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Lesson 12 *March 14–20
From North and South to the
Beautiful Land


Sabbath Afternoon

Read for This Week’s Study: Daniel 11; Dan. 8:3–8, 20–22;Isa. 46:9, 10; Dan. 8:9, 23; Matt. 27:33–50.

Memory Text: “And some of those of understanding shall fall, to refine them, purify them, and make them white, until the time of the end; because it is still for the appointed time” (Daniel 11:35,NKJV).

As we begin this challenging chapter, a few points should be made at the outset.

First, Daniel 11 stands in parallel overall with the previous prophetic outlines in Daniel. As in chapters 2, 7, 8, and 9, the prophetic message extends from the days of the prophet to the end of time. Second, a succession of world powers emerges, powers that often oppress God’s people. Third, each prophetic outline climaxes with a happy ending. In Daniel 2, the stone obliterates the statue; in Daniel 7,the Son of man receives the kingdom; and in Daniel 8 and 9, the heavenly sanctuary is cleansed through the work of the Messiah.

Chapter 11 follows three basic points. First, it begins with the Persian kings and discusses their fates and the time of the end, when the king of the north attacks the holy mountain of God. Second, a succession of battles between the king of the north and that of the south and how they affect God’s people is described. Third, it concludes with a happy ending as the king of the North faces his demise by the “glorious holy mountain” (Dan. 11:45). Such a positive conclusion signals the end of evil and the establishment of God’s eternal kingdom.

* Study this week’s lesson to prepare for Sabbath, March 21.

Sunday March 15
Prophecies About Persia and Greece
Read Daniel 11:1–4. What do we see here that reminds us of some of the previous prophecies we have seen in Daniel?

Gabriel tells Daniel that three kings will still rise from Persia. They will be followed by the fourth king, who will be the richest one of all and will provoke the Greeks. After Cyrus, three successive kings exert dominion over Persia: Cambyses (530–522 b.c.), the False Smerdis(522 b.c.), and Darius I (522–486 b.c.). The fourth king is Xerxes, mentioned in the book of Esther as Ahasuerus. He is very wealthy (Esther1:1–7) and marshals a vast army to invade Greece, as predicted in the prophecy. But, in spite of his power, he is repelled by a smaller force of valiant Greek soldiers.

It is not difficult to recognize Alexander the Great as the mighty king who arises in Daniel 11:3 and who becomes the absolute ruler of the ancient world. He died at age 32 without leaving an heir to rule the empire. So, the kingdom was divided among his four generals: Seleucus over Syria and Mesopotamia, Ptolemy over Egypt, Lysimachus over Thrace and portions of Asia Minor, and Cassander over Macedonia and Greece.

Compare Daniel 11:2–4 with 8:3–8, 20–22. How do these texts together help identify Alexander as the power here?

What can we learn from this assortment of names, dates, places, and historical events? First, we learn that the prophecy is fulfilled as predicted by the divine messenger. God’s Word never fails. Second, God is the Lord of history. We may get the impression that the succession of political powers, leaders, and kingdoms is propelled by the ambition of emperors, dictators, and politicians of all stripes. However, the Bible reveals that God is in ultimate control and will move the wheel of history according to His divine purpose, which ultimately will lead to the eradication of evil and the establishment of God’s eternal kingdom.

Monday March 16
Prophecies of Syria and Egypt
Read Daniel 11:5–14. What is unfolding here?

Upon the death of Alexander the Great, the vast Greek Empire was divided among his four generals. Two of them—Seleucus in Syria (North) and Ptolemy in Egypt (South)—managed to establish dynasties that would fight each other for control of the land.

Most Bible students understand the wars between the king of the North and the king of the South prophesied in Daniel 11:5–14 as referring to the many battles involving these two dynasties. According to the prophecy, an attempt would be made to unite these two dynasties by marriage, but that alliance would be short-lived (Dan. 11:6). Historical sources inform us that Antiochus II Theos (261–246 b.c.), grandson of Seleucus I, married Berenice, a daughter of the Egyptian king, Ptolemy II Philadelphus. However, that agreement did not last, and the conflict that directly involved the people of God soon resumed. Thus, Daniel 11 deals with some important events that will touch the lives of God’s people during the centuries after the prophet Daniel passes from the scene.

Again, we can ask the question of why the Lord reveals ahead of time all these details about wars involving kingdoms fighting each other for supremacy in that part of the world. The reason is simple: these wars affect God’s people. So, the Lord announces beforehand the many challenges His people will face in the years to come. Also, God is the Lord of history, and as we compare the prophetic record with the historical events, we can again see that the prophetic word is fulfilled as predicted. The God who predicts the vicissitudes of those Hellenistic kingdoms fighting each other is the God who knows the future. He is worthy of our trust and faith. This is a big God, not an idol manufactured by human imagination. He not only directs the course of historical events, but He also can direct our lives if we allow Him to do so.

Read Isaiah 46:9, 10. How much basic Christian theology is found in these two verses, and what great hope can we take from them? Think about how scary verse 10 would be if God were not kind and loving but vengeful and mean.

Tuesday March 17
Rome and the Prince of the Covenant
Read Daniel 11:16–28. Though the text is difficult, what images can you find that appear elsewhere in Daniel?

A transition in power from the Hellenistic kings to pagan Rome seems to be depicted in Daniel 11:16: “But he who comes against him shall do according to his own will, and no one shall stand against him. He shall stand in the Glorious Land with destruction in his power”(NKJV). The Glorious Land is Jerusalem, an area where ancient Israel has existed, and the new power that takes over that area is pagan Rome. The same event also is represented in the horizontal expansion of the little horn, which reaches the Glorious Land (Dan. 8:9). So, it seems clear that the power in charge of the world at this point is pagan Rome.

Some additional clues in the biblical text reinforce this perception. For example, the “one who imposes taxes” must refer to Caesar Augustus. It is during his reign that Jesus is born, as Mary and Joseph travel to Bethlehem for the census (Dan. 11:20). Also, according to the prophecy this ruler will be succeeded by a “vile person” (Dan. 11:21). As history shows, Augustus was succeeded by Tiberius, an adoptive son of Augustus. Tiberius is known to have been an eccentric and vile person.

Most important, according to the biblical text, it was during the reign of Tiberius that the “prince of the covenant” would be broken (Dan.11:22). This clearly refers to the crucifixion of Christ, also called “Messiah the prince” (Dan. 9:25; see also Matt. 27:33–50), as He is put to death during the reign of Tiberius. The reference to Jesus here as “the prince of the covenant” is a powerful marker that helps show us the flow of historical events, again giving readers powerful evidence of God’s amazing foreknowledge. God has been right on all that has come before in these prophecies; so, we can surely trust Him on what He says will happen in the future.

Even amid all political and historical events, Jesus of Nazareth, “the prince of the covenant,” is revealed in the texts. How does this help show us that, despite all the upheaval and political intrigue, Jesus remains central to Scripture?

Wednesday March 18
The Next Power
Read Daniel 11:29–39. What is this power that arises after pagan Rome?

Daniel 11:29–39 refers to a new power system. Although this system stands in continuation with the pagan Roman Empire and inherits some characteristics of its predecessor, at the same time it seems to be different in some aspects. The biblical text says that “it shall not be like the former or the latter” (Dan. 11:29, NKJV). As we look further, we find that it acts as a religious power. It aims its attack mainly at God and His people. Let us look at some of the actions perpetrated by this king.

First, he will act “in rage against the holy covenant” (Dan. 11:30,NKJV). This must be a reference to God’s covenant of salvation, which this king opposes.

Second, this king will produce forces that will “defile the sanctuary” and take away the “daily sacrifices” (Dan. 11:31). We noted in Daniel 8 that the little horn casts down the foundation of God’s “sanctuary” and takes away the “daily sacrifices” (Dan. 8:11). This must be understood as a spiritual attack against Christ’s ministration in the heavenly sanctuary.

Third, as a consequence of his attack on the sanctuary, this power places the “abomination of desolation” (NKJV) in God’s temple. The parallel expression “transgression of desolation” points to the acts of apostasy and rebellion by the little horn (Dan. 8:13).

Fourth, this power persecutes God’s people: “some of those of understanding shall fall, to refine them, purify them, and make them white, until the time of the end” (Dan. 11:35, NKJV). This reminds us of the little horn, which cast down some of the host and some of the stars and trampled them (Dan. 8:10; compare with Dan. 7:25).

Fifth, this king will “exalt and magnify himself above every god, shall speak blasphemies against the God of gods” (Dan. 11:36, NKJV).Unsurprisingly, the little horn also speaks “pompous words” (Dan. 7:8,NKJV), even against God (Dan. 7:25).

Other similarities could be mentioned, but, considering what we read in Daniel 7 and 8, who is this power, and why is it so important to us, despite social pressures, to stay firm in our identification of it?

Thursday March 19
Final Events
Read Daniel 11:40–45. What is happening here?

The following phrases help us understand this text:

Time of the End: The expression “time of the end” appears only in Daniel (Dan. 8:17; 11:35, 40; 12:4, 9). Examination of Daniel’s prophecies indicates that the time of the end extends from the fall of the papacy in 1798 to the resurrection of the dead (Dan. 12:2).

King of the North: This name first geographically designates the Seleucid dynasty, but then it refers to pagan and finally papal Rome. As such, it does not describe a geographical location but the spiritual enemy of God’s people. In addition, we also should note that the king of the North represents a counterfeit of the true God, who in the Bible is symbolically associated with the North (Isa. 14:13).

King of the South: This name at first designates the Ptolemaic dynasty in Egypt, south of the Holy Land. But as the prophecy unfolds, it acquires a theological dimension, and is associated by some scholars with atheism. As Ellen G. White, commenting on the reference to Egypt in Revelation11:8, says, “This is atheism.”—The Great Controversy, p. 269.

The glorious holy mountain: In Old Testament times this expression referred to Zion, the capital and heart of Israel and geographically located in the Promised Land. After the Cross, God’s people are no longer defined along ethnic and geographical lines. Therefore, the holy mountain must be a symbolic designation of God’s people spread throughout the world.

So, perhaps, we can interpret events like this:

(1) The king of the South attacks the king of the North: the French Revolution attempted to eradicate religion and defeat the papacy but failed. (2) The king of the North attacks and defeats the king of the South: the forces of religion headed by the papacy and its allies will eventually overcome the forces of atheism and will form a coalition with the defeated enemy. (3) Edom, Moab, and the prominent people of Ammon will escape: some of those not counted among God’s true people will join the fold in the last hour. (4) The king of the North prepares to attack the holy mountain but comes to his end: the forces of evil are destroyed, and God’s kingdom is established.

How can we draw comfort from knowing that, in the end, God and His people will be victorious?

Friday March 20
Further Thought: It is interesting that at least in reference to Daniel 11:29–39, Martin Luther identified the abomination of desolation in Daniel 11:31 with the papacy and its doctrines and practices. Thus, the correlation of Daniel 11 with Daniel 7 and 8 reinforces the view of Luther and many other Protestant commentators that the institution of the papacy and its teachings constitute the fulfillment of these prophecies in history. In this connection, Ellen G. White says: “No church within the limits of Romish jurisdiction was long left undisturbed in the enjoyment of freedom of conscience. No sooner had the papacy obtained power than she stretched out her arms to crush all that refused to acknowledge her sway, and one after another the churches submitted to her dominion.”—The Great Controversy,p. 62.

Discussion Questions:

1 How can we be sensitive to the feelings of others yet not compromise on what the Bible teaches regarding the role of Rome in the last days?

2 Daniel 11:33 reads: “And those of the people who understand shall instruct many; yet for many days they shall fall by sword and flame, by captivity and plundering” (NKJV). What does this text say about the fate of some of God’s faithful people? What does the text say, too, about what some of these faithful people are doing before they are martyred? What message is there for us today?

3 Daniel 11:36 reads: “Then the king shall do according to his own will: he shall exalt and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done” (NKJV). Of whom and what does this remind you?(See Isa. 14:12–17; see also 2 Thess. 2:1–4.)

4 Daniel 11:27, 29, and 35 use the phrase lammo‘ed, “the appointed time” (NKJV). What does that tell us, again, about God’s control of history?

Story inside
Heart for Mission
By Joyce

Joyce is a 25-year-old Global Mission pioneer who, with another female Global Mission pioneer, planted a church for young people in a city of 10 million people. Because she lives in a closed country hostile to Christianity, Adventist Mission is not publishing her full name or location. Here’s what Joyce said when asked by editor Andrew McChesney, “Why did you decide to be a missionary?”

I have one sister, Sarah, and she was born with a congenital heart defect. My grandmother was very worried, and she looked and looked for the best hospital. But the doctors couldn’t help Sarah. So, my grandmother visited our traditional places of worship to ask for help, but no one there could help my sister.

Finally, the doctor told my parents that he could do nothing more. “Take care of Sarah as best as you can,” he said. “If she wants something special to eat or a new toy, give it to her to make her happy.”

One day, when Sarah was seven, a Seventh-day Adventist relative came to visit from far away. She saw that my grandmother was worried about Sarah, and she said, “If you believe in Jesus, you will be blessed.”

The next Sabbath, my grandmother took me to church. I was three. Church members gathered in a circle around us and prayed for us and for Sarah. Just a few days later, Sarah was healed! Her heart was perfect! The doctor couldn’t believe it. He ran several medical tests, and he couldn’t find any problems with Sarah’s heart. It was a miracle!

The miracle changed my family. My grandmother and my parents started going to church every Sabbath, and soon they were baptized. Then my parents decided that they wanted to tell other people about Jesus. So, they quit their jobs, received church training, and became Global Mission pioneers. When my sister grew up, she also became a Global Mission pioneer. Last year, I decided to become a Global Mission pioneer.

As a missionary, I give Bible studies, I pray with people, and I preach. I work with a partner, another Global Mission pioneer who is 23, and we just opened a new church for young people in this city.

Relatives who aren’t Christians don’t understand why I am a missionary. They tell me to look for another job. Sometimes I feel discouraged when I hear such negative words, but my parents pray for me. My mother even fasts and prays for me on Sabbaths. My parents remind me that I am not working for man. I am working for God.

My parents are right. I am working for God. God is so wonderful and powerful in healing my sister. I believe God is leading me every step of the way.

Part I: Overview

Key Text: Daniel 11:35

Study Focus: Daniel 11; Dan. 8:3–8, 20–22; Isa. 46:9, 10; Dan. 8:9,23–25; Matt. 27:33–50.

Introduction: Daniel 11 is undoubtedly the most difficult chapter in the book. However, the overall contours of the prophecy stand out clearly. God’s people will be persecuted and attacked, but in the end, God wins. In this study, attention is given to the great war between the powers of the north and south and the picture of the final events that concludes the chapter.

Lesson Themes:

1.The Great War. The “great war” mentioned by the angelic being in Daniel 10:1 (NIV) unfolds throughout chapter 11 as a succession of rulers of the north and south who fight against each other until the time of the end.

2.The Final Events. The final section of the chapter culminates in the annihilation of the evil forces as they launch the last attack against Zion, God’s “glorious holy mountain.”

Life Application: Behind the many battles between the rulers of the north and south, there is only one great war. It is the great controversy between God and Satan, which also has political and social repercussions on earth. The war is not primarily about territorial conquests or material achievements. It is a battle of cosmic proportions for the hearts and minds of human beings. In this battle, neutrality is impossible; we must choose a side.

Part II: Commentary

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

1. The Great War

The war between the north and south evokes the battles between powers vying for control of the Promised Land. Located between the confluence of the great empires of the time, the land of Israel was often entangled in the international conflicts of the time. The northern powers (Assyrians, Babylonians, Seleucids) fought against the southern powers (Egyptians, Ptolemies) for the strategic control of Palestine. Obviously, a war for the control of the Holy Land entails suffering for God’s people. As Gabriel makes clear, the prophecy intended to make Daniel “understand what will happen to your people in the latter days, for the vision refers to many days yet to come” (Dan 10:14, NKJV). So, the long sequence of kingdoms and the wars they fought are relevant inasmuch as they make God’s people undergo tremendous suffering. As the prophetic events unfold, the wars between the north and south culminate in an attack against the people of God on Mount Zion. Actually, this final battle, together with God’s saving intervention in favor of His people, is the apex of the message of Daniel.

As we apply the historicist approach in the interpretation of this chapter, we also must understand that as the prophetic time line passes through Calvary, the prophetic symbols and the events they represent must be interpreted according to the terms of the new covenant. In Christ the covenant with Israel is offered to the Gentiles, and the Promised Land is expanded to encompass the whole world. We must factor in such new realities that the Messiah brought about as we interpret the prophetic events depicted in Daniel 11.

Thus, most historicist interpreters understand the king of the north initially as a reference to the Seleucid power located in Syria and the king of the south as representing the Ptolemies, who were ruling over Egypt. Subsequently, the role of the king of the north is taken over by pagan Rome and later on by papal Rome. In the same vein, later in the prophetic time line the south comes to represent atheism, which was strongly promoted by the powers that unleashed the French Revolution, and which continues to this day.

The exact points in Daniel 11 where a transition of power takes place remain a matter of debate. Therefore, we should focus on those matters that are fixed and clear, because they stand in parallel with the other prophetic outlines of Daniel. The following table shows the correlations of chapter 11 to the other prophecies of Daniel, especially chapter 8.

Power Daniel 2 Daniel 7 Daniel 8, 9 Daniel 11
Babylon Gold Lion
Persia Silver Bear Ram Persia (Dan. 11:3)
Greece Bronze Leopard Goat Greece (Dan. 11:2–4)
Pagan Rome Iron Dreadful Beast Little Horn Death of the Messiah (nagid, Dan. 9:25, 26) King of the North Death of the Messiah (nagid, Dan. 11:22)
Papal Rome Iron Little Horn Heavenly Judgment (Ancient of Days / Son of Man, Dan. 7:9–14) Little Horn The daily is taken away (tamid, Dan. 8:13) Cleansing of the Heavenly Sanctuary / “Time of the End” (‘et qets, Dan. 8:17) King of the North Death of the Messiah (nagid, Dan. 11:31) Time of the End (‘et qets, Dan. 11:40)
Kingdom of God Stone Kingdom given to the saints of the Most High (Dan. 7:27) Demise of the Little Horn (Dan. 8:25) King of the North defeated at the Glorious Mountain (Dan. 11:45)

Power Daniel 2 Daniel 7 Daniel 8, 9 Daniel 11Babylon Gold LionPersia Silver Bear Ram Persia(Dan. 11:3)Greece Bronze Leopard Goat Greece(Dan. 11:2–4)Pagan Rome Iron DreadfulBeastLittle HornDeath ofthe Messiah(nagid,Dan. 9:25, 26)King of theNorthDeath ofthe Messiah(nagid,Dan. 11:22)Papal Rome Iron Little HornHeavenlyJudgment(Ancient ofDays / Sonof Man, Dan.7:9–14)Little HornThe daily istaken away(tamid,Dan. 8:13)Cleansing ofthe HeavenlySanctuary /“Time of theEnd” (‘et qets,Dan. 8:17)King of theNorthDeath ofthe Messiah(nagid,Dan. 11:31)Time of theEnd (‘et qets,Dan. 11:40)Kingdom ofGodStone Kingdomgiven to thesaints of theMost High(Dan. 7:27)Demise of theLittle Horn(Dan. 8:25)King ofthe Northdefeated atthe GloriousMountain(Dan. 11:45)

2. The Final Events

The final section (Dan 11:40–45) shows that the long war between the king of the north and the king of the south reaches its climax in the time of the end. By then, the king of the north overcomes the king of the south and launches the final attack on Mount Zion. Because most of the events herein described lie in the future, their interpretation remains tentative; thus, we should avoid dogmatism. Nevertheless, it is possible to delineate the broad contours of the prophecy by applying two basic principles of interpretation. First, we must understand that the events foretold in the prophecy are portrayed with language and imagery derived from the reality of Old Testament Israel and its institutions. Second, such imagery and language must be interpreted as symbols of the universal ecclesiological realities brought about by Christ.

According to the above principles, the king of the south stands for Egypt, as consistently indicated throughout the prophecy. The king of the north in turn must be identified with Babylon, which appears in the Old Testament as the power from the north (Jer. 1:14; Jer. 4:5–7; Jer. 6:1; Jer.10:22; Jer. 13:20; Jer. 16:15; Jer. 20:4; Jer. 23:8; Jer. 25:9, 12). Founded by Nimrod, Babylon became a center of pagan religion and the archenemy of Jerusalem. In apocalyptic symbolism, Babylon came to symbolize both pagan and papal Rome. Thus, at this point in the prophetic time line, which is the time of the end, Babylon, or the king of the north, symbolizes the papacy and its supporting forces. Egypt, in turn, represents the forces that make opposition to, but eventually are overpowered by, the papacy. Thus, among other possibilities—such as the former Ottoman Empire—Egypt most likely represents atheism and secularism.

As the king of the north invades the “glorious land,” we are told that “Edom, Moab, and the prominent people of Ammon” (Dan. 11:41, NKJV)escape from his overwhelming power. Because these three nations have long ceased to exist, they must be interpreted as symbols of broader eschatological entities. To better understand the symbolism related to those nations, we should note that the “glorious land” is not a geographic entity in the Middle East, but a symbol of God’s remnant people. In the same vein, “Edom, Moab, and Ammon” are not ethnic entities, but they represent those who will resist the seduction of Babylon and come from different faiths and philosophical traditions to join the remnant in the last days.

The final battle of the long war will take place when the king of the north will “plant the tents of his palace between the seas and the glorious holy mountain” (Dan. 11:45, NKJV). This scenario recalls the foreign kings who, coming from the north, attacked Jerusalem. Sennacherib, for example, set up his military tents at Lachish, which was between the Mediterranean Sea and Jerusalem. These images symbolize the final confrontation between the forces of spiritual Babylon (the papacy and its allies) and God’s people. The “glorious holy mountain” represents God’s people under the lordship of Christ. So, with language evocative of the experience of old Israel and Judah, the prophecy portrays the attack of the end-time Babylon against God’s people. But the enemy will fail; “he shall come to his end, and no one will help him” (Dan. 11:45, NKJV).

Part III: Life Application

“In the annals of human history, the growth of nations, the rise and fall of empires, appear as if dependent on the will and prowess of man; the shaping of events seems, to a great degree, to be determined by his power, ambition, or caprice. But in the word of God the curtain is drawn aside, and we behold, above, behind, and through all the play and counterplay of human interest and power and passions, the agencies of the All-merciful One, silently, patiently working out the counsels of His own will.”—Ellen G. White, Prophets and Kings, pp. 499, 500.

1. Daniel 11 displays God’s detailed knowledge of future history. In what ways can God’s foreknowledge strengthen your personal faith?

2. Daniel 11 (especially Dan. 11:40–45) has been the subject of some speculative interpretations. How can the notion of recapitulation in apocalyptic prophecy (see lesson 1) help us to remain within the correct interpretative bounds for understanding this chapter?

3. Having learned about the great controversy as reflected in the prophecies of Daniel, what should we do with such knowledge (Dan. 11:33)?


Lección 12: Para el 21 de marzo de 2020

Sábado 14 de marzo

LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 11; Daniel 8:3–8, 20–22;Isaías 46:9, 10; Daniel 8:9, 23; Mateo 27:33–50.


“También algunos de los sabios caerán para ser depurados y limpiados yemblanquecidos, hasta el tiempo determinado; porque aun para esto hayplazo” (Dan. 11:35).

Al comenzar este desafiante capítulo, se deben hacer algunas observaciones iniciales. En primer lugar, Daniel 11 en general mantiene unparalelismo con los esquemas proféticos anteriores en Daniel. Al igualque en los capítulos 2, 7, 8 y 9, el mensaje profético se extiende desde los díasdel profeta hasta el tiempo del fin. En segundo lugar, aparece una sucesiónde potencias mundiales que a menudo oprimen al pueblo de Dios. En tercerlugar, cada esquema profético culmina con un final feliz: en Daniel 2, lapiedra destruye la estatua; en Daniel 7, el hijo de hombre recibe el reino; yen Daniel 8 y 9, el Santuario celestial se purifica mediante la obra del Mesías.

El capítulo 11 se ajusta a tres puntos básicos. En primer lugar, comienzacon los reyes persas, y analiza sus destinos y el tiempo del fin, cuando el reydel norte ataca el monte santo de Dios. En segundo lugar, se describe unasucesión de batallas entre el rey del norte y el del sur, y cómo afectan estasal pueblo de Dios. En tercer lugar, concluye con un final feliz, cuando el reydel norte enfrenta su muerte junto al “monte glorioso y santo” (Dan. 11:45).

Domingo 15 de marzo | Lección 12

Lee Daniel 11:1 al 4. ¿Qué vemos aquí que nos refresca la memoria dealgunas de las profecías anteriores que hemos visto en Daniel?

Gabriel le dice a Daniel que todavía se levantarán tres reyes de Persia.Les seguirá el cuarto rey, que será el más rico de todos y provocará a losgriegos. Después de Ciro, tres reyes sucesivos ejercen dominio sobre Persia:Cambises (530–522 a.C.), el falso Esmerdis (522 a.C.) y Darío I (522–486 a.C.).El cuarto rey es Jerjes, que se menciona en el libro de Ester como Asuero. Éles muy rico (Est. 1:1–7) y reúne a un vasto ejército para invadir Grecia, comoestá predicho en la profecía. Pero, a pesar de su poder, es repelido por unafuerza menor de valientes soldados griegos.

No es difícil reconocer que Alejandro Magno es el poderoso rey queaparece en Daniel 11:3, y que se convierte en el gobernante absoluto de esesector del mundo antiguo. A los 32 años, murió sin dejar ningún herederopara gobernar el imperio. Por eso, el reino se dividió entre sus cuatro generales: Seleuco, sobre Siria y Mesopotamia; Ptolomeo, sobre Egipto; Lisímaco,sobre Tracia y partes de Asia Menor; y Casandro, sobre Macedonia y Grecia.

Compara Daniel 11:2 al 4 con Daniel 8:3 al 8 y 20 al 22. ¿Cómo ayudanestos textos en conjunto a identificar a Alejandro como el poder que semenciona aquí?

¿Qué podemos aprender de esta serie de nombres, fechas, lugares yacontecimientos históricos? En primer lugar, descubrimos que la profecíase cumple como lo predice el mensajero divino. La Palabra de Dios nuncafalla. En segundo lugar, Dios es el Señor de la historia. Quizá tengamosla impresión de que la ambición de los emperadores, los dictadores y lospolíticos de todo tipo es lo que impulsa la sucesión de poderes políticos,líderes y reinos. Sin embargo, la Biblia revela que Dios tiene el control totaly moverá los engranajes de la historia según sus propósitos divinos; lo queen última instancia conducirá a la erradicación del mal y al establecimientodel Reino eterno de Dios.

Lección 12 | Lunes 16 de marzo

Lee Daniel 11:5 al 14. ¿Qué es lo que sucede aquí?

Con la muerte de Alejandro Magno, el vasto Imperio Griego se dividióentre sus cuatro generales. Dos de ellos, Seleuco en Siria (norte) y Ptolomeoen Egipto (sur) lograron establecer dinastías que luchaban entre sí por elcontrol del territorio.

La mayoría de los estudiosos de la Biblia entiende que las guerras entreel rey del norte y el rey del sur profetizadas en Daniel 11:5 al 14 se refierena las muchas batallas que involucran a estas dos dinastías. Según la profecía, se intentaría unir a estas dos dinastías mediante matrimonios, peroesa alianza duraría poco (Dan. 11:6). Las fuentes históricas nos informanque Antíoco II Teos (261–246 a.C.), nieto de Seleuco I, se casó con Berenice,una hija del rey egipcio Ptolomeo II Filadelfo. Sin embargo, ese arreglo noduró, y el conflicto que concernía directamente al pueblo de Dios pronto sereanudó. Por eso Daniel 11 aborda algunos acontecimientos importantesque afectarían la vida del pueblo de Dios durante siglos después de que elprofeta Daniel desapareciera de escena.

Nuevamente, podemos preguntarnos por qué el Señor revela con anticipación todos estos detalles sobre guerras que afectan a reinos que luchanentre sí por la supremacía en esa parte del mundo. La razón es sencilla: estasguerras afectan al pueblo de Dios. Por esto el Señor anuncia de antemano losmuchos desafíos que enfrentará su pueblo en los años siguientes. Además,Dios es el Señor de la historia, y al comparar el registro profético con losacontecimientos históricos podemos ver una vez más que la palabra profética se cumple tal como se predijo. El Dios que predice las vicisitudes delos reinos helenísticos que luchan entre sí es el Dios que conoce el futuro.Él es digno de nuestra confianza y de nuestra fe. Es un Dios grande, no unídolo fabricado por la imaginación humana. Él dirige el curso de los acontecimientos históricos, y además puede dirigir nuestra vida si se lo permitimos.

Lee Isaías 46:9 y 10. ¿Cuánta teología cristiana básica se encuentra en estos dosversículos, y qué gran esperanza podemos obtener de ellos? Piensa en lo aterradorque sería el versículo 10 si Dios no fuera benigno y amante, sino vengativo y rudo.

Martes 17 de marzo | Lección 12

Lee Daniel 11:16 al 28. Aunque el pasaje es difícil, ¿qué imágenes puedesencontrar que aparecen en otras partes de Daniel?

Al parecer, Daniel 11:16 describe una transición de poder, de los reyeshelenísticos a la Roma pagana: “Y el que vendrá contra él hará su voluntad,y no habrá quien se le pueda enfrentar; y estará en la tierra gloriosa, lacual será consumida en su poder”. La tierra gloriosa es Jerusalén, un lugardonde existió el antiguo Israel, y el nuevo poder que toma ese lugar es laRoma pagana. El mismo acontecimiento también se describe en la expansión horizontal del cuerno pequeño, que llega a la tierra gloriosa (Dan. 8:9).Entonces, resulta claro que el poder a cargo del mundo en ese momento esla Roma pagana.

Algunas pistas adicionales en el texto bíblico refuerzan esta apreciación.Por ejemplo, el “cobrador de tributos” debe aludir a César Augusto. Jesúsnació durante su reinado, mientras María y José viajaron a Belén para elcenso (Dan. 11:20). Además, según la profecía, a este gobernante le sucederá“un hombre despreciable” (Dan. 11:21). Según muestra la historia, el sucesorde Augusto fue Tiberio, un hijo adoptivo de Augusto. Se sabe que Tiberiofue una persona excéntrica y vil.

Lo más importante, según el texto bíblico, es que durante el reinado deTiberio el “príncipe del pacto” sería destruido (Dan. 11:22). Indudablemente,esto se refiere a la crucifixión de Cristo, también llamado “Mesías Príncipe”(Dan. 9:25; ver además Mat. 27:33–50), ya que es ejecutado durante el reinadode Tiberio. La referencia a Jesús aquí como “el príncipe del pacto” es unmarcador poderoso que nos ayuda a mostrar el flujo de los acontecimientoshistóricos, y además brinda a los lectores una evidencia poderosa del sorprendente preconocimiento de Dios. Dios acertó en todo lo que ocurrióantes en estas profecías, por lo que sin duda podemos confiar en lo que éldice que sucederá en el futuro.

Incluso en medio de todos los acontecimientos políticos e históricos, en el pasajese revela a Jesús de Nazaret, “el príncipe del pacto”. ¿Cómo nos muestra esto que,a pesar de toda la agitación y la intriga política, Jesús continúa siendo el centro delas Escrituras?

Lección 12 | Miércoles 18 de marzo

Lee Daniel 11:29 al 39. ¿Qué es este poder que surge después de la Romapagana?

Daniel 11:29 al 39 se refiere a un nuevo sistema de poder. Aunque estesistema viene a continuación del Imperio Romano pagano y hereda algunascaracterísticas de su predecesor, al mismo tiempo parece ser diferente enalgunos aspectos. El texto bíblico dice que “no será la postrera venida comola primera” (Dan. 11:29). A medida que avanzamos, encontramos que actúacomo un poder religioso. Dirige su ataque principalmente contra Dios y supueblo. Veamos algunas de las prácticas perpetradas por este rey.

En primer lugar, “se enojará contra el pacto santo” (Dan. 11:30). Esta debeser una referencia al pacto de salvación de Dios, al que este rey se opone.En segundo lugar, este rey exhibirá fuerzas que “profanarán el Santuario” y “quitarán el continuo sacrificio” (Dan. 11:31). En Daniel 8 vimosque el cuerno pequeño derriba los cimientos del “Santuario” de Dios y quita“el continuo sacrificio” (Dan. 8:11). Esto debe interpretarse como un ataqueespiritual contra la obra de Cristo en el Santuario celestial.

En tercer lugar, como consecuencia de su ataque al Santuario, este poderpone la “abominación desoladora” en el Templo de Dios. La expresión paralela, “prevaricación asoladora”, apunta a los actos de apostasía y rebelióndel cuerno pequeño (Dan. 8:13).

En cuarto lugar, este poder persigue al pueblo de Dios: “También algunosde los sabios caerán para ser depurados y limpiados y emblanquecidos, hastael tiempo determinado” (Dan. 11:35). Esto nos recuerda al cuerno pequeño,que derribó a parte del ejército y algunas estrellas, y las pisoteó (Dan. 8:10;comparar con Dan. 7:25).

En quinto lugar, este rey “hará su voluntad, y se ensoberbecerá, y seengrandecerá sobre todo dios; y contra el Dios de los dioses hablará maravillas, y prosperará, hasta que sea consumada la ira; porque lo determinadose cumplirá” (Dan. 11:36). Como era de esperar, el cuerno pequeño tambiénhabla “grandes cosas” (Dan. 7:8), incluso contra Dios (Dan. 7:25).

Podrían mencionarse otras similitudes, pero, considerando lo que leemos en Daniel 7 y 8, ¿quién es este poder y por qué es tan importante que seamos firmes alidentificarlo, a pesar de las presiones sociales?

Jueves 19 de marzo | Lección 12

Lee Daniel 11:40 al 45. ¿Qué es lo que ocurre aquí?

Las siguientes frases nos ayudan a entender este pasaje:

Tiempo del fin: La expresión “tiempo del fin” solo aparece en Daniel (Dan.8:17; Dan. 11:35, 40 [NTV, BJ]; Dan. 12:4, 9). La exploración de las profecías deDaniel indica que el tiempo del fin se extiende desde la caída del Papado en1798 hasta la resurrección de los muertos (Dan. 12:2).

Rey del norte: Este nombre en primer lugar designa geográficamente ala dinastía seléucida, pero luego se refiere a la Roma pagana y finalmentea la Roma papal. Por lo tanto, no describe una ubicación geográfica, sino alenemigo espiritual del pueblo de Dios. Además, deberíamos notar que el reydel norte representa una falsificación del Dios verdadero, que en la Bibliaestá simbólicamente asociado con el norte (Isa. 14:13).

Rey del sur: Este nombre en primer lugar designa a la dinastía ptolemaica de Egipto, al sur de Tierra Santa. Pero, a medida que transcurre laprofecía, adquiere una dimensión teológica, y algunos eruditos lo asociancon el ateísmo. Como dice Elena de White, al hacer un comentario sobre lareferencia a Egipto en Apocalipsis 11:8: “Esto es ateísmo” (CS 273).

El monte glorioso y santo: en la época del Antiguo Testamento, esta expresión se refería a Sion, la capital y el corazón de Israel, que está ubicadageográficamente en la Tierra Prometida. Después de la Cruz, el pueblo deDios ya no se define por líneas étnicas ni geográficas. Por lo tanto, el montesanto debe ser una designación simbólica del pueblo de Dios diseminadopor todo el mundo.

Por lo tanto, tal vez podamos interpretar los acontecimientos de estemodo:

(1) El rey del sur ataca al rey del norte: la Revolución Francesa intentóerradicar la religión y derrotar al Papado, pero fracasó. (2) El rey del norteataca y derrota al rey del sur: las fuerzas de la religión encabezadas por elPapado y sus aliados finalmente vencerán a las fuerzas del ateísmo y formarán una coalición con el enemigo derrotado. (3) Edom, Moab y la mayoríade los hijos de Amón escaparán: algunos de los que no se cuentan entre elverdadero pueblo de Dios se unirán al redil en la última hora. (4) El rey delnorte se prepara para atacar el monte santo, pero llega a su fin: las fuerzasdel mal son destruidas y se establece el Reino de Dios.

¿Cómo podemos encontrar consuelo al saber que, al final, Dios y su pueblo saldránvictoriosos?

Lección 12 | Viernes 20 de marzo

Es interesante notar que, al menos en referencia a Daniel 11:29 al 39,Martín Lutero identificó la abominación desoladora de Daniel 11:31 con elPapado y sus doctrinas y prácticas. Por lo tanto, la correlación de Daniel 11con Daniel 7 y 8 refuerza la opinión de Lutero y muchos otros comentaristasprotestantes de que la institución del Papado y sus enseñanzas constituyenel cumplimiento de estas profecías en la historia. En este sentido, Elenade White dice: “Ninguna iglesia que estuviese dentro de los límites de lajurisdicción católico-romana gozó mucho tiempo en paz de su libertad deconciencia. No bien el Papado se hizo dueño del poder, extendió los brazospara aplastar a todo el que rehusara reconocer su gobierno; y una tras otralas iglesias se sometieron a su dominio” (CS 60).


1. ¿Cómo podemos ser sensibles a los sentimientos de los demás, perosin transigir en lo que la Biblia enseña sobre el papel de Roma enlos últimos días?

2. Daniel 11:33 dice: “Y los sabios del pueblo instruirán a muchos; y poralgunos días caerán a espada y a fuego, en cautividad y despojo”.¿Qué dice este versículo sobre el destino de algunos fieles de Dios?Además, ¿qué dice el versículo sobre lo que harán algunos de estosfieles antes de ser martirizados? ¿Cuál es el mensaje para nosotroshoy?

3. Daniel 11:36 dice: “Y el rey hará su voluntad, y se ensoberbecerá, y seengrandecerá sobre todo dios; y contra el Dios de los dioses hablarámaravillas, y prosperará, hasta que sea consumada la ira; porque lodeterminado se cumplirá”. ¿A quién y a qué te recuerda esto? (VerIsa. 14:12–17; ver además 2 Tes. 2:1–4.)

4. Daniel 11:27, 29 y 35 utilizan la frase en lammo’ed, o en “el tiemposeñalado o determinado” . ¿Qué nos dice eso, una vez más, sobre elcontrol que Dios tiene sobre la historia?



oifcef;pm (12)


rwf 14 - 20

OykofaeYrGef;vGJykdif; rwf 14

zwf&efusrf;csufrsm;/ 'H? 11/ 'H? 8;3-8?20-22/ a[&Sm 46;9?10/ 'H? 8;9?23/ róJ 27;33-50/


      ]]trIqHk;&onfumvwdkifatmif ynm&SdaomoltcsKdUwdkY onfvnf; pHkprf;jcif;udkcHí? oefY&Sif;jzLpif&rnftaMumif; vJMuvdrfhrnf/ xdktrIonf csdef;csufaomumvwkdifatmif jzpf& ownf;}} ('Ha,v 11;35)/

       ,ckuREfkyfwdkYtpûyavhvmaomtcef;BuD;onf pdefac:&ifqdkifrI tjynfh&Sdaeonf/ tcsuftenf;i,fudkêudwifod&Sdxm;&rnf/ yxr wpfcsufrSm 'H? 11 onf a½SUydkif;yka&mzufjrifcJh&aom½lyg½HkESihftûydif taMumif;rsm;udka&;om;xm;onf/ tcef;BuD; 2/ 7/ 8 ESihf 9 rS yka&mzufûycsuftvHk;pHkwdkYonf qufvufNyD;urÇmqHk;cef;wkdifa&muf&Sd oGm;aomtaMumif;rsm;jzpfonf/ 'kwd,tcsufrSm ajrBuD;ay:&SdvlwdkY\ wefcdk;tmPmonf bk&m;ocif\vlrsKd;wdkYudk rMumcPvdkvdkyif zdESdyf wwfjcif;yifjzpfonf/ wwd,tcsufodkYa&mufaomtcg tem*wådûy csufonf aysmf&TifrIESihftqHk;owfMu&onf/ 'H? 2 wGif ausmufwHk;BuD; onf ½kyfxkudkaMurGvTifhjy,foGm;aponf/ 'H? 7 wGif ]]vlom;awmf}} onf EkdifiHawmfudktkyfpdk;cGifhtarGudk&&SdoGm;onf/ 'H? (8 ESihf 9) wGifrl aumif;uifAdrmefawmfonf ar&Sd,\trIawmftm;jzihf aq;aMumjcif; cH&onf/

       'H? 11 wGif tcsufoHk;csufjzihfvdkufygvmonf/ yxrtcsuf rSm yg&Sefbk&ifrsm;ESihf olwdkY\uHMur®mtajctaeonf ajrmuft&yf bk&ifrS oefY&Sif;aomawmifawmfudk0ifa&mufwdkufcdkufcsdefwGif tqHk;owf oGm;onf/ 'kwd,tcsufrSm ajrmufbk&ifESihfawmifbk&ifwdkY\tjyeftvSef wkdufcdkuf atmifjrifjcif;onf bk&m;ocif\vlwdkYudk rnfodkYxdcdkufap onfhazmfjycsufjzpfonf/ wwd,wpfcsufwGifrl 0rf;ajrmufp&mjzihftqHk; owfoGm;onfhyHkrSm ajrmuft&yfrS bk&ifonf ]]bkef;BuD;íoefY&Sif;aom awmif}} ESihf&ifqdkif&í qHk;½HI;jcif;odkYa&mufoGm;onf/ ed*Hk;csKyfyHkrSm taumif;buftcsufjyûyjcif;jzihf tqHk;owf oGm;onf/ ewfqdk;wdkY\ tvHk;pHkysufokOf;jcif;ESihf xm0&bk&m;\EkdifiHawmfwnfaxmifawmfrljcif; jzpfonf/

we*FaEG                                  rwf 15


      'H? 11;1-4 udkzwfyg/ 'Ha,vusrf;\a½SUydkif;üa&;xm;aom tcsKdUaomtem*wådûycsufwdkYonf rnfonfhtaMumif;rsm;udkowd&ap oenf;/


       *gajAvonf 'Ha,vtm; yg&Seftifyg,mwGif rif;BuD;oHk;yg; ay:xGufvmrnf[k ajymjycJhonf/ pwkw¬ajrmufbk&ifonf aemufrS vdkufygxGufay:vmrnfh tcsrf;omqHk;ESihf*&dudk&efpoljzpfrnf/ uk½k rif;BuD;NyD;onfaemuf &Sifbk&ifoHk;yg;qufvufxD;eef;qufcHcJhonf/ ]]crfbD;puf}} (Cambyses)  (530-522 bDpD)? ]]azmfpDprm'pf}} (False Smerdis)   (522 bDpD) ESihf 'g&drif; (1) (Darius I)  (522-486 bDpD) wdkYjzpfonf/ pwkw¬ajrmufxGufvmaombk&ifonf aZ&Zfrif;BuD;jzpfí {owm0w¬Kü tma&T½kbk&if[kvnf; ac:wGifa&;om;xm;onf/ tvGef <u,f0aom bk&ifBuD;jzpfonf/ ({owm 1;1-7)? *&dudkvnf;csDwuf &efpwifwdkufcdkuf\/ tem*wådûycsuftwkdif;yifjzpfonf/ odkYaomf qufvuf wefcdk;BuD; &rnfh tpm; ao;i,faom*&d&JrufwdkY\wdkufcdkuf acsrIef;jcif;udkcHcJh&onf/

       'H? 11;3 wGifazmfjyaom ay:aygufvmrnfhbk&ifudk tvufZ`E´m; o*&dwf[k owfrSwf&efyifcufoa,mifjzpf&onf/ rxif&aomolonf yif urÇmBuD;udk tkyfpdk;EkdifcJhonf/ touf (32) ESpfrSmyif tifyg,m udkqufcHEkdifrnfh tarGpm;tarGcHrxm;cJhEkdifbJ aoqHk;oGm;onf/ ol\ tifyg,mudkvnf; olYppfAdkvfcsKyf av;OD;wdkYu cGJa0tkyfpdk;Muawmhonf/ qD;&D;,m;ESifhrufqdkydkaw;rD;,m;udk AdkvfcsKyf (Seleucus)  ]]pDvluyf?}} tD*spfudk AdkvfcsKyf (Ptolemy)  ]]awmfvrD?}} o&dwf(pf)ESihftm&Srdkif;em;wcsKdUudk AdkvfcsKyf (Lysimachus)  ]]vdkifpDrduyf}} ESihf rufpD'dkeD;,m;ESihf*&dudk AdkvfcsKyf (Cassander)  ]]uufpef;'g}} wdkYtkyfcsKyfMuonf/

       'H? 11;2-4 ESihf 8;3-8?20-22 udkEdIif;,SOfyg/ xdkusrf;csuf rsm;rS tvufZ`E´m;udk rnfonfhwefcdk;ESihfazmfjyyHkaqmifxm;oenf;/


       trnfemr? aeYpJG? ae&ma'oESihfwuG ordkif;jzpfpOfonf uREfkyf wdkYtwGufrnfonfhoifcef;pmjzpfapoenf;/ yxrtaejzihf yka&mzuf pum;onf bk&m;&Sifêudwifowday;xm;aomaMumihf jynfhpHk&onf/ bk&m;pum;onf rnfonfhtcgrQrrSm;,Gif;Ekdifyg/ 'kwd,taejzihf xm0& bk&m;ocifonf urÇmh&mZ0if\ocifjzpfonf/ EkdifiHa&;wefcdk;MoZm? acgif;aqmifrsm;\zdESdyfrIESihf wdkif;jynfonf {uú&mZfrif;aMumihfvnf;aumif;? tmPm&Sif ppfbDvl;BuD; rsm; aMumihfvnf;aumif;? EdkifiHa&;orm;rsm;aMumihf vnf;aumif; jzpfay:wnf&Sdvmonf[kxifaumif;xifMuvdrfhrnf/ or®musrf;pm\azmfjycsuft&? bk&m;ocif onf t&mtm;vHk;udkxdef;csKyf xm;onf/ ol\bk&m;wefcdk;jzihf urÇmhordkif;\bD;puf0ef;udkvnfap onf/ aemufqHk;ü raumif;rI'kp½dkuf tm;vHk;udk vHk;0tqHk;owfNyD;? xm0&EkdifiHawmfudkwnfaxmifvdrfhrnf/ 

wevFm                                                       rwf 16


      'H? 11;5-14 udkzwfyg/ þae&mü rnfonfht&mudkzGihfjyae oenf;/


       tvufZ`E´m;o*&dwfaoqHk;oGm;jcif;aMumihf *&dtifyg,mBuD; onf ppfAdkvfcsKyfBuD;av;OD;rS cGJa0tkyfcsKyfMuonf/ xdkav;a,mufxJrS ESpfa,mufrSm ]]pDvluyf}} onf qD;&D;,m; (ajrmufydkif;) ESihf ]]awmfvrD}} onf tD*spf (awmifydkif;) udk cGJ,ltkyfcsKyfcJhonf/ rif;qufrsm;xyfrH vdkufygvm aomtcg? a'owpfckvHk;udk ydkifqdkifxdef;csKyfEkdif&ef ppfwkduf Muawmhonf/ wpfzufESihfwpfzufppfcif;Muawmhonf/

       usrf;pmavhvmolrsm;u awmifbk&ifESihfajrmufbk&iftaMumif; azmfjyaom 'H? 11;5-14 \yka&mzufûycsufonf ¤if;rif;qufwdkY\ wdkufyGJ[k owfrSwfolrsm;&Sdonf/ tjcm;wdkufyGJrsm;vnf;yg0ifonf/ yka&mzufûycsuft&? xdkwkdif;a'o\pnf;vHk;rItwGuf awmf0ifrsKd;quf rsm;udkvufqufay;jcif;jzihf êud;pm; Murnf[kazmfjyygonf/ odkYaomf cPwmom&rnfjzpfonf/ ('H? 11;6)/ &mZ0if\azmfjycsuft&? pDvluyf (1) \ajr;awmf ]]tEÅdtdkuyf (2) oDatmh}} (Antiochus II Theos)  (261-246 bDpD) onf tD*spfbk&if awmfvrD (2)? zDv'Jzmh \orD;awmf ]]bm&JeJepf}} udk xdrf;jrm;vufxyfcJhonf[k orkdif;rSwfwrf; &Sdonf/ rnfodkYyif&Sdygap oabmwlpmcsKyfonf t"GefYr&Snfyg/ bk&m;ocif\vlrsm;ESihfywfoufaomy#dyu©rsm; rMumrDtcsdefjyefjzpfvm jyefonf/ odkYjzpfaomaMumihf 'Ha,v (11) onf bk&m;&Sif\vlrsKd; toufwmudkxdawGUrnfh ta&;ygaomtcsufrsm;onf 'Ha,v½lyg½Hkjrif &NyD;ESpfaygif; &mESifhcsDNyD;rS jynfhpHkvmonf/

       urÇmay:jzpfvmrnfhppfyGJtaMumif;rsm;udk bk&m;ociftb,f aMumihfêudwifazmfjyxm;&oenf;[laomar;cGef;vnf; ar;vmp&m taMumif; ay:vmjyefonf/ taMumif;rSm ½dk;½dk;av;yifjzpfonf/ xdkYppfyGJ taygif;wdkYonf bk&m;ocif\vlwdkYudkxdcdkufrI&SdrnfjzpfaomaMumihfjzpf onf/ xdkaMumihf rdrd\vlrsm; xdyfwdkuf&ifqdkifEdkif&ef jyifqifxm;zdkY&ef êudwifowday;jcif;jzpfonf/ xdkYtjyif bk&m;ocifonf &mZ0iforkdif; \t&Sifocifjzpfaeonf/ yka&mzuf tem*wådrSwfwrf;ESihf ordkif;&mZ0if \jzpf&yftaMumif;rsm;udk EdIif;,SOfMunfhaomf? yka&mzufpum;wkdif;jynfhpHk vmaMumif; awGU&Sd&jyefonf/ wkdif;EkdifiH wpfckESihfwpfckppfwdkufrnf[k êudwifa[mxm;aom bk&m;\pum;udkMunfhvQif tem*wfudkbk&m;&Sif odíydkifqdkifaMumif; oufaojyaeonf/ udk,fawmfom uREfkyfwdkY,HkMunf tm;udk;xdkufaombk&m;&Sifjzpfonf/ BuD;jrwfawmfrlaombk&m;jzpf\/ vlom; \vufjzihf xkwfvkyfxm;aom½kyfxkr[kwfyg/ orkdif;\ jzpfpOf twkdif;jzpf&ap&ef ñTefMum;ae½Hkru? uREfkyfwdkY\toufwmudkyg pDpOf ñTefMum; Ekdifygonf/ udk,fawmf\vufawmfodkYom uREfkyfwdkY udk,fudk tyfESH½Hkom&Sdonf/

       a[&Sm, 46;9?10 udkzwfyg/ þusrf;csufrS c&pf,mefwdkY\ tajccHbk&m;taMumif; avhvmvufcHxm;csufrnfodkY&Sdoenf;/ rnfonfh arQmfvihfcsufrsKd; uREfkyfwdkYtwGuf&Sdaeoenf;/ tcef;i,f (10) ü tvGefw&maMumufrufzG,faumif;aomtcsufrSm bk&m;&Sifom arwåm u½kPmawmf r&SdcJhygvQif. . . tvGefyifpdk;&drfzG,f&Sdaeayrnf/ 

t*Fg                                                    rwf 17


      'H? 11;16-28 udkzwfyg/ usrf;csufonf em;vnf&cufcJvS aomfvnf; 'Ha,vusrf;\tcsKdUaomae&mwGif rnfonfhyHk&dyfrsm;xif&Sm; aeoenf;/


       'H? 11;16 wGif *&dbk&ifrif;qufrsm;\wefcdk;tmPmonf bk&m;rJha&mrtifyg,m\vufodkY usa&mufoGm;onf/ ]]wdkufvmaom olonf rdrdtvdktavsmufûyí olYa½SUrSmtb,folrQr&yfraeEkdifbJ om,maomjynfudkeif;NyD;rS pHkvifapvdrfhrnf}} ('H? 11;16)/ om,m aomjynfqdkonfrSm a,½k&Svifudkqdkvdkygonf/ a&S;£oa&vvlrsKd;rsm; aexdkif&ma'ojzpfonf/ xdka'oudktopftkyfcsKyfvmaomwefcdk;tmPm onf a&mr (bk&m;rJha&mr) yifjzpfonf/ csKdi,fuav;\rdk;ukwf puf0ef;odkYysHUESHYBuD;xGm;cJhonfhwefcdk;ESihf twlwlyifjzpfonf/ om,maom jynftxda&muf&SdoGm;onf/ ('H? 8;9)/ &Sif;vif;pGmjrifawGU&onfhtcsuf rSm xdkwefcdk;onf bk&m;rJha&mrtifyg,m\wefcdk;yifwnf;/

       or®musrf;pmü xyfíjznfhpGufaomusrf;csufrsm;vnf;&Sdonf/ Oyrm- tcGefaqmif&efowfrSwfcH&olwpfOD;onf uJomMo*kwåKudkay; &onf/ a,½IarG;zGm; aomtcsdefü tkyfpdk;aom&Sifbk&ifjzpfonf/ a,moyf ESihfrm&donf oef;acgifpm&if;twGuf AufvifûrdUodkYoGm;cJhjcif;jzpfonf/ ('H? 11;20)/ yka&mzuf a[mxm;csuft&? ¤if;bk&ifonf ]]ol\&if;EDS;ol}} (rdwfo[m,ûyol) rS opömazmufNyD;ûzwfcsvdrfhrnf/ ('H? 11;21?22)/ &mZ0ifü Mo*kw¬K\ t½dkuft&m udkqufcHolrS ]]wDbm&D;,mhpf}} (Tiberius) rif;jzpfonf/ Mo*kwåKrif;\arG;pm;om;yifjzpfonf/ ]]wDbm&D;,mhpf}} onf xl;jcm; qdk;,kwf onfhbk&ifwpfyg;jzpfonf/

       or®musrf;csuf\azmfjycsuft& ta&;tBuD;qHk;rSm wdaA&drif; (wDbm&D;,mhpf) onf ]]rdwfo[m,rif;om;}} jzpfí rdrdtkyfpdk;csdefrSm yif qHk;½HI;jcif;&Sdvdrfhrnf/ ('H? 11;22)/ qufET,faeyHkrSm ocifc&pfawmf taocHawmfrljcif;? c&pfawmf&Sifudkvnf; ]]ar&Sd,t&Sifrif;}} [kac:qdk onf/ ('H? 9;25 ESihf róJ 27;33-50 udkvnf;Munfhyg/) c&pfawmf onf wdaA&drif;tkyfpdk;pOftcsdefrSmyif taoowfjcif;cH&onf/ a,½I&Sif udk rdwfo[m& y#dnmOfrif;om; [kvnf;ac:qdk\/ &mZ0iforkdif;aMumif; udk pDpOfxdef;csKyfawmfrlaomwefcdk;&Sifjzpfawmfrl\/ bk&m;ocifêudwif ajymxm;aomtaMumif;rsm;udkvnf; zwfMum;olrsm; todOmPfwdk;yGm;ap aomt&Sifjzpfonf/ xm0&bk&m;onf êudwifajymxm;csuftm;vHk; twkdif; jzpfay:vmapaomaMumihf tem*wf jzpfvmrnfh taMumif;udk yka&mzufa[majymaomtcg uREfkyfwdkYvHk;0,kHMunfpdwfcsxm;&efom  &Sdonf/

       EdkifiHa&;rSmjzpfap? &mZ0ifordkif;rSmjzpfap emZ&ufûrdUom;a,½I onf ]]rdwfo[m,y#dnmOfrif;om;}} yifjzpfonf/ usrf;csufrsm;rS azmfjyjcif; jzpfonf/ EkdifiHa&;? wdkif;jynfa&;rnfrQyif½IyfaxG;aeygap a,½Ibk&m;onf tm;vHk;udkcsKyfudkifxm;ygovm;/ 

Ak'¨[l;                                                                                     rwf 18


      'H? 11;29-39 udkzwfyg/ bk&m;rJha&mr aemufay:vmaom wefcdk;tmPmrSm rnfoljzpfoenf;/


       'H? 11;29-39 onf topfaomwefcdk;tmPmtaMumif; a&;om;xm;onf/ xdkwefcdk;tmPmonf bk&m;rJha&mrtifyg,m\ tarGudkqufcHNyD; oGifjyifyHkyef;rSmvnf; qufcHol\yHkoP²mefESihfqifwl aeaomfvnf; rwlxl;jcm;aomtcsufygvmonf/ or®musrf;pmrS ]]t&if jzpfouJhodkYr[kwf? Aemuf jzpfouJhodkY vnf;r[kwf}} [kazmfjyxm;onf/ ('H? 11;29)/ xdkxufausmfíMunfhvdkufvQif ol\wefcdk;onf bmom a&;wefcdk;ESihfqifonf/ xm0&bk&m; ESihfbk&m;&Sif\om;orD;rsm;udk wdkufcdkufonf/ xdkbk&if\vkyfyHkudkifyHktcsKdUudkavhvmMupdkY/

       OD;pGmyxrtcsuftaejzihf ]]olonf oefY&Sif;aomy#dnmOfw&m; udktrsufxGufonf}} ('H? 11;30)/ bk&m;ocif\u,fwifjcif;y#dnmOf jzpfí xdkbk&ifrStonf;toefqefYusifaomy#dnmOfjzpfonf/

       'kwd,tcsufrSm ¤if;rif;onf vuf½kef;tiftm;udkpkpnf;vsuf ]]wefcdk;BuD;aomoefY&Sif;&mXmeawmfudknpfnL;apí}} ]]aeY&uftpOfûyaom 0wfudk y,f&Sif; vdrfhrnf}} ('H? 11;31)/ 'H? 8 wGifvnf; csKdi,fuav; onf oefY&Sif;&mXmeudk½Iwfcs\/ aeY&uftpOfûyaom0wfudky,f\/ ajrodkYESdrfhcs\ [kazmfjyxm; onf/ 0dnmOfa&;½IaxmihfrS c&pfawmf\ aumif;uifAdrmefawmftrIaqmif&Gufjcif;udk qefYusifwdkufcdkufonf[k em;vnf&ygrnf/

       wwd,tcsufrSm? AdrmefawmfudkqefYusifwdkufcdkufjcif;\tusKd; qufonf csKdi,fuav;\vkyf&yfESihfwlnDaeaMumif;awGU&onf/ ('H? 8;13)/

       pwkw¬tcsufrSm xdkwefcdk;onf bk&m;ocif\vlwdkYudk ESdyfpuf n§Of;yef;jcif;jzpfonf/ ]]trIqHk;&onfumvwdkifatmif ynm&Sdaomol tcsKdUwdkYonfvnf; pHkprf;jcif;udkcHí oefY&Sif;jzLpif&rnftaMumif;vJ Muvdrfhrnf/ xdktrIonf csdef;csufaomumvwdkifatmifjzpf&ownf;}} ('H? 11;35)/ xdkcsKdi,fonf AdkvfajctcsKdUESihfMu,ftcsKdUwdkYudk ajrodkYcs íeif;av\/ ('H 8;10) udk ('H? 7;25) ESihfEdIif;,SOfMunfhyg/

       yÍörtcsufrSm? xdkbk&ifonf ]]udk,fudkudk,fcsD;yifhajr§mufpm; vsuf? bk&m;wdkY\bk&m;udkqefYusifbufûyí tHhzG,faompum;udkajym vdrfhrnf}} ('H? 11;36)/ tHhMop&mr&Sd? xdkcsKdi,fonf ]]BuD;pGmaom pum;}} udkajym\/ ('H? 7;8)/ bk&m;udkyifvQifqefYusifajymqdkvdrfh rnf/ ('H? 7;25)/

       tjcm;aomwlnDcsuf rsm;pGmudkazmfjyvsuf&Sdaeaomfvnf; 'H? (7) ESihf (8) udkzwfNyD; rnfoljzpfaMumif;udkvnf;aumif;? uREfkyfwdkYtwGuf tvGef ta&;BuD; aMumif;udkvnf;aumif; qufqHa&;udktomxm;NyD; uREfkyfwdkYrm;rm;rwfrwf&yfwnf&efvdktyfaeygovm;/ 

Mumoyaw;                                                                                 rwf 19


      'H? 11;40-45 udkzwfyg/ rnfonfht&mjzpfay:aeoenf;/


       atmufygpmydk'fuav;rsm;rS azmfjyygusrf;csufudk em;vnfcGihf &&SdEkdifonf/

       trIukef&aomumv/  / þpum;onf 'Ha,vtem*wåd usrf;wGifomazmfjyxm;onf/ ('H? 8;17/ 'H? 11;35?40/ 'H? 12;4?9/) 'Ha,vusrf; udkoHk;oyfavhvm&mü trIukef&aomumvonf a&mrygy \tmPmusqHk;oGm;NyD;aomtcsdefrS aoaomolrsm;xajrmufjcif;tcsdef txd Mum;umv wGifjzpf onf[k xif&Sm;onf/ ('H? 12;2)/

       ajrmuft&yfrS&Sifbk&if/  / yx0Da&ajrtaetxm;t&? ]]pDvlppfrif;quf}} [kowfrSwf&rnf/ odkYaomf aemufydkif;wGif bk&m;rJh a&mr rS &[ef; rif;BuD; BuD;pdk;aoma&mrodkY ul;ajymif;oGm;onf/ odkYjzpfí yx0Dtaetxm;udk t&mowfrSwfaom&Sifbk&ifrsKd;r[kwfbJ? 0dnmOfa&; qdkif&m bk&m;ocif udkqefYusifol [k odomvmonf/ bk&m;ocif\vludk wdkufcdkufqefYusifol[k owfrSwf&rnf/ xyfíjznfhpGufod&Sd&ef  ajrmuft&yfrS&Sifbk&ifqdkonfrSm rSefaom bk&m;udktwkta,mifvdkufí wkyol[krSwf,l&onf/ or®musrf;pmxJü ajrmufrsufESmbufAsm'dwf awmfawmifay:rSmigxdkifrnf[k êuH;0g;cJh olESihftaqGzGJUoljzpf&rnf/ (a[&Sm 14;13)/

       awmift&yfrS&Sifbk&if/  / tD*spfudktydkifpm;&aom awmfvrD rif;quf\awmifydkif;udk oefY&Sif;&majr[kowfrSwfMuonf/ odkYaomf vnf; tem*wådazmfjycsuft&? bk&m;rIüavhvmjcif;tus,ft0ef;yrmP &Sdí tcsKdUynmwwfrsm;wdkYonf bk&m;rJh0g'ESihfvufwGJaygif;azmfMu onf/ t,fvif*sD0dIufrS Asm'dwf 11;8 \azmfjyxm;aom tD*spf (tJ*kwåK) udk&nfñTef;xm;onfrSm ]]bk&m;rJh0g'}} jzpfonf[ka&;om;xm; onf/}} The Great Controversy, p. 269.

         bkef;BuD;íoefY&Sif;aomawmif/  / "r®a[mif;acwfü Zdtkefawmif[kowfrSwfonf/ uwdawmfxm;&mjynf\tonf;ESvHk;A[dk ae&mwnfhwnfhü £oa&vvlwdkY\ûrdUawmfwGifwnf&Sdonf[k yx0D taetxm;t& owfrSwfMuonf/ c&pfawmfuyfwkdifay:taocHNyD;onfh aemuf bk&m;&Sif\vlwdkYonf yx0D a'oqdkif&mtpGJrsm;r&SdawmhbJ oefY&Sif;íbkef;BuD;aomawmifudk yHkaqmifrIwpfcktjzpfomoabmxm; NyD; vlrsKd;awmfwdkYonfvnf; urÇm tESHYysHUESHY oGm;cJhMuonf/

       xdkaMumihf atmufygtwdkif;t"dyÜg,fudkzGihfqdkEkdifygonf/

(1) awmift&yfrS&Sifbk&ifonf ajrmuft&yf&Sd&Sifbk&ifudkppfcsD wdkufcdkufonf/

      jyifopfawmfvSefa&;onf bmoma&;udkz,f&Sm;NyD; ygy&[ef; rif;BuD;pdk;rIudk acsrIef;&efêud;pm;cJhonf/ odkYaomfratmifjrifyg/

(2) ajrmuft&yfrS&Sifbk&ifonf awmift&yf&Sd&Sifbk&ifudkppfcsD wdkufcdkufonf/

      bmoma&;tiftm;pkudkOD;aqmifaom a&mr&[ef;rif;ESihfr[mrdwf wdkYonf bk&m;rJh0g'orm;rsm;udk trSeftEdkif&&SdoGm;NyD; &efolrsm;ESihf r[mrdwfzGJUEkdifvdrfhrnf/

(3) {'Hkjynfom;? armbjynfom;? tmr®KeftrsKd;om;tBuD;wdkYonf vGwfMuvdrfhrnf/

      bk&m;ocif\ rSefuefaomvltxJrS a&wGufjcif; rcH&onfholrsm; onf aemufqHk;tcsdefem&Duav;ü odk;jcHtwGif;0ifvmí aygif;pnf; vmvdrfh rnf/

(4) ajrmuft&yfrS&Sifbk&ifonf oefY&Sif;aomawmifudkcsDwuf wdkufcdkuf&efjyifqifcsdefrSmyif ol\tcsdefukefqHk;oGm;onf/

      ewfqdk;ESihfvlqdk;tm;vHk; zsufqD;jcif;cH&í xm0&bk&m;onf EkdifiHawmfudkwnfaxmifawmfrl\/ xdktaMumif;tvHk;pHkudk uREfkyfwdkYod&NyD; pdwfcsrf;om jcif;rnfodkY &&Sdoenf;/ bk&m;ocifESihf ol\vlwdkYatmifjrifjcif;&&Sdygrnfvm;/ 

aomMum                                                                                    rwf 20


       pdwf0ifpm;p&m 'H? 11;29-39 udk rmwifvlomonf 'Ha,v 11;31 rS ]]oefY&Sif;aomXmeawmfudknpfnL;apí}} taMumif;ESihf,SOf aom a&mrygywdkY\tkyfcsKyfrIESihf rSm;,Gif;aomoGefoifrIrsm;udk oifMum; oGwfoGif;jcif;udkaxmufjycJhonf/ odkYjzpfí 'H? 11 ESihf 'H 7 ESihf 8 \qufpyfrIwdkYonf rmwifvl;omESihf trsm;tjym;aomy½dkwifhpwifh wdkYonf a&mrygy\BuD;pdk;rIESihf ¤if;\oGefoifcsuftrSm;rsm;[k twd tvif;ajymum? yka&mzuf pum;udk jynfhpHkapol[k owfrSwfMuonf/ xdkoabm\qufpyfrIudk t,fvif*sD0dIufu a&mrtoif;awmf\w&m; pD&ifcGihftmPmESihfvGwfí vGwfvyfpGm awG;ac: ,lqcGifh&Sdaom taESmihf t,Sufr&Sd? oD;jcm;wnfaxmifEkdifaomtoif;awmf[lí jzpfvmMuonf/ ygytkyfpdk;jcif;wefcdk;udk cPrQcH,l vdkaom toif;awmf vnf; r&Sdaom tcg? &Sd&SdorQudk vufqefYcsDwufwdkufcdkufNyD;? jiif;qefolrSeforQ rdrd\ tkyfcsKyfrIatmufodkYqGJoGif;awmhonf/ toif;awmf rsm;vnf; wpfckNyD; wpfck a&mr\tkyfpdk;jcif;udkwifjyMuonf/ The Great Controversy, p. 62.        



Lesson 12 Saklam le Khanglam pan Gamhoih ah
*March 14–20

Sabbath Nitaklam March 14
Tukalsung Simding: Daniel 11; Dan. 8:3–8, 20–22; Isa. 46:9, 10; Dan.
8:9, 23; Matt. 27:33–50.

Kamngah: “Mi pawlkhat in thahna a thuakding uh hi. Tua bangin
a pianna thupen beina a tun mateng siang-thosak le mipha le misia
khentelna, Pasian sehsa hun a tunna ahi hi.” (Daniel 11:35).

Hih chapter ih sin ding ciangin, a thupi pawlkhat sehkhiat phot kul
hi. Amasa in, a lian 11 napen, a masiah a genkholhnate khempeuh
tomlakna bang ahi hi. Alian 2, 7, 8, 9 te’ genkholhte pen, tualai hun
pan hunbei dong huamsuk hi. A nihna ah, Pasian’ mite a bawlsia den
leitung kumpite kilaih zelzel hi. A thumna, hih genkholhna khempeuh a tawpna hoihden hi. Daniel 2 sung a, milimpi a susia suangtum; Dan-
iel 7 sung Mihing’ Tapa in kumpigam ngah; Daniel 8 le 9 sungah, vantung biakinnpi siansuah zong, Messiah’ nasep ci hi.

Alian 11 in thubul thum nei hi. A masa, Persian kumpite’ beina
ding a mailamthu, saklam kumpite in Pasian’ mualsiangtho asim ding
hun cihte omhi. A nihna ah, saklam kumpite le khanglam kumpite
kidona hangun, Pasian’mite thuakna cihte omhi. Athumna, Saklam
kumpipa in, “minthang mualsiangtho” hangin (Daniel 11: 45), a sih nading hun a tunmanin, lungdamna ahi hi. Gitlohna tawpsak a, Pasi-
an’ gam kiphut ding cih tawh thu khupsuk hi.

Sunday March 15
Persia le Greece-te Thu Genkholnate

Daniel 11:1–4 simin. Daniel sung mahah ih muhsa bang genkholhna
hong phawksak kik bangpeuh omhiam?

Gabriel in Daniel kiangah, Persia panin kumpi thum piang ding cih gen
hi. Kumpi 4na in zong zui ding a, tua kumpi in hau penpen in, Greekte phin
ding ci hi. Kumpi Cyrus khit ciangin, mah in Persia uk nuam in hanciam ngei uh hi: Cambyses (530-522 BC), Smerdis taktak a hilote in (522 BC) le Dari-
us I (522-486 BC). Kumpi 4na pen Xerxes hi a, Esther laibu sungah Ahas-
uerus ahi hi. Amah hau mahmah a (Esther 1:1-7) Greek a sim nadingin galkaphon lianpitak a nei hi. Tua zah galkap honlianpi pen zong, a hang-
sanzaw le a tawmzaw Greek galkap te’n zoziau uh hi.

Daniel 11:3na ah Kumpi hatmahmah a cihpen Alexander the Great
ahihlam theihhak nawn hetlo hi. Ama’ hunin leitungbup a ukzopa ahi hi.
Kum 32 a phak ciangin, ukzawhna aana kuamah nutsiat zolo in si leltak hi. A
gampen a galkapmangte 4 in hawm uh: Seleucus in Syria le Mesopotamia,
Ptolemy in Egypt, Lysimachus in Thrace le Asia gamneu te khenkhat,
Cassander in Mecedonia le Greece cihbangin hawmsem uh hi.

Daniel 11:2–4 le Daniel 8:3–8, 20–22 simkaak in. Hih munsante in,
tua vanglian kumpipen Alexander a hihlam hong bangci lak hiam?

Hih minte, nimitte, munte le tangthute pan bang thuthak peuh ih sinthei
hiam? Amasa, genkholhna peuhmahpen, Pasian gen a hihmanin, tangtung
teitei hi. Pasian Kammal mawkkiatlo hi. Anihna, Pasian in tangthu’ Topa ahi
hi. Leitung kumpite a kilaihna dingin, kumpite, aana lente le gamvai siamte
in kumpiluite khia uh a, hong kahto zel uh hi. Pasian in na khempeuh makaih
hi cih Laisiangtho sungah om ahih manin, Ama’ deihna ombangin tua
tangthu peite, Ama’gam phuhtheihna dingin, hawl hi.

Monday March 16
Syria le Egypt tethu Genkholhna

Daniel 11:5–14 sungah bang hong lak hiam?

Alexander the Great sih ciangin, galkapmang 4 in a gam hawm
uh hi. Nihte pen, Seleucus in Syria (saklam) le Ptolemy in Egypt
(khanglam) la uh a, a khang tawntung in a kido ding gam nih pankhia
uh hi.

Mi tampite’n, Daniel 11:5-14 sung ah, saklam kumpi le khanglam
kumpi kidona gal a cihcih pen hih kumpite gel hi ci uh hi. Genkholhna
mah bangin, kiteenna tawh ki pawlna bawl napi’n, sawt kiplo hi
(Daniel 11:6). Tangthu sungah, Antiochus II Theos (261-246 BC)
Seleucus I’ tuupa in, Egypt kumpi Ptolemy II Philadelphus tanu,
Berenice teenpih hi. Tua kilemna zong sawt kiplo veve ahih manin, a kidona hangin, Pasian’mite in mun hong ngahlawh zawsop uh hi. Dan-
iel 11na in, ama’ hun sunga a thupi thupiang pawlkhat lak hi.

Gam khat le khat mun kituh in kido ngeingai ding cihthu
banghangin, Topa in hong lakkholzel hiding hiam cih dotnophuai hi.
Ahang thu bel baih lamlel: hih gal kisimte in Pasian’mite sukha hi.
Tua ahih manin, Pasian in amite’ phutkhak dingte a hilhkhol ahi hi. Pasian pen tangthu’ Topa a hih mah bangin, genkholhte le tangthu ih-
zopden kul a, genkholhte zong a genbangin tangtung hi. Greek kum-
pite hunlai a thukikheel zelte, a kidodo ding agenkholpa Pasian in mailamthu a theilua Pasian ahi hi. Muanhuai in uphuai hi. Alian Pasian
hi a, mi’ lungsimtawh gel a bawltawm mawkmawk hihetlo hi.
Tangthute a hawlbek thamlo in, ih phal nakleh ei nuntakna zong hong
hawlsak hi.

Isaiah 46:9, 10 simin. Christiante’ upna thukhun bangzah imu
hiam? Bang lametna lian peuh a om hiam? Sawmna ih etciangin, Pasianpen itna nei mello, a ngongtatpi hipeuhmah leh bang aci di-
am, ngaihsun in.

Tuesday March 17
Rome le Thuciamna Kumpipa

Daniel 11:16–28 simin. Athu telhak phialmah leh, Daniel sungah
bang lim tengteng om na mu hiam?

Greek kumpite khut sung pan Rome kumpite khut sungah
ukzawhna aana a tunna pen Daniel 11:16; “Galdozo ding om nawnlo
uh ahih manun a galte uh a utut in a gamta ding uh hi. Thuciam gamah
zong lutin, a khutsungah tua gam a omding hi” a ci hi. Minthang gam
cihpen Jerusalem hi a, tanglai Israelte omna, tua tungah ukzawhna
ngahthakpen milimbia (pagan) Rome ahi hi. Kii-neu a pheidian
ciangin, a vaphak pheina in Minthang Gam (Dan. 8:9) ci hi. Tua
laitak leitungbup a ukzo pen Rome kumpi mahzong hipahlel hi.

A panpihthei dingin, Laisiangtho mun neng zong omlai hi.
“Phiangsiah bawlpa” cih zong Caesar Augustus (Dan.11:20) hi.
Ama’ uk sungin Zeisu suak a, mihing a kisim laitakin Mary le Joseph
zong Bethlehem ah zin uh hi. Hih kumpipa pen “migilo” khat in laih
ding hi cih genkhol hi (Dan. 11:21). Tangthu sungah, Augustus pen, a
taseel Tiberius in laih hi. Tiberius pen midang tawh a kibanglo “mi
gilo” mahmah ci hi.

“Thuciamna Kumpipa” susia ding hi (Dan. 11:22) ci hi. Topa
Zeisu “Messiah Kumpipa” (Dan. 11:25; Mate 27:33-50) pen Tiberius
hun sungin kikhailum hi. Zeisu in “Thuciamna Kumpipa” cihpen,
Pasianin na khempeuh theikhol khinzo cih thu hong tellahna bulpipen
ahi hi. Hih a genkholh khempeuh tangtung takpi ahih manin, Amah
bekmah mailamthu agen dingin muanhuai bek hi.

Leitungthu tampite lakah, Nazareth mi Zeisu, “thuciamna
kumpipa” hong kilak sese hi. Leitungvai gamvai buaihuai tampite
lakpimah ah banghangin Zeisu in, tuate khempeuh ii thulaigilpi
hithei hiam?

Wednesday March 18
Azom Vangliatna

Daniel 11:29–39 simin. Milimbia Rome khit ciangin bang hong
khang hiam?

Daniel 11:29-39 sungah kumpithak khat omhi. Milimbia Rome tawh
kizomtosuak a amau gamtatna tampi sun himah leh, a kibatlohna ciangkhat
zong omveve hi. Laisiangtho in, “amasa tawh kibanglo le a zomte tawh zong
kibanglo” (Dan. 11:29) ding ci hi. Etpak in biakna vangliatna hi. Pasian le
amite simding ngiimphadiak hi. Hih kumpipa’ gamtatnate enpak leng:

A masa, amah in “Pasian’mite biakna suksiatding a hanciam ding hi” (Dan. 11: 30). Hih kumpipa in a do ding pen, Pasian’ gupkhiatna kamci-
amte ahi hi.

A nihna, hih kumpipa in “biakinnpi a ninsak ding” tha le ngal piang-
sak ding a, amaute in “nisim biakpiakna” susia ding uhhi (Dan. 11:31). Daniel 8 sungah, Kiineu in, “Pasian’ biakinn” tawphah le “nisim biakpiakna”
a susia hi (Dan. 8:11) ci hi. Hi peuhmah pen, Zeisu vantungah a nasepna
khempeuh tawh kha kidona ahi hi.

A thumna, biakinnpi a langdo manin, Pasian’ biakinnpi sungah “a mu-
hdahhuai siatna” om hi ci hi. Tua pen Dan. 8:13 sung a “muhdahhuai mawh-
na” a cih kiineu’ langdona (Dan. 8:13) tawh akibang ahi hi.

A lina, hih kumpi in Pasian’ mite langdo hi: “Mi pawlkhatin thahna ath-
uak ding uh hi. Tua bangin a pianna thupen beina a tun mateng sianthosakna le mipha le misia khentelna, Pasian’ sehsa hun a tunna ahi hi” (Dan. 11:35).
Hih in kiineu, vantung galkapte do a, aksite a lawnkhia hi (Dan. 8:10 le Dan.
7:25) acihpen hong phawksak hi.

A ngana, hih kumpipa in “pasiante sangin ka lianzaw a, a Lianpen Pa-
sian sangin ka thupizawlai hi” (Dan. 11:36) ci ding hi. Tua kiineu mah in, “kiphatsakna kam” pau ding hi (Dan. 7:8) Pasian langdo ding hi (Dan. 7:25)
ci hi.

Kibatna dangdangte genhak khollo napi, Daniel 7, 8 sung tua
kumpipa kua hi a, kim le pam langdona tampite lakah, eite ih kipkho
theihna ding banghangin thupi hiam?

Thursday March 19
Thupiang Nunung

Daniel 11:40–45 simin. Bang thu piang hiam?

Anuai a laigual in hihthu hong telsak ding hi:

Hun Beina: “Hun beina” cih pen Daniel sung bekah om hi (Dan. 8:17;
11:35, 40; 12:4, 9). Daniel genkhol thute tel-et ciangin, hun beina ih cihin,
papacy kiat kum 1798 AD pan kipan, misiangthote thawhkik ciang dong
huam hi (Dan. 12:2).

Saklam Kumpipa: Lei maitang omdan tawh kizui in Seleucid kumpi
khanggui hi phot a, tua khitteh milimbia Rome, a tawpna ah papal Rome ahi
hi. Lei maitang omdan pen a thupipen hilo zaw in, kha lamah Pasian’ mite
langdona hang hizaw hi. Tua banah, saklam kumpipa in, Pasian bangin
omding a, tua pen Laisiangtho in Saklam (Isa. 14:13) na ci hi.

Khanglam Kumpipa: Hih min pen, Gam siangtho khanglam ah Egypt kum-
pi Ptolemy kumpi khanggui tungah kivawh masa hi. Genkholhna a phenkhia laisiam pawlkhat in, hih pen Pasian omlo cih upna hizaw ci uh hi. EGWhite
in zong, Mangmuhna 11:8na a tellahna ah “Pasian umlote” mah na ci hi—
EGWhite, The Great Controversy, p. 269.

Minthang Mualsiangtho: Laisiangtho Lui hunlai in hih min pen Zion hi a,
khapsa gamah Israelte teenna khuapi ahi hi. Singlamteh khit ciangin, Pasian’
mite pen, a minam le leitang tawh ki ciamteh nawnlo in, Mualsiangtho cih kammal tawh, leitung khempeuh a kizeel hi. Tua ahih manin thupiangte anu-
ai a bangin kikhia thei hi:

(1) Khanglam kumpipa in Saklam kumpipa do: French in papacy le
biakna suksiat sawm hi napi zolo hi.

(2) Saklam kumpipa in Khanglam kumpipa simin zo: Biakna tawh a
kimakaih papacy in a pawlte tawh Pasian omlo cih upna zogawp in, tuate
zong amah tawh pumkhat suak hi.

(3) Edom, Moab le Ammon suakta ding: hun tawpna lamah Pasian’ mi
lakah a kisimlo pawlkhat in honglut ding uh hi.

(4) Saklam kumpipa in Mualsiangtho doding hong kithawi mah taleh,
amah si ding a, avangliatna kisuk-siatsak in, Pasian gam hong kiphut ding hi.

Pasian le Amite in, a tawpna ah gualzo teitei ding cihthu tawh, koici
bangin ih ki hehnem thei ding hiam?

Friday March 20

Ngaihsutbeh Ding: Daniel 11:29-39 sungthu tawh kisai in Martin Lu-
ther in, a muhdah huai mawhna (Dan. 11:31) pen, papacy, a thukhun le a gamtatna hi ci hi. Daniel 11, 7, 8 teng kizopna pen, Luther le a
dang biakna puahphate khiatdan ah, papacy le ama ukzawhna in hih
genkholhna picingsak ci uh hi. Tua tawh kizom in EGWhite in zong
“Rome khut nuai pan pawlpite peuhmah suakta takin sawt ki omsaklo hi. Vangliatna a ngahphet leh, a khut zanpah in, ama’ hihna a nial peu-
hmah susia pah lianlian a, pawlpi khatkhit khat ama’ ukzawhna khut-
nuai ah lutsak hi” The Great Controversy, p. 62.

Kikup Ding Dotnate:

1. Laisiangtho gensa hun nunung Rome gamtatna, mite
ngaihdan telpih mahmah napi zawp khollo in koici omtheih
ding hiam?

2. Daniel 11:33 sim lecin: “Pilna a neite in a pilna uh
midang tampite tawh a neikhawm ding uh hi. A hih hangin
tawlkhat sung mi pawlkhat in gal sung a sihna le meikuang sung a thahna a thuak ding uh hi.” Hih thu in, Pasian’ thu-
maan mite mailam thu bang pulak hiam? Mi hangsante a ki thahlupma in bang hihding cih zong bang hong pulak
hiam? Tuni eite a ding bang thupuak om naci hiam?

3. Daniel 11:36 simin: “a utbangbangin a gamta ding hi.
Pasiante sangin ka lianzaw a, a Lianpen Pasian sangin ka
thupizaw lai hi ci in a kisathei ding hi. Pasian in amah gim
a piak mateng tua bangin om ding hi” Kua hong phawksak
hiam? Isa. 14:12–17; le 2 Thess. 2:1–4 simbeh lai in.

4. Daniel 11:27, 29 le 35 tengah kammal lammo‘ed le
“sehsahun” cih omhi. Pasian in tangthu hawl a hihna
bangciang hong gen hiam?



ZIRLAI 12 March 14–20. 2020

CHÂNGVAWN: “A hre thiamte zînga thenkhatte chuan,anmahni tifai tûr leh tithianghlim tûr leh tivâr tûrinan tlû ang, tâwpna hun thleng pawhin; hun ruatah ala nih fo avângin,” (Daniela 11:35, NKJV).


Chhiar Tûr: Isaia 46:9, 10; Daniela 8:3–9, 20–23; 11;Matthaia 27:33–50.

HÊ BUNGA chona lian tak kan hmachhawn tan lai hian thil thlêmkan hriat lâwk ngai a awm. Pakhatnaah, Daniela 11 hiDaniela bu pum puia hrilh lâwkna thu dangte nên khân thuangkhata kal a ni. Bung 2, 7, 8, leh 9-a mîte ang tho vin hrilh lâwknathuchah hian zâwlnei hun atanga tâwpna hun thleng a awh a ni.

Pahnihnaah, khawvêl lalramte, Pathian mîte hnehchhiahtûtechu indawtin an lo ding chho zêl a. Pathumnaah, hrilh lâwknathu tinte hi a thil hlimawm lamin a tâwp khâr a ni zêl. Daniela 2-ah lung khân milim a delh sawm a; Daniela 7-ah Mihring Fapain lalram a chang a; Daniela 8 leh 9-ah Messia hnathawh zârahvân biak bûk chu thenfâi a ni bawk.

Bung 11-na hian thil kawng thum zui a nei a. Pakhtnaah,Persia lalte hmanga bultanin, tâwpna huna an zuih ral dân asawi zui a, tâwpna hunah hmâr lam lalin Pathian tlâng thianghlima bei a.

Pahnihnaah, hmâr lam lal leh chhim lam lal chu an indochho zêlin, chû chuan Pathian mîte a nghawng nasa hlê tihtârlan a ni. Pathumnaah, hmâr lam lalin “Tlâng thianghlimropui taka” a tâwpna a thlen tâk avângin thil hlimawm lamina tâwp khâr a ni ta (Daniela 11:45). Chutiang thil duhawmlama a tâwp khârna chuan, thil tha lo nuai bo leh Pathianchatuan lalram din nghehna chu a kâwk a ni.

SUNDAY March 15
Persia leh Greek Chungchâng Hrilh Lâwknate

Daniela 11:1–4 chhiar la. Heta kan thil hmuhte hian a hmalam Daniela bûa eng hrilh lâwkna thûte kha nge min hriatchhuahtîr?

Gabrielan Daniela hnênah Persia atanga lal pathum lochhuakte a hrilh a. Chûng chu a palînain a rawn zui ang a, anichu a dangte âiin a hausa bîk hlê ang a, Greek mîte chu a chochhuak dâwn a ni. Lal Kura hnûah khân, Persia lal pathumtennasa takin an lalram an zauh va, chûng chu: Cambyses (B.C.530–522 ), False Smerdis (B.C. 522), leh Darius I (B.C. 522–486). A palîna chu Xerxes, Estheri bûa Ahasuera kha a ni. Anichu a hausa tawntâw a (Estheri 1:1–7), hrilh lâwk ang ngêiinGreek ram rûn tûrin sipai ruâl chak tak a khâwm a. Mahse, achak hlê chungin Greek sipai huaisen tlêm zâwkten an lo dangkîr tlat mai sî a ni.

Daniela 11:3-a lal chak tak lo chhuak a sawi hi AlexanderRopuia a ni tih a hriat a, ani kha hmânlai khawvêl chung rorêltua ni. Kum 32 a nihin a lalram rochungtu tûr nei lo vin a thî a.Tichuan a lalram chu a sipai hotu palîten an insem a, chûngtechu: Seleucus-an Syria leh Mesopotamia, Ptolemy-an Aigupta,Lysimachus-an Thrace leh Asia Minor ram thenkhat, Cassander-an Macedonia leh Greece.

Daniela 11:2–4 hi Daniela 8:3–8, 20–22 nên khaikhin la.Engtin nge hêng chângte hian heta thuneitu hi Alexander-a ani tih an thlâwp?

Hênga hming te, kum te, hmun te leh khawvêl thil thlengte atanghian eng nge kan zir chhuah theih ang? A hmasa berin, chunglamthuchah kengtuin a hrilh lâwk ang chiahin thil a thleng famkim tihkan hre thei a. Pathian Thû chu a tlawlh ngai lo. Pahnihnaah, Pathianchu khawvêl chanchina Thuneitu a ni. Khawvêl lalna leh thuneitu lointhlâk chho zêl hi, lalte leh thuneitûte, ram hruaitûte pamham lehduhâm vêl vânga thleng vek angin kan ngai pawh a ni mai thei e.Chutichungin, Bible chuan khawvêl thil thlengte her chhuahtîrtûra thuneitu chu Pathian a ni tih a sawi a, Amâ ruâhman angzêlin a thleng a, chû chuan a tâwpa sual nuai bona leh Pathinchatuan lalram dinna chu a la her chhuahpui dâwn a ni.

Suria leh Aigupta Hrilh Lâwkna

Daniela 11:5–14 chhiar la. Heta târlan hi eng nge ni?

Alexander Ropuia thih hnû khân, a lalram zâu tak chu a sipaihotu palîten an insem a. Chûng zînga pahnih—Selucus-a Suria(Hmâr lam) leh Ptolemy-a Aigupta (Chhim lam) chuan lalramdin ngheh tuma ram inchuhin vawi tam tak an indo va.

Bible zirtu tam zâwkte chuan Daniela 11:5-14-a Hmâr lam lalleh Chhim lam lal inkâra indona chungchâng hrilh lâwkna hian chûnglalram pahnihten an lalram din ngheh tuma vawi tam tak an indonachu a kâwk tih an pawm tlâng a. Hrilh lâwk a nih angin, inneihnahmangin hêng lalram pahnihte hi inzawmtîr tum a ni thîn a; mahse,a daih rei thei lo hlê thîn a ni (Daniela 11:6). Khawvêl chanchinatanga kan hriat dânin, Antiochus II Theos (261–246 B.C.)Seleucus I tupa chuan Aigupta lal Ptolemy II Philadelphus fanu.Berenice-i chu nupuiah a nei a. Mahse, an inremna chuan a daih reilo, Pathian mîte pawh nghawng tel indona chu a chhuak leh ta thuaia. Chutiang chuan, Daniela 11 hian zâwlnei Daniela thih hnûeng emawti hnûa Pathian mîte pawh nghawng tel thei thil thlengpawimawh tak tak thenkhat chungchâng a sawi a ni.

Zawhna kan inzawh theih pakhat chu: ‘Engati nge LALPANBible ram vêla lalramten dinchan inchuha an indona thleng tûrchungchâng chipchiar deuh taka a lo târlan lâwk le?’ tih hi a ni. Achhan hriat a harsa lo: hêng indonate hian Pathian mîte anghawng tel thin vâng a ni. Chutiang chuan LALPAN hmalam hunaA mîten chona lian tak tak an la hmachhawn tûrte chu a lo puânglâwk a. Pathian chu khawvêl thil thleng chunga thuneitu a ni a, hrilhlâwkna thû leh khawvêl thil thlengte kan khaikhin a, hrilh lâwk a nihang takin a lo thleng famkim tihte kan hre thei a ni. Greek lalramteinkâra indona chhuak fo thîn Pathianin a lo sawi lâwk dîm diâm tihkan hriat a, a thlen famkimna kan hmuhin, Ani chu hmalam hunhretu, rinchhan tlâk Pathian a nihzia kan hre thei thîn a ni. Anichu mihring ngaihruatnaa din ni mai lo, Pathian ropui a ni a,khawvêl thil thlengte khalhtu chauh ni lo, rem kan tih phawtchuan keimahnî nun ngêi pawh min khalh ngîltu a ni zâwk.

Isaia 46:9, 10 chhiar la. Hêng châng hnihah hian Kristianthurin bulpui eng nge chuâng a, eng beiseina ropui nge kanlâk chhuah theih ang? Pathian chu ngilnei leh hmangaihnaakhat âiah thungrulh hmang leh hmasial tak lo ni zâwk ta se,eng ang taka hlauhawm nge ni ang?

Rome leh Thuthlung Puipa

Daniela 11:16–28 chhiar la. A thû hi a har deuh nâin, Danielabû hmun danga lang tawh eng thilte lo lang nawn leh?

Daniela 11:16-ah hian Greek (Hellennistic) lalram atanga paganRome lalram lo din lam hawi thû a chuang a: “Tichuan, a rawn dotuchuan a duh ang angin a ti ang a, a hmâah tû mah an ding lovang; tin, ani chu ram ropuiah chuan a ding ang a, a kutahchhiatna a awm ang,” (NKJV). Ram Ropui hi Jerusalem,hmânlai Israel awmna vêl a ni a, hêng lai hmun vêla lalna rawnchang ta hi pagan Rome a ni bawk. Hê thil thleng vêk hi ki têtak têin lei lam hawi zâwng ram a zauhna khân a entîr a, RamRopui thleng hialin a ni (Daniela 8:9). Tichuan, heta khawvêlchunga thuneitu chu pagan Rome a ni tih a lang.

Chutiang ngaih dân lam hawi châng dangte pawh a awm a.Entîr nân, “chhiah khawntîrtu” tih pawh hian Kaisara Awgastaa sawi ni ngêi tûr a ni. A rorêl chhûngin Mari leh Josefa pawhBethlehema chhiarpui nei tûrin an zin a, chutah chuan Isua a lopiang a nih kha (Daniela 11:20). Chû bâkah, hrilh lâwkna thûangin, hê rorêltu hi ‘mi hmuhsitawm’ takin a thlâk dâwn (Daniela11:21). History lama a lan dânin, Awgastas-a kha a fapa atânaa lâk, Tiberius-an a thlâk a. Tiberius-a chu phutkhat lehhmuhsitawm taka che thîn a ni.

Bible châng atanga thil pawimawh ber chu, Tiberius-a rorêllaiin “Thuthlung Puipa” chu keh sawm (tihhlum) a ni dâwn tih ani (Daniela 11:22). Hei hian Krista khenbehna kha a kâwkchiang hlê a, ani chu “Messia-Hriakthiha” tih a nia (Daniela 9:25; Matthaia 27:33–50), Tiberius-a rorêlchhûngin chû chu a lo thleng. Heta Isua sawina “ThuthlungPuipa” tih hi khawvêl thil thleng kal zêl chhinchhiahna pawimawhtak a ni a, chû chuan Pathianin hmalam hun chungchâng a hriatlâwkzia pawh min hriattîr a ni.

Khawvêl sorkar leh thil thlengte chungchâng bâkah, NazarethIsua, “Thuthlung Puipa” chungchâng pawh târlan tel a ni.Engtin nge hei hian khawvêl sorkar buai leh inlumlet vêlkârah pawh Isua chu Pathian Lehkhathu laipui a nihzia minkawhhmuh?

NILÂINÎ March 18
A Dawtleha Thuneitu

Daniela 11:29–39 chhiar la. Pagan Rome hnûa hê thuneihnalo ding chhuak chu eng nge ni?

Daniela 11:29–39 hian thuneihna lo dingchhuak thar thû asawi a. Hê thuneihna hi pagan Rome Lalram chhunzawmna leha tih dân chhawmtu a ni nâin, eng kawng emawte chuandanglamna a nei tlat mai. Bible thû chuan, “a hmâa mi ang a nidâwn lo” (Daniela 11:29, NKJV) tih a sawi. Chîk deuh zâwkakan bih chuan, sâkhaw thuneitu angin a chê tih kan hmû ang.Pathian leh A mîte chu a bitum chat mai a. Hê lal chêt dânthenkhat chu i en ho teh ang u:

Pakhatnaah, “thuthlung thianghlim chungah a thinur hlêdâwn” (Daniela 11:30, NKJV). Hei hian Pathian chhandamnathuthlung, lalin a dodâl chu a kâwk a ni.

Pahnihnaah, lal chuan “hmun thianghlim tibawlhhlawh” tûrinsipai rual a din ang a; “nî tin inthâwina” a la bo bawk ang(Daniela 11:31). Daniela 8-a kan hmuh tâk ang khân, ki tê taktê chuan Pathian ‘biak bûk’ lungphûm chu a paih thlâ a, “nî tininthâwina” chu a la bo bawk a (Daniela 8:11). Hei hi vân biakbûka Kristâ rawngbâwlna thlarau lam thila beihna a ni tih kanhre thiam tûr a ni.

Pathumnaah, biak bûk a beihnain a nghawng chhuah chu,Pathian tempula “tiâuna tenawm dintîr” chu a ni. Thil sawi dânthuang hnih “tiâuna tenawmna” tih hian ki tê tak têin kalsualnaleh helna thil a tihte chu a kâwk a ni (Daniela 8:13).

Palînaah, hê thuneihna hian Pathian mîte chu a tiduhdah a:“a fingate zînga thenkhatte chuan, anmahni tifai tûr lehtithianghlim tûr leh tivâr tûrin an tlûk phah ang, tâwpna hun thlengpawhin; hun ruatah a la nih fo avângin” (Daniela 11:35,NKJV). Hei hian ki tê tak têin ‘chûng awmho thenkhat te leharsi thenkhat te chu leiah a paih thlâ a, a rapbetta hlawm a’ tihkha min hriat chhuahtîr (Daniela 8:10; compare with Daniela7:25).

Pangâna, hê lal hian “amah a inchawisâng ang a, pathiantinrêng chungah a intilian ang a, pathiante Pathian kalhin thil maktak takte a sawi ang” (Daniela 11:36, NKJV). Ki tê tak têchuan Pathian kalhin (Daniela 7:25) ‘uânna thil nasa takte asawi’ (Daniela 7:8, NKJV) pawh hi a mak lêm lo ve.

An inanna sawi tûr dangte pawh a la awm ang, mahse Daniela7 leh 8-a kan chhiar tâkte ngaihtuahin, hê thuneitu hi tu ngeni a, engati nge kan tân a pawimawh viau?

NINGÂNÎ March 19
A Tâwpa Thilthlengte

Daniela 11:40–45 chhiar la. Heta thil thleng hi eng nge ni?

A hnuaia thûte hian hê châng hi hre thiam tûrin min tanpui:Tâwpna Hun: Hê tawngkam “tâwpna hun” tih hi Daniela-ahchiah a lang a (Daniela 8:17; Daniela 11:35, 40; Daniela 12:4,9). Chîk taka Daniela hrilh lâwknate zirnain a kawh chu ‘tâwpnahun’ tih ian kum 1798-a pope thuneihna tlâwm atanga mi thîtethawhlehna thleng a huâm (Daniela 12:2).

Hmâr Lam Lal: Hei hian a tîrah chuan Seleucid Lalram a kâwkphawt a, chutah pagan Rome a tâwpah papal Rome chu a kâwkleh ta zêl a. Chutiang a nih avâng chuan, a Awmna hmun lamhrim hrim sawina ni lo vin, Pathian mîte thlarau lam hmêlmâsawina a ni. Chû bâkah, Hmâr Lam Lal tih hian Pathian dik nilo, a suâk, Bible-in entîrna hmanga Hmâr lam nêna a sawi zawmchu a kâwk tih pawh kan hre tel tûr a ni (Isaia 14:13).

Chhim Lam Lal: Hei hian a tîrah chuan Ram Thianghlimatanga chhim lama awm, Aigupta rama Ptolemaic Lalram akâwk a. Mahse hrilh lâwkna a lo famkim chhoh tâk zêlah chuan,thurin lam kâwkin, mi thiam thenkhat chuan ‘Pathian (awm) rinlohna’ kâwkin an ngai. Ellen G. White-i pawhin, Thupuan 11:8-a Aigupta chungchâng hetiangin a sawi, “Hei hi Pathian awmring lo entîrna a ni.”—Indona Ropui, p. 269.

Tlâng Thianghlim Ropui Chu: Thuthlung Hlui hun lai khânhei hi Ram Tiama awm Israel lailî leh khawpui ber, Zion sawinaa ni thîn a. Kraws hnu lamah erawh chuan Pathian mîte hi ahnam leh chî leh ram zâwnga sawi an ni ta lo. Chuvângin, ‘tlângthianghlim’ tih pawh chu khawvêl hmun tina Pathian mîte sawinaa ni tawh zâwk ang.

Tichuan, thil thlengte pawh chu hetiang hian kan hrilh fiahthei tawh ang:

1) Chhim lam lalin Hmâr lam lal a bei: French ram inlumlet laikhân sâkhuana nuai bo leh pope hneh tuma beih a ni a; mahse, anhlawhchham. 2) Hmâr lam lalin Chhim lam lal rawn beiin, ahneh: Pope leh a kaihhruaina hnuia sâkhaw tangrual sipaitenPathian (awm) ringlote an la hnehin, hmêlmâ an hnehte nên chuanan la tangrual dâwn a ni. 3) Edom, Moab, leh Ammon mi thâtean tlân chhuak dâwn: Pathian mi dik takte zînga chhiar tel lohmi thenkhatten a tâwpah an la zawm vê dâwn. 4) Hmâr lamlalin tlâng thianghlim beih a tum a; mahse, a tâwpna a thleng:sual sipaite tihboral niin, Pathian lalram din a ni.

Engtin nge a tâwpah chuan Pathian leh a mîten hnehna an lachang dâwn tih hriatna hi kan thlamuanpui theih ang?


Ngaihtuah Zui Tûr: Thil ngaihnawm tak chu, Daniela 11:29–39 chungchâng sawiin, Martin Lutheran Daniela 11:31-a ‘tiâunatenawm’ tih hi pope thuneihna, a thurin leh zirtîrna-ah a bel a ni.Daniela 11 hi 7 leh 8 nêna an inzawmna hian Luthera lehProtestant mi tam tak ngaih dân chu thlâwpin, pope thuneihnaleh a zirtîrnate hian hêng hrilh lâwknate hi a tifamkim tih anemnghet a ni. Hemi thû-ah hian Ellen G. White-i pawhin hetihian a sawi: “Rom-ho khawih phâka kohhran awmte chuanbuaina an han tâwk thuai a. Mahni chhia leh tha hriatna angasâkhaw biak zalênna an han tibuai ta a. Pope-in thuneihna aduh tâwk a han nei tê tê a, a thu âwih duh loho chu a han hrualta maia leh, Kohhrante chu Pope hnuaiah an kûn ta thliah thliahmai a ni.”—Indona Ropui, p. 62.

Sawi Ho Tûrte:

1 Engtin nge ni hnuhnunga Rome chêt dân tûrchungchânga Bible zirtîrna kan ngaihven that zâwk deuhtheih ang?

2 Daniela 11:33-ah chuan: “mi zînga a fingate chuan mitam tak an zirtîr ang a; mahse, khandaih te, meialh te,sal tânna te leh rawkral tein mi tam tak an tlû ang” a tia. Pathian mi rinawm thenkhatte tâwpna tûr chungchângeng nge hei hian a sawi? Hêng mi rinawm thenkhat anmartar hmâa an tih chungchâng eng nge a sawi tho bawk?Hetah hian tûna keinî tân eng thuchah nge awm?

3 Daniela 11:36: “Lal chuan a duh ang angin a ti ang a;amah a inchawisâng ang a, pathian tinrêng chungah aintilian ang a, pathiante Pathian kalhin thil mak tak taktea sawi ang; tin, thinurna hrîk thlâk zawh a nih hmâ chu ahlawhtling ang, ruatsa chu tih ngei tûr a ni sî a” (NKJV). Hei hian tûte leheng chu nge a hriat chhuahtîr che? (Isaia 14:12–17; 2Thesalonika 2:1–4.)

4 Daniela 11:27, 29, leh 35 chuan lammo‘ed, emaw “hunruât” (NKJV) tih tawngkam a hmang a. Chû chuanPathianin khawvêla thû a neihzia chungchâng eng ngemin hrilh?