Lesson 4 *January 18–24
From Furnace to Palace


Sabbath Afternoon

Read for This Week’s Study: Daniel 3, Rev. 13:11–18,Exod. 20:3–6, Deut. 6:4, 1 Cor. 15:12–26, Hebrews 11.

Memory Text: “Our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king” (Daniel 3:17, NKJV).

Thus these youth, imbued with the Holy Spirit, declare to the whole nation their faith, that He whom they worshiped is the only true and living God. This demonstration of their own faith was the most eloquent presentation of their principles. In order to impress idolaters with the power and greatness of the living God, His servants must reveal their own reverence for God. They must make it manifest that He is the only object of their honor and worship, and that no consideration, not even the preservation of life itself, can induce them to make the least concession to idolatry. These lessons have a direct and vital bearing upon our experience in these last days.”—Ellen G. White, In Heavenly Places, p. 149. While facing the threat of death because of the issue of worship might seem a thing of some prescientific and superstitious age, Scripture reveals that at the end of time, when the world has greatly “advanced,” something similar will unfold, but on a worldwide scale. Thus, from the study of this story, we get insights into the issues that, according to Scripture, God’s faithful will face.

* Study this week’s lesson to prepare for Sabbath, January 25.

Sunday January 19
The Golden Image

Read Daniel 3:1–7. What likely motivates the king to make this statue?

Some time elapsed between the dream and the construction of the image. Nonetheless, it seems that the king can no longer forget the dream and the fact that Babylon is doomed to be replaced by other powers. Not satisfied with being only the head of gold, the king wants to be represented by an entire image of gold in order to communicate to his subjects that his kingdom will endure throughout history.

This attitude of pride calls to mind the builders of the Tower of Babel, who, in their arrogance, attempt to challenge God Himself. No less arrogant is Nebuchadnezzar here. He has accomplished much as ruler of Babylon, and he cannot live with the idea that his kingdom will eventually pass away. Thus, in an effort at his own self-exaltation, he builds an image to evoke his power and thereby assess the loyalty of his subjects. Although it may not be clear whether the image is intended to represent the king or a deity, we should keep in mind that in antiquity the lines separating politics from religion were often blurred, if they existed at all.

We should remember, too, that Nebuchadnezzar has had two opportunities to get acquainted with the true God. First, he tests the young Hebrews and finds them 10 times wiser than the other sages of Babylon. Then, after all other experts have failed to remind him of his dream, Daniel reports to him the thoughts of his mind,the dream, and its interpretation. Finally, the king recognizes the superiority of the God of Daniel. But surprisingly enough, those previous theology lessons do not prevent Nebuchadnezzar from reverting to idolatry. Why? Most likely, pride. Sinful human beings resist acknowledging the fact that their material and intellectual accomplishments are vanity and are doomed to disappear. We may at times act like little “Nebuchadnezzars” as we pay too much attention to our accomplishments and forget how meaningless they can be in the face of eternity.

How can we learn not to fall, even in very subtle ways, into the same trap that Nebuchadnezzar does?

Monday January 20
The Call to Worship

Read Daniel 3:8–15 and Revelation 13:11–18. What parallels can we see between what happens in Daniel’s time and what will happen in the future?

The image of gold standing on the plain of Dura, whose name in Akkadian means “walled place,” gives the impression of a vast sanctuary. As if it were not enough, the furnace nearby can well evoke an altar. Babylonian music is to be part of the liturgy. Seven types of musical instruments are listed, as if to convey the completeness and effectiveness of the adoration protocol.

Today, we are bombarded from every side by calls to adopt new lifestyles, new ideologies, and to abandon our commitment to the authority of God as expressed in His Word and to surrender our allegiance to contemporary successors of the Babylonian Empire. The allure of the world at times seems overwhelming, but we should remind ourselves that our ultimate allegiance belongs to the Creator God.

According to the prophetic calendar, we are living in the last days of earth’s history. Revelation 13 announces that the inhabitants of the earth will be called to worship the image of the beast. That entity will cause “all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads” (Rev.13:16, NKJV).

Six categories of people are said to give allegiance to the image of the beast: “small and great, rich and poor, free and slave.” The number of the beast, which is 666, also emphasizes six. This shows that the image erected by Nebuchadnezzar is just an illustration of what the eschatological Babylon will do in the last days (see Dan.3:1 for the imagery of 6 and 60). Therefore, we do well to pay close attention to what transpires in this narrative and how God sovereignly directs the affairs of the world.

Worship isn’t just bowing down before something or someone and openly professing ultimate allegiance. What are other ways, much more subtle ways, that we can end up worshiping something other than our Lord?

Tuesday January 21
The Test of Fire

For the three Hebrews, the image worship imposed by the king is a blatant counterfeit of the temple worship in Jerusalem, which they experienced in their earlier years. Although they hold offices in the empire and are loyal to the king, their allegiance to God sets a limit on their human loyalty. They are certainly willing to continue to serve the king as faithful administrators; however, they cannot join the ceremony.

Read Exodus 20:3–6 and Deuteronomy 6:4. What do these texts convey that surely influenced the stand these men took?

Following the instructions issued by the king, all the people at the sound of the musical instruments bow and worship the golden image. Only the three—Shadrach, Meshach, and Abed-Nego—dare to disobey the king. Immediately, some Babylonians bring the matter to the king’s attention. The accusers seek to enrage the king by saying: (1) it was the king himself who put these three young men over the province of Babylon; (2) the Jewish men do not serve the gods of the king; and (3) they do not worship the gold image that the king had set up (Dan. 3:12). But in spite of his fury against them, the king offers the three men a second chance. The king is willing to repeat the whole procedure so that these men can retract their position and worship the image. Should they refuse, they will be thrown into the fiery furnace. And Nebuchadnezzar closes his appeal with a most arrogant claim: “And who is the god who will deliver you from my hands?” (Dan.3:15, NKJV).

Endowed with supernatural courage, they respond to the king: “If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up” (Dan.3:17, 18, NKJV).

Though they know their God can deliver them, they do not have the guarantee that He will. Nevertheless, they refuse to obey the king’s command, even knowing that they could be burned alive. Where do we get that kind of faith?

Wednesday January 22
The Fourth Man

Read Daniel 3:19–27. What happens? Who is the other person in the fire?

Having thrown the faithful Hebrews into the fire, Nebuchadnezzar is puzzled to perceive the presence of a fourth person inside the furnace. To the best of his knowledge, the king identifies the fourth figure as “the Son of God” (Dan. 3:25).

The king cannot say much more, but we do know who that fourth person is. He appears to Abraham before the destruction of Sodom and Gomorrah, wrestles with Jacob beside the brook Jabbok, and reveals Himself to Moses in a burning bush. He is Jesus Christ in a preincarnate form, coming to show that God stands with His people in their troubles.

Ellen G. White says, “But the Lord did not forget His own. As His witnesses were cast into the furnace, the Saviour revealed Himself to them in person, and together they walked in the midst of the fire. In the presence of the Lord of heat and cold, the flames lost their power to consume.”—Prophets and Kings, pp. 508, 509.

As God says in Isaiah, “ ‘When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned, nor shall the flame scorch you’ ” (Isa. 43:2, NKJV).

Though we love stories like these, they do raise the question about others who are not miraculously delivered from persecution for their faith. Those men surely knew the experience of Isaiah and Zechariah, who were put to death by impious kings. All through sacred history, even to our day, faithful Christians have endured terrible suffering that ended for them, at least here, not in a miraculous deliverance but in a painful death. Here is one case in which the faithful receive a miraculous deliverance, but, as we know, such things don’t usually happen.

On the other hand, what is the miraculous deliverance that all of God’s faithful people will have, regardless of their fate here? (See1 Cor. 15:12–26.)

Thursday January 23
The Secret of Such a Faith

As we reflect on the experience of Shadrach, Meshach, and Abed-Nego, we may ask ourselves: What is the secret of so strong a faith? How could they have been willing to burn alive rather than worship the image? Think about all the ways that they could have rationalized bowing in submission to the orders of the king. And yet, despite realizing that they could have died, as so many others had done, they nevertheless stood firm.

Read Hebrews 11. What does it teach us about what faith is?

In order to develop such a faith, we need to understand what faith is. Some people have a quantitative perception of faith; they measure their faith by the answers they seem to receive from God. They go to the shopping mall, and they pray for a parking space. If they happen to get a space upon arrival, they conclude that they have strong faith. If all the slots are filled, they may think their faith is not strong enough for God to listen to their prayers. This understanding of faith becomes dangerous because it attempts to manipulate God and does not reckon with God’s sovereignty and wisdom.

Indeed, true faith, as manifested by Daniel’s friends, is measured by the quality of our relationship with God and its resulting absolute confidence in God. Authentic faith does not seek to bend God’s will to conform to our will; rather, it surrenders our will to the will of God. As we saw, the three Hebrew men did not know exactly what God had in store for them when they decided to challenge the king and to remain faithful to God. They decided to do the right thing despite the consequences. This is what really characterizes a mature faith. We show real faith when we pray to the Lord for what we want but trust Him to do what’s best for us, even if at the time we don’t understand what is happening or why.

What are ways we can exercise faith day by day, even in “little things” that can help our faith grow and be ready for greater challenges over time? Why, in many ways, are the tests over the “little things” the most important ones?

Friday January 24

Further Thought: “Important are the lessons to be learned from the experience of the Hebrew youth on the plain of Dura. In this our day, many of God’s servants, though innocent of wrongdoing, will be given over to suffer humiliation and abuse at the hands of those who, inspired by Satan, are filled with envy and religious bigotry. Especially will the wrath of man be aroused against those who hallow the Sabbath of the fourth commandment; and at last a universal decree will denounce these as deserving of death.

“The season of distress before God’s people will call for a faith that will not falter. His children must make it manifest that He is the only object of their worship, and that no consideration, not even that of life itself, can induce them to make the least concession to false worship. To the loyal heart the commands of sinful, finite men will sink into insignificance beside the word of the eternal God. Truth will be obeyed though the result be imprisonment or exile or death.”—Ellen G. White, Prophets and Kings, pp. 512, 513.

Discussion Questions:

1 Read 1 Peter 1:3–9. Why does God rescue some and not others from suffering? Or is the answer to questions such as this something that we just aren’t going to get now? In cases in which miraculous deliverances don’t occur, why do we need to trust in God’s goodness despite such disappointments?

2 If this incident had ended with the death of the Hebrew men in the fiery furnace, what lessons could we take away from it still?

3 From our understanding of last-day events, what will be the issue, the outward sign, that will show whom we worship? What should this tell us now about how important the Sabbath really is?

4 Read Luke 16:10. How do Christ’s words here help us understand what it means truly to live by faith?

5 Read again Daniel 3:15, where Nebuchadnezzar says, “Who is that God that shall deliver you out of my hands?” How would you answer that question?


Story inside
Attacked at School

By Andrew McChesney, Adventist Mission

Stepan Avakov, born and raised in Azerbaijan’s capital, Baku, had his life planned out at the age of 13. He loved basketball and claimed the title of best player in his age group in Azerbaijan.

“You have nothing to worry about,” his coach said. “You will become a professional basketball player.”One day, a group of students burst into the school classroom during the lesson.“He’s Armenian,” one said, pointing to Avakov.“We will kill him!” snarled another.

The students dragged Avakov to a square in front of the school, where an angry crowd of fellow ethnic Azeris waited. As Avakov braced himself for the worst, his captors inexplicably relaxed their grip. An Azeri classmate appeared beside Avakov and pulled him to safety.

Once away from the crowd, the two boys ran to Avakov’s house, where the young rescuer left Avakov with his mother. Avakov never saw the boy again. Avakov’s mother refused to allow him to return to school, and, a month later,in late 1989, the family fled to Russia to save their lives.

Avakov struggled to adjust to his new life in Volgodonsk, a city of about 175,000 people in southern Russia. He tried to play basketball, but something was broken inside him. He couldn’t understand why lifelong friends had turned against him because of his ethnicity. His heart searched for answers.

One day at school, the history teacher announced that she had invited a guest to speak about biblical history. The guest teacher stood up and spoke about theprophecy of the image in Daniel 2. Avakov listened with deep interest. He had never thought about God, and for the first time in his life he considered the existence of a God who rules over the earth. He wondered whether God knew his future. After the class, Avakov approached the guest teacher with many questions.

The woman shook her head. “My husband, who is a pastor, will be at theschool in two weeks,” she said. “He can answer your questions.”

Two weeks later, Pastor Veniamin Tarasyuk taught the history lesson. He proposed four questions that every person should answer: Who am I? Where do Icome from? Why am I here? What will happen after me? The questions shocked Avakov. He had never considered them.

“If a person can answer these four questions, he will have all the answers for life,” the pastor said. “God can answer these questions.”

Avakov went home determined to find God and answers to the four questions. He found them when he was baptized a few years later. “I lost peace when I had to flee Baku,”said Avakov. “I was looking for peace all my life until my baptism.”

Part I: Overview

Key Text: Daniel 3:17, 18

Study Focus: Daniel 3, Rev. 13:11–18, Exod. 20:3–5, Deut. 6:4, 1 Cor.15:12–26, Hebrews 11.

Introduction: The historical experience of Daniel’s friends offers us a concrete example of what it looks like to be put under pressure becauseof loyalty to God.

Lesson Themes:

1.Worship. The most crucial issue at stake in this narrative is worship. Most likely, Nebuchadnezzar was not demanding exclusive worship. The three Hebrew youths could continue to worship their God, Yahweh. Had they just bowed before the image, they would have been spared any trouble.

2.Faithfulness. The profound convictions of the three Hebrew youths did not allow them to perform an external gesture that would contradict their theology. For them, certain actions had profound consequences.

3. Deliverance. Although the three exiles had no doubt about God’s ability to save them from the fire, they were not sure if that would happen. This uncertainty is implied in the expression “if not” (Dan. 3:18). So, they chose rather to die than to compromise their loyalty to God.

Life Application: We all face circumstances in our lives that demand we take a strong and definite stand showing clearly where our ultimate loyalty belongs. The most important lesson we learn from the episode of the fiery furnace is not the deliverance of three Hebrew exiles. Rather, the main message lies in the fact that the Lord strengthened them—they did not fear death—and walked with them through the fire.

Part II: Commentary

1. Worship

Nebuchadnezzar seems to have understood quite well the message conveyed by the multimetal statue of his dream. He did not want to be only the head of gold. He wanted his kingdom to be the entire statue from head to toe. In pursuit of this goal, he attempted to usurp the attributes of the Creator. So, in making an image (Hebrew: tselem), the king ironically imitated God’s act of creating humanity as an image (tselem) of Himself (Gen. 1:26, 27). So, Nebuchadnezzar, consumed by arrogance, built an image. But that was not a simple work of art; it was an object of worship.

And the accusation leveled against the three exiles was that they did not worship the gold image nor serve Nebuchadnezzar’s gods (Dan. 3:12,14). The plural “gods” suggests that the image may have been a representation of the Babylonian “gods” and not only that of a single deity. The measurements of the image (60 x 6 cubits) evoke the sexagesimal system of Babylon as opposed to the decimal system followed in Egypt. Moreover, the proportions of the image (10:1) indicate that it did not follow the normal proportions of a human figure (5:1 or 6:1). So, unless it was a figure that included a large pedestal, it may have looked more like a gigantic pillar or stele and may have been only partially sculpted.

In promoting such a liturgical event, the king may have intended to secure the allegiance of governors, ministers, and other government officials to the program and ideology of the empire. In the ancient world, religion and politics were tightly intertwined. So, patriotism was expressed by means of adoration of the national gods. Hence, the refusal of the three exiles to worship the gold image was not only an act of religious dissension but also an open rejection of the totalitarian claims of the Babylonian political and religious ideology. The Hebrew captives never would give to the empire what was due to God only.

2. Faithfulness

In a warning against idolatry, Moses reminded the Israelites that the only worthy recipient of Israel’s worship was the God who had brought them out of “the iron-smelting furnace, out of Egypt,”so they could be his inheritance (Deut 4:20; cf. 1 Kgs 8:51;Jer 11:4). Moses implored the people to keep the covenant and, again, not to make any kind of idol. In this second reminder, Moses said the reason they should not succumb to idolatry was because their God “is a consuming fire, a jealous God” (Deut 4:24). Seeing into Israel’s future, Moses told the people if (and when) they did fall into idolatry, God would drive them out of the promised land into lands where idolatry was the order of the day. If the people returned to worship and obey God alone, [H]e would not abandon or destroy them. He would remember [H]is covenant. God had saved them from the furnace of Egyptian bondage to make them [H]is own. In return [H]e required their faithful and exclusive worship. —Wendy Widder, Daniel, Story of God Bible Commentary, vol.20, p. 65.

The Hebrew captives took no opportunity to rationalize away their commitment to the true God. They could have simply rationalized their decision in order to avoid a confrontation with the king: “Let’s just bow down to this image, but in our hearts, we’ll remain faithful to God. Who cares if we bow down!” But they did not act that way. It bears mentioning that in the polytheistic environment of the ancient Near East, no deity demanded exclusive loyalty. One could be a devotee of Marduk and also worship, say, Ishtar. Before the exile, many Israelites fell into this trap. They worshiped the Lord, but, at the same time, they sacrificed to Baal and other deities whom they presumed to be more helpful to them in certain areas of life. Only the covenant God of the Hebrews demanded exclusivity from His worshipers (Exod. 20:3–5, Deut. 6:4); and the Hebrew captives lived up to this demand.

3. Deliverance

The deliverance of the three Hebrew exiles owes nothing to the good will of the king. It was a supernatural intervention of God. That the furnace was heated “seven times” more (Dan. 3:19) may be a figurative way to emphasize maximum heat. Most likely the king wanted to make sure that no one would escape such a heat. If a low fire would extend the duration of their punishment and their torture, a more intense fire should kill them immediately. It appears that Nebuchadnezzar intended to make their execution a public display of the cost of contesting his authority. Interestingly, Jeremiah mentions two false prophets that were “roasted in the fire” by Nebuchadnezzar (Jer. 29:21, 22).

Although the three Jewish men firmly believed that God was able to protect them, they also knew that God did not always do so (Dan.3:17, 18). “The laments among the Psalms testify to this. In [Dan.]7:21, 23; 8:24; 11:32–35 it is made clear that there are times when the faithful people of God are called upon to endure suffering, sometimes even martyrdom. It is in response to the seeming injustice of this, and the apparent impugning of either God’s faithfulness to his people or his sovereignty, that the promise of resurrection (. . .) and judgment comes (12:1–4). Death is no barrier to either God’s faithfulness or his sovereignty.”—E. C. Lucas, “Daniel,” in T. Desmond Alexander and Brian S. Rosner, eds., New Dictionary of Biblical Theology (Downers Grove, IL: InterVarsity Press, 2000), p. 235.

One point that deserves a comment is the conspicuous absence of Daniel. Christian commentators and the Talmud have advanced several hypotheses as to the reason for his absence: (1) Daniel was away on business; (2) he had permission from the king to withdraw; (3) he stood so high with Nebuchadnezzar that no one dared to complain about him; (4) his presence may not have been required; (5) he may have been sick; (6) Daniel was no longer involved in government; (7) Daniel was present, and he briefly bowed before the image, but the Lord does not let his name occur here because of his later faithfulness; (8) God kept Daniel away so that people would not say “that they were delivered through his merit”; (9) Daniel avoided the scene to keep from fulfilling the prophecy that “the graven images of their gods shall ye burn with fire” (Deut. 7:25); (10) Nebuchadnezzar “let Daniel depart, lest people say he has burnt his god in fire.” This summary is from Peter A. Steveson, Daniel (Greenville, SC: Bob Jones University Press, 2008), p. 56.

Although some options may seem more reasonable than others, the fact is that we do not know where Daniel was during that time. But on the basis of Daniel’s character as portrayed in Scripture, we can be sure that Daniel either did not worship or was not present at the ceremony.

Part III: Life Application

1. Like the three Hebrew exiles, Mordecai also refused to bow down before Haman (Esther 3:1–5). In both cases, the Lord brought deliverance to His servants. However, this does not happen always. Isaiah and John the Baptist sealed their faith with their own lives. In light of these outcomes, do you feel prepared to reap the unpleasant consequences of your rightful convictions? Why, or why not?

2. The previous experiences of the exiles both in the matter of the king’s food (Daniel 1) and the interpretation of Nebuchadnezzar’s dream (Daniel 2) somehow prepared the exiles to face the test of fire. What previous tests and experiences have you had that prepared you for bigger challenges later?

3. This week’s lesson may foster some self-examination. Ask your class members to reflect upon the following:

• What are some things that now, today, we are tempted to worship? In what ways are we, even as Christians, slowly but surely getting caught up in worshiping something other than God?

• Where do you draw the line between unswerving commitment to the Lord and fanaticism?

• When it comes to your relationship with those who still do not know the Lord, is there a place for compromise? If so, in what way and under what circumstances? What things, if any, can we or should we compromise? How can we tell if we are compromising or simply being prudent?

• Would you jeopardize your life for refusing to do a very simple act? If not, why couldn’t you conform outwardly while inwardlyfeeling moral reservations?

• Which is better, to die for truth, or to avoid crises and live to continue our witness? Explain.

Lección 4: Para el 25 de enero de 2020

Sábado 18 de enero

LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 3; Apocalipsis 13:11–18;Éxodo 20:3–6; Deuteronomio 6:4; 1 Corintios 15:12–26; Hebreos 11.

“He aquí nuestro Dios a quien servimos puede librarnos del horno de fuegoardiendo; y de tu mano, oh rey, nos librará. Y si no, sepas, oh rey, que no serviremos a tus dioses, ni tampoco adoraremos la estatua que has levantado”(Dan. 3:17, 18).

“Así estos jóvenes, imbuidos del Espíritu Santo, declararon a toda lanación su fe de que el que ellos adoraban era el único Dios verdadero y viviente [...]. Para impresionar a los idólatras con el poder y lagrandeza del Dios viviente, sus siervos deben mostrar su reverencia haciaDios. Deben manifestar que él es el único objeto de su honra y adoración yque [...] ni aun la preservación de su vida misma podrá inducirlos a hacer lamenor concesión a la idolatría” (ELC 151). Aunque afrontar la amenaza demuerte debido a la cuestión de la adoración puede parecer algo de una épocaprecientífica y supersticiosa, las Escrituras revelan que en el tiempo del fin,cuando el mundo haya progresado mucho, ocurrirá algo similar, pero a escala mundial. Por lo tanto, al estudiar esta historia, tenemos una vislumbrede las cuestiones que, según las Escrituras, enfrentarán los fieles de Dios.

Domingo 19 de enero | Lección 4

Lee Daniel 3:1 al 7. ¿Qué es lo que probablemente motiva al rey a haceresta estatua?

Es posible que hayan pasado unos veinte años entre el sueño y la construcción de la imagen. No obstante, parece que el rey ya no puede olvidarel sueño y el hecho de que Babilonia esté condenada a ser reemplazada porotros poderes. No satisfecho con ser solo la cabeza de oro, el rey quiere queuna imagen íntegramente hecha de oro lo represente, para comunicar a sussúbditos que su reino perdurará a lo largo de la historia.

Esta actitud de orgullo nos recuerda a los constructores de la Torre deBabel, quienes, en su arrogancia, intentaron desafiar a Dios mismo. Nabucodonosor no es menos arrogante en este caso. Él ha logrado mucho comogobernante de Babilonia, y no puede hacerse a la idea de que su reino, conel tiempo, dejará de existir. Por ende, en un esfuerzo por autoexaltarse,construye una imagen para recordar su poder y evaluar, así, la lealtad desus súbditos. Aunque quizá no sea claro si la imagen pretende representaral rey o a una deidad, debemos tener en cuenta que en la antigüedad laslíneas que separaban la política de la religión a menudo eran confusas, odirectamente no existían.

También debemos recordar que Nabucodonosor tuvo dos oportunidadespara familiarizarse con el Dios verdadero. En primer lugar, examina a losjóvenes hebreos y los encuentra diez veces más sabios que los otros sabiosde Babilonia. Más adelante, después de que todos los demás expertos nole pudieron recordar el sueño, Daniel le comunica los pensamientos de sumente, el sueño y su interpretación. Finalmente, el rey reconoce la superioridad del Dios de Daniel. Pero, evidentemente, esas lecciones de teologíaanteriores no impiden que Nabucodonosor vuelva a la idolatría. ¿Por qué?Lo más probable, por su orgullo. Los seres humanos pecaminosos se resisten a reconocer el hecho de que sus logros materiales e intelectualesson vanidad y están condenados a desaparecer. En ocasiones, podemosactuar como pequeños “Nabucodonosores”, ya que prestamos demasiadaatención a nuestros logros y olvidamos lo insignificantes que pueden serfrente a la eternidad.

¿Cómo podemos aprender a no caer, incluso de maneras muy sutiles, en la mismatrampa que Nabucodonosor?

Lección 4 | Lunes 20 de enero

Lee Daniel 3:8 al 15 y Apocalipsis 13:11 al 18. ¿Qué paralelismos podemosver entre lo que sucedió en la época de Daniel y lo que ocurrirá en el futuro?

La imagen de oro sobre la llanura de Dura, cuyo nombre en acadio significa “lugar amurallado”, da a ese sitio amurallado la impresión de un vastosantuario. Como si no fuera suficiente, el horno cercano bien pudo evocarun altar. La música babilónica formaba parte de la liturgia. Se enumeransiete tipos de instrumentos musicales, como para transmitir la integridady la eficacia del protocolo de adoración.

Hoy, somos bombardeados desde todos lados por llamados a adoptarnuevos estilos de vida, nuevas ideologías, y a abandonar nuestro compromiso con la autoridad de Dios como se expresa en su Palabra y a rendirnuestra lealtad a los sucesores contemporáneos del Imperio Babilónico. Elencanto del mundo a veces parece abrumador, pero debemos recordar quenuestra lealtad suprema pertenece al Dios creador.

Según el calendario profético, estamos viviendo en los últimos díasde la historia de la Tierra. Apocalipsis 13 anuncia que los habitantes de laTierra serán llamados a adorar la imagen de la bestia. Esa entidad hará quea “todos, pequeños y grandes, ricos y pobres, libres y esclavos, se les pusieseuna marca en la mano derecha, o en la frente” (Apoc. 13:16).

Se dice que seis categorías de personas son leales a la imagen de la bestia:“pequeños y grandes, ricos y pobres, libres y esclavos”. El número de la bestia,que es 666, también enfatiza el seis. Esto muestra que la imagen erigida porNabucodonosor es solo una ilustración de lo que hará la Babilonia escatológica en los últimos días (ver Dan. 3:1 para las imágenes de seis y sesenta).Por lo tanto, hacemos bien en prestar mucha atención a lo que sucede eneste relato y cómo Dios soberanamente dirige los asuntos del mundo.

Adorar no es solo inclinarse ante algo o alguien y profesar abiertamente lealtadsuprema. ¿De qué otras formas, mucho más sutiles, podemos terminar adorandoalgo que no sea a nuestro Señor?

Martes 21 de enero | Lección 4

Para los tres hebreos, adorar a la imagen impuesta por el rey es una falsificación flagrante de la adoración en el Templo de Jerusalén, que vivieronen sus primeros años. Aunque tienen cargos en el Imperio y son leales alrey, su lealtad a Dios establece un límite a su lealtad humana. Ciertamenteestán dispuestos a continuar sirviendo al rey como administradores fieles;sin embargo, no pueden unirse a la ceremonia.

Lee Éxodo 20:3 al 6 y Deuteronomio 6:4. ¿Qué transmiten estos versículos que seguramente influyó en la postura que adoptaron estos hombres?

Todos siguen las instrucciones promulgadas por el rey y, al oír los instrumentos musicales, se inclinan y adoran la imagen de oro. Solo tres, Sadrac, Mesac y Abed-Nego, se atreven a desobedecer al rey. Inmediatamente,algunos babilonios ponen al rey en conocimiento. Los acusadores intentanenfurecer al rey diciendo: (1) fue el mismo rey quien puso a estos tres jóvenessobre la provincia de Babilonia; (2) los judíos no sirven a los dioses del rey; y(3) no adoran la imagen de oro que el rey ha erigido (Dan. 3:12). Pero, a pesarde enfurecerse contra ellos, el rey ofrece una segunda oportunidad a lostres hombres. El rey está dispuesto a repetir todo el procedimiento paraque estos hombres puedan retractarse de su posición y adorar a la imagen.Si se niegan, serán arrojados al horno de fuego. Y Nabucodonosor cierra suapelación con una afirmación sumamente arrogante: “¿Y qué dios será aquelque os libre de mis manos?” (Dan. 3:15).

Dotados de valor sobrenatural, responden al rey: “He aquí nuestro Dios aquien servimos puede librarnos del horno de fuego ardiendo; y de tu mano,oh rey, nos librará. Y si no, sepas, oh rey, que no serviremos a tus dioses, nitampoco adoraremos la estatua que has levantado” (Dan. 3:17, 18).

Aunque saben que su Dios puede librarlos, no tienen la garantía de que lo hará. Sinembargo, se niegan a obedecer el mandato del rey, incluso sabiendo que podríanser quemados vivos. ¿De dónde obtenemos esa clase de fe?

Lección 4 | Miércoles 22 de enero

Lee Daniel 3:19 al 27. ¿Qué ocurre? ¿Quién es la otra persona que está enmedio del fuego?

Habiendo arrojado a los fieles hebreos al fuego, Nabucodonosor quedaperplejo al percibir la presencia de una cuarta persona dentro del horno.A su entender, el rey identifica a la cuarta figura como “hijo de los dioses”(Dan. 3:25).

El rey no puede decir mucho más, pero nosotros sí sabemos quién eraesa cuarta persona. Se le apareció a Abraham antes de la destrucción deSodoma y de Gomorra, luchó con Jacob junto al arroyo Jaboc y se le revelóa Moisés en una zarza ardiente. Es Jesucristo en una forma preencarnada,que viene a mostrar que Dios está con su pueblo en medio de sus problemas.

Elena de White dice: “Pero el Señor no olvidó a los suyos. Cuando sustestigos fueron arrojados al horno, el Salvador se les reveló en persona, yjuntos anduvieron en medio del fuego. En la presencia del Señor del calor yel frío, las llamas perdieron su poder de consumirlos” (PR 373).

Como dice Dios en Isaías: “Cuando pases por las aguas, yo estaré contigo;y si por los ríos, no te anegarán. Cuando pases por el fuego, no te quemarás,ni la llama arderá en ti” (Isa. 43:2).

Aunque amamos este tipo de historias, nos surge la pregunta de porqué otros no han sido liberados milagrosamente de la persecución por sufe. Conocemos seguramente la experiencia de Isaías y Zacarías, quienesfueron asesinados por reyes impíos. A lo largo de la historia bíblica, hastanuestros días, los cristianos fieles experimentaron sufrimientos terriblesque no terminaron en una liberación milagrosa para ellos, al menos aquí,sino en una muerte dolorosa. El caso que estamos analizando esta semanaes uno en el que los fieles reciben una liberación milagrosa, pero, comosabemos, esas cosas no suelen suceder.

Por otro lado, ¿cuál es la liberación milagrosa que tendrán todos los fieles de Dios,independientemente de su destino aquí? (Ver 1 Cor. 15:12-26.)

Jueves 23 de enero | Lección 4

Al reflexionar sobre la experiencia de Sadrac, Mesac y Abed-Nego, podemos preguntarnos: ¿Cuál es el secreto de una fe tan sólida? ¿Cómo esque estuvieron dispuestos a quemarse vivos antes que adorar a la imagen?Piensa en todas las formas en que podrían haber racionalizado el hechode postrarse en sumisión a las órdenes del rey. Y sin embargo, a pesar deser conscientes de que podrían haber muerto, como tantos otros, se mantuvieron firmes.

Lee Hebreos 11. ¿Qué nos enseña acerca de qué es la fe?

Para fomentar esa fe, necesitamos entender qué es la fe. Algunos tienenuna percepción cuantitativa de la fe; miden su fe por las respuestas que, alparecer, reciben de Dios. Van al centro comercial y oran por un lugar paraestacionar. Si por casualidad consiguen un espacio al llegar, concluyen quetienen una fe sólida. Si todos los espacios están ocupados, quizá piensenque su fe no es lo suficientemente sólida como para que Dios escuche susoraciones. Esta interpretación de la fe se vuelve peligrosa porque intentamanipular a Dios, y no tiene en cuenta la soberanía y la sabiduría de Dios.

De hecho, la verdadera fe, como lo manifiestan los amigos de Daniel,se mide por la calidad de nuestra relación con Dios y la consiguiente confianza absoluta en él. La fe auténtica no busca doblegar la voluntad de Diospara que se adecue a la nuestra; más bien, subyuga nuestra voluntad a lavoluntad de Dios. Como vimos, los tres hebreos no saben exactamente loque Dios les tiene reservado cuando deciden desafiar al rey y permanecerfieles a Dios. Deciden hacer lo correcto a pesar de las consecuencias. Esto eslo que realmente caracteriza una fe madura. Mostramos una fe real cuandooramos al Señor por lo que queremos, pero confiamos en que él hará lomejor por nosotros, incluso si en ese momento no entendemos lo que estásucediendo ni por qué.

¿De qué formas podemos ejercer la fe día a día, incluso en cosas pequeñas quepueden hacer que nuestra fe crezca y esté preparada para enfrentar mayores desafíos con el tiempo? ¿Por qué, en muchos sentidos, las pruebas en las cosas pequeñas son las más importantes?

Lección 4 | Viernes 24 de enero

“Importantes son las lecciones que debemos aprender de lo experimentado por los jóvenes hebreos en la llanura de Dura. En esta época nuestra,muchos de los siervos de Dios, aunque inocentes de todo mal proceder, seránentregados para sufrir humillación y ultrajes a manos de aquellos que,inspirados por Satanás, están llenos de envidia y fanatismo religioso. Laira del hombre se despertará en forma especial contra los que santifican elsábado del cuarto Mandamiento; y al fin un decreto mundial los denunciarácomo merecedores de muerte.

“El tiempo de angustia que espera al pueblo de Dios requerirá una feinquebrantable. Sus hijos deberán dejar manifiesto que él es el único objeto de su adoración, y que por ninguna consideración, ni siquiera de lavida misma, pueden ser inducidos a hacer la menor concesión a un cultofalso. Para el corazón leal, los mandamientos de hombres pecaminosos yfinitos son insignificantes frente a la Palabra del Dios eterno. Obedecerána la verdad aunque el resultado haya de ser encarcelamiento, destierro omuerte” (PR 376).


1. Lee 1 Pedro 1:3 al 9. ¿Por qué Dios rescata a algunos del sufrimientoy a otros no? ¿O simplemente no obtendremos respuesta a preguntas como esta ahora? En los casos en que no se producen liberaciones milagrosas, ¿por qué debemos confiar en la bondad de Dios apesar de tales decepciones?

2. Si este acontecimiento hubiera terminado con la muerte de los hebreos en el horno de fuego, ¿qué lecciones podríamos extraer de éltodavía?

3. Según nuestra interpretación de los acontecimientos de los últimos días, ¿cuál será la señal externa que se centrará en aquel aquien adoremos? ¿Qué debería decirnos esto ahora acerca de laverdadera importancia del sábado?

4. Lee Lucas 16:10. ¿Cómo nos ayudan estas palabras de Cristo a entender lo que realmente significa vivir por fe?5. Lee de nuevo Daniel 3:15, cuando Nabucodonosor dice: “¿Y qué diosserá aquel que os libre de mis manos?” ¿Cómo responderías esapregunta?


oifcef;pm (4)


Zefe0g&D 18 - 24

OykofaeYrGef;vGJykdif; Zefe0g&D 18

zwf&efusrf;csufrsm;/ 'H? 3/ Asm 13;11-18/ xGuf 20;3-6/ w&m;a[m 6;4/ 1aum 15;12-26/ a[jAJ 11/


      ]]uREfkyfwdkYudk;uG,faombk&m;ocifonf rD;avmifvsuf&Sd aomrD;zdkxJu tuREfkyfwdkYudk u,fvTwfEkdifawmfrl\/ udk,fawmf \vufrSvnf; u,fvTwfawmfrlvdrfhrnf}} ('Ha,v 3;17)/ 

       ]]a[jAJvli,frsm;onf 0dnmOfawmfESihfjynfh0vsuf wpfwkdif;jynf vHk;odkY olwdkY\,HkMunfjcif;udkjyocJhonf/ olwdkYudk;uG,faomxm0&bk&m; onf bk&m;tppftrSefjzpfaMumif; xm0&touf&SifawmfrlaMumif;udk oufaojyMuonf/ xdkodkYjyojcif;onf olwdkYüpnf;urf;ynwfudk vdkufavQmufaMumif; oufaojyaeonf/ ½kyfxkESihfxm0&touf&Sif awmfrlaombk&m;udk ,SOfwGJûydifqdkifvmvQif udk,fawmf\tapcHwdkYonf xm0&bk&m;udkom udkif;½dIif;udk;uG,f&rnftaMumif;udk vufawGUjyo vdkufonf/ udk,fawmfomvQifwpfqlwnf;aom udk;uG,f,HkMunf&m bk&m;? toufyifaoygap rdrdtoufudkpGefYí xm0&bk&m;udkomvQif 0wfûyrnf[k pdwf'Hk;'Hk;csMuonf/ ½kyfxkqdkvQif pdk;pOf;rQwnfípOf;pm; &efrvdkolrsm;jzpfonf/ þodkYaomoifcef;pmonf uREfkyfwdkY\aemufqHk; aeY&ufumvêuHawGUMu&rnfh&ifqdkifwdkufyGJtwGuf wdkuf½dkufoifMum;rI ay;aeygonf/}} Ellen G. White In Heavenly places, p. 149.  touf tEÅ&m,fêuHvmonfhtxd t,loD;rIrsm;? odyÜHenf;uscH,lrIrsm;onf uREfkyfwdkYudkNcdrf;ajcmufvmvdrfhrnf/ EIwfuywfawmf\azmfjycsuftwkdif; aemufqHk;aeY&ufumvü urÇmBuD;onf BuD;rm;pGmwdk;wufrIaMumihf e*dkjzpfcJhzl;aomt&mrsm; jyefíacguf½dk;ajyvmvdrfhrnf/ xdkYtwGufaMumihf þtaMumif;t&mrsm;udkavhvm&if; opöm&Sdaombk&m;&Sif\vlrsm;onf cufcJrIudk&ifqdkif&rnf[k EIwfuywfawmfrSazmfjyNyD;om;jzpfonf/      

we*FaEG Zefe0g&D 19


      'H? 3;1-7 udkzwfyg/ xdk½kyfxkBuD;udkûyvkyf&ef &Sifbk&iftm; rnfonfht&mu wGef;tm;ay;ûyvkyfapoenf;/


       tcsdefumvuav;MumvmonfESihf rif;BuD;onf rdrdtdyfrufcJh aom½kyfxkBuD;\wnfaqmufyHkudkom tm½HkxJpGJaeawmhonf/ AmAkvkef wkdif;jynfBuD;ysufpD;oGm;rnf? tjcm;aomwdkif;EkdifiHrS wdkufcdkuftkyfpdk;ae&m ,lrnfudk &Sifbk&ifarhavsmh[ef&Sdonf/ OD;acgif;wpfvHk;wnf;udk a&Tjzihf jrifrufrItay: vHk;0auseyfpdwfr&Sdyg/ bk&ifBuD;onf ½kyfxkwpfckvHk; udk a&TtwdESihfNyD;apNyD; ol\wdkif;EkdifiHonf &mZ0ifwGiftjrJwnfwHh& rnf[k MuHpnfavonf/

       xdkodkYpdwfBuD;0ifaomoabmxm;rsKd;rS AmAkvkef&Jwdkufudk wnfaqmufcJholrsm;onf xm0&bk&m;&Sifudkyif pdefac:&efêud;pm;MucJh Muonf/ aeAkc'faeZmrif;onfvnf; xdkodkYaomoabmxm;rsKd;xuf redrfhyg/ AmAkvkefwkdif;jynfBuD;udk tzufzufrSom,mpdkjynfatmif pGrf;aqmifcJhaomoljzpfum? ol\wnfaxmifcJhaomwkdif;EkdifiHBuD; uG,faysmufoGm;rnfhta&;udk vufrcHvdkyg/ odkYjzihf rdrdudk,fudktxif BuD;aompdwfjzihf ol\wefcdk;ESifhjrifhjrwfrI? olydkifqdkifaomt&mrsm;udk vlwkdif;av;pm;½dkaoorI&Sd&ef ½kyfxkBuD;udkwnfaqmufavawmhonf/ ½kyfxkonf bk&if? odkYr[kwf ewfbk&m;wpfyg;yg;udk yHkaqmifrIrûyonfh wkdif ½kyfxkudkwnfonfESihf xdk½kyfxkaMumihf bmoma&;t,lrsm;½IyfaxG; oGm;NyD;? a00g;oGm;aponf/

       aeAkc'faeZmrif;BuD;ü ppfrSefaomxm0&bk&m;ESihftuRrf;w0if &Sd&ef tcGihfta&;ESpfck&SdaMumif; uREkfyfwdkYowdûyoifhonf/ yxrtae jzihf a[jAJvli,frsm;udkppfaq;rIûyaomtcg? tjcm;vli,frsm;xuf q,fqomvGefaMumif;jrifawGUcJhNyD;NyD/ ,if;aemuf tjcm;olrsm;tm;vHk; rif;BuD;\tdyfruftaMumif;ESihfywfoufí vufavQmh&NyD;? 'Ha,vrSm rl rif;BuD;tdyfraysmfípOf;pm;cef;0ifcJhyHk? tdyfruftaMumif;ESihfteuf t"dyÜg,fudk wpfygwnf;azmfay;jyefonf/ aemufqHk;ürif;BuD;onf 'Ha,vudk;uG,faombk&m;onf bk&m;tppftrSef? bk&m;wumwdkY\ tjrihfqHk;aombk&m;[k 0efcHcJhNyD;jzpfonf/ tHhMop&mtvGefaumif;onf rSm xdkrQavmufBuD;us,faomedrdwfvu©Pmudkjrif&ygvsuf aeAkc'faeZm rif;BuD;onf ½kyfxkudk;uG,fjcif;odkYom jyefíjyefíOD;vSnfhoGm;jyefonf/ bmaMumihfenf;/ 0g<um;vdkpdwfaMumihfomjzpfrnf/ tjypfESihfjynfh0ae aomvlom;rsm;onf rdrdwdkYydkifqdkifxm;aom Opömypönf;? &mxl;ynm rsm;onf ysufpD;wwfaMumif;? aysmufuG,fwwfaMumif;udk vufrcHvdk Muyg/ uREfkyfwdkYvnf; aeAkc'faeZmrif;uJhodkY t"dyÜg,frJhírwnfjrJaom t&mrsm;ESihf xm0&toufudktvJtxyfûycsifwwfMuonf/

       aeAkc'faeZmrif;us½HI;ouJhodkYrjzpf&avatmif uREfkyfwdkYonf xdkaxmifacsmufudk rnfodkYoifcef;pm,la&Smif&Sm;Murnfenf;/

wevFm                 Zefe0g&D 20


      'Ha,v 3;8-15 udkzwfyg/ Asm'dwf 13;11-18 udkvnf; zwfyg/ 'Ha,vtcsdefESihfaemifjzpfvmrnfhtem*wftcsdefpyfMum; tûydif oGm;aeonfhtaMumif;t&mrnfodkYawGUEkdifoenf;/


       a&T½kyfxkBuD;onf 'k&vGifjyifü xD;xD;BuD;&yfaeonf/ tmcdwf 'D,mefvlrsKd;wdkY\bmompum;tm;jzihf ]]wHwdkif;cwfxm;aomae&m}} [k &mpkESpfrsm;pGm tjrwfwEdk;xm;aomae&mjzpfonf/ xdkrQESihfrNyD;ao;yg/ rD;jyif;zdkBuD;wpfckvnf; tqifoifhjyifxm;onf/ AmAkvkefvlrsKd;wdkY\ wl&d,maw;*DwoHonf udk;uG,frItpdwftydkif;ESihfoufqdkifonf/ *Dw wl&D,mtrsKd;tpm; (7) rsKd;jzihfpDpOfxm;onf/ tcrf;tem;usif;yjcif;ü jynfhpHkxda&mufap&efESihf oHcif;wrefcif;usif;y&mü jynfhpHkcrf;em;apygonf/

       ,aeYtoufwm\b0tajctae aexdkifyHkaumif;onfxuf aumif;atmif MuHqwDxGifaexdkifMuonf/ topfaomtawG;tac: ,lqcsuftrsKd;rsKd;jzihf awG;ac:,lqusihfMuHaeMuonf/ ¤if;t&mwdkYrSm bk&m;&Sifudkqufuyfxm;aomtoufwmtm;arhavsmhap&ef? EIwfuywf awmfudktav;rxm;awmhbJ cPwmatmifjrifrIwnf;[laom AmAkvkef tifyg,m\pnf;pdrfudkydkifqdkif&ef rdrdwdkYtoufwmudktyfEHScsifMuonf/ avmuD\ñdIU"mwfqGJaqmifrIonf t&mtm;vHk;udkvTrf;rdk;aeonf[k xifjrif&aomfvnf;? uREfkyfwdkY\yef;wkdifrSm zefqif;&Sifbk&m;udkom qGJudkifoifhonfudk owdûy&rnf/

       yka&mzufûyowfrSwfaomtcsdeftwkdif;twmt&? uREfkyf         wdkYaexdkifaeaom,cktcsdefonf aemufqHk;aeY&uftcsdefjzpfonf/            Asm'dwf (13) \a<u;aMumfcsufrSm urÇmay:&Sdaexdkifaom vlrsKd; toD;oD;wdkYtm; om;&J\½kyfxk (trSwfwHqdyf) udk udk;uG,f&efapcdkif; vdrfhrnf[k azmfjyxm;ygonf/ xdkudpöonf ]]aiG&wwfaomol? qif;&J aomol? uRefcH&aomol? vGwfaomoltBuD;ti,f&SdorQwdkYonf vuf,mvufüjzpfap? ezl;üjzpfap wHqdyfvufrSwfudkcHapjcif;iSmvnf; aumif;}} (Asm 13;16) [kazmfjyxm;onf/

       xdktxJrSvltrsKd;tpm; (6) rsKd;wdkYonf om;&J\wHqdyfudk cH,l&ef trdefYay;cH&rnf/ ]]BuD;aomol? i,faomol? aiG&wwfaomol? qif;&Jaomol? uRefcH&aomol? vGwfaomol}} [líjzpfonf/ om;&J\ vu©PmtrSwfwHqdyf\ta&twGufudk ]]666}} [kqdk&mü? ]]eHygwf ajcmuf}} udktxl;tav;xm;onf/ xdkaMumihf aeAkc'faeZmrif;wnfxm; cJhaom ½kyfxkBuD;\t&G,ftpm;onf aemufqHk;aeY&ufqdkif&m AmAkvkef ½IyfaxG;jcif;rSvkyfaqmifoGm;rnfh oauFwedrdwfudk yHkaqmifrIûyxm;ae onf/ ('H? 3;1 rS ½kyfxk\tjrihftawmifajcmufq,fESihf teHajcmuf awmifudkowdûyyg/) xdkaMumihf bk&m;&Sifonf ,if;udpöESihfywfoufí wdkuf½dkuftkyfcsKyfaeaMumif;udk urÇmtjzpftysufrsm;ESihftwl uREfkyfwdkY txl;owdcsyfaeMu&rnfjzpfonf/

       udk;uG,fjcif;qdkonfrSm OD;cs&Sdcdk;jcif;? odkYr[kwf udk,fxdvuf a&mufyg0ifvkyfaqmifjcif;rSomjzpfonfr[kwf/ tjcm;rnfonfhenf;vrf; rsm;jzihf uREfkyfwdkYonf xm0&bk&m;udkab;z,fxm;NyD;? xdkt&mudk udk;uG,faMumif; rnfodkYay:vGifapygoenf;/ 

t*Fg                                         Zefe0g&D 21


      a[jAJvli,f (3) OD;onf a,½k&SvifAdrmefawmftwGif; 0wfûy udk;uG,fcJhMuNyD;? ,ckbk&ifrif;BuD;udk;uG,fckdif;aom½kyfxkOD;csyGJonf ½dkaoorIr&Sd? 0½kef;okef;um; twkta,mifudk;uG,fjcif;[k,HkMunf Muonf/ eef;wGif;trIxrf;t&m&Sdrsm;tjzpf &Sifbk&if\ajr§mufpm;jcif; udkcHae&Muaomfvnf; xm0&bk&m;&Sifudkudk;pm;jcif;ESihf vludk½dkaoav;pm; jcif;tydkif;u@rsm;udk tuefYtowfjzihfoD;jcm;xm;&SdMuonf/ xdk½kyfxk OD;csyGJodkYryg0ifEkdifaomfvnf; rif;BuD;udkopöm&SdpGmjzihf eef;awmftwGif; trIxrf;&efpdwf&SdaeqJyifjzpfonf/

       xGuf 20;3-6 ESihf w&m;a[m 6;4 udkzwfyg/ xdkvli,frsm; rm;rm;rwfrwf&yfwnf&ef tqdkygusrf;csufrsm;u rnfodkYvTrf;rdk;jcif; &SdcJhoenf;/


       &Sifbk&if\trdefYawmftwkdif; wl&d,m*Dwrsm;wD;rIwfoHESihf         twl vlxkBuD;tm;vHk;onf a&T½kyfxkBuD;udkOD;cs&Sdcdk;Muukef\/ &Sm'&uf? ar&Suf? taA'aea*goHk;OD;onfom raMumufr&GHU&Sifbk&if\trdefYudk remcHcJhacs/ csufcsif;yifukef;acsmvdkaom AmAkvkefom;tcsKdU bk&ifBuD; tem;a&mufvmonf/ ukef;acsmjypfwif&eftoifh&SdaeaomolwdkYonf         (1) bk&ifBuD;udk,fawmfwkdif þa[jAJvloHk;a,mufudk ae&maumif; &mxl;BuD;ay;xm;í? AmAkvkefudktkyfcsKyfapcJhonfr[kwfvm;/ (2) ,k' vlwdkYonf bk&ifBuD;udk;uG,faomewfbk&m;rsm;udk *½krpdkufygvm;/ (3) bk&ifBuD;udk,fwkdifwnfxm;aoma&T½kyfxkBuD;udk 'DvlawGrOD;cs rudk;uG,fygvm;/ ('H? 3;12)/ ukef;wdkufukef;acsmpum;rsm;Mum;& aomfvnf;? &Sifbk&ifonf a'gorxGufbJ? xdkvli,foHk;OD;udk 'kwd, tBudrftcGihfta&;jyefay;\/ bk&ifrif;BuD;onf rdrd\tpDtpOfudkNyD;qHk; atmifjrifvdkaomqE´&Sdaeonf/ xdkaMumihf xdkvli,foHk;OD;onf ae&m,l NyD;? ½kyfxkudkOD;csudk;uG,f&eftcGihfjyefay;jcif;jzpfonf/ xdkodkYbk&if rif;BuD;rSay;aomtcGihfta&;udk jiif;qdkoifhygovm;/ odkYr[kwfvQif rD;[kef;[kef;awmufaeaomrD;zdkjyif;wGif;odkY ypfcscHMu&rnf/ ,if;aemufrS aeAkc'faeZmrif;onf pdwfBuD;0ifaomrmejzihf ajymxGufvmaompum;rSm? ]]ig\vufrSu,fvTwfEkdifaombk&m;um;? tb,fbk&m;&Sdoenf;[k rdefYawmfrl\}} ('H? 3;5)/

       xl;jcm;aom&J&ifhjcif;pdwfwefcdk;usa&mufvsuf olwdkYonf &Sifbk&iftm;jyefíwHkYjyefonfhpum;rSm? ]]tuREfkyfwdkYudk;uG,faombk&m; ocifonf rD;avmifvsuf&SdaomrD;zdkxJu tuREfkyfwdkYudku,fvTwfEkdif awmfrl\/ udk,fawmf\vufrSvnf;u,fvTwfawmfrlvdrfhrnf/ xdkodkY u,fvTwfawmfrrlaomfvnf; t&Sifrif;BuD;? udk,fawmf\bk&m;wdkYudk tuREfkyfwdkYonf0wfrûyyg/ wnfxm;awmfrlaoma&T½kyfxkBuD;udkvnf; rudk;uG,fyg[k jyefavQmufMu\}} ('H? 3;17?18)/

       olwdkYonf rdrdwdkYudk;uG,faombk&m;&SifrS u,fEkwfEkdifawmfrl aMumif;udk odaeygaomfvnf;? udk,fawmfbk&m;&SifrSu,fEkwfrnfh tmrcH csuftwdtusr&Sdyg/ t&SifvwfvwfrD;½dIUjcif;cH&rnfudkodaeonfhwkdif &Sifbk&if\trdefYudkjiif;qdkcJhMuonf/ xdkodkYaom,HkMunfjcif;rsKd;udk uREfkyf wdkYrnfonfhae&mü&&SdEkdifrnfenf;/ 

Ak'¨[l;           Zefe0g&D  22


      'Ha,v 3;19-27 udkzwfyg/ rnfodkYjzpfysufoenf;/ rD;zdk xJütjcm;aomyk*d¾KvfwpfOD;onf rnfoljzpfoenf;/


       a[jAJvlwdkYudk rD;zdkxJodkYypfcsvdkufonfESihf aeAkc'faeZmrif; tvGeftHhtm;oifhNyD; aqmufwnf&mr&jzpfoGm;onf/ taMumif;rSm ypfcspOfoHk;OD;omjzpfaomfvnf;? xdkoHk;OD;tjyif pwkw¬yk*d¾KvfwpfOD;udk xyfrHjrifawGU&jcif;aMumifhjzpfonf/ pl;&SaomOmPfynm&&Sdjcif;aMumihf rif;BuD;udk,fwkdifjrifae&aompwkw¬vlrSm ]]bk&m;om;}} \tqif;oP²mef &Sdonf[k tmar#dwfpum;oHxGufay:vmcJhonf/ ('H? 3;25)/

       &Sifbk&ifonf pum;qufírajymEkdifawmhyg/ pwkw¬yk*d¾Kvfonf rnfolrnf0gjzpfonfudk uREkfyfwdkYodaeMuygonf/ aom'HkESihfa*garm& ûrdUrysufpD;rDav;wGif tmjA[HqDodkYa&mufvmaomoljzpfonf/ ,AÁKwf acsmif;eHab;ü ,mukyfESifheyef;vHk;cJhaomolyifjzpfonf/ rD;avmifae aomcsKHykwftm;jzihf rdrdudk,fudkarma&S\a½SUodkYxif&Sm;aomolyifjzpf\/ ocifa,½Ic&pfawmfvlZmwdrcH,lrDu rdrd\vlrsm;udkbk&m;&SifuG,fum apmifrawmfrlaMumif;? 'ku©a&mufonfhtcg rdrdudk,fwkdifumuG,fulnD cJhjcif;jzpfonf/

       t,fvif*sD0dIufrS ]]bk&m;&Sifonf rdrd\vlwdkYudk b,faomtcg rQrarhavsmhcJhyg/ rD;zdktxJrSu,fEkwfoufaojycJhouJhodkY u,fwif&Sif onf axmifwGif;xJüvnf;aumif;? rdrdudk,fudkxif&Sm;jyocJhonf/ rD;vQHtv,fütwlwuGvrf;avQmufcJhMuonf/ xm0&bk&m;\wnf&Sd &mae&mwGif rD;tylESihfcsrf;at;jcif;rsm;vHk;0tpGrf;owådr&SdEkdif/ avmifuRrf; EkdifaomrD;[lívnf;r&Sdawmhyg/}} (yka&mzufESihfbk&ifrsm;? pmrsufESm 508?509/)

       a[&Sm,usrf;ü bk&m;&SifrdefYawmfrlonfrSm ]]oifonf a&udk avQmufoGm;aomtcg? oifESihftwlig&Sd\/ jrpfwdkYudkavQmufoGm;aom tcg repfrrGef;&/ rD;udkcsif;eif;aomtcgvnf; ravmif&/ rD;vQHvnf; rn§d&}} (a[&Sm, 43;2)/

       xdktaMumif;t&mrsm;udk uREfkyfwdkYonf oabmusaomfvnf; ESdyfpufn§Of;yef;rIrS u,fwifvGwfajrmufcGihfr&olrsm;taMumif;udkvnf; ar;cGef;xkwfwwfonf/ xdkolrsm;txJwGif a[&Sm,ESihfZmc&dwdkYonf tvGef&ufpufaom&Sifbk&if\uGyfrsufjcif;udkcHMu&onf/ oefY&Sif;rSefuef vSaomvkyf&yfrsm;udk vkyfaqmifaeaomfvnf;? ,aeYtcsdeftxd opöm&Sd c&pf,mefwdkYonf aMumufrufzG,faumif;aomed*Hk;csKyfjcif;rsKd;udk &ifqdkif Mu&onf/ u,fwifvGwfajrmufcGifhr&&SdbJ &ufpufpGmtaoowfcHcJhMu &onf/ ,ckavhvmcJhaoma[jAJvlrsm;taMumif;ü xl;qef;pGmu,fwifcH cJhMu&aomfvnf;? xdkodkYaomtajctaersKd;onf rMumcPjzpfavhr&Sdyg/

       wpfenf;tm;jzihf avmutoufwmü opöm&Sdaombk&m;&Sif\ vlrsm;twGuf u,fwifvGwfajrmuf&jcif;tcGihfxufomvGefaom tjcm; wpfzufrStHhzG,fvGwfajrmufrIBuD;um;? rnfonfht&mjzpfoenf;/ (1aum 15;12-26)/      

Mumoyaw;       Zefe0g&D 23


      &Sm'&uf? ar&Suf? taA'aea*gwdkY\tawGUtêuHudkod&NyD;aemuf uREfkyfwdkYudk,fwkdifonfvnf; rdrdudk,fudkar;cGef;xkwfoifhonf/ xdkrQ avmufckdifrmaom,HkMunfrI&Sd&jcif;\vQKdU0Sufcsufonf tb,ft&m  enf;/ ½kyfxkudkOD;csudk;uG,fjcif;xuf tb,faMumihft&Sifvwfvwf rD;½dIUcH&jcif;udka&G;cs,fcJhMuoenf;/ &Sifbk&if\trdefYawmfudkem,lvsuf  OD;ñGwfvkyfaqmif&efom&Sdonfudk qifjcifMuygpdkY/ toufao&rnfudk ododBuD;ESihf trsm;enf;wl½kyfxkudkOD;rcsbJ &J&ifhwnfMunfpGm&ifqdkif &yfwnfcJhonf/

       a[jAJ 11 udkzwfyg/ ,HkMunfjcif;qdkonfrSm rnfodkYjzpfaMumif; oGefoifxm;ygoenf;/


       xdkodkY,HkMunfjcif;rsKd;udk jr§ifhwifaqmufwnfEkdif&efrSm? ,HkMunf jcif;qdkonfrSm rnfodkYjzpfaMumif;udkem;vnfxm;&ygrnf/ tcsKdUaom olrsm;onf ,HkMunfjcif;udk ta&twGuftuefYtowfjzihf owfrSwf a&wGufavh&Sdonf/ bk&m;&SifxHrS&&Sdaomtajz\ta&twGuftBudrf tm;jzihf a&wGufowfrSwfMuonf/ tcsKdUolrsm;wdkYonf ukefwdkufBuD; rsm;odkYaps;0,foGm;Muaomtcg? armfawmfum;xm;&efae&m&SdzdkY êudwifqkawmif;wwfMuonf/ ukefwdkufteD;armfawmfum;xm;&efae&m &&Sdaomtcg ,HkMunfjcif;tm;BuD;aomaMumihf[k owfrSwfwwfMuonf/ armfawmfum;xm;&efae&mr&aomtcgrsKd;ü bk&m;&SifolwdkY\qkawmif; jcif;udkem;anmif;Ekdifavmufatmif,HkMunfjcif;r&SdaomaMumihf[k owfrSwf Muonf/ xdkodkY,HkMunfjcif;rsKd;onf tEÅ&m,f&Sdaom,HkMunfjcif;rsKd;jzpf onf/ bk&m;ocifudkjyefíêud;udkifcsifaom,HkMunfjcif;rsKd;jzpfí xm0& bk&m;\tkyfpdk;awmfrljcif;ESihfOmPfawmfudk trIrxm;aom,HkMunfjcif; rsKd;jzpfonf/

       ,HkMunfjcif;tppftrSef[lonfrSm 'Ha,v\tazmfrsm;jyoaom ,HkMunfjcif;rsKd;jzpfonf/ bk&m;ocifESihftuRrf;0if&if;ESD;jcif;tqifhudk a&wGufowfrSwfonf/ xdk,HkMunfjcif;rsKd;\&v'fonf xm0&bk&m;udk vHk;vHk;vsm;vsm;,HkMunfpdwfcsjcif;yifjzpfonf/ ,HkMunfjcif;tppftrSef [kqdk&mü bk&m;&SifrSuREfkyfwdkY\tvdkqE´udk vdkufavsmjznfhpGufrnf[k rcH,l&yg/ a[jAJvloHk;OD;onf rdrdwdkY\tvdkqE´tm;vHk;udk xm0&bk&m; tm;yHktyfvdkufonf/ &Sifbk&if\trdefYudk&ifqdkif&yfwnfoGm;vQif bk&m;&SifrS ¤if;wdkYtm;umuG,fu,fvTwfrnf? ru,fvTwfrnfrSm raocsmvSyg/ jzpfvmrnfhtusKd;qufudkta&;rxm;bJ? trSefw&m;ü &yfwnf&efom pdwf"mwfjyif;xefaeonf/ tvGef&ifhusufaom,HkMunf jcif;yifjzpfonf/ uREfkyfwdkYqkawmif;aomtcg ,HkMunfjcif;trSefyif&Sd aMumif;udkjyo&rnf? odkYaomf udk,fawmf\tvdkawmfudk 0efcHudk;pm; &efjzpfonf/ uREfkyfwdkYem;rvnfEkdifaomtaMumif;&if;rsm;udkyifvQif bmaMumihfjzpfvm&onfudk apm'uwuf&efr&Sdyg/

       aeYpOfaeYwkdif; ,HkMunfjcif;cdkifjrJap&ef rnfodkYavhusihf,l&rnf enf;/ ao;i,faomudpörsm;rSmyifvQif uREfkyfwdkY\,HkMunfjcif;udkwdk;yGm; apNyD;? tcuftcJudk&ifqdkifausmfvTm;oGm;aomtcsdefrsm;jzpfaprnfvm;/ tb,faMumihfenf;/ txl;ojzihf ao;i,faomtrIt&mjzihf uREfkyfwdkY onf prf;oyfcH&í? ¤if;onfta&;tBuD;qHk;t&mjzpfaeygovm;/

aomMum Zefe0g&D 24


      a[jAJvli,f (3) OD;\'k&vGifjyifrStawGUtêuHudk uREfkyfwdkY oif,lavhvm&efvdkygonf/ ,aeYtcsdeftcgü bk&m;ocif\tapcH rsm;pGmwdkYonf tjypfESihftrSm;t,Gif;rsm;rvkyfonfhwdkif pmwefbufawmf om;rsm;wdkY\zdESdyfrw&m;usifhjcif;rsm;udk cHMu&rnfjzpfonf/ bmom a&;wpf,loeform;rsm;\rkef;wD;jcif;udkcHMu&rnf/ txl;ojzihf pwkw¬ ynwfawmfrS OykofawmfaeYapmihfxdef;jcif;aMumihf cg;oD;pGmtrkef;cHMu &rnf/ aemufqHk;ü wurÇmvHk;odkY we*FaEGaeYOykofrapmihfvQif owfap trdefYxkwfjyefvmonftxd &ifqdkifMu&rnf/

       ]]bk&m;&Sif\vlrsm;twGuf ,HkMunfjcif;udkprf;oyfaomtcsdef a&mufvmrnf/ odkYaomf olwdkYonf ',drf;',dkifrjzpf? pum;xpfjcif; rjzpf? &J&ifhjcif;oabmESihf,SOfvsuf xm0&bk&m;&Sifwpfyg;wnf;om vQifudk;uG,f&m[k &J&Jawmuf&ifqdkifjyo\/ tjcm;t&mrsm;xnfhpOf;pm; &efrvdk? toufyifr"merxm;Muawmhyg/ rSm;,Gif;aomudk;uG,frIudpö udk pdk;pOf;rQvufrcHMu/ jrihfjrwfaompdwfoabmjzihf tjypfjzpfapaom wdkufwGef; rItm;vHk;udkvufrcHbJ? xm0&bk&m;\EIwfuywfawmftwkdif; touf&Sifum axmifcsygap? jynfESif'Pfay;ygap? taoowfygap trSefw&m; udkomemcH vdkufavQmufoGm;ayrnf/}} (Ellen G. White, Prophets and Kings, pp. 512, 513).


Lesson 4 Meikhuk pan Kumpi Inn-ah
*January 18–24

Sabbath Nitaklam Jan 18
Tukalsung Simding: Daniel 3; Mang. 13:11–18; Pai. 20:3–6;Thuhilhkik. 6:4; 1 Corinth 15:12–26; Hebrews 11.

“Ka biak ka Pasian in, meiphualpan hong honkhia zoding a, Nangma khutpan in zong hong honkhia ding hi, kumpipaaw” (Daniel 3:17).

“Tua khangnote in Khasiangtho tawh kidim uh a, gambup mipimaiah, a upna uh pulakkhia in, a nungta Pasianbia ahihlam theisak uhhi. Hihbangin a kipulakna uhpen, amau hihtheihtawp mah hipah hi.Milimbiate mai ah, Pasian vangliatna le nungta ahihna lakna dingin,amau un Pasian zakta masa uh hi. Pasian bekmah pahtawi in bia a hih-na uh pulak uh hi. A nuntakna uh suakta pahding himah lehzong,milimbiakna lamah amau a zolzo ding bangmah dang omsaklo uh hi.Hih thute in, tulai hun nunung eite zong tangtak in thu hong hilh hipahhi” Ellen G. White, In Heavenly Places, p. 149.

Biakna tawh kisai in, tulai pilna khang a leitung khangto mahmahle, mite ngaihsutna khauhpaithei mahmah hunsung in, sihna tawh hongki tawngphial mahleh zong, laisiangtho in hihbang thu piangding cihgenkhol khinzo hi. Hih tangthu ihsin ciangin, a thumaan Pasian’ mitethuakding pawlkhat omding cih hong hilh hi.

Sunday January 19
Kham Milim

Daniel 3:1-7 simin. Hih milimpi abawlnop na’ng bangin hanthawnhihtuak hiam?

A mangmat le milimpi a bawl kikal hun pawlkhat beiziau hi. Babylongam bei dinga, gam dangkhat hong piang ding cih amang pen mangngilh theihetlo hihtuak hi. Kham lutang bek thangah zolo in, a pumpibup in kham hiding a, Babylon gam in kip tawntung ding cih ngaihsutna hong nei hi.

Hihbang lungsim mah tawh Babel tausang lamte in, Pasian langdona inlamkhinzo uh hi. Nebuchadnezzar zong tua bang lianmah in kiphasak hi.Babylon gam ukpa le bawlpa ahihna tawh, a gam beimang ding cih peuhmahsangsiamlo hi. Amah a kipahtawi nopna in, a vangliatna limlak ding milimpihong bawl in; a mite ama’ tungah thuman le manlo khentel hong sawmta hi.Tua milim in kumpikhat aihkeh pasian khatpeuh limpuasak nuam ahih lehihloh ih theihloh hang, tanglai in, gamvai le biaknavai peuhmah helzaugawp cih kitel hi.

Phawk ding inah, Nebuchadnezzar in Pasian tawh kimuhtheih na’ng thunih nei hi.

A masa in, Hebrew khangnote sittel a, Babylon mipilte sangin azahsawm pilzaw hi.

A nihna in, mipil dangte khempeuhin, ama’ mang phawkkiksak theilouh a, Daniel in, a mang le a khiatna zong phawkkiksak zo hi.

A nunungpen in, Daniel’ Pasian in vanglian Pasian cih thei khinzo hi.Himah leh, tua bang thupiangte in, milimbiakna lamah a ciahkik dingkhaktan sakzolo hi. Banghang? Kiphasak. Mawhna dim mihing in, leitung-nate peuhmah amawkna hi a, beimangkhin ding cih thei gegu pimah nialveve uh hi. Eite zong “Nebuchadnezzar neute” peuh ih hi mawkmawk theihi. Eima sepsa nate peuh thupisak zaw in, tawntung adingin tuate in khiatnaneilo a hihna ih mangngilh zel thei hi.

Nebuchadnezzar bawlsa thaangte bangin, a pilvang mahmahthaangte sungah ih kiatloh na’ngin, ih koici kidoptheih ding hiam?

Monday January 20
Biakding Sapna

Daniel 3:8–15 le Mangmuhna 13:11–18 simin. Daniel hunlaithupiang le mailamah thupiang dingte a kinaihna bang omhiam?


Milimpi in Dura zangtam, Akkadian pau in “kawm tawh ki-um” cih khiatna nei munah ding pepa hi. Agei a meikhukpi in zong,biakna tau thupisak tuam hi. Babylonte biakpiakna ah tumgingte kitumhi. Tumging nam sagih kitum in, picinna, muibutna le zah-takna lahnaahi hi.

Tu hun in, nundan thak, ngaihsutna thak sungah, Pasian kiang ki-aptaktakna nusia zaw in, Babylonte biakpiak dan peuh kizui mawkmawk hi. Leitung vante in hongzol ciangin, piangsakpa Pasiankiang thuman takin ki-aap ding kiphawk kiksak ding hi hang.

Genkholhna calendar bang hileh, leitung hun nunung sungah ihomtek hi. Mangmuhna 13 in, sapi le a milim bia dingin, leitungmikhempeuh kisam ding ci hi. Tua kipawlna in, “alian aneu, ahauazawng, sila le to, mikhempeuh in, a taltang le a khut taklamah tuaciaptehna aneihna dingun thupia” (Mang. 13:16) ci hi.

Mi namguk in tua sapi milim bia dinguh a, “alian aneu, ahauazawng, sila le to” ci hi. Sapi nambat zong 666 hi a, 6 thupisak hi.Nebuchadnezzar bawl milimpi in, hun nunung Babylon bawldingsihdaan limla hipah hi (Daniel 3:1 ah guk le sawmguk ngaihsun in).Mi khempeuh theihsa hithute le Pasian in ukzawhna tawh leitunglengige ahihna limtak ngaihsun ciatni.

Bia cihpen, mikhatpeuh maiah kuun ziauna le a tungah thu-man nabek hipak tuanlo hi. I Topa biak ding sangin adangkhawng biakna pan pilvangtak a hong khawlsak thei banglampi peuh natheih a om hiam?

Tuesday January 21
Meitawh Sittel

Hebrewte adingin, milim biakding kumpipa sawlna pen, Jerusalem biakpiaknate simmawh langdona tawh kibang hi. Kumpi innsungah nase-muh a, kumpipa tungah a thuman a cihtak uh mahbangin, Pasian tungah a thumancihtakna in, mihingtung thumancihtakna ciangtanh omsak hi.Kumpipa ukzawhna tungah thuman citaknuam uh ahi ta zongin; a pawisungah kihel zolo dinguh hi.

Paikhiatna 20:3–6 le Thuhilhkikna 6:4 simin. Hih mite pen abang peuhmah in huzap a, hibangin dingngam uh kici hiam?

Kumpipa thupiakna bangin, tumging a tumkhitciang, mipite’n kham milimpi mai ah kuun in bia zuaizuai uh hi. Mi thum- Shadrach, Me-shach le Abed-Nego tebek in kumpipa’ thupiak nialngam uh hi. Thakhat-in, Babylon mite in, hih thu kumpipa kiang tunpah uh hi. Mi mawhzongte in, kumpipa hehtheih nadingin (1) Hih khangno thumte Babylon ulian asuaksak kumpipa mah hi; (2) Jew minamte in kumpipa’ pasian biaksaklo hi; (3) kumpipa tektek in a bawlsa milimpi biaksaklo (Daniel 3:12) ci in-mawhsak uh hi. Hehding sangsikin, kumpipa in, tua mithumte a nihveina hun piakik hi. Hih mi thumte’n a dinmunte uh ngaihsunin, milim a biak-theih khakleh cih deihsak in, panpha sakkik hi. A nialvua le, meikhuk-sung kilawn ding uh hi. Nebuchadnezzar in zolna uangmahmah tawh thu-khup a: “a hong honkhia zoding pasian omin um nahi uh hiam”(Dan.3:15) ci hi.

Mihing thahatna tawh hilo in, tha thak tawh “meiphualpi sung pan ahong honkhia thei a omleh, ka biak ka Pasian uh hiding a, na khut sungpanin hong honkhia ding hi. Kumpipa aw, a hong hotkhiat kei zenzen lehzong, na pasian lah ka bia tuankei ding uh a, na kham milim mai ah zong,ka kuun kei ding uhhi, ci in theita in a ci uh hi” (Daniel 3:17, 18).

A Pasian un gumthei ding cih thei gige napi un, hong gum ham-tang dinghi ci tuanlo uh hi. Kumpipa thupiak a nialte meikhukpi sung kilawn ding cih thei gige uh hi. Tuabang upna koipan i ngahthei diam?

Wednesday January 22
A Lina Mipa

Daniel 3:19–27 simin. Bangthu piang? Tua midangkhatpa kuahiam?

Mi citak Hebrew thumteng meikhuk sung a lotleh, Nebuchadnez-zar in, meikhuk sungah a lina mipa a muh ciangin, lamdang sa hi. Ama theihna ciangtawh, tua a lina mipa pen “Pasian’ Tapa” (Daniel 3:25)na ci hi. Kumpipa’n tampi genzom selo mahleh, a lina mipa kua cihtheilel hi hang. Sodom le Gomorrah kisiat madeuh in, Abrahamkiangah kilang a, Jabbok lui gei ah Jacob tawh kilai, Moses kiangahsawlbawk sung meikuang tawh kilak hi. Amah Zeisu hi a, mihinghong pian ma in, Pasian in mite haksatna sungah dinpih tawntung ahihna honglak ahi hi.

EGWhite in, “Topa’n A mite mangngilh lo hi. Ama’ teci-te inmeikuangsung a tun uh ciangin, Honpa in, Amah tekmah hong kilanghin, mei sungah vak-hialhial lel hi. Topa a omna munah, a sa, avot lemeikuangte thahatna bei hi” ci hi. Prophets and Kings, pp. 508, 509.

Isaiah sungah Topa in “Tuite na kantan ciangin, nang kong ompihding a, gunte na kantan ciangin, tui in nang hong tumlo ding hi. Meikantan in na pai ciangin, na kangkei ding a, meikuangte in nang hongkangtumlo ding hi” (Isaiah 43:2) ci hi.

Hihbang tangthute hoih ih sak mahmah hangin, upna hanginbawlsiatna thuak a, lamdang takin a kihonkhialo mite tawh kisai in dotna tampitak omthei hi. Tua mite in, Pasian kihtalo kumpite thahlup-na a thuak Isaiah le Zechariah te thu theitel mahmah ding uh hi. Laisi-angtho tangthu sung le tuhun mahmah in a citak Christian te’n, bawlsiatna a thuak uh ciangin, lamdang takin hotkhiatna ngah tuanlo in, sihna thuak zawsop uh hi. Hih tengah acitak te’n a lamdang hotkhi-atna ngah mahleh, hihbang thute piang mengmeng lo cih phawk in.

A thuman Pasian mite khempeuh in, a lamdang mahmah in hot-khiatna a ngah dinguh pen banghun ciang hiam? (1 Cor. 15:12–26).

Thursday January 23
Tuabang Upna I Thusim

Shadrach, Meshach, le Abed-Nego tetangthu ih sin ciangin theihnophuai thu khat: Hihzah upna khauh, a thusim bang hiam? Mi-lim biakding sangin, meikuang sung kihaltum ding banghang in teel-zaw thei hiam? Kumpipa thupiak a zuihhuaina thu tampi tak omthei ding himah leh, sih ding teelzaw uh a, dingkip zaw uh hi.

Hebrews 11 simin. Upna thu bangteng hong hilh hiam?

Tuabang upna neihtheih na’ngin, upna banghiam cih theihphot kulhi. Mi pawlkhat in upna tampi nei uh a; Pasian kiangpan a saan zahveikhawng simthei uh hi. Store-saipi a pai uh ciangin, mawtawkhawlna’ng munpeuh thungen mawkmawk uh hi. Mawtaw koih na’ngmun a ngahvua leh, a upna liat hang kici pah uh hi. Mawtaw khawng anadimkhin ahihleh, a upna uh picing nailo ahih manin Pasian in dawnglo ci uh hi. Hihbang upna tepen, Pasian khawng eima deih bang-bang in nasawl gawpgawp in, na khempeuh Pasian in uk, cihkhawng mangngilh a, lauhuai mahmah hi.

Upna taktak pen bel, Daniel le apawlte bangin, Pasian tawh bangzah kizopna nei a, Pasian bangzah in pummuan cih hizaw hi. Up-na maantaktak in, eima pumpi deihna khawng Pasian’ deihna suaksak mawkmawk cihbang hilo; Pasian’ deihna sungah eima deihna aap hi-zaw hi. Hebrew mi thumte in, kumpipa thupiak nial in, Pasian’ deihna a teel laitak un, Pasian in amau aading bang koih khinkhian cihtheikhol tuanlo uh hi. Anungah bangbang a piang zongin, thumaan ah ding ding cih hiphot hi. Hihbang upna pen upna cingtaak ahi hi. Pasi-an kiangah ih deihthu khatpeuh ihnget ciangin, tua laitakin bangthu piang ding cih ih thei kei phial zongin, Ama’n ei aading ahoihpen inhong geelsak ding cih upna taktak ih lak ding hi.

Nisim in i upna nasemsak tawntung ding, “neucik” himah leh,upna hong khangsak thei ding le a lianzaw nate hong hihzo saktheiding, bangte peuh hiding hiam? Na “neucik” te in, banghangin athupipente hithei mawkmawk hiam?

Friday January 24

Ngaihsutbeh Ding:”Hebrew khangno thumte’n Dura zangtamah, a phutkhakthute eite ading thupi mahmahhi. Tuni tuhun in, Pasian’ nasem tampite in,khialhna bawlhetlo sa in,

Satan khutzat mite simmawh ding in, hong ki-aap in, biakna hong kihaza ding hi. Thukham 4na Sabbath a kemcing mite tungah hehmahmahdinguh a, sihdaan piaktuak hi ci in, leitung buppi ki tangko ding hi.”

“Pasian’mite, a puktheilo upna ah hong kisam dinghi. Ama’tate in,Amah bekmah biaktakcingpa ci ding uh a, biakna maanlo biadingin, nun-takna piakpah ding hiphial mahleh zong, hong zolo ding ci uh hi. A thumaan lungsim sungah, Pasian kammalte khengval in, mawhneipa thupiakte pen, thupi kisalo ding hi. Thongkiatna, sihna ciang tungphial mahleh zong, thu-maanmah kimang zaw veve ding hi.” Ellen G. White, Prophets and Kings,pp.512, 513.

Kikup Ding Dotnate:

1. 1 Peter 1:3-9 simin. Banghangin, Pasian in haksatna thuakmi hot-khiat le hotkhiatloh nei hiam? Hih dotnate a dawnna kingah nailo zawhiam? A lamdangmahmahin hong kihonkhia keiphial zongin;banghangin, lungkialo in, Pasian muang veve ding ihi hiam?

2. Tua Hebrew mi thumteng sihna na thuakuh hileh, koibanglamsangin tha ihla zaw ding hiam?

3. Hun nunung thupiang dingte telsa ihi a, akua biazaw cih ihtheihna’ng, apualam a kilang bang limpeuh a omdiam? Sabbath in bangzahthupi cih hong lak hiam?

4. Luke 16:10 simin. Khazih kammal in, upna nuntakpih cihthu ihtel-sem nading koicibangin hong huh hiam?

5. Daniel 3:15 simkik in; Nebuchadnezzar in, “Kei khutsungpan honghonkhia ding na pasian uh kua a hiam?” ci hi. Koici dawn ding na-hi hiam?


ZIRLAI 4 January 18–24, 2020

CHÂNGVAWN: “Kan Pathian, a rawng kan bâwl thina chuanrawhtuina meipui atâ min chhanchhuak thei sî a, ikut atâ pawh, aw lalber, min chhanchhuak maiang,” (Daniela 3:17, NKJV).


Chhiar Tûr: Exodus 20:3–6; Deuteronomi 6:4; Daniela 3; 1Korin 15:12–26; Hebrai 11; Thupuan 13:11–18.

TICHUAN hêng thalaite hian, Thlarau Thianghlima khatin chibai anbûk thina chauh chu Pathian nung leh dik a ni tih an rinna chuhnam pum pui hmâah an puâng chhuak a. Hetianga an rinna ngei anpuan chhuahna hi an nunphung târlanna tha ber a ni bawk a. Milembetûte hnêna Pathian nung thiltihtheihna leh ropuina târ lang tûrinA chhiahhlawhte chuan anni ngêi pawhin Pathian an zahna chuan lantîr tûr a ni. An châwimâwi leh chibaibûk tûr awm chhunchu Amah chauh chu a ni tih puangin, ngaihtuahna lamah lehnun chhanhimna tûr meuh pawh ni dâwn se, milem be tûrinchhetê pawhin an inhnûkhniam chuâng lo vang. Hêng zirlaitehian hê hun hnuhnunga kan nuntawngah hian awmzia a nei ani.”—Ellen G. White, In Heavenly Places, p. 149.

Chibaibûkna thûa tihhlum tûra vauna hmachhawn tih vêl hihmânlai, âtlai thil mai angin a lang pawh a ni thei e; mahse, PathianLehkhathu chuan, tâwpna hun, nasa taka ‘changkânna’ hunah hian,chutiang chu a lo lang leh dâwn a; mahse, khawvêl huâp a ni dâwna ni tih a târ lang. Chutichuan, Hê thû kan zirna atang hian, PathianLehkhathu sawi dânin, Pathian mi rinawmten an la hmachhawntûr, thil awm dân tûr chiang taka hriatna kan nei ta a ni.

SUNDAY January 19
Rangkachak Milim Chu

Daniela 3:1–7 chhiar la. Hê milim siam tûra lal rilrû chawkthotu ni âwm taka lang chu eng nge ni?

Mumang neih leh milim din inkârah khân hun tlêm chu a liamhman a. Chuti chungin, lal erawh kha chuan mumang leh Babulonchu sorkar dangin a la rawn luahlân dâwn a ni tih kha chu a hrereng a. Milima rangkachak lû chauh nih chu duh tâwk lo vin, alalram chu chatuana ding reng tûr a ni tih a khuâ leh tuite hnênahriattîr nân milim taksa pum chu rangkachaka siamtîr a duh ta a ni.

Chutiang rilrû putna chuan Babel Insâng satûte kha min hriatchhuahtîr a, anni kha chapo taka Amah Pathian ngêi pawh chotumtûte kha an ni. Hetah hian Nebukadnezzara pawh khachutiang tho chu a ni. Babulona rorêltu niin, thil nasa tak a ti a,a lalram din tlu leh mai tûr anga ngaih chu a ti thei ngang lo.Tichuan, mahni-intihropui nân tiin milim chu a din a, chû chu akhuâ leh tuite chu a laka an rinawm tlatna tûra a thiltihtheihzialantîr nân a ni. Khâ milim kha amâ lim nge a pathian lim tih chukan chiang chiah lo nâin, hmânlai hunah kha chuan sâkhua lehsorkar thuneihn then hrang lo va, thuang khata kaltîr a lo ni fothîn a ni tih chu kan hre reng tûr a ni ang.

Kan mangnghilh hauh loh tûr chu, Nebukadnezzara khân Pathiandik hriatna tûr remchânna tum hnih a nei tawh tih kha a ni. Pakhatchu, Hebrai tlangvâlte a enfiah a, Babulon mifing dangte âiin a lêtsâwmin an chungnung tihah khân a ni phawt a. Chutah, mumangchungchânga a mifing dang zawng zawngte an hlawhchham hnû aDanielan lal thil ngaihtuah leh mumang leh a hrilh fiahna nên lamaa’n hrilh fiah sak tâkah khân a ni bawk. A tâwpah chuan, lalberkhân Daniela Pathian chungnun bîkzia kha a hre ta a. Mahse, thilmak deuh mai chu, khâng atanga zirlaite khân Nebukadnezzarachu milem biakna lama kîr lehna kawng a dâlsak lo kha a ni. Engnge a chhan? A chhan ni âwm ber chu chapona a ni. Suala khatmihringte hian an hausaknate leh finnaa thiltih ropui takte pawh hiengmah lo leh boral leh mai tûr a ni tih hriatna an nei duh lo tlat mai.Eng emaw châng chuan keini pawh hi “Nebukadnezzara” ang khakan ni vê fo mai a, kan thil tihte chhuângin, chatuan ngaihtuaha engmah lo a nihzia hi kan theihnghilh vê leh mai thîn a ni!

Engtin nge Nebukadnezzara tlûkna ang chî-ah khân kan tlûkvê loh theih ang le?

Chibaibûk Tûra Kohna Chu

Chhiar tûr: Daniela 3:8–15; Thupuan 13:11–18. Daniela hunathil thleng leh kan hmalam huna thil thleng tûr inanna engnge kan hmuh theih?

Rangkachak milim Dura (Akkadian tawnga ‘kulha hung’)phaizâwla ding luah mai khân biak bûk zâu tak min hriatchhuahtîr a. A kiang hnâia rawhtuina phei kha chuanmaichâm min hriattîr lehzual âwm e. Babylon mîte rimâwikha an pathian biakna pêng khat a ni a. Rimâwi tum theihchi hrang pasarih lai târlante pawh kha, an châwimâwinathil tih famkim leh thil tihtheihzia entîrna a ni.

Tûnlai hian kil tinah, tih dân thar, ngaih dân thar zui vê zêltûra nawrna hi a nasa êm êm mai a. Pathian Thûa târlan angaPathian thuneihna pawmna hnâwl a, Babulon lalram rawnluahlântû tûnlai thil eng eng emawte pawm zâwk tûra nawrnaa lian hlê thîn. Khawvêl pawm tûra hîpna pawh a namên lohlê mai; mahse, Siamtu Pathian chunga rinawm tlat zâwktûr kan ni tih hi mahni kan inhriat nawntîr fo tûr a ni.

Hrilh lâwknaa târlan dânin, khawvêl tâwpna, hun hnuhnungahkan chêng ta mêk a. Thupuan 13 chuan hê leia chêngte chusakawlh chibai bûk tûra koh an la ni dâwn tih a puâng a. Chûchuan “mi zawng zawng alian atêin, a hausa a retheiin, bâwihleh bâwih lo pawh, an kut ding lamah emaw, an chalah emawchhinchhiahna a neihtîr” dâwn a ni (Thupuan 13:16, NKJV).

Sakawlh lim chunga rinawm tlat tûr mi chi hrang paruktârlan a ni a, chûngte chu: “mi tê leh mi ropui te, hausâ lehrethei te, zalên leh bâwi te” an ni.Sakawlh nambar 666 pawhhian nambar 6 chu a sawi uâr viau mai a. Hei hianNebukadnezzara milim din kha, hun hnuhnung Babulon-in ala tih vê tûr a entîr a ni (Daniela 3:1 hi paruk leh sawmruklanna a ni). Chutichuan, hê thû hi chîk taka kan ngaihtuaha, Pathianin a thuneihnaa khawvêl thilthleng a thunun dânkan hriat chuan kan ti thâ a ni ang.

Chibaibûk tih hi tû emaw leh, eng emaw hmâa kûn leh,tawngkaa rinawmna thû sawi chhuah chauh hi a ni lo. LALPAâia thil dang eng emaw lang sâr lêm lo pawha chibai kan lobûk reng theih dân kawng chu engte nge ni?

Mei Hmanga Fiahna Chu

Khâng Hebrai mi pathumte tân kha chuan milim chibaibûktih chu a hma lama an lo neih tawh thin Jerusalem tempulachibaibûkna an neih kalh chiah kha a ni mai a. Lal chunga rinawma, ram bial then chunga rorêltûte an ni tawh nâin, Pathian chungaan rinawm tlatna vângin mihring chunga rinawmnaah rî kham ani a. Ramawptu rinawm an nihna anga lal rawngbâwlsak zêl chuan duh laiin, a sâkhaw biakna erawh chu an tihpui thei lo a ni.

Chhiar tûr: Exodus 20:3–6; Deuteronomi 6:4. Hêng tlangvâlhote rinawm taka an dinna tûra anmahni hneh tûrin eng thilnge hêng chângte hian an târlan?

Lal thupêk zuiin mi dang zawng zawngte chuan rimâwi tum rî anhriat khân milim chibai bûkin an kûn duâl duâl a. Hebrai tlangvâlpathum—Shadraka, Meshaka, leh Abed-Nego-ate erawh chuanlal thû an zâwm lo ngam a. Rang takin Babulon mi thenkhatten lalhnênah an thlen nghâl a. Khâng mîte khân lal thinrûrna chawhthawhtumin hetiang hian an ti ta a ni: 1) lal ngêi kha hêng mîte Babulonram then chunga thuneitûa dahtu a ni; 2) Juda tlangvâlten lal berpathiante rawng chu an bâwl duh lo; 3) lal berin a din rangkachakmilim chibai an bûk vê lo (Daniela 3:12) tiin. Lal ber chu a thin arim hlê tawh chungin, chûng mi pathumte chu remchânna dang asiamsak leh a. Hêng mi pathumten an dinhmun an sawh sawn a,milim chibai an bûk vê theih nân, khata an thil tih tâk zawng zawngtihtîr leh kha lal chuan rem a ti a. Mahse, chû chu an hnar a nih vaihchuan, rawhtuina meipuia paih an ni ang. Nebukadnezzara chuanchapo-uâng tak chungin, “ka kut ata chhanchhuak tûr che upathian chu tu a ni nge?”(Daniela 3:15, NKJV) a ti vêl a.

Chunglam chhuak huaisenna nên, lal chu heti hian an chhâng a,“ ‘Chuti a nih chuan, aw lal ber, kan Pathian, a rawng kan bâwlthina chuan rawhtuina meipui atâ min chhanchhuak thei sî a, i kutatâ pawh, min chhanchhuak mai ang.Aw lalber, chuti lo pawhni sela, aw lalber, i pathian rawng chu kan bâwl dâwn lo va, irangkachak milim din pawh chu chibai kan bûk hek lo vang, tihhi hria ang che,’ an ti a,” (Daniela 3:17, 18, NKJV).

An Pathian chuan a chhanchhuak thei tih chu an hre tho nâin,a chhanchhuak ngêi ang tih chu an sawi mai thei bîk lo. Anungchunga hâl an ni thei tih hre chungin lalber thupêk chuan zâwm duh chuâng lo. Chutiang rinna chu khawi atanginnge kan neih theih ang?

NILÂINÎ January 22
Mi Palîna Chu

Daniela 3:19–27 chhiar la. Eng thil nge thleng ta?Meipuiami dang lo awm kha tu nge ni?

Hebrai tlangvâl rinawmte meia an paih tâkah khân,Nebukadnezzara chuan rawhtuina meipui zînga mi palîna lo awmchu a hmuhin mak a ti a. A hriat thiam dân ber chuan mi palînachu “Pathian Fapa” a ni (Daniela 3:25) tlat mai.

Lal khân han sawi vak ngaihna a hre lo va; mahse, keinichuan mi palîna kha tunge tih kan hria a ni. Ani chu Sodom lehGomorra tihchhiat dâwn khân Abrahama hnênah a lo lang tawha. Jabbok luite kamah Jakoban a buân tawh bawk a, Mosiâhnênah pawh thingbuk alh hmangin a inlâr a. A mihring chanhmâ pawhin Isua Krista chu Pathianin mîten buaina an tawhchângin a awmpui thîn a ni tih lantîr tûrin a lo kal thîn a ni.

Pi White-i chuan heti hian a sawi, “LALPA chuan a mîte chu atheihnghilh lo va, meipuia paih luh an nih pawh khân Chhandamtuchu an hnênah a rawn inlâr nghâl a, meipui laiah chuan an vei anvei zâ ta a. Sâ leh vâwt chunga thuneitu LALPÂ awmnaah chuanmeialh hluah hluah te pawhin kanral theihna an neih thin chu anhloh zo vek mai a ni.”—Zâwlneite leh Lalte, p. 429.

Pathianin Isaia hnênah pawh, ”Tuite in dâi kâi lai pawhin kei inhnênah ka awm ang a; luite in dâi kâi laipawhin a chîm pil lovang che u; meia in kal tlang lai pawhin in kâng lo vang a;meialhina tialh hek lo vang che u,” tiin a sawi (Isaia 43:2, NKJV).

Hêng thûte hi ngaihnawm kan tih viau laiin, mi dang, an rinnaavânga tihduhdah tuâr mak taka chhanchhuah ni vê lotechungchângah zawhna kan nei thîn. Khâng mîte khân lal suaksualtakten an tihhlum Isaia leh Zekaria-te chanchin pawh an hre ngêiang. Pathian mîte chanchin liam tâah leh, kan tûnlai hun thlengpawhin, Kristian rinawmten tawrhna namên lo tak an tuâr a, tûnahrih chuan mak taka chhanchhuah lohin sawisak hlum an tuâr thîn.Heta mi rinawmte erawh chu mak taka chhanchhuahan ni a; mahse,kan hriat angin, chutiang chu thil nih fo dân chu a ni lêm lo.

A lehlamah chuan, eng ang tihhlumna lo tuâr pawh ni se,Pathian mi rinawmte mak taka chhanchhuahna tûr eng ngeni? (En tûr, 1 Korin 15:12–26.)

NINGÂNÎ January 23
Chutiang Rinna Thurûk Chu

Sadraka, Meshaka leh Abed-Nego-ate chunga thil thleng kanngaihtuahin, hetiang hian mahni kan inzâwt vê pawh a ni maithei: ‘Chutiang tak rinna chak thurûk chu eng nge ni?’Milimchibai bûk âia a nungchunga hâl nih chu engtin nge an huâmtheih le? Lalber thupêk zâwma an lû kûn tûra chhuânlam ansiam theih dân tûr kawng hrang hrangte ngaihtuah teh u. Mahse,thihna an hmachhawn thei tih hre reng chungin, mi dang tamtakte lo tih tawh angin, an ding nghet tlat a ni!

Hebrai 11 chhiar la.Rinna chungchâng eng nge min zirtîr?

Chutiang tak rinna chak nei vê tûr chuan, rinna awmzia kanhriat thiam a ngai a. Mi thenkhat chuan rinna chungchângah ngaihdân tam tak an nei a; chû chu Pathian hnên atanga chhânna andawn tam dân azirin an teh bawk thîn. Dâwr luaha an kal dâwninmotor park-na an neih theih nân an tawngtai lâwk a, an va thlena hmun an chan chuan rinna chak tak neiah an inngai a. Hmun alo khah a, an chang vê lo a nih erawh chuan, an tawngtainaPathian ngaithlâk tûr khawpin an rinna a chak lo niin an ngaithung. Hetiang zâwnga rinna kan hre thiam a nih chuan ahlauhawm a. A chhan chu, Pathian thuneihna leh finna chu kanduh ang angin kan bâwlzân vêl tihna ang a ni.

Daniela thiante neih ang rinna erawh kha chu, Pathian nêna kaninkûngkaihna neih that dân hmanga tehin, a rah chhuah tûr pawhPathian kuta dah pumhlûm hmiah a ni. Rinna dik chuan keimahnîduh dân anga awmtîr tûra Pathian ruâhmanna kaih kûl dân kawnga zawng lo va; kan ruâhmanna chu Pathian ruâhmanna hnuaiah kantulût zâwk thîn a ni.Kan hmuh tâk ang khân, Hebrai tlangvâlpathumten Pathian chunga rinawm tlat tûra lal ber thupêk bawhchhe zâwk tûra thutlûkna an siam khân, an chungah eng chu ngethleng dâwn tih an hre chiah bîk lo. A nghawng chu eng pawhni dâwn se thil dih ti tûrin duhthlanna an siam a. Hei hi rinnapuitling nihphung dik tak chu a ni. LALPÂ hnêna kan duh zâwngtekan dîl a, eng nge lo thleng dâwn tih leh eng vâng nge tih pawhhre lo chung a, kan tâna tha ber tûrin min chhâng ang tih Amahrinchhan hian, rinna tak chu kan lantîr a ni thîn.

Kan hmalam huna chona lian zâwkte hmachhawn thei tûrakan lo inpeih theih nâna kan nî tin nun a, thil tê tham tê têahpawh rinna kan lantîr zêl theih dân kawng chu engte nge ni?Engati nge thil ‘tê tham tê têa’ fiahnate hi kawng tam takahthil pawimawh zâwkte an nih thin?

ZIRTÂWPNÎ January 24

Ngaihtuah Zui Tûr: ”Dura phaizâwla Hebrai tlangvâlte thil paltlang atang hian zir tûr pawimawh tak tak a awm. Kan chênnahunah te ngei pawh hian Pathian rawngbâwltu tak takin, anmahnithil sual tih vâng ni hauh lova, Setana mi leh sâte zînga sâkhawâtchilhho leh îtsîktûte avângin, mualphona leh hmuhsitna te an tuardâwn a ni.Thupêk palîna zâwma Sabbath serh thianghlimtûte lekphei chuan mîte huat an hlawh zual bîk ang; khawvêl pum huapahman tur dân siam a la ni ang a, chu dân chuan thi tlâkah a ruat ang.

“Pathian mîten manganna an la tawh tûr atân hian rinna nghet,sai ngai lo neih a tûl dâwn, chibai an bûk tûr chu Pathian mîtenmanganna an la tawh tûr atân hian rinna nghet, sâi ngai lo neih a tûldâwn. Chibai an bûk tûr chu Pathian chauh a ni tih an pawmngheh tlat a tûl a, thil engmahin, nunna chân hial pawh tûl dâwnmah se, chibai bûkna dik lo a pawmtîr ngai tûr a ni lo. Thinlungchhûngrila takna leh rinawmna neite tân chuan, tâwp chin neimihring thupêkte chu, Chatuan Pa thu nêna kaikhin râlah chuanengmah lo mai an ni ang. Thutak chu, tân ina khung te, hnawhchhuah te leh thih hial pawh huamin, an zâwm zêl ang.”—EllenG. White, Prophets and Kings, pp. 432, 433.

Sawi Ho Tûrte:

1. 1 Petera 1:3–9 chhiar la. Engati nge Pathianin mi thenkhata chhanchhuah a, thenkhatin an tawrh sî? Ngê chutiangzawhna chhânnate chu kan la hre lo tih zâwk tûr? Mak takachhanchhuahna kan dawn loh chângin, engati nge chutiangbeidwnna kârah pawh chuan Pathian thatna rinchhan tlattho tûr kan nih ang?

2 Hebrai tlangvâlte kha rawhtuina meipui khân lo kâng hlumvê ta mai se, chuta tang chuan eng zirlaite nge kan zir chhuahtheih tho ang?

3 Tâwpna-hun thil thleng tûrte kan hriat thiamna behchhanin,tunge chibai kan bûk tih pâwn lam lang theia chhinchhiahnachu eng nge ni? Chû chuan Sabbath pawimawhna eng takchu nge min hriattîr tûr ni ang?

4 Luka 16:10 chhiar la.Engtin nge heta Kristâ thusawi hian‘rinnaa nung’ tih awmzia man thiam tûra min tanpui?

5 Daniela 3:15 chhiar leh la, hetah hian Nebukadnezzaran,“Ka kut atanga nangni chhanchhuak theitu tûr Pathian chutu nge ni?” a ti a. Engtin nge hê zawhna hi i chhân tâk ang?