangthute uk in makaih
tawntung cih ih theih mah bangin, eite mimal aading, Amah’n bang
hong hihsak thei diam?

Tuesday March 10
Vantungmi Khat in Lawng

Daniel 10:10–19 simin. Vantungmi’n Daniel a lawn simin bang pi-
ang hiam?

Pasian’ khuavak in Daniel a tuam ciangin, amah puuk hi. Vanmi khat
hong pai in Daniel lawng in, thapia hi. A tangthu om bangin, vanmi in Daniel
thumvei lawng in thapia hi.

A lawn masakna in, Daniel dingto zosak in, vantungpan thapiakna aw
“Laukei in, kiniamkhiat dingin na lungsim na khensat ni pan kipan, tua thu
na theihtheih nadingin, na thungetna hong zazo hi. Na thungetna bang a
hongpia dingin ka hong pai hi” (Dan. 10:12) ci hi. Daniel’ thungetna in van hawkkhia hi. Eite’n haksat mahmahna ih neih ciangin, Pasian in hong kemta-
kpi hi cih teci ahi hi.

A nihveina a lawnna in Daniel pauzosak hi. Kamsangpa’n zong alauna
teng Topa mai ah sung in, “Topa aw ka mangmuhna in ka tha hong
zawsaklua ahih manin, ka ci-liing apha theikei hi. A Topa’ mai-a ding sila khattawh ka kibang hi. Bangci bangin thu hong genthei ding ka hi hiam? Hu-
san zawh nading thatang zong ka nei kei hi” (Daniel 10:16,17) ci hi. Pasian in eite hong hopih bek hilo; eimahmah in kamkaa a, utna, kisapna le deihna-
lian ihneihte genkhiat ngiat ding hong deih hi.

A thumveina a lawnna in thaguan hi. Daniel in ama thanemna a telkhit
ciangin, vanmi in, Pasian’ kiangpan lungnopna guan a; amah in “lung
himawh kei inla, laukei in. Kihangsak in, Pasian in nang hong it hi” (Daniel 10:19) ci hi. Daniel’ thungetna dawngding le, telsiamna a pia dingin, tua van-
mi a kipaisak ahi hi. Chapter 11na a hong pailai ding mangmuhna zong pen, Jerusalem tawh kisai Daniel’ lunghihmawhna le ki-apnate thapia ding ahi hi.
Ei lamah Pasian hong om nakleh, haksatna kawmkal lakah zong khamuanna
ih neithei hi. Ama’ itna tawh hong lawng peuhleh ih mailam lametna hong
neisak hi.

“Tuni tuhun nisim ihnuntakna ah, vantung hongnai mahmah ding
kul hi” EGWhite, The Desire of Ages, p. 48. Vantung le leitung bangzah
kinai cih nangaihsun kha ngei hiam? Hih thumante nalungsim sungah
kem khinkhian in, nanuntakdan bangci na ki lamdangsak thei diam?

Wednesday March 11
Kidona Lian Khat

Daniel 10:20, 21 sim lecin, Daniel kiangah bang kilak hiam?

Vantung thupuakpa in puandal hawkkhia in, mihingte’ tangthu nungsan-
gah, vannuai galkidona thu lak hi. Daniel thungen ding a kipat le, van le lei khalam kido kipan lian hi. Jew te in Jerusalem a lamkikthei ding phalna pi-
athei ding Persia kumpite tungah, vanmite buaimah mah uh hi. Daniel 10na pan, Persia kumpi Cyrus ahihlam ih theikhia hi. Leitung kumpi khat leltakin bel vantungmi khatzong a kician in langdo zolo hi. Jewte biakinn lamna Cy-
rus in a khawlkik saktheihna dingin, leitung kumpi khat ii nungah, kha nase-
mkhat om khinkhian cih hong lak hi. Tua bang linlian khat Ezekiel 28 ah, Tyre kumpipa in Satan limciing a, kumpipa nunglamah, Satan om khinkhian
hi ci hi. Michael in, Satan le a mite do ding a hong pai pen, Persia kumpipa
adingin bangmah lamdang hetlo hi. Mite in, Jerusalem biakinnpi lamkikna a
langdona vuah khalam langdona zong kihel hi cih honglak hi.

Daniel 10:13 simin. Bang ci bang galkidona om cihiam?

“Satan in, Pasian’ mite a bawlsiat nadingin, Medo-Persia kumpite tun-
gah nakpi takin nasem ahih manin, vanmite’n zong salte tungah nasem uh hi. Tua kidona pen vantungbup in lunglut mahmah hi. Daniel tungtawn in, sia le
pha kidona lian tangthu tampi ihtheikhia hi. Kaal thum sung sitset, Gabriel
in, khuamial vangliatna tawh kilai a, Cyrus’ lungsim sung a, nasep langdona
mukhia in, Khazih mahmah in Gabriel huhding hong paisuk hi. ‘Persia gam
a cing vantungmi in, ni sawmnih le khat sung kei a hong nial hi. Tua ciangin
kei a hong huh dingin vantungmi Makai khat ahi, Michael a hong pai hi.
Banghanghiam cihleh, Persia gam ah keimah guak bek ka omhi” (Daniel
10:13). Pasian’ mite a ding hih theih khempeuh hihsak khin hi. Gal zong ki
zota a; Cyrus le a tapa Cambyses nuntak sung khempeuh galte kihem uhhi”
Ellen G. White, Prophets and Kings, pp. 571, 572.

Thursday March 12
A GalzoKumpipa

Daniel’ kammal a kician mahmah khat pen “Mihing’ Tapa” (Daniel
7:13) le “vantung galkap mangpa” (Daniel 7:11) ahi hi. Ama min Michael
(Dan. 10:12) hi a, akhiatna “Pasian tawh akibangpa” ahi hi. Amah in Persia
kumpipa tawh a kido Gabriel (Dan 10:13) huh dingin hong pai hi. Vanmi in
tua pa pen “Na kumpipa Michael” (Dan. 10:21) na ci hi. Daniel’ laibu
tawpnalam 12:1na ah, Pasian’ mite ading a dingpa Michael kici hi. Jude 9
ah, Michael’ thu omkik a, vantungmi mangpa in, Moses luang hong tuhpa
Satan tawh a kido hi. Mangmuhna 12:7 sungah zong Michael pen vantung galkap mangpa, Satan le a puksa vanmite a zopa naci hi. Tua a hihmanin Mi-
chael cihpen Zeisu Khazih lo adang hi theilo hi. Persian Empirepi in, mi-
hing nungah makaipi khat nei gige ahihleh, Pasian’mite in zong, Mangpipa nei uh a, vannuai kidonalian sungah amah’n makaih tawntung hi.

Kolose 2:15 simin. Zeisu in vannuai kidona ah bangci bangin gualzo
thei hiam?

Gilopa tawh ih ki-maingat ciangin, makaipipa Zeisu sungah upna nei ni.
A nasep kipat cil limlim, sehnel gamsungah Satan in, zia-etna pia a, guta buluh dawite tawh kido in, mite khuamial vangliatnapan suakta sak hi. Cal-
vary zuatding hanthawn a kinei, Peter’nung a om tua gilopa mah na zokik hi. Nungzuite kiang kam nunung vaikhakna ah, Satan tungah, a sang pen gual-
zawhna galdo in a sihding thu vaikhak a; “Tu in leitung thukhen dinghun hongtungta a, hi leitung a ukpa kilawnkhia ding hi. Leilakpanin kei hong
kikhaitoh ciangin, ka kiangah mikhempeuh ka kaikhawm ding hi” (John
12:31, 32) ci hi.

Khatveivei ciangin, ih kimkot sia ihsa theimahmah hi. Gitlohna, ngong-
tatna, kisiatna le natna tuamtuamte omkawikawi hi. Si le sa tawh ahilopa, eite’ galpa in, kimkot panin hong do hi. Bangzah in galhang taleh
phamawhlo hi. Zeisu in eite ading in do a, ih Kumpipa, ih Siampilianpa ahi

Romans 8:37–39 simin. I Christian nuntakna sungah gualzote hid-
ing cih kamciamna pen eima aa taktak bangci hisak thei ding hiam?

Friday March 13

Ngaihsutbeh Ding: “Kaal thum sung sitset, Gabriel in, khuamial vangliatna tawh kilai a, Cyrus’ lungsim sung a, nasep langdona mukhia in, Khazih mah-
mah in Gabriel huh ding hong paisuk hi......Pasian’ mite a ding hih theih khempeuh hihsak khin hi. Gal zong ki zota a; Cyrus le a tapa Cambyses nun-
tak sung khempeuh galte kihem uhhi” Ellen G. White, Prophets and Kings, pp. 572.

“Vantung in Daniel bangzahin pahtawi hiam! A patau anasempa thun-
getna vantungpan za a, lungmuan pia hi. Deihtak in a thungetna a dawnna in, Gabriel in, Persia kumpipa’ lungsim vakhoihsak hi. Daniel’ antan thunget lel
hun sung teng bel, kaal thum sung sitset hi a, kumpipa’n Khasiangtho nial
thapai hi mahleh, kumpipa lungsim a kiheisak ding in, Vantungmi’ mangpa
taktak hong tuaksuk hi” EGWhite, The Sanctified Life p. 51.

Kikup ding Dotnate:

1. Christian tangthu sungah hih thuman amu masapen ih
hihloh hang, SDA khat ih hihna tawh “Kidona Lianpi” sungah ih kihel a, vannuai buppi Khazih le Satan kido cih zong ih ih tel-
pha mahmah hi. Mi khempeuh zong kihel cih zong theikim hi hang. Pawlkhatte bangin leitung gal taktak sungmah ah ei zong
kihel ding cihbang liangin genlai uh hi. Kidonalian sungah na
kihel dan gendih in. Nang pumpi tekin na phutkhakthu gen in.
Midang a phukhate koici huhtheih ding nahi hiam?

2. Ephesian 6:10-18 sim in. Paul in mitheihsa ahi, bang galvan
peuh gen hiam? Hih kidonalian adingin, bang “galdalna” peuh
hong hilhkhol hiam?

3. Daniel 10:11 ah a nihveina (Daniel 9:23) Daniel pen hamudot
aih ke’h “itluat” ci hi. Hih in vantung le leitung kizopna hong
koici lak hiam? Tulai mite in Pasian omlo cih a upna uh tawh
bangzah kilamdang nasa hiam? Daniel’ laibu sung thute’n bang
lam-etna peuh hong neisak naci hiam?



ZIRLAI 11 March 7–13, 2020

CHÂNGVAWN: “Aw mi duhawm tak, hlâu suh! Thlamuangtakin awm rawh; chak la, a ni chak rawh!” (Daniela10:19, NKJV).


Chhiar Tûr: Joshua 5:13–15; Ezra 4:1–5; Daniela 10; Rom8:37–39; Efesi 6:12; Kolosa 2:15; Thupuan 1:12–18.

DANIELA bung 10-a inlârna a hmuh hnuhnung sawi hawngin,bung 11 leh 12 thleng a sawi chhunzawm zêl a. A tîr atangrêngin hê inlârna hi ‘indona râpthlâk tak’ (Daniela 10:1) tiasawi a ni.Daniela 11-in tlêma fiah deuh zâwka a sawi zui laiin,Daniela 10 hi chuan thlarau lam thila lei leh vân huapa inbeihnaa nih thû a sawi zâwk a ni.

Hê bung kan zir hian, kan tawngtai chângin lei leh vân huapaindona nghawng nasa tak neiah hian kan tel vê a ni tih kan hmûang. Hê inbeihnaah hian kan maltan lo va, kan tân Isuan Setanachu min beihsak tawh a. Hê inbeihnaah hian mihringin thuneihnakan bei lo va, thimna thuneihnate kan bei zâwk a ni.

Daniela hun hnû kum za eng emawtia mi tirhkoh Paula chuan:“Kan buânte hi tîsâ leh thisen an ni sî lo, lalnate leh, thuneihnateleh, hê thim chunga khawvêl rorêltûte leh, vân hmunahte thlarausualho awmte an ni zâwk e,” tiin a sawi (Efesi 6:12, NKJV). Nie, kraws chunga Setana lo hneh tawhtu Isua Kristâ zârah chiahhnehna kan chang thei dâwn a ni.

SUNDAY March 8
Chawnghei leh Tawngtai, Tih Nawn

Daniela 10:1–3 chhiar la. Daniela thil tih eng nge kan hmuhnawn leh tâk?

Danielan sûnna hun rei tak a hman chhan tak a târ lang lo va.Mahse, Babulon atanga Palestina rama kîr leh ta, Judatedinhmun avânga thahnemngai taka dîlsak tawngtaina hun hmangta a nih hmêl hlê mai.

Ezra 4:1–5 chhiar la. An rama an kîr leh khân Judaten engchonate nge an hmachhawn tâk?

Ezra 4:1–5 atanga kan hriat chu, khatih lai huna Judate khântempul sak that thû-ah dodâlna nasa tak an hmachhawn a. Samarimîten Persia rorêltûte hnênah an hêk a, chuvâng chuan lalin hnâchu a tihtâwpsak phah ta a ni. Chutiang buaina kârah chuan Danielanchawlhkâr thum dîlsakna hun hmangin, hnâ chhunzawm lehtîr tûraPathianin lal Kura thinlung a hnehsak chu a dîl a ni.

Khatih hun lai vêl khân, Daniela chu kum sawmkua vêla upa ani tawh ang a. Mahni inngaihtuah lo vin, amâ mîte leh chona anhmachhawn mêk chu a vei zâwk a. Pathian hnên atanga tawngtaichhânna a hmuh hmâ chawlhkâr thum chhûng chu thahnemngaitakin a tawngtai a ni. Khatih chhûng khân, zâwlnei chuan a hminglekin, thih thlohah thil a ei a, thil tuihnâi lam eng mah a ei lo. Mahninun nawmna leh lan dân lam a engto lo va; mahse, mêl sâng danahlâ, Jerusalema a Juda-puite thatna tûr mawlh chu a vei zâwk a ni.

Daniela tawngtai nun kan enin, zirlai hlu tak tak zir tûr kan nei a.Pakhatnaah, kan tawngtaiin kan chhel tûr a ni a, a chhânna kanhmuh mai loh pawhin kan ti fan fan tûr a ni. Pahnihnaah, mi dangtetâna tawngtaisakna tûr hun kanzuât hrang tûr a ni. Mi dangte tânadîlsaknaah hian thil eng emaw bîk tak hi a awm thîn. Joba pawhkha ‘a thiante tâna dîlsakna a hlan hnû kha chuan a thil chânte khaLALPAN a rûl leh’ (Joba 42:10, NKJV) a ni tih i hre reng ang u.Pathumnaah, tawngtainain Pathian chu thil tak tak eng emaw atihtîr thîn. I tawngtai fo ang u, tawngtaina eng chî pawh hlânthîn ila. Fiahna khirh tak te, harsatna namên lo tak leh chonalian tak kan hmachhawn lai pawhin tawngtainain kan phurritchu Pathian hnênah i hlân thîn ang u (Efesi 6:18).

Daniela 10:12 chhiar la. Hei hian tawngtaina hi Pathianchungchânga ngaihthâa min siamtu a nihna âiin, thil eng emawti tûra Pathian chêttîrtu a ni zâwk tih eng nge min hrilh?

Hotupâ Inlârna

Daniela 10:4–9 chhiar la. Heta Daniela chunga thil thlengchu eng nge ni?

Danielan a thil tawn a sawi atang khân, a thil hmuh hmêlropuizia kha suangtuah thiam hleihtheih pawh a ni lo. Mihringhmêl pû (Daniela 10:5, 6) tih hian inlârnaa vân rorêlnaa târlantawh “Mihring Fapa” kha min hriat chhuahtîr a (Daniela7:13). A puanzâisîn silhfên khân puithiam inthuamna silhfên minhriattîr a (Lev. 16:4), a an deuh tûr chu vân biak bûk nênainzawmna neia târlan “lalte Lal” kha a ni ang (Daniela 8, NKJV).

Rangkachak hian a lal thuneihna entîr tûra puithiam lal incheinaa entîr a. Kâwlphê, mei leh dâr tle mî ang a nih bâkah, a âw thâwmring tak hian vân lam mi chungchuâng a nihzia a entîr bawk. Hetianghi puithiam te, lal mi lian leh sipai lal inchei dân deuh a ni a. Jerikokhawpui beih dâwna Joshua hnêna rawn inlâr vân mî nên pawhkhân inan deuhna a nei bawk (Joshua 5:13, 14). Joshua khân“LALPÂ sipai rualte Hotu” a hmû a nih kha. Hebrai tawnga sipaihotu sawina chu ‘sar’ a ni a, hei hi Daniela 10:21-a Mikaelachungchâng sawi nân ‘hotu’ tih hman a ni. Chiang lehzualinJohanan Sabbath nîah tholeh LALPÂ inlârna chu a hmû a ni.

Daniela 10-a inlârnaa Pathian Fapa a hmuh dân leh khângJoshua 5:13–15 leh Thupuan 1:12–18-a mîte inanna chu engthilte nge ni?

Daniela sawi dân chuan, a bula awmten an hlâu va, an birubo zo va, amah Daniela pawh a châu hnawk a, thahrui nei lo vina awm a. Pathian chênchilhna chuan a hneh vêl êm êm mai a ni.Hlâu hlê mah se, Daniela inlârna hmuh kha Pathianin khawvêlthilthleng chungah thû a nei tih lantîrna a ni. Inlârna a lo lan fiahzêl laiin, Pathianin Daniela chu ama hun lai atanga Pathian lalramdin a nih thleng a hmuhtîr a ni (Daniela 11 leh 12).

Daniela-a kan hmuh nawn tâk fo angin, LALPAN khawvêlthilthleng hi a thunun a nih sî chuan, kan mimal nun atân engnge min tihsak theih ang?

Vântirhkohin A Dek

Daniela 10:10–19 chhiar la. Vântirhkohin Daniela a khawihapiang khân eng nge lo thleng thîn?

Vân ênna kha a namên loh êm vângin zâwlnei chu a tlû a. Chutahvântirhkoh chu lo kala rawn dekin, a thlamuan a. Vântirhkoh khântum thum ngawt a dek tih hria ila. A tawh tum khatnaah a dingin,vân atanga thlamuanna thu lo thleng: “Hlau suh Daniel, i Pathianhmâa inngaitlâwm tûr leh, hre thiam tûra i thinlung i pêk tirh nîatang khân i thûte chu ngaihthlâk a ni a, i thûte avâng chuan kalo kal a ni,” tih chu a hre thei a (Daniela 10:12, NKJV). Danielatawngtainain vân lam a chêttîr a ni. Hei hi keini tân pawh, kandîlnate Pathianin a ngaithla thîn tih hriatna niin, buaina hun atânpawh a thlamuanpuiawm êm êm a ni.

A tawh tum hnihnaah Daniela a lo tawng thei ta a. Zâwlneichuan Lalpâ hmâah thû a sawi chhuak a, a rilru awm dân lehhlauhzia a sawi a: “Aw ka LALPA, inlârna avâng chuan kalungngaihnate chuan mi delh a, thahrui rêng ka nei lo va. Hê kaLALPÂ chhiahhlawh hian hê ka LALPA hi engtin nge a biak theihang? Kei lah chuan thahrui rêng ka nei sî lo, thâwk pawh ka lathei hek lo” (Daniela 10:16, 17, NKJV) tiin. Chutiang chuanPathianin kan hnêna thu sawi chauh ni lo vin, kan rilru awm dânte, mamawhte leh rilru hlimnate a hnêna kan sawi theih nân kankâte âng tûrin min duhsak a ni.

A tawh tum thumnaah chakna a lo nei leh ta. A chaklohziaDanielan a inhria a, vântirhkohin dekin, Pathian thlamuannain a tawngthlamuan a: “Aw mi duhawm tak, hlâu suh; thlamuang takin awmrawh; chak la, a ni chak rawh!” tiin (Daniela 10:19, NKJV).

Daniela tawngtaina chhân nân vântirhkoh kha a hnêna tirh a nitih hre reng ila; hriatna leh hriat thiamna neihtîr tûrin a ni. TûnaJerusalem dinhmun buaithlâk a manganpui tawngtai chhân nânleh fuih phûr nân Daniela 11-a inlârna thil thleng hi hmuhtîr a ni.Pathian kan lama a tan phawt chuan, harsatna hnuaiah pawhlungmuanna kan nei thei. Hmangaihna nêna min dehna zârahhmalam hun pawh beiseina nên kan thlîr thei a ni.

“Keini mi narân tân pawh vân khi hnai tê a ni asîn.”—EllenG. White, Chatuan Nghahfâk, p. 39. Eng anga zingin nge vânleh lei hi inhnâi riâuva i hriat thin? I rilrua hê thutak hi i vawnrengin engtin nge i nun dân a lo danglam daih theih ang?

NILÂINÎ March 11
Inbeihna Nasa Tak

Daniela 10:20, 21 chhiar la. Eng thil nge Danielan hetah hiana târlan?

Vânlam thuchah kengtu chuan puanzâr chu kâi hlîmin,mihringte chanchin phêna lei leh vân huapa indona kal mêk chua târlansak a. Daniela a tawngtai tan atang khân vân leh lei kârathlarau lam indona chu tan nghâl a ni a. Vân mîte chuan Persialal chu Judaten tempul an sak hnâ chu chhunzawmtîr tûrintheihtâwp an chhuah a. Daniela bung 10 tîrah hian Persia lalchu Lal Kura a ni tih kan hre thei a. Mihring lal hian amah ngawtchuan vân lam mîte chu an dodâl tak tak thei lo. Hei hian mihringlalna phênah thlarau lam thawktû dingin, Lal Kura chu Judatentempul an sak tâwptîr tûrin an lo nawr vê reng tih a lang a ni.

Chutiang deuh bawk chu Ezekiela 28-ah a lo thleng a, chutahchuan Tura lal khân Setana âi a awh a, ani chu khâ khawpuiamihring lal thlarau lam thuneihna entîrtu a ni. Tichuan,Mikaelan a rawn beih Persia lalte tihah khân Setana leh avântirhkohte an tel tih hi mak kan ti lêm tûr a ni lo vang. Heihian Jerusalem tempul sak that mihringin an dodâlnaah khân,thlarau lam thila lo inhnamhnawih an awm tih a entîr a ni.

Daniela 10:13 chhiar la. Eng ang indona chî nge hetah hiantârlan lo ni le?

“Medo-Persia lalrama hotu lawkten Pathian mîte chungaduhsakna an lantîr loh nâna Setanan tan a lâk sauh sauh laiin,vântirhkohten saltâng chhuakte chu an lo tanpui vê thung a. Sualleh tha indona hi vânin a ngaihven takzet a ni. Sual thiltihtheihna lehtha thiltihtheihna inkâra indona a nasatzia chu zâwlnei Daniela hnênatangin tlêm azâwng kan hre thei. Kâr thum tlawng, Gabrielan thimthiltihtheihna a do va, lal Kura rilrû chawk buaitu chu lâk bosak atum a. Hê indona a la kal mêk laiin, Gabriela tanpui tûrin Kristaa lo thawk vê ta hial a ni. “Persia ram hotu chuan ni sawmhnihleh ni khat mi dodâl a; amaherawhchu, ngai teh, Mikaela,hotu lian chu min pui tûrin a lo kal a, tichuan Persia lal hnênahchuan ka han awm ta a,”6 tiin Gabrielan a sawi. Pathianmîte tâna tih theih zawng zawng chu tih vek a ni a, a tâwpahhnehna an chang ta rêng a. Hmêlmâ rualte chu Kura hunchhûngin danin an awm a, a fapa Cambyses-a, kum sarihleh a chanve a lal hun chhûng zawngin danin an awm bawka.”—Ellen G. White, Zâwlneite leh Lalte, pp. 482, 483.

NINGÂNÎ March 12
Hnehna Changtu Hotu Lian

Daniela bû-a mi langsâr ber chu “Mihring Fapa” (Daniela7:13, NKJV) emaw “Hotu Lian” (Daniela 10:13) tih emawchu a ni a. A hming pawh Mikaela a ni tih kan hre zui thuaia (Daniela 10:12), a awmzia chu “Tunge Pathian Ang?”tihna a ni. Ani chu Persia lal beihnaa Gabriela tanpui tûrin alo thawk a (Daniela 10:13). Vântirhkohin vân mi “in hotuMikaela” (Daniela 10:21) a tih hi, Pathian mîte puipa a ni.Mikaela tih hi Daniela bu hnung lamah Pathian mîte tânading chhuak anga sawi a ni (Daniela 12:1).

Juda 9 atangin, Mikaela chu vântirhkoh chungnung, Setanadova Mosia kaithotu anga sawi a ni. Thupuan 12:7 chuanMikaela chu vân sipai rualte hruaitu, Setana leh a vântirhkohtlu tate hnehtu angin a sawi bawk. Tichuan, Mikaela chu tûdang ni lo vin, Isua Krista ngêi a ni. Persia Lalramin hotu lûa nei a, chumi phênah chuan thlarau lam sipai hruaitu a awmbawk a; chutiang bawkin Pathian mîte pawhin Hotu Lu,Mikaela chu an nei a, ani chu lei leh vân huapa inbeinaahdosak leh hneh tûra lo pên chhuak chu a ni.

Kolosa 2:15 chhiar la. Engtin nge Isuan lei leh vân huapainbeihnaah hnehna a lo chan?

Sual sipaite kan hmachhawnin, kan tâna hnehna changtu Isuaah rinna kan nghat thei a. Ani chuan vântlâng rawngbâwlna atan lai khân Setana chu a lo hneh tawh a. Thlalêra thlêmna hmangaa rawn beih pawhin a lo hneh tawh bawk a; thlarau bawlhhlawhruâl pawh dovin, thimna sipaite lakah mîte a chhanchhuak a.Petera hmanga Kalvari panna kawng pumpelh tûra thlêmnaverther tak pawh Isuan a hneh a. A zirtîrte hnêna a thusawihnuhnungah pawh, Isuan inbeihnaa a thihna lo thleng tûrchungchâng sawiin, chû chu a tâwp khâwk thlenga Setana ahnehna tûr a ni zâwk dâwn tih a hrilh a ni: “Tûnah hê khawvêlhi ngaihtuah lai a ni; tûnah he khawvêl lal hi paih chhuah a niang. Kei, lei atâ khâikânin ka awm chuan mi zawng zawng keimâhnênah ka hîp ang,” (Johana 12:31, 32, NKJV) tiin.

Eng emaw châng chuan kan han hawi vêl a, thil hi tha lotak angin a lang thîn. Tharum thawhna te, bawlhhlawhna te,hlemhlêtna leh natnain hmun tin a chîm a. Hmêlma, tîsa lehthisen ni sî lo chuan râwng takin kil tin atangin min bei a.Kan beih tûr indona chu lo khirh deuh pawh ni se, Isuanmin dosakin, ani chu Hotu Lian leh vân biak bûka kanPuithiam Lalber angin a ding a ni.

Rome 8:37–39 chhiar la. Engtin nge hnehtu nihna thutiamchu kan Kristian nun theuhah a taka kan chantîr theihang?


Ngaihtuah Zui Tûr: ”Kâr thum tlawng, Gabrielan thimthiltihtheihna a do va, lal Kura rilrû chawk buaitu chu lâk bosaka tum a. . . . Pathian mîte tâna tih theih zawng zawng chu tih veka ni a, a tâwpah hnehna an chang ta rêng a. Hmêlmâ rualte chuKura hun chhûngin danin an awm a, a fapa Cambyses-a, kumsarih leh a chanve lal, hun chhûng zawngin danin an awmbawk.”—Ellen G. White, Zâwlneite leh Lalte, pp. 482, 483.

“Vân mi ropui chuan Daniela hnênah châwimâwina ropuitak a hlân a! A chhiahhlawh khûr zawih zawih chu thlamuânin,a tawngtaina chu vânin a ngaithlâ tih a hrilh a. Thahnemngaitaka a dîlna chhân nân Persia lal thinlung hmin tûrinvântirhkoh Gabriela tirh a ni ta a. Lal khân Pathian Thlarausâwmna chu chawlhkâr thum chhûng a dodâl a, chumichhûng chuan Danielan chawnghei-tawngtaina a nei a;mahse, vân lam Hotu Lian, Vântirhkoh Chungnung, Mikaelachu lal luhlul tak thinlung her danglamsak a, Daniela dîlnaanga chhâng tûra thutlûkna siamtîr tûrin a lo thawk a ni.”—Ellen G. White, The Sanctified Life, p. 51.

Sawi Ho Tûrte:

1 Keini hi Kristian chanchina hê thutak hmu hmasatûtekan ni lo nâin, keini Seventh-day Adventist-te hi Kristaleh Setana kâra “Indona Ropui”châwilârtu kan ni. Hêindonaah hian kan tel vê vek tih kan ring a. Khawvêlmîte pawhin kan zâ hian indona engah emaw chuan kaninhnamhnawih theuh angin an sawi vê bawk. IndonaRopuia nangmâ nuntawng chu eng nge lo ni vê? Engtinnge nangmâ nunah a lo lan chhuah thin? Harstna tâwkvê mêk mi dangte tanpui nân eng thil nge i zir chhuah?

2  Efesi 6:10–18 chhiar la. Paulan sipai awm dânngaihruatna a sawi hi chhinchhiah la. Indona Ropuia ‘râlrêl dân’ eng chu nge min pêk?

3 Daniela 10:11-ah, Daniela kha hamudot, emaw“duhawm”emaw tih a ni a. Hei hian vân leh lei inzawmhnaih dân chungchâng eng nge min hrilh? Pathian awmringlo hote ngaih dân nên chuan a inpersan hlê thung a.Heta kan hmuh anga Daniela chungchânga Bible thlîrdân hian eng beiseina nge min siamsak?* * *