Lesson 5 *January 25–31
From Pride to Humility

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Sabbath Afternoon

Read for This Week’s Study: Dan. 4:1–33, Prov. 14:31,2 Kings 20:2–5, Jon. 3:10, Dan. 4:34–37, Phil. 2:1–11.

Memory Text: “How great are His signs, and how mighty His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation” (Daniel 4:3, NKJV).

Pride has been called the first sin. It is first made manifest in Lucifer, an angel in the courts of heaven. Thus God says through Ezekiel, “Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee”(Ezek. 28:17).

Pride leads to Lucifer’s fall; so, he now instills pride in men thus leading them to be against God and so, to go down a path toward destruction. We are all fallen human beings, dependent upon God for our very existence. Any gifts we have, any things that we accomplish with those gifts, come only from God. Hence, how do we dare to be proud, boastful, or arrogant when, in reality, humility should dominate all that we do?

It takes a long time for Nebuchadnezzar to understand the importance of humility. Even the appearance of the fourth man in the fiery furnace (see last week) does not change the course of his life. Only after God takes away his kingdom and sends him to live with the beasts of the field does the king recognize his true status.

* Study this week’s lesson to prepare for Sabbath, February 1.

Sunday January 26
Is Not This Babylon the Great?

Read Daniel 4:1–33. What happens to the king, and why?

God gives Nebuchadnezzar a second dream. This time, the king does not forget the dream. But because the Babylonian experts fail again, the king summons Daniel to provide the interpretation of the dream. In the dream, the king sees a big tree reaching up to heaven and a heavenly being commanding that the tree be chopped down. Only the stump and roots would be left in the earth and would be wet with the dew of heaven. But what must have troubled Nebuchadnezzar was the part of the dream in which the heavenly being said, “Let his heart be changed from that of a man, let him be given the heart of a beast, and let seven times pass over him” (Dan. 4:16, NKJV; emphasis supplied). Recognizing the seriousness of the dream, Daniel politely expresses the wish that the dream would refer to the enemies of the king. However, faithful to the message conveyed by the dream, Daniel says that in fact the dream refers to the king himself.

Trees are commonly used in the Bible as symbols of kings, nations, and empires (Ezekiel 17; 31; Hosea 14; Zech. 11:1, 2; Luke 23:31). So, the big tree is a fitting representation of an arrogant king. God gives Nebuchadnezzar dominion and power; nevertheless, he persistently fails to recognize that everything he possesses comes from God.

Focus on Daniel 4:30. What does the king say that shows he still does not grasp the warning that the Lord has given him?

Perhaps what’s so dangerous about pride is that it can lead us to forget just how dependent we are upon God for everything. And once we forget that, we are on dangerous spiritual ground.

What things have you accomplished in your life? Can you take pride in them without being proud? If so, how so?

Monday January 27
Warned by the Prophet

Read Daniel 4:27. Besides the warning about what will happen, what does Daniel tell the king to do, and why? (See also Prov. 14:31.)

Daniel not only interprets the dream but also points Nebuchadnezzar to a way out of his situation: “Therefore, O king, let my advice be acceptable to you; break off your sins by being righteous, and your iniquities by showing mercy to the poor. Perhaps there may be a lengthening of your prosperity” (Dan. 4:27, NKJV).

Nebuchadnezzar performs a massive work of building in Babylon. The gardens, a system of canals, and hundreds of temples and other building projects turn the city into one of the wonders of the ancient world. But such splendor and beauty, at least in part, is accomplished through exploitation of slave manpower and neglect of the poor. Furthermore, the wealth of the empire is used to gratify the pleasures of the king and his entourage. Thus, the pride of Nebuchadnezzar not only prevents him from acknowledging God but, as a consequence, also makes him oblivious to the hardships of those in need. Given the special care that God shows for the poor, it is not surprising that from the other possible sins that Daniel could have highlighted before the king, he singles out the sin of neglecting the poor.

The message to Nebuchadnezzar is by no means something new. The Old Testament prophets often warn God’s people against oppressing the poor. Indeed, prominent among the sins that bring about the king’s exile is neglect of the needy. After all, compassion for the poor is the highest expression of Christian charity; conversely, exploitation and neglect of the poor constitutes an attack on God Himself. In caring for the needy, we recognize that God owns everything, which means that we are not owners but merely stewards of God’s property.

By serving others with our possessions, we honor God and recognize His Lordship. It is God’s ownership that should ultimately determine the value and function of material possessions. This is where Nebuchadnezzar fails, and we risk failing, too, unless we recognize God’s sovereignty over our accomplishments and manifest our recognition of this reality by helping those in need.

January 28
“The Most High Rules . . .”

Despite his being told to repent and seek God’s forgiveness, Nebuchadnezzar’s unrelenting pride causes the heavenly decree to be executed (Dan. 4:28–33). While the king is walking in his palace and praising himself for what he has accomplished, he is afflicted with a mental condition that forces his expulsion from the royal palace. He may have experienced a pathological mental condition called clinical lycanthropy or zoanthropy. Such a condition leads the patient to act like an animal. In modern times this disease has been called “species dysphoria,” the feeling that one’s body is of the wrong species and, hence, the desire to be an animal.

Read 2 Kings 20:2–5; Jonah 3:10; and Jeremiah 18:7, 8. What do these texts tell us about the king’s chance to have averted the punishment?

Unfortunately, Nebuchadnezzar has to learn the hard way. When invested with royal power, Nebuchadnezzar has no ability to reflect on his relationship with God. Thus, by depriving the king of royal authority and sending him to live with the beasts of the field, God gives the king an opportunity to acknowledge his total dependence on Him. In fact, the ultimate lesson God wants to teach to the arrogant king is that “Heaven rules” (Dan. 4:26, NKJV). Indeed, the judgment upon the king has an even larger purpose in God’s design, as so clearly expressed in the decree of the heavenly beings: “ ‘In order that the living may know that the Most High rules in the kingdom of men, gives it to whomever He will, and sets over it the lowest of men’ ” (Dan. 4:17, NKJV).

In other words, the discipline applied to Nebuchadnezzar should be a lesson for all of us, as well. Because we belong to the group of “the living,” we should pay better attention to the main lesson we are supposed to learn that “the Most High rules in the kingdom of men.”

Why is knowing that the Most High rules so important a lesson for us to learn? How should this knowledge, for instance, impact how we treat those over whom we have power?

January 29
Lifting Eyes Toward Heaven

Read Daniel 4:34–37. How, and why, do things change for the king?

God allows Nebuchadnezzar to be stricken by a strange disease, but eventually He readily restores him to a sound mental state. Interestingly, everything changes when, at the end of the seven years predicted by the prophet, the ailing king lifts up his eyes to heaven (Dan. 4:34).

“For seven years Nebuchadnezzar was an astonishment to all his subjects; for seven years he was humbled before all the world. Then his reason was restored and, looking up in humility to the God of heaven, he recognized the divine hand in his chastisement. In a public proclamation he acknowledged his guilt and the great mercy of God in his restoration.”—Ellen G. White, Prophets and Kings, p. 520.

No question, great changes can happen when we lift our eyes to heaven. As soon as his understanding comes back, the king gives evidence that he has learned this lesson.

But this story is not as much about Nebuchadnezzar as it is about the mercy of God. The king has missed three previous opportunities to accept the God of Israel as the Lord of his life. Such occasions are available to him when he recognizes the exceptional wisdom of the four young Judean captives (Daniel 1), when Daniel interprets his dream (Daniel 2), and when the three Hebrew men are rescued from the fiery furnace (Daniel 3). After all, if that rescue doesn’t humble him, what will? In spite of the ruler’s stubbornness, God gives him a fourth chance, finally wins the king’s heart, and restores him to his royal office (Daniel 4). As the case of Nebuchadnezzar illustrates, God gives one chance after another in order to restore us to a right relationship with Him. As Paul writes many centuries later, the Lord “desires all men to be saved and to come to the knowledge of the truth” (1 Tim.2:4, NKJV). We see in this story a powerful example of that truth.

What are ways that you have been humbled by God? What did you learn from the experience? What changes might you need to make in order to avoid having to get taught the lesson again?

Thursday January 30
Humble and Grateful

The repentant king declares: “All the inhabitants of the earth are reputed as nothing” (Dan. 4:35). Given the context, what important point is he making?

How do we know that Nebuchadnezzar indeed genuinely accepts the true God? We find a major piece of evidence in the fact that Nebuchadnezzar himself is the author of the letter inserted by Daniel in chapter 4. Indeed, most of this chapter seems to be a transcription of a letter that the king distributes to his vast kingdom. In this letter, the king tells about his pride and insanity and humbly recognizes God’s intervention in his life. Ancient monarchs would rarely write anything derogatory about themselves. Virtually all ancient royal documents that we know of glorify the king. A document such as this, therefore, in which the king admits his pride and his beastly behavior, points to a genuine conversion. In addition, by writing a letter recounting his experience and humbly confessing God’s sovereignty, the king is acting as a missionary. He can no longer keep to himself what he has experienced and learned from the true God. What we have seen here, then, in the king’s prayer and praise (Dan. 4:34–37), reveals the reality of his experience.

The king now has a different set of values and can recognize the limitations of human power. In a profound prayer of thanksgiving, the king extols the power of Daniel’s God and admits that “all the inhabitants of the earth are reputed as nothing” (Dan. 4:35, NKJV). That is to say, humans have nothing of themselves of which to be boastful. Thus, this last glimpse of Nebuchadnezzar in the book of Daniel shows a king humble and grateful, singing the praises of God and warning us against pride.

Of course, God continues to change lives today. No matter how proud or sinful people may be, in God there is mercy and power to turn rebellious sinners into children of the God of heaven.

Read Philippians 2:1–11. What do we find here that should eradicate pride in our lives?

Friday January 31

Further Thought: “The once proud monarch had become a humble child of God; the tyrannical, overbearing ruler, a wise and compassionate king. He who had defied and blasphemed the God of heaven, now acknowledged the power of the Most High and earnestly sought to promote the fear of Jehovah and the happiness of his subjects. Under the rebuke of Him who is King of kings and Lord of lords, Nebuchadnezzar had learned at last the lesson which all rulers need to learn—that true greatness consists in true goodness. He acknowledged Jehovah as the living God, saying, ‘I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and His ways judgment: and those that walk in pride He is able to abase.’

“God’s purpose that the greatest kingdom in the world should show forth His praise was now fulfilled. This public proclamation, in which Nebuchadnezzar acknowledged the mercy and goodness and authority of God, was the last act of his life recorded in sacred history.”—Ellen G.White, Prophets and Kings, p. 521.

Discussion Questions:

1 “Pride leads to every other vice: it is the complete anti-God state of mind. Does this seem to you exaggerated? If so, think it over. . . .[T]he more pride one had, the more one disliked pride in others. In fact, if you want to find out how proud you are the easiest way is to ask yourself, ‘How much do I dislike it when other people snub me, or refuse to take any notice of me, or shove their oar in, or patronise me, or show off?’ The point is that each person’s pride is in competition with everyone else’s pride. It is because I wanted to be the big noise at the party that I am so annoyed at someone else being the big noise. Two of a trade never agree.”—C. S. Lewis, Mere Christianity (NewYork: Touchstone, 1996), p. 110. What is Lewis saying here that could perhaps help you see pride in your own life?

2 A theme seen in this chapter, as well as in some preceding it, is the sovereignty of God. Why is this such an important topic to understand? What role does the Sabbath play in helping us understand this crucial truth?

Story inside

Finding Christ in the Caucasus
By Andrew McChesney, Adventist Mission

Seventeen-year-old Stepan Avakov volunteered to help interpret when a group of Americans organized a Quiet Hour health expo in the southern Russian city of Volgodonsk. When the expo ended, organizer Vincent Page invited Avakov to follow the expo to the North Caucasus region. It was summer, and Avakov was free. He asked his mother for advice.

“Why don’t you go?” she said. “You can practice your English.”Local pastor Veniamin Tarasyuk also gave his blessing but added, “Remember, if you want to be baptized, come back and I will baptize you.” Avakov was stunned. Are you crazy? he thought. I’m not going to be baptized.

But for the next two months, he lived a Seventh-day Adventist life as he visited various towns. The Adventist organizers woke up early, read their Bibles, prayed, and then had morning devotions together. To Avakov, it was a new world.

One day, Page invited Avakov to go to Lithuania next. Avakov, however, had left his passport at home. Page gave him a $100 bill. “Go home, get your passport, and come back here in one day,” he said.

The next morning, the teen jumped out of the hotel bed promptly at 5:00 a.m., earlier than ever before. He didn’t know how to find a way out of town. As he left the hotel, he prayed, “God, if You exist, lead me to the bus station.”

Avakov began walking and, to his surprise, found the bus station. A bus was waiting with open doors. Inside, passengers were complaining, “Driver, why are we waiting? Let’s go!” As Avakov sat down, the doors closed, and the bus left.

Similar miracles occurred throughout the day. When Avakov returned to the hotel with his passport that night, he knelt beside his bed. “God, now I know that You exist,” he said. “You have shown that You love me and are drawing me to You. From this moment, You are my Lord, and I want You to live in me.”

In the morning, Avakov showed his passport to Page. “Here is my passport,”he said. “But something more important happened. Last night, I became a Christian.” Page and the other workers spontaneously clapped with joy.Avakov was baptized by Pastor Tarasyuk three weeks later, on September10, 1993.

Six years later, Pastor Tarasyuk became Avakov’s father-in-law. Avakov, now 42, works as a professional interpreter for the United Nations and other agencies. He also is the founder and director of an organization that helps Russian orphans. His conversion story, he said, can be found in Romans 5:1, which reads, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ”(NKJV). “This verse interprets my conversion story,”said Avakov, pictured.

Part I: Overview

Key Text: Daniel 4:3

Study Focus: Dan. 4:1–33, Prov. 14:31, 2 Kings 20:1–5, Jon. 3:10, Dan.4:34–37, Phil. 2:1–11.

Introduction: Nebuchadnezzar already had encountered at least three opportunities to understand that all his accomplishments should be credited to the Hebrew God. But because he did not learn this lesson, God gave him a final lesson to help him understand the difference between pride and humility and to have a glimpse of God’s character.

Lesson Themes:

1.Pride. In focusing on his own accomplishments, Nebuchadnezzar forgot the God of Daniel to whom he owed his throne and everything else.

2.Humility. Only after he lost his kingdom could Nebuchadnezzar recognize the God of Daniel as the source and sustainer of his power.

3.God. God reveals Himself in this episode as the One who establishes kings and removes them.

Life Application: There is a Nebuchadnezzar in everyone. To overcome pride and become humble is an ideal we cannot achieve in human terms. Humility is an elusive goal. As soon as we think we have reached it, it is already lost. But Jesus can give us power to overcome our arrogance and live a humble life. He can change every “temptation to pride into an opportunity for gratitude.”—Christopher J. H. Wright, Hearing the Message of Daniel: Sustaining Faith in Today’s World (Grand Rapids, MI:Zondervan, 2017), p. 94.

Part II: Commentary

1. Pride

Daniel 4 records a personal testimony of Nebuchadnezzar. As the narrative unfolds, the king recognizes that pride was the cause of his fall from kingship and proceeds to recount how God acted in order to bring him to humility. At the peak of his accomplishments (about thirty years after the events reported in Daniel 3), the king had a dream of a gigantic tree that provided shelter and sustenance to all creatures of the earth. Next, due to a heavenly decision, the tree was chopped down. Again, only Daniel was able to tell the king the true interpretation. That luxuriant tree represented the king himself in his arrogance. Indeed, trees and vines are depicted elsewhere in Scripture as symbols of arrogant kings and kingdoms that God eventually brings down (Ezek. 17:1–15, Ezek. 19:10–14, Ezek. 31:3–12).

With extreme pastoral sensitivity, Daniel explained that the tree represented the king himself. God would remove him from the throne unless he changed his attitude toward his subjects (Dan. 4:27). Pride, as usual, has repercussions in the social sphere. But the time had come for Nebuchadnezzar to be held accountable for his haughty administrative style. If he wished to escape his dire fate, he had no option but to replace oppression with justice and thus reflect the character of God in the affairs of his kingdom. But the king was not willing to set aside his arrogance and change his ways. A year later, he was reveling in his building accomplishments (Dan. 4:29, 30), which is an irony. After all, “Nebuchadnezzar probably never handled a brick in his life. He had not built Babylon. It had been built by the sweat of the nameless thousands of oppressed slaves, immigrants, and other poor sections of the nation, the kind of teeming multitudes whose labours have built every vaunting civilization of the fallen human race in history.” —Christopher J. H. Wright, Hearing the Message of Daniel, p. 101.

At that very moment, the king was afflicted by a mental disease, possibly a mental disorder known as lycanthropy or zoanthropy in which a person thinks he or she has become an animal and behaves accordingly. For seven years Nebuchadnezzar had to live among the beasts of the field. Thus, the one who thought himself to be a god became less than human. As Scripture says: “Pride goes before destruction, and a haughty spirit before a fall” (Prov. 16:18, NKJV).

2. Humility

Nebuchadnezzar learned the lesson God designed for him. After seven years among the beasts, the king had a radical change of attitude: “I, Nebuchadnezzar, lifted my eyes to heaven” (Dan. 4:34, NKJV). This look upward signals a shift in Nebuchadnezzar’s mind-set. Formerly, the king used to look down from the height of pride. And as he looked upward, whence all power and wisdom comes, three important things occurred: (1) he was healed from his mental illness (“my understanding returned to me”); (2) he acknowledged God as the sovereign of the universe; and (3) he was restored to the throne (Dan. 4:34–36). As the king himself stated: “I, Nebuchadnezzar, praise and extol and honor the King of heaven, all of whose works are truth, and His ways justice. And those who walk in pride He is able to put down” (Dan. 4:37, NKJV). No one more than Nebuchadnezzar could recognize the truth that God puts down “those who walk in pride.”

But the process of humiliation lasted seven times; the original word most likely means “years,” and here must be understood in terms of seven literal years. These seven years refer to a literal time period during which the king, removed from the throne and humiliated, had to live among the beasts of the field. Therefore, unlike the time periods mentioned in the apocalyptic sections of Daniel, the seven years are not to be interpreted according to the day-year principle. As mentioned earlier, 12 months elapsed between the king’s boasting and his period of being under judgment, which lasted seven times. So, at the end of the seven years, the king was restored to the throne. Thus, there is no indication that the time period mentioned in Daniel 4 should be interpreted in any but a literal way.It took a terrible judgment from God upon the king to awaken his mindfully to realize that the God of Daniel was the one in charge. Why is it sodifficult for a human being to become humble? It is because we are allinfected with the desire to be served and praised, which is nothing morethan the desire to be treated like God (see Genesis 3). But because we cannotbecome God, pride produces a sour frustration. Humility, however, bringssatisfaction. We always can find someone in need to serve, and in doing so,we experience the joy and fulfillment of serving Christ (see Gary Thomas,“Downward Mobility,” Discipleship Journal, July–August 2005, pp. 34–37).

3. Conversion

A question that often emerges in this connection concerns whether or not the king was truly converted. Although some commentators feel that there is not enough evidence to confirm a genuine conversion, there is enough evidence that points in that direction. As we look at the heart of the king’s confession in Daniel 4:34, 35, four elements stand out:

1. He confesses the sovereignty of God, who establishes a kingdom that is without end. God “does according to His will in the army of heaven and among the inhabitants of earth. No one can restrain His hand or say to Him,‘What have You done?’ ” (Dan. 4:35, NKJV). There is a hint of the infinite and eternal in Nebuchadnezzar’s words when he states, “His kingdom is from generation to generation” (Dan. 4:34,NKJV).

2. Nebuchadnezzar also confesses the creatureliness of humankind: “All the inhabitants of the earth are reputed as nothing” (Dan. 4:35, NKJV). The king no longer recognizes divine power at a merely theoretical level. He confesses that even the greatest of men (and he had been in his own eyes and, arguably, in the eyes of his subjects, the greatest) are nothing before the majestic Lord. Such recognition is always a mark of the subdued heart; the creatureliness of individuals and their dependence on God is evident. Man is not autonomous; he is dependent and creaturely. His true joy is found only when he has come to recognize his true dependence upon the divine.

3. Nebuchadnezzar confesses the truthfulness and righteousness of God, “all of whose works are truth, and His ways justice” (Dan. 4:37, NKJV).God has dealt with him severely, but he acknowledges how true and righteous God’s judgments have been. They were appropriate to his sins.

4. “Finally, he came to recognize that God resists the proud and gives grace to the humble (compare with Prov. 3:34). His life was a portrayal of the application that Peter made of the following principle: ‘Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time’ (1 Pet. 5:6, NKJV).”—Sinclair B. Ferguson and Lloyd J. Ogilvie, The Preacher’s Commentary Series, vol. 21 (Nashville, TN:Thomas Nelson, 1988), pp. 96, 97. The pattern of His saving grace always rests upon this precept of humility.

Part III: Life Application

1. How do you evaluate your own accomplishments when compared to those of others? How do you tell the difference between pride and a high self-esteem?

2. In your opinion, how can we show and experience genuine humility?What is the difference between humility and a low self-esteem?

3. What is the place of humility in church leadership? Do you think a humble leader can be respected and followed? Explain.

4. In what ways has Jesus taught humility? On what occasion of Jesus’ ministry did He exemplify humility in the most powerful way?What, and how, can you learn from Him?

5. What do you perceive to be the relationship between humility and forgiveness? How difficult is it for you to forgive someone who offends you?

6. This week’s lesson opens the possibility for some self-examination. Ask your class members to reflect on the following: Try to put yourself in the shoes of Nebuchadnezzar, and ask yourself:

• Do I tend to take credit for certain accomplishments more than I deserve? In what ways do I tell my personal stories? Do I tell them to look better or more successful than I really am?

• What steps must I take in order to attain humility?

• Have there been any situations in my life in which I was humbled in ways that helped me to understand my limitations and hence to honor God? If so, how?

• How often do I remember to give God the glory for everything that I may have accomplished? What can help me remember always to give the glory to Him?

Lección 5: Para el 1º de febrero de 2020
DEL ORGULLO A LA
HUMILDAD

Sábado 25 de enero

LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 4:1–33; Proverbios 14:31;2 Reyes 20:2–5; Jonás 3:10; Daniel 4:34–37; Filipenses 2:1–11.

PARA MEMORIZAR:
“¡Cuán grandes son sus señales, y cuán potentes sus maravillas! Su reino,reino sempiterno, y su señorío de generación en generación” (Dan. 4:3).

Se ha dado en llamar al orgullo el verdadero pecado original. Primero semanifiesta en Lucifer, un ángel en los atrios celestiales. Así dice Dios pormedio de Ezequiel: “Se enalteció tu corazón a causa de tu hermosura,corrompiste tu sabiduría a causa de tu esplendor; yo te arrojaré por tierra;delante de los reyes te pondré para que miren en ti” (Eze. 28:17).

El orgullo condujo a la caída de Lucifer, por lo que ahora lo usa para guiara innumerables personas por el camino de la destrucción. Todos somos sereshumanos caídos, que dependemos de Dios para nuestra propia existencia.Todos los dones que tenemos, cualquier cosa que logremos con esos dones,vienen solo de Dios. Por lo tanto, ¿cómo nos atrevemos a ser orgullosos,jactanciosos o arrogantes? La humildad debe dominar todo lo que hacemos.

A Nabucodonosor le llevó mucho tiempo comprender la importancia dela humildad. Incluso la aparición del cuarto hombre en el horno de fuego(ver lección Nº 4) no cambia el curso de su vida. Solo después de que Dios lequita su reino y lo envía a vivir con las bestias del campo, el rey reconocesu verdadero estado.

Lección 5 | Domingo 26 de enero
“¿NO ES ESTA LA GRAN BABILONIA?”

Lee Daniel 4:1 al 33. ¿Qué le sucede al rey y por qué?

Dios le da a Nabucodonosor un segundo sueño. Esta vez, no olvida elsueño. Pero, debido a que los expertos de Babilonia vuelven a fracasar, elrey convoca a Daniel para que le dé la interpretación. En el sueño, el rey veun gran árbol que se eleva hasta el cielo y un ser celestial que ordena que secorte el árbol. Solo el tocón y las raíces quedarían en la tierra, y se mojaríancon el rocío del cielo. Pero, lo que debió haber preocupado a Nabucodonosorfue la parte del sueño en el que el Ser celestial dijo: “Su corazón de hombresea cambiado, y le sea dado corazón de bestia, y pasen sobre él siete tiempos”(Dan. 4:16). Al reconocer la seriedad del sueño, Daniel expresa cortésmenteel deseo de que el sueño se refiera a los enemigos del rey. Sin embargo, fielal mensaje transmitido por el sueño, Daniel dice que, de hecho, el sueño serefiere al rey mismo.

Los árboles se usan comúnmente en la Biblia como símbolos de reyes,naciones e imperios (Eze. 17; 31; Ose. 14; Zac. 11:1, 2; Luc. 23:31). Entonces, elgran árbol es una representación apropiada de un rey arrogante. Dios le dadominio y poder a Nabucodonosor; sin embargo, persistentemente no escapaz de reconocer que todo lo que posee proviene de Dios.

Concéntrate en Daniel 4:30. ¿Qué dice el rey que muestra que todavíano comprende la advertencia que el Señor le ha dado?

Quizás el peligro del orgullo sea que puede llevarnos a olvidar cuán dependientes somos de Dios para todo. Y, una vez que lo olvidamos, estamosen un terreno espiritual peligroso.

¿Qué cosas has logrado en tu vida? ¿Puedes sentirte orgulloso de ellas sin ser engreído? ¿Cómo se logra esto en la práctica?

Lunes 27 de enero | Lección 5
LA ADVERTENCIA DEL PROFETA

Lee Daniel 4:27. Además de advertirle sobre lo que sucederá, ¿qué le diceDaniel al rey que haga y por qué? (Ver además Prov. 14:31.)

Daniel no solo interpreta el sueño, sino además le indica a Nabucodonosor una manera de salir de su situación: “Por tanto, oh rey, acepta miconsejo: tus pecados redime con justicia, y tus iniquidades haciendo misericordias para con los oprimidos, pues tal vez será eso una prolongación detu tranquilidad” (Dan. 4:27).

Nabucodonosor realiza una obra descomunal de edificación en Babilonia.Los jardines, un sistema de canales y cientos de templos y otros proyectosde construcción convierten a la ciudad en una de las maravillas del mundoantiguo. Pero ese esplendor y belleza, al menos en parte, se logra mediantela explotación de la mano de obra esclava y la desatención de los pobres.Además, la riqueza del imperio se utiliza para gratificar los placeres del reyy su entorno. Por lo tanto, el orgullo de Nabucodonosor no solo le impidereconocer a Dios, sino además, como consecuencia, lo hace ajeno a las dificultades de los necesitados. Dado el cuidado especial que Dios muestra porlos pobres, no es de extrañar que, de los otros posibles pecados que Danielpodría haber resaltado ante el rey, señale el pecado de descuidar a los pobres.

El mensaje para Nabucodonosor no es nuevo en absoluto. Los profetasdel Antiguo Testamento a menudo advierten al pueblo de Dios contra laopresión de los pobres. De hecho, entre los pecados que provocan el exiliodel rey, se destaca el abandono de los necesitados. Después de todo, la compasión por los pobres es la máxima expresión de la caridad cristiana; a lainversa, la explotación y el abandono de los pobres constituye un ataque aDios mismo. Al cuidar de los necesitados, reconocemos que Dios es dueñode todo; lo que significa que no somos dueños, sino simplemente administradores de los bienes de Dios.

Al servir a otros con nuestras posesiones, honramos a Dios y reconocemos su señorío. Es la pertenencia de Dios la que en última instancia debedeterminar el valor y la función de las posesiones materiales. Aquí es dondefalla Nabucodonosor, y nosotros también nos arriesgamos a fallar, a menosque reconozcamos la soberanía de Dios sobre nuestros logros y manifestemos nuestro reconocimiento de esta realidad ayudando a los necesitados.

Lección 5 | Martes 28 de enero
EL ALTÍSIMO GOBIERNA…

A pesar de que se le dijo que se arrepintiera y buscara el perdón de Dios,el implacable orgullo de Nabucodonosor hace que se ejecute el decreto celestial (Dan. 4:28–33). Mientras el rey se pasea por el palacio y se jacta delo que ha logrado, sufre una condición mental que fuerza su expulsión delpalacio real. Es posible que haya experimentado una patología llamadalicantropía clínica, o zoantropía. Esa condición lleva al paciente a actuarcomo un animal. En los tiempos modernos, esta enfermedad se denomina“disforia de las especies”, la sensación de que el cuerpo de uno es de la especieequivocada y, por lo tanto, el deseo de ser un animal.

Lee 2 Reyes 20:2 al 5; Jonás 3:10; y Jeremías 18:7 y 8. ¿Qué nos dicen estosversículos de la posibilidad que tuvo el rey de evitar el castigo?

Lamentablemente, Nabucodonosor tuvo que aprender por las malas.Cuando estaba investido de poder real, Nabucodonosor no tuvo la capacidadde reflexionar sobre su relación con Dios. Por lo tanto, al privar al rey dela autoridad real y enviarlo a vivir con las bestias del campo, Dios le da laoportunidad de reconocer su total dependencia de él. De hecho, la últimalección que Dios quiere enseñarle al rey arrogante es que “el cielo gobierna”(Dan. 4:26). Por cierto, el juicio sobre el rey tiene un propósito aún mayor enel plan de Dios, tal como se expresa claramente en el decreto de los serescelestiales: “Para que conozcan los vivientes que el Altísimo gobierna elreino de los hombres, y que a quien él quiere lo da, y constituye sobre él almás bajo de los hombres” (Dan. 4:17).

En otras palabras, la disciplina aplicada a Nabucodonosor debería ser unalección para todos nosotros también. Debido a que pertenecemos al grupode “los vivientes”, deberíamos prestar más atención a la lección principalque debemos aprender: que “el Altísimo gobierna el reino de los hombres”.

¿Por qué es vital aprender la importantísima lección de que el Altísimo gobierna?Este conocimiento, por ejemplo, ¿cómo debería impactar en nuestra forma de tratar a aquellos sobre quienes ejercemos poder?

Miércoles 29 de enero | Lección 5
ALZAR LOS OJOS AL CIELO

Lee Daniel 4:34 al 37. ¿Cómo y por qué las cosas cambian para el rey?

Dios permite que Nabucodonosor se vea afectado por una enfermedadextraña, pero con el tiempo lo restituye fácilmente a un estado mental sano.Curiosamente, todo cambia cuando, al final de los siete años predichos porel profeta, el rey enfermo alza los ojos al Cielo (Dan. 4:34).

“Durante siete años Nabucodonosor fue el asombro de todos sussúbditos; durante siete años fue humillado ante todo el mundo. Al cabo deese tiempo, la razón le fue devuelta y, mirando con humildad hacia el Diosdel cielo, reconoció en su castigo la intervención de la mano divina. En unaproclamación pública confesó su culpa y la gran misericordia de Dios aldevolverle la razón” (PR 382).

Sin duda, pueden ocurrir grandes cambios cuando elevamos nuestrosojos al Cielo. Tan pronto como recobró la razón, el rey dio testimonio de queaprendió la lección.

Pero, esta historia no tiene tanto que ver con Nabucodonosor comocon la misericordia de Dios. El rey había perdido tres oportunidades anteriores para aceptar al Dios de Israel como el Señor de su vida. Él dispuso deesas ocasiones al reconocer la sabiduría excepcional de los cuatro jóvenescautivos de Judea (Dan. 1), cuando Daniel interpreta su sueño (Dan. 2) ycuando los tres hebreos son rescatados del horno de fuego (Dan. 3). Al fin yal cabo, si ese rescate no lo humilla, entonces, ¿qué podría hacerlo? A pesarde la obstinación del gobernante, Dios le da una cuarta oportunidad, finalmente conquista el corazón del rey y lo restituye a su cargo real (Dan. 4).Como ilustra el caso de Nabucodonosor, Dios nos da una oportunidad trasotra para restaurarnos a una relación correcta con él. Como Pablo escribemuchos siglos más tarde, el Señor “quiere que todos los hombres sean salvosy vengan al conocimiento de la verdad” (1 Tim. 2:4). En esta historia vemosun poderoso ejemplo de esa verdad.

¿De qué formas Dios te ha humillado? ¿Qué aprendiste de la experiencia? ¿Qué cambios necesitas hacer, quizá, para evitar tener que aprender la lección nuevamente?

Lección 5 | Jueves 30 de enero
HUMILDE Y AGRADECIDO

El rey, arrepentido, declara: “Todos los habitantes de la tierra son considerados como nada” (Dan. 4:35). Teniendo en cuenta el contexto, ¿quécuestión importante está planteando?

¿Cómo sabemos que Nabucodonosor realmente aceptó al Dios verdadero? Encontramos un elemento de prueba importante en el hecho de queNabucodonosor es el autor de Daniel 4. De hecho, la mayor parte de estecapítulo parece ser una transcripción de una carta que el rey distribuye asu vasto reino. En esta carta, habla de su orgullo y su locura, y reconocecon humildad la intervención de Dios en su vida. Los antiguos monarcasrara vez escribían algo despectivo sobre sí mismos. Prácticamente todoslos documentos reales antiguos que conocemos glorifican al rey. Por lotanto, un documento como este, en el que el rey admite su orgullo y sucomportamiento bestial, apunta a una conversión auténtica. Además, alescribir una carta en la que relata su experiencia y confiesa con humildadla soberanía de Dios, el rey actúa como misionero. Ya no puede guardarsepara sí lo que experimentó y aprendió del Dios verdadero. Por consiguiente,lo que hemos visto en esta oración y alabanza del rey (Dan. 4: 34–37) revelala realidad de su experiencia.

El rey ahora tiene un conjunto de valores diferente y puede reconocerlas limitaciones del poder humano. En una profunda oración de acción degracias, el rey exalta el poder del Dios de Daniel y admite que “todos loshabitantes de la tierra son considerados como nada” (Dan. 4:35). Es decir,la humanidad no tiene nada en sí misma de qué jactarse. Por lo tanto, estaúltima mirada de Nabucodonosor en el libro de Daniel muestra a un reyhumilde y agradecido, que entona alabanzas a Dios y nos advierte en contradel orgullo.

Por supuesto, Dios sigue cambiando vidas hoy. No importa cuán orgullosas o pecaminosas puedan ser las personas, en Dios hay misericordia ypoder para convertir a los pecadores rebeldes en hijos del Dios celestial.

Lee Filipenses 2:1 al 11. ¿Qué encontramos aquí que debería erradicar elorgullo de nuestra vida?

Viernes 31 de enero | Lección 5
PARA ESTUDIAR Y MEDITAR:

“El que fuera una vez un orgulloso monarca había llegado a ser un humilde hijo de Dios; el gobernante tiránico e intolerante, un rey sabio y compasivo. El que había desafiado al Dios del cielo y blasfemado contra él reconocíaahora el poder del Altísimo, y procuraba fervorosamente promover el temorde Jehová y la felicidad de sus súbditos. Bajo la reprensión de aquel que esRey de reyes y Señor de señores, Nabucodonosor había aprendido por finla lección que necesitan aprender todos los gobernantes: que la verdaderagrandeza consiste en ser verdaderamente buenos. Reconoció a Jehová comoel Dios viviente, diciendo: ‘Ahora yo Nabucodonosor alabo, engrandezcoy glorifico al Rey del cielo, porque todas sus obras son verdaderas, y suscaminos justos; y él puede humillar a los que andan con soberbia’.

“El propósito de Dios, de que el mayor reino del mundo manifestasesus alabanzas, ahora se había cumplido. La proclama pública, en la cualNabucodonosor reconoció la misericordia, la bondad y la autoridad de Dios,fue el último acto de su vida que registra la historia sagrada” (PR 383, 384).

PREGUNTAS PARA DIALOGAR:

1. “El orgullo conduce a todos los demás vicios: es el estado mentalanti Dios en su máxima expresión. ¿Te parece exagerado esto? Sies así, piénsalo bien [...]. Cuanto más orgullo tengamos, más nosdisgusta el orgullo en los demás. De hecho, si quieres averiguarcuán orgulloso eres, la manera más fácil es preguntarte: ¿Cuántome disgusta que los demás me rechacen, o se nieguen a prestarme atención, o metan la cuchara, o me sermoneen, o presuman? Lacuestión es que el orgullo de cada persona compite con el orgullode los demás. Como yo quería ser el centro de atención en la fiesta, me molesta mucho que otro lo sea. Dos personas iguales raravez concuerdan” (C. S. Lewis, Mere Christianity, p. 110). ¿Qué estáqueriendo decir Lewis con esto que quizá podría ayudarte a ver elorgullo en tu propia vida?

2. Un tema que estudiamos en este capítulo, y en capítulos anteriores,es la soberanía de Dios. ¿Por qué es tan importante que entendamos este tema? ¿Qué papel juega el sábado para ayudarnos a entender esta verdad fundamental?

 

oifcef;pm (5)

rmeaxmifvTm;jcif;rSESdrfhcsjcif;odkY

Zefe0g&D 25 - 31 

OykofaeYrGef;vGJykdif; Zefe0g&D 25

zwf&efusrf;csufrsm;/ 'H? 4;1-33/ okwåH 14;31/ 4&m 20;2-5/ a,me 3;10/ 'H? 4;34-37/ zdvdyÜd 2;1-11/

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we*FaEG Zefe0g&D 26

þonfum;r[mAmAkvkefûrdUBuD;r[kwfavm

      'H? 4;1-33 udkzwfyg/ rif;BuD;onf rnfodkYjzpfoGm;oenf;/ tb,faMumihfenf;/

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       xm0&bk&m;&Sifonf aeAkc'faeZmrif;udk 'kwd,tBudrftdyfruf ay;jyefonf/ þwpfBudrfwGif &Sifbk&ifonf tdyfrufudkarhavsmhoGm; jcif;r&Sdacs/ odkYaomf AmAkvkefynm&SifuRrf;usifolrsm; tdyfruf\   t"dyÜg,fudkrajymEkdifMujyefyg/ &Sifbk&ifonf 'Ha,vudkqifhac:í tdyfruf\teuft"dyÜg,fudk azmfjyaponf/ tdyfrufwGif bk&ifBuD;onf rdk;aumif;uifodkYwdkifa&mufvsuf BuD;rm;vGef;aomopfyifBuD;wpfyifudk jrifrufawmfrlcJhonf/ xdkopfyifBuD;udkMunfh½IpOfrSmyif trdefYoHwpfck ay:xGufvmNyD;? ¤if;opfyifudkckwfvJavmh/ tikwfomxm;cJhNyD; aygif;yif? jrufyiftMum; rdk;pdkpdk? ESif;pdkpdk&Sdygapavmh/ aeAkc'faeZmrif;\pdwfudk 'ku©a&mufapaom tdyfruf\tydkif;rSm aumif;uifrSa&mufvmaom pum;oHrSm ]]ckESpfESpfywfvHk; rdk;pGwfjcif;udkcHí. . . vlpdwfoabmaysmuf í wd&pämefpdwfoabmESihfjynfhpHkapavmh}} ('H? 4;16)/ tdyfruf\qdk;usKd; udkodaom'Ha,vonf ,Ofaus;pGmjzihfyif aeAkc'faeZmrif;tm; xdktdyfruf\oufa&mufrIudk udk,fawmf\&efolrsm;tay:odkYomusa&muf ygap[k tusKd;qufudk wjcm;olwpfa,muftay:vGJoGm;ap&ef qE´ ûycJhonf/ rnfodkYqdkap? opöm&Sd'Ha,vonf tdyfrufudk tdyfruf\ teuft"dyÜg,ftrSeftwkdif; &Sifbk&ifudkomoufa&mufrnftaMumif; avQmufwifcJhonf/

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       'H? 4;30 udk*½kpdkufzwfyg/ bk&m;ocif\owday;jcif;udk ta&;rpdkuf? em;vnfoabmaygufjcif;r&SdaMumif;ay:vGifonfh &Sifbk&if \pum;onf rnfodkYenf;/

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       axmifvTm;0g<um;jcif;onf xm0&bk&m;udkuREfkyfwdkYrSDcdkjcif; oabmudkarhavsmhoGm;apí tvGeftEÅ&m,fBuD;apygonf/ aemufwpfcsuf uREfkyfwdkYarhavsmhaeonfrSm uREfkyfwdkY0g<um;wwfjcif;onf 0dnmOfa&;&m ajrjyifü tvGeftEÅ&m,fBuD;rm;aejcif;jzpfonf/

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wevFm                 Zefe0g&D 27

yka&mzuftm;jzihfowday;cJhonf

      'H? 4;27 udkzwfyg/ 'Ha,vonf &Sifbk&ifudkowday;onfh tjyif rnfodkYûyrlvkyfaqmif&efajymcJhoenf;/ tb,faMumihfenf;/    (okwåH 14;31 udkvnf;zwfMunfhyg/)

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       'Ha,vonf tdyfruf\teuft"dyÜg,fudkazmfay;½Hkoufoufom rubJ? aeAkc'faeZmrif;BuD;udkvnf; tajctaewnf&SdyHkESihf rnfodkY vkyfaqmif&efenf;vrf;udkñTefjyay;cJhonf/ ]]odkYjzpfí t&Sifrif;BuD;? tuREfkyfpum;udkem,lawmfrlyg/ w&m;aomtrIudkûyjcif;? qif;&Jaom olwdkYudkoem;jcif;tm;jzihf 'kp½dkuftjypfwdkYudky,fzsufawmfrlyg/ xdkodkY ûyvQif csrf;om&aumif;&awmfrlvdrfhrnf[k 'Ha,vavQmufxm;\}} ('H? 4;27)/

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       aeAkc'faeZmrif;tm;owday;jcif;onf rnfonfhxl;jcm;csufrsKd; rSjzpfrvmyg/ "r®a[mif;usrf;acwfü qif;&Jom;rsm;tm; zdESdyfjcif;rûy Mu&ef bk&m;&Sifonf rdrd\vlrsKd;u yka&mzuftm;jzihf rMumcPowd ay;avh&Sdonf/ &Sifbk&ifzrf;qD;ac:aqmifoGm;cH&jcif;\tjypfwumhtjypf wGif qif;&Jolqif;&Jom;? r&Sdol? vdktyfaeolrsm;udk vspfvsL½Ijcif;tjypf aMumihfjzpfonf/ c&pf,mefwdkY\tjrihfqHk;cspfjcif;arwåmjyojcif;wGif qif;&Jom;rsm;udkoem;Muifemjcif;trIyifjzpfonf/ qif;&Jom;udkvspfvsL½I jcif;trIonf xm0&bk&m;udkwdkuf½dkufqefYusifwdkufcdkufjcif;jzpfonf/ tultnDvdkaeolrsm;udk rpulnDjcif;wGif xm0&bk&m;rSt&mtm;vHk; udkydkifotkyfpdk;aMumif; jyojcif;jzpfonf/ t"dyÜg,frSm uREfkyfwdkYonf ydkif&Sifr[kwf? bk&m;ocif\Opömudk Munfh½Ixdef;odrf;ay;&olomjzpf aMumif; oufaojyaeonf/

       uREfkyfwdkYü&Sdaomypönf;rsm;jzihf vdkaeolrsm;udkulnDay;&jcif;onf xm0&bk&m;udk*kPfûyjcif;ESifh bk&m;&Siftpdk&awmfrljcif;udk azmfMuL;xm; onf/ ypönf;OpömESihfywfoufvmvQif xm0&bk&m;&SifydkifoawmfrlaMumif; udk txl;owdûy&efvdkonf/ aeAkc'faeZmrif;BuD;onf xdktcsufü us½HI;cJhonf/ uREfkyfwdkYvnf;us½HI;wwfMuonf/ vdktyfaeolrsm;udk ulnDjcif;r&Sdoa&GU bk&m;ociftvHk;pHkudktkyfpdk;aMumif; uREfkyfwdkYcH,lEkdif rnfr[kwfyg/ 

t*Fg     Zefe0g&D 28

tjrihfqHk;olonftkyfpdk;onf

      aemifw&&efESihfbk&m;ocif\cGihfvTwfjcif;udk&Sm&ef owday;cH& aomfvnf;? aeAkc'faeZmonf <um;0gcsifaomt<um;av;aMumihf tjypf ay;cH&&ef aumif;uifbHkrScsrSwfvdkufonf/ ('H? 4;28-33)/ rif;BuD; onf eef;awmftay:pMuøüavQmufvSrf;oGm;ae&if; t<um;av;jzihf rdrdudk,fudkcsD;rGrf;<um;0gvdkufonf/ rnfonfht&mudkvkyfaqmifcJhaMumif;? rnfrQaumif;aMumif; ponfjzihf<um;0gae\/ <um;&if;<um;&if;jzihf OD;aESmufaoG;aMumtwGif;odkY rlrrSefaomb0if½l;a&m*g0ifvmawmhonf/ b0if½l;a&m*gonf vlem\trlt&monf wjznf;jznf;wd&pämeftrlt&m odkYajymif;oGm;onf/ xdka&m*gudk ,ckacwfaq;ynma0g[m&u ]]py,fpD'dkifpzdk&D,m}} (species dysphoria)  a&m*g[kac:a0:orkwf\/ xdka&m*g\vu©PmrSm cE¨mudk,fyHkoP²mefuarmufurjzpfoGm;NyD;? pdwfoabmrSm wd&pämefwpfaumif\qE´rsKd;odkY ajymif;oGm;aoma&m*g jzpfonf/

       4&m 20;2-5/ a,me 3;10 ESifh a,&rd 18;7?8 udkzwfyg/ txufygusrf;csufrsm;t&? &Sifbk&iftaejzifh tjypfay;cH&rnfhudpöudk rnfodkYvGJa&SmifEkdifygoenf;/

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       taMumif;raumif;cJhí aeAkc'faeZmrif;onf ql;cif;aom Murf;wrf;onfhc&D;udkavQmufcJh&onf/ awmf0ifeef;awmfwefcdk;ESihfpHjref; ae&csdefü aeAkc'faeZmrif;onf bk&m;&SifESihftuRrf;0ifNyD;? bkef;awmf udkjyoxif&Sm;Ekdifaomt&nftcsif;r&SdcJhyg/ rif;bk&if\pnf;pdrfwefcdk; tm;vHk;udkcGmcsNyD; av;bufaxmufum? wd&pämefrsm;ESihftwljrufpm;& aomb0a&mufcgrS xm0&bk&m;onf &Sifbk&ifudktodOmPfzGihfay;um tcGihfta&;av;wpfckay;NyD; bk&m;ocifonf rSDcdktm;udk;zG,f&mjzpfyg vm;[laomowdjyef0ifvmcJhonf/ rmeBuD;pdwfBuD;0if? txufpD; oabmjzihfjynfhaeaom &Sifbk&ifaeAkc'faeZmrif;BuD;zdk;<um;BuD;udk bk&m;ocifoifcef;pmay;vdkonfrSm ]]tjrihfqHk;aombk&m;onf avmuD EkdifiHudktkyfpdk;awmfrlonf}} [líjzpfonf/ ('H? 4;17)/ trSefrSm &Sifbk&if udkay;aomtjypf'Pfxuf bk&m;ocifüomíBuD;rm;aom&nf&G,fcsuf &Sdygonf/ aumif;uifrSjywfom;&Sif;vif;vSonfhtrdefYawmfa<u;aMumf csufum;? ]]taMumif;rlum;? tjrihfqHk;aombk&m;onf avmuDEkdifiHudk tkyfpdk;awmfrlonfudkvnf;aumif;? ay;vdkaomolwdkYtm;ay;awmfrlonf udkvnf;aumif;? ,kwfrmaomolwdkYudkcsD;ajr§mufí EkdifiHudktyfay;awmf rlonfudkvnf;aumif; owå0gwdkYodem;vnf&aomtcGifh&Sdapjcif;iSm}}       [lí ('H? 4;17) yifjzpfonf/

       wpfenf;qdk&aomf? aeAkc'faeZmtay:oufa&mufcJhaom owfrSwfcsufonf uREfkyfwdkYtm;vHk;twGuf oifcef;pm,l&efvnf;jzpf \/ taMumif;rSm uREfkyfwdkYtm;vHk;onf owå0gtaygif;wGiftusKH;0if aeaom ]]owå0grsm;}} jzpfae\/ uREfkyfwdkYydkíowdcsyfp&mtaMumif;? oifcef;pm,lp&mtaMumif;? odoifhodxdkufonfhtaMumif;t&mrSm ]]tjrihf qHk;aomolonf vlwdkY\wdkif;EkdifiHtaygif;wdkYudktkyfpdk;jcif;}} yifjzpfonf/

       tjrihfqHk;aomolonf tkyfpdk;jcif;ûyawmfrlaMumif;udk uREfkyfwdkY oifcef;pm&,lEkdif&ef tb,faMumihftxl;ta&;BuD;ygoenf;/ xdkodkYaom todOmPfrsKd;udkpdwfcJGNyD; uREfkyfwdkY\MoZmvTrf;rdk;jcif;cH&olrsm;tm; rnfodkY qufqHûyrloifhoenf;/

Ak'¨[l;           Zefe0g&D 29

aumif;uifodkYarQmfMunfhavmh

      'H? 4;34-37 udkzwfyg/ rnfuJhodkYESihftb,faMumihfbk&ifrif; BuD;\b0ajymif;vJcGihf&&SdoGm;oenf;/

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       xm0&bk&m;onf aeAkc'faeZmrif;tm; xl;qef;aoma&m*grsKd; jzihf qHk;rawmfrlcJhonf/ wpfcsdefwnf;rSm e*dkrl&if;todOmPfrsKd;udk jyefvnfay;&eftoifh&Sdae\/ pdwf0ifpm;p&mtvGefaumif;onfrSm ckepf ESpfjynfhonfhtcsdefaeY&ufem&DrSmyif yka&mzuf\êudwifa[mMum;onfh twkdif; a&m*gcHae&aom&Sifbk&ifonf rdrd\0g<um;jcif;pdwftm;vHk;udk c0gcsum? aumif;uifodkYarQmfMunfhvdkufonf/ ('H? 4;34)/

       ]]aeAkc'faeZmrif;onf ckepfESpfwkdifwdkif rdrdjzpfae&aomtajc taeudk tHhMordef;armcJhonf/ ckepfESpfwdkifwkdif urÇmwpfvTm;owå0g rsm;a½SUü ESdrfhcsjcif;udkcHcJh&onf/ ,if;aemufwGif ESdrfhcsjcif;oabmESihf aumif;uifodkYarQmfMunfhNyD;? bk&m;ocif\vufawmfonf rdrdtm;xdef;odrf; udkifwG,fxm;aMumif;udk 0efcH&awmhonf/ xdktcsdefrSmyif csufcsif;rlv OmPfynmtodpdwfjyefvnf&&SdoGm;onf/ vlxky&dowfrsm;wdkY\a½SUrSm yif olûycJhaomtjypfaMumihf cH&aomtjypf'PfrS bk&m;&Sifu½kPmawmf tm;jzihf aysmufuif;oGm;apNyD;? e*dkrlvtajctaejyef&EkdifaMumif;udk a<u;aMumf0efcHcJhonf/}} Ellen G. White, Prophets and Kings, p. 520.        aumif;uifodkYuREfkyfwdkYarQmfMunfhcsdefü BuD;rm;aomajymif;vJrI rsm;jzpfvmrnfudk apm'uar;cGef;xkwf&efrvdkyg/ &Sifbk&ifonf tod pdwfjyefí0ifonfESihf rdrd&&Sdaomoifcef;pmudk 0efcHzGihf[cJhonf/ &Sifbk&ifonf £oa&vwdkYudk;uG,faombk&m;udk rdrd\toufwmü rdrd\bk&m;tjzpfvufcH&ef tcGihfta&;oHk;cgvufvTwfqHk;½HI;cJhonf/ ,k'jynfrSzrf;qD;vmcJhaom vli,fav;OD;\OmPf&nfrsm;udk jrifawGU cJh&aomtcsdefwpfBudrf ('H? 1)? 'Ha,vrSol\tdyfrufESihfteufudk azmfjyaomtcsdefwpfBudrf ('H? 2)? a[jAJvloHk;OD;rD;zdkwGif;rSu,fEkwf jcif;cHcJh&aomtcsdefwpfBudrf ('H? 3) oHk;BudrfoHk;cgwdkifwdkifjzpfonf/ jrifawGUêuHqHkcJh&orQudpörsm;twGuf aemifwr&? ESdrfhcsrIr&Sdaomtcg rnfodkYjzpfvmvdrfhrnfenf;/ acgif;rmaom&Sifbk&ifudk xm0&bk&m;&Sif onf pwkw¬tcGifhta&;BuD;aemufxyfwpfBudrfay;jyefonf/ aemufqHk; ü &Sifbk&if\pdwfoabmudk bk&m;&SifatmifjrifoGm;onf/ e*dkae&m eef;awmfqDodkY jyefíydkYaqmifawmfrlonf/ aeAkc'faeZmrif;\tw¬KyÜwdå taMumif;enf;wl? uREfkyfwdkYudkvnf; bk&m;&SifrSBudrfzefrsm;pGmtcGihfay; í udk,fawmfESihfppfrSefaomuRrf;0ifjcif;&Sdap&ef qGJ,lawmfrlcJhonf/ vGefcJhaomESpf&maygif;rsm;pGmrS &Sifaygvka&;om;xm;csufum;? ]]vltaygif; wdkYonf u,fwifjcif;odkYa&mufí or®mw&m;udkodapjcif;iSm? bk&m;ocif tvdkawmf&Sd\}} (1wd 2;4)/ uREfkyfwdkYodcJh&aomtw¬KyÜwdåtaMumif; t&mrSm trSefw&m;udkvufcH&ef pGrf;tiftjynfht0ay;EkdifaomyHkyrm oifcef;pmjzpfonf/

       bk&m;&SifaMumihf oif\toufwmü ESdrfhcsjcif;&&SdoGm;aom taMumif; rnfonfhenf;vrf;jzihf&&Sdygoenf;/ oif,loGm;aom oifcef;pmrS oifajymif;vJtouf&Sif&ef rnfonfht&mudka&SmifMuOf&ef vdkygoenf;/

Mumoyaw;       Zefe0g&D 30

ESdrfhcsjcif;ESihfaus;Zl;wifjcif;oabm

      aemifw&oGm;aom&Sifbk&if\a<u;aMumfoHum;? ]]ajrBuD;om; taygif;wdkYonf a½SUawmfütb,frQr[kwfouJhodkYjzpf\}} ('H? 4;35)/ &Sifbk&if\qdkvdkonfht"dyÜg,frSm tvGefta&;BuD;aomtcsufudk oifrnfodkYrSwfcsufûyrnfenf;/

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       aeAkc'faeZmrif;BuD;rS ppfrSefaombk&m;udk trSefwu,fvufcH vmaMumif; uREfkyfwdkYrnfodkYodEkdifoenf;/ 'Ha,vusrf;tcef;BuD; (4) udk aeAkc'faeZm rif;BuD;udk,fwkdifa&;om;NyD;? 'Ha,vrS rdrd\ta&; tom;usrf;xJyg0ifxnfhoGif;onfhtcsuftvufrsm;&SdaMumif; uREfkyfwdkY &SmazGawGU &Sdxm;onf/ trSefrSm tcef;BuD; (4) \rl&if;a&;om;csuf tm;vHk;eD;yg;onf &Sifbk&ifrS rdrd\wkdif;EkdifiHwpfckvHk;odkY a&;om;ay;ydkY aompmrsm;jzpfaeonf/ xdkpmxJü &Sifbk&ifonf ol\0g<um;cJhjcif;? ½l;oGyfcJhjcif;ESihf ESdrfhcspdwfjzihfxm0&bk&m;\Mum;0ifaqmifusOf;awmfrl jcif;udk vufcHaomol\ b0toufwm taMumif; a&;om;xm;onf/ a&S;acwf&Sifbk&ifwdkYonf rdrdwdkY\&SufzG,faumif;aom rdrdwdkY\udk,fjzpf taMumif;t&mrsm;udk a&;om;cJvSonf/ txl;ojzihf a&S;acwf &Sifbk&if wdkYonf trTrf;wifjcif;cHaomta&;tom;rsm;udkom rSwfwrf;rSwf&m xm;wwfaMumif; uREfkyfwdkYjrif&avh&Sdonf/ ,ckwGifazmfjyaom &Sifbk&if \0g<um;jcif;ESihf wd&pämefjzpfoGm;&jcif;&mZ0iftaMumif; bk&ifBuD;udk,f üu a&;om;rSwfwrf;ûyjcif;onf trSefwu,fajymif;vJoGm;aMumif;udk jyojcif;jzpfonf/ xdkxufru rdrd\tawGUtêuHcHpm;&jcif;rsm;ESihf ESdrfhcsvsufxm0&bk&m;udkjyefítodtrSwfûyjcif;onf &Sifbk&ifudk,fwkdif omoemûy aeonfESihfwlaeonf/ rdrdêuHawGUcJh&aomoifcef;pmrS ppfrSef aomxm0&bk&m;taMumif;udk a&iHkEIwfydwfraeEkdifawmhyg/ uREfkyfwdkY odjrif&orQtwkdif; &Sifbk&if\qkawmif;csD;rGrf;jcif; ('H? 34-37) onf ol\jrnf;prf;cJh&aomtawGUtêuHtppftrSefudk azmfjyaeonf/

       &Sifbk&ifonf &Sif;vif;jywfom;aomOmPfoabmudk&&SdNyDjzpfí? vlom;rsm;ü&SdaomtmPmwefcdk;onf tuefYtowfESihfom&SdaMumif; aumif;aumif;oabmaygufoGm;onf/ &Sifbk&if\aus;Zl;wifqkawmif; jcif;pum;ü &Sifbk&ifonf 'Ha,v\xm0&bk&m;udkcsD;ajr§mufum rdefYqdkaompum;rSm ]]ajrBuD;om;taygif;wdkYonf a½SUawmfütb,frQ r[kwf}} ('H? 4;35) [kqkawmif;csD;rGrf;aus;Zl;wifcJhonf/ qdkvdkonf rSm vlwdkYonf wHawmifav;yifhumyifhumjzihf iguG? oabmjzihf <um;p&mtaMumif;tvQif;r&Sdyg/ aemufqHk;ü 0g<um;cJhaomaeAkc'faeZm rif;onf 'Ha,vtem*wådusrf; üa&;om;xm;onfhtwkdif; tydk;usKd; oGm;um ESdrfhcsjcif;oabm? aus;Zl;wifwwfjcif;oabmwdkYESifhjynfhvQHvsuf xm0&bk&m; udkoDqdkcsD;rGrf;um uREfkyfwdkY tm;vHk; twGuf 0g<um;jcif;udk a&Smif&ef owday;oGm;ygonf/

       trSefyif,aeYtcsdefü xm0&bk&m;onf vlom;rsm;\toufwm udk ûyjyifajymif;vJay;aejrJ? ay;aeqJjzpfonf/ tjypfom;jzpfaeí uREfkyf wdkYzdk;<um;jzpfcJhygap? xm0&bk&m;ü arwåmESihfu½kPmawmfwnf&Sdaeí awmfvSefykefuef0g<um;wwfaomolrsm;udk aumif;uift&Sifxm0&bk&m; \ om;aumif; orD;jrwfrsm;tjzpf ajymif;vJay;Ekdifonf/

       zdvdyÜd 2;1-11 udkzwfyg/ toufwmü 0g<um;jcif;udkz,f&Sm; oifhaMumif; rnfodkYawGU&Sdzwf½I&oenf;/ 

aomMum Zefe0g&D 31

xyfqifhavhvm&ef

      wpfcsdefwpfcgrS zdk;<um;bk&ifBuD;onf aemufqHk;xm0&bk&m; \ESdrfhcsaomom;wpfOD;jzpfvmcJhonf/ &ufpufrItaygif;o&zlaqmif; aom tkyfcsKyfrif; vkyfjcif;rS OmPfynmowdESihfMuifemrI&Sdaombk&ifjzpf oGm;cJhonf/ aumif;uift&Sifxm0&bk&m;udk rxDrJhjrifûyum½IwfcscJhaom &Sifbk&ifonf todw&m;jyef0ifvmNyD;? tjrihfqHk;aomol\wefcdk;awmf udk ½dkaoav;jrwfaMumuf&GHUvsuf? a,a[m0gt&SifudkcsD;ajr§mufum aysmf&Tifjcif;twd&&SdoGm;cJhonf/ xdkxm0&bk&m;onfom bk&ifwum wdkY\bk&if? ocifwumwdkY\ociftppftrSefjzpfonf[k aeAkc'faeZm rif;BuD;oif,l&&SdouJhodkY tkyfcsKyfol? tkyfpdk;olrsm; tm;vHk;onfvnf; oif,l&efvdk\/ xdkBuD;jrwfjcif;onf aumif;jrwfjcif;tppftrSefxJrS xGufvmonf/ a,a[m0gt&Sifonf xm0&touf&Sifawmfrlaom bk&m;[k vufcH,HkMunfum? ]]igaeAkc'faeZmonf aumif;uifodkY arQmfMunfhí owd&jyefvQif? tjrihfqHk;aom bk&m;udk aumif;csD;ay;í xm0&touf&Sifawmfrlaombk&m;udk csD;rGrf;axmremûy\/ pD&ifzefqif; awmfrlorQaomt&mwdkYonf opömESihfjynfhpHkí w&m;ESihf nDavsmfMu\/ rmeaxmifvTm;aomolwdkYudk ESdrfhcsjcif;iSmwwfEkdifawmfrl\/. . .

       ]]xm0&bk&m;tvdkawmf&Sdaom urÇmay:&SdtcdkifcHhqHk;wkdif;EkdifiH onf udk,fawmfudkcsD;rGrf;&eftaMumif;onf ,ckwGifjynfhpHkcJhygNyD/ vlod &SifMum;urÇmwpfvTm;aMunmaom aeAkc'faeZmrif;\xm0&bk&m;\ arwåmawmf? u½kPmawmf? aumif;jrwfawmfrljcif;taMumif;? tpdk;ydkif ítmPmwefcdk;ESihfjynfhpHkjcif;taMumif;onf aeAkc'faeZmrif;\aemufqHk; toufwmtydkif;uav;wGifjzpfNyD; oefY&Sif;aom&mZ0iforkdif;tjzpf usef&pfcJhawmhonf/ Ellen G. White, Prophets and Kings, p. 521.      

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Lesson 5 Kiphatsakna pan Kiniamkhiatna ah
*January 25–31

Sabbath Nitaklam Jan 25
Tukalsung Simding: Daniel 4:1–33; Paunak 14:31; 2 Kumpi 20:2–5;Jonah 3:10, Daniel 4:34–37; Filipi. 2:1–11.

Kamngah:
“Pasian honglak na lamdangte bangzah in lian ahi hi-am? Abawl nalamdangte bangzah in vanglian ahi hiam? Atawntung in Pasian kumpi hi ding a, Amah in a tawntungin a ukpaisuak ding hi.” (Daniel 4:3).

Kiphatsakna in mawhna kipatna hi. Vantung innsung a om Lucifersung pan hong kipan hi. Pasian in Ezekiel tungtawnin, “Na melhoihnanakisaktheihpih kha a, na minthanna in nang hong haitatsak hi. Leilakka hong denna a, kumpi dangte hilhkholhna in nang ka hong koihhi” (Ezekiel 28:17).

Kiphatsakna in Lucifer puksak a, tua kiphatsakna mite’ sungahhong guan in, Pasian langdona lam le kisiatna lamah hong makaih hi.Eite in apuksa mite ih hih manin, ih nuntak nadingin Pasian tungahkingamh ih hi hi. Silpiak khat peuh tawh septheih khatpeuh ih neih lehzong, Pasian kiangpan mah hi veve hi. Tua pipi khawng, a bang kiphatsakpih ih hi hiam? Kiniamkhiat mahmah ding hizawsop lo hi-am?

Nebuchadnezzar, a kiniamkhiat theih ding hun sawtpi la hi.Meikhukpi sungah mi lina pa a muhkhit nangawn a nundan kheeltheinailo lailai hi. Pasian in, amah, kumpi panin hawlkhia in, ganhingtetawh a omkhop khit ciangin, a dinmun kitelpan phing hi.

 

Sunday January 26
Alian Mahmah Babylon Hilo Hiam?

Daniel 4:1–33 simin. Kumpipa tungah bangthu piang hiam,Banghang hiam?

Pasian in Nebuchadnezzar tungah anihna mang piakik leuleu hi. Tutak in bel a mang mangngilh nawnlo hi. Babylon mipilte’n hilh theilo ahihma-nun, kumpipa’n mangkhiatna gendingin Daniel teel hi. A mang sungah, van a nawk singkung golpi khat mu a, vanmite’n tua singkungpi phukpaai ding inthupia hi. A bultawng le a zung bekmah leitung vandaitui lakah nusiacip dingci hi. Nebuchadnezzar lungkhampipen napen, vanmi in, “Amah in mihinglungsim nei nawnlo in, kum sagih sung ganhing lungsim a nei ding hi” (Dan. 4:16) a cihna mun ahi hi. Tua mangin dipkuathuai mahmah ahih manin Dan-iel in, hihmang a khiatna in, kumpipa aw, na galte ading hizaw tahen aci hi. Bangbang hitaleh, thumaan takin, tua mang in kumpipa a cihnopna a hihlampulakkhia hi.

Laisiangtho hunlai in, singkung pen, kumpi peuh, minam le gam peuhlimpua sak uh hi (Ezekiel 17; 31; Hosea 14; Zech. 11:1, 2; Luka 23:31). Tuahi a, singkung golpi in, a kiphasak kumpipa cihna hipah hi. Amah’n, a neihsakhempeuh, Pasian kiangpan a hihna thu phawk khalo hi.

Daniel 4:30 encian in. Pasian thuhilhna awlmawh hetlo a hihna,kumpipa in bang kampau hiam?

Kiphatsakna a lauhuai zia in, Pasian tungah ih kingakloh phamawhahihna hong mangngilhsak zozen hi. Tua mangngilh lengpen, khathu lamah alauhuai mahmah ahi hi.

Na khansung in bang sepzawh peuh nanei hiam? Kiphasak hetlo in,na angtang thei diam? Bang cih ding?

Monday January 27
Kamsang pa’n Hilhkhol

Daniel 4:27 simin. Hong piang dingthu a hilhkhol banah, Dan-iel in, kumpipa bang hih ding gen beh lai hiam? (Pau. 14:31 enkaak in).

Daniel in mangkhia bek hilo in, Nebuchadnezzar a suahtak na’nglampi laklai hi: “Tua ahih ciangin kumpipa aw, kong thuhilhna hongmangin. Mawhna bawl nawnkei inla, diktakin gamta in. Mizawngtehehpih leteh, tua in a sia a na gamtatnasate hong puahsak ding a, nanuamsa toto ding hi” (Dan. 4:27) a ci hi.

Nebuchadnezzar in Babylon hoihtak in lampha hi. A huan,tuiguamte, biakinn le innhoih tuamtuamte in Babylon pen, tanglai nalamdang khat in kipsak hi. A hoih mahmah tuate khempeuh pen,zawhthawh thu tawh salte le mizawngte’n a sepsak ahi hi. Bek thamlogam buppi hauhnate pen, kumpipa gualnopna le ulianteng’ gualnopnabekin zang uh hi. Nebuchadnezzar kiphatsakna in, Pasian’ a theihnading pan khaktan bekthamlo in, mizawngte haksatna le kitangsapnate phawklo sakzo hi. Pasian in mizawngte awlmawh ding a tuamvilvel in hong hilhzo a, kumpipa mawhna dangdangte genlozaw in,mizawngte awlmawhlohna bekmah kawkpah hi.

Nebuchadnezzar aading thupuak thak lua hi tuanlo hi. LaisiangthoLui kamsangte in, Pasian’ mite’n mizawngte a simmawh uhmahthuhilh denden hi. Kumpi panin a kihawlkhiatna thu mawhnate lakahkhat in, mizawngte awlmawhlohna ahi hi. Khristiante ading hoihnasangpenin mizawng hehpihna hi a: mizawngte awlmawhlo le suksiatnain Pasian talsik a langdona ahi hi. Mizawngte don peuhleh, nakhempeuh Pasian aa hi a, eite’ neihsa omlo a, hong kepsakbek ahi hi. Ineihsa-te tawh mihuhna pen, Pasian in a neipa hi ci a, pahtawina ahihi. I neihsa khempeuh manphatna theihna dingin, a neipa Pasian hi cihtheihna ahi hi. Tua mun santak lian kumpipa Nebuchadnezzar kiat-na mun ahi hi. Eite’n zong, Pasian’ ukzawhna phawklo in nasemsem in, mizawngte ih panpih keileh a kibang ih hihi.

Tuesday January 28
Sangpen Pa’n Uk

Kisik in Pasian kiang mawhmaisakna ngetding sangsik in, Nebu-chadnezzar in, gilo in kiphasak ahih manin vantung thukhenna thuak hi (Daniel 4:28-33). A huan sungah a vak ciangin, keima sepsa vive ciin amah-le-amah akiphat laitakin, a lungsim hong kisia a, kumpi innsungpan kihawlkhia hi. Ganhing lungsim hong nei a, ganhingte banginhong om hi. Tu hun in zong tuabang natnate om thei zel a, “speciesdysphoria” “ganhing ut” cihna ahi hi.

2 Kumpite 20:2–5; Jonah 3:10; le Jeremiah 18:7, 8 cihte si-min. Tua mawhna daan pan suahtak theih na’ng lampi bang omci hiam?

Nebuchadnezzar in lam haksapi tawnkha hi. Ukzawhna a neih ciangin, Pasian tawh kizom khalo hi. A vangliatna teng zawngkhal sa-kin, ganhingte lakah omsak in, Pasian tung bekmah a kingamh dingcih phawkkik theihna hunpha ngahkik sak hi. Pasian in a hilhnop a thupip-en pilna in “Vantung in Uk” (Daniel 4:26) cih thu ahi hi. A mantakin,kumpipa’ tung thukhenna tawh kisai in, a zaizaw Pasian’ deihna khatin, “mun khempeuh a om mihing khempeuh in, a lian Pasian in mite’kumpi gamah vai a hawm hi cih thei ding uh hi. Amah in, a teelpeu-hpeuh, aneupen zong kumpi a suakthei ding hi” (Dan. 4:17) ci hi. Neb-uchadnezzar tungah a kipia thukhun pen tulai hun eite aading zong ahihi. Eite zong “mihing” vive mah ih hih manin, ih sinna bulpi ahi“mihingte kumpigam sungah zong Sangpen Pa’n Uk” hi cih ih phawkden ding hi.

Sangpen pa’n ukcih ih theihna bangzah in thupi hiam? Ei’ukzawhna nuai a omte tungah I nasep dingdan bang hong theisaknaci hiam?

Wednesday January 29
Vantunglam Ento

Daniel 4:34–37 simin. Bangci, le banghangin, kumpipa aading natekikheel hiam?

Pasian in, Nebuchadnezzar pen natna lamdang khat tawh vat himah leh,a lungsim damna piakik hi. Kum sagih a cin khitciangin, kamsangpa genkholh mah bangin, na khempeuh kikheelta a, cidamlo kumpipa in van-tunglam ento hi (Daniel 4:34).

“Kum sagih tawntung, Nebuchadnezzar pen, a mite’n lamdangsa mah-mah uh a; leitung mite mai ah amah kiniamsak hi. A ngaihsutna hong ngahkik ciangin, kiniamkhiat in vantunglam ah Pasian ento a, Vanglian khutin amah satzo cih hong tel hi. Mi honpi mai ah, a mawhna hong pulaak in,Pasian in a hehpihna tawh a dinmun hongpia kik cih tangko hi” Ellen G.White, Prophets and Kings, p. 520.

Vantung lam ento leng kikheelna lian hong piang cihpen dotdot kullo hi.A theihna hong lutkik phetin, kumpipa’n pilna khang ing cipah lian hi. Hihtangthu in Nebuchadnezzar tangthu hilo zaw a, Pasian’ hehpihna tangthu hi-zaw hi. Kumpipa’n Israel’ Pasian pen a nuntakna Topa in a saan dingthumvei bang taisuah khinzo hi. A salmatsa Hebrew tangval 4 te’ tehpih om-lo pilna a muh limlim in kikheel thei hi (Daniel 1), Daniel in a mang a khi-atsaklai (Daniel 2), le Hebrew tangval 3 meikhuk sungpan a ki hotkhiat lai(Daniel 3).

Hizah hotkhiatna a muhkhit nungsang, a kiniamkhiat nopkei laileh, bangcih nawn ding? Lungsim khauhlua a hihmanin, Pasian in, a li veina hun apiakbehlai leh, kumpipa’ lungsim ngahzo a, kumpi tokhomah tusak kik hi(Daniel 4). Nebuchadnezzar etteh leng, Pasian in, Amah tawh ih kinaihtheih nading in, hunkhat khit khat hongpia zelzel hi. Paul in “mi khempeuh in hot-khiatna ngahin, thuman a theihkim ding Pasian in deih hi” (1 Tim. 2:4) na ci hi.

Pasian in nang hong niamkhiatna bangci bang peuh omhiam? Tu-ate tungpan bang pilna nangah hiam? Tua thuhilhnate na thuakzel loh-na dingin, bangteng kikheel ding na hi hiam?

Thursday January 30
Kiniamkhiat in Lungdamthei

A kisik Kumpipa’n Tangko: “Amah in leitung mite bangmahin asimkei hi” (Dan. 4:35). Ama’n a thupi mahmah bang hih hiam?

Nebuchadnezzar in, Pasian maan sang takpi cih bangci theih ding hiam?Daniel 4na zong Nebuchadnezzar gelh hi kici hi. Tua munsan pen, kumpipain a gambup aading in lai hawmkhiat a bawl hihtuak hi. Hih lai sungah,amah’n a kiphatsakna, a haigawpna te le a kiniamkhiat theih nading Pasian’nasepna cihte pulak hi. Tanglai kumpite in, amau-le-amau kiniamkhiatna laicihkhawng gelh ngei khollo uh hi. Kumpi thuciaptehna khempeuh phialin,kumpipa phatna lai khawng peuh ciaptehna bawlzaw uh hi. Kiphatsakna leganhing bang omna khawng pulakkhia cih pen kisiktaktak cihna hizaw hi.Tua banah, Pasian’ liatna pulak in, ama’ nuntakzia thute a ciaptehnalai bawlcihpen, Pasian’ nasepna khat hipah hi. Pasian maan a muh manin, amah ki-imcip thei nawnlo ta hi. Kumpipa thungetna le phatna late zong (Daniel 4:34-37) sungah om a, ama phutkhak taktakte ahi hi.

Kumpipa, tu in mithak taktak hita a, mihing thahatna ki ciangtanhlua cihhong telta hi. Lungdamkoh thungetna lianpi khat bawl a, Daniel’ Pasian minphat in “Amah in leitung mite bangmahin a simkei hi” (Dan. 4:35) ci in pu-lakkhia hi. Mihing te’n, kiphatsak tham nading bangmah neihetlo cihna hi.Nebuchadnezzar tangthu a tawpna lamah, kumpipa kiniamkhiat in, lungdamko, Pasian’ min phat cih peuhmah pen, eite kiphatsak lohna’ng hongthuhilhna ahi hi.

Pasian in eite nuntakdan hong khelkhel hi. Bangzahta in nakiphasak phial a,mawhna nanei zongin, langdo mite le mawhnei mite Pasian’tate suahtheihkikna dingin Pasian in hehpihna le vangliatna tawh kidim hi.

Philippians 2:1–11 simin. Eite sungpan kiphat-sakna ih paihkhiat theihna’ngin, hih Laisiangtho ah bang i mu hiam?

Friday January 31

Ngaihsutbeh Ding: ”Khatvei lai-a a kiphasak mahmah kumpipa, a kiniamkhi-at mahmah Pasian tapa hong suak; a ngongtat, a khengval makaipa, a pil le hehpihthei kumpi hong suakta hi. Vantung Pasian khawng a ko ziahziahpa,Sangpenpa vangliatna hongtel a, Jehovah Pasian bekmah kikihta ding cih atangkopa hong suak hi. Kumpite’ kumpipa, Tote’ Topa’ in, ukna aananeikhempeuh zuihding thute hilh hi. Liatna taktak pen hoihna sungbekah omhi.Jehovah in a nungta Pasian ci in sang a, “Keimah Nebuchadnezzar in van-tung Kumpipa phat in ka zahtak hi, Ama’ septe in thumaan a, Ama’ lampi in thukhenna: a kiphasak mite Amah’n niamkhiat thei hi.

Pasian deihnapen, leitung kumpi lianpente’n, Amah phatna pulak dinghi. Hih bangin mipi mai ah, Pasian hehpihna, hoihna le ukzawhna a tangkonapen anuntak sung in asep nunung pen ahi hi” E. G. White, Prophets andKings, p. 521.

Kikup Ding Dotnate:

1. Kiphatsakna in siatna hong tun a: Pasian langdona lungsim ahi hi.Khengval lua nasa hiam? Nasakleh ngaihsun pha in. Mi khat akiphatsakna lian semsem leh, midang kiphatsakna deihlo semsem hi. Nakiphatsak zah na theihnop leh nang-le-nang kidongpah in. Mi’n keihong awlmawhloh, hong donloh ciang, honghep ciang, hong hopihbuahbuah ciang cih khawng? Mikhat’ kiphatsakna cihpeuhmah, adangkhat tawh a kidem hipahpah hi. Pawisung khawngah a gamlumpenhi nuam, midang’ ngaihzaw leh deihlo pah. Sumbawl nih kilem theilo.”C. S. Lewis, Mere Christianity [New York: Touchstone, 1996], p. 110.Lewis in nangma lungsimsung a om kiphatsakna hong musak nuam hi.

2. Hih Laisiangtho sung pan ih muhkhiat pen, Pasian’ ukzawhna, aananeihna. Hih thute banghangin telhuai sa na hiam? Hih thumaan teltheihna ding in, Sabbath in koibangdan in hong huhthei in na um hi-am?

 

ZIRLAI 5 January 25–31, 2020
CHAPONA ATANGA INNGAIHTLÂWMNA

CHÂNGVAWN: “A thil entîrnate chu a ropuiin, a thiltihmakte chu a va nasa êm! A lalram chu ramhluna ni a, a rorêlna chu chhuan awm chhûng zawngzawng a ni ang,” (Daniela 4:3, NKJV).

SABBATH CHAWHNÛ January 25

Chhiar Tûr: 2 Lalte 20:2–5; Thufingte 14:31; Daniela 4:1–33; 4:34–37; Jona 3:10; Filipi 2:1–11.

CHAPONA hi sual hmasa ber tih a ni a. Vân rorêlnaa angel, Luciferaah a lo lang chhuak hmasa ber a. Chuvângin PathianinEzekiela hmangin, “I mâwina vânga lo chapovin, i ropuinain ifinna tikhawlovin, leiah ka paih che a, lalte hmâah mualah kapho che, ennawmah,” (Ezekiela 28:17).

Lucifer-an chapona a tlûkpui a, tichuan tûn thleng hianmihringteah chapona tuhin, chhiatna lama an kal zêl theih nân Pathiandodâl tûrin a hruai a. Mihring, suala tlu tawh, Pathian zâra nunghrâm hrâm kan ni. Thilpêk kan dawnte leh chûng thilpêktehmanga kan tih zawng zawngte pawh chu Pathian zâra kan tihvek an ni. Chutî a nih avâng tak chuan han chapo leh uâng theirêng kan ni lo va; dik tak phei chuan kan tih apiang hiinngaihtlâwmna nêna ti tûr kan ni zâwk dâwn lo’m ni?

Inngaihtlâwm pawimawhzia man thiam tûrin Nebukadnezzaran hun a duh rei hlê a. Rawhtuina meipuia mi palîna a lolan pawhin a nun kawng zawh a danglam chuang lo. Pathianin alalna a chhuhsak a, ramhnuia ransâ anga awmtîr hmâ loh chuanlal khân a dinhmun dik tak chu a inhre lo a ni.

SUNDAY January 26
Hei Hi Babulon Ropui Chu A Ni Lovem Ni?

Daniela 4:1–33 chhiar la. Lal chungah eng nge thleng, engnge a chhan?

Pathianin Nebukadnezzara kha mumang dang a neihtîr leh a.Hemi tum hi chuan lalin a mumang a theihngilh tawh lo. Mahse,Babulon mi fingten an hrilhfiah theih leh chuang lo va, mumanghrilhfiahsak tûrin Daniela bawk a kohtîr leh ta a ni. Mumangahchuan, lal chuan thing lian tak vân tawnga sâng mahse, vân mîinthing chu kit tûra thû a pêk leh tak chu a hmû a. A bul leh azungte chauh chu zuah a, vân dâia huha awmtîr a ni dâwn ani. Chû mumanga Nebukadnezzara rilrû tibuai tûr chu, “arilrû chu mihring rilrû atanga tihdanglam nise, a hnênah ramsarilrû pêk ni rawh se; a chungah hun sarih ral rawhse,” (Daniela 4:16, NKJV) tih lai kha a ni ngêi ang.

Mumang chu ngaihzam liam mai chî a ni lo tih hriain, Danielakhân hawihhâwm takin mumang chu lal hmêlmâte chunga thlengtûr ni zâwk se a tih thû a sawi chhuak a. Chuti chungin, mumangthuchah chu dik taka hrilh tûr a ni tih hriain, Danielan mumang chuamah lalber chungchâng a ni tih chu a hrilh ta tho a ni.

Thingte hi Bible-ah hian lal te, hnam te leh lalram entîr nântehman a ni thîn a (Ezekiel 17; 31; Hosea 14; Zakaria 11:1, 2;Luka 23:31). Chuvângin, thing lian tak lal chapo entîr nâna hmanchu thil inhmeh tak a ni. Pathianin Nebukadnezzara kha lalna lehthuneihna te a pê a, mahse, chuti chungin a thil neih tin rêng khaPathian hnên atanga a dawn a ni tih a pawm duh tlat sî lo a ni.

Daniela 4:30 hi ngaihtuah chîk deuh la.Lalber thusawi engkhân nge LALPÂ hnên atanga vaulâwkna a dawn tawh kha ala man lo che u a ni tih târ lang le?

Chapona neih a hlauhawm riauna chu engkimah Pathianrinchhana nung vê mai kan nih min theihnghilhtîr thîn mawlhhi a ni mai thei e. Chû chu kan theihnghilh vêleh, thlarau lamdinhmun hlauhawm taka kan ding nghâl thîn.

In nunah thil (ropui) eng emaw tak tih in lo nei vê tawh ngaiem? Chûng chu chapopui sî lo vin in chhuâng thei em? Theise, engtin nge ni?

THAWHTANNÎ January 27
Zâwlneiin A Vaulâwk

Daniela 4:27 chhiar la.Thil lo thleng tûr laka vaulâwkna apêk bâkah, Danielan lal kha eng ti tûrin nge a hrilh, eng vângnge ni? (en tel tûr, Thufingte 14:31.)

Danielan mumang a hrilhfiahsak chauh ni lo vin, Nebukadnezzaradinhmin dik tak a hrilh nghâl a: “Chuvângin aw lalber, ka thu râwnche hi pawmtlâkah ngai la, i sualna chu felnain thlâk la, i suahsualnatechu mirethei chunga zahngaihnain thlâk rawh, i hmuingîlna hi asei thei deuh mahnâ,” tiin (Daniela 4:27, NKJV).

Nebukadnezzara khân Babulon-ah namên lo vin in ropui sakhnâ a kalpui a. Huân te, tuikawng laih te, tempul za tam tak din teleh in ropui dang an sakte avânin Babulon kha hmânlai khawvêlthilmak zînga chhiar tel a ni rêng a. Mahse, chutiang ropuina lehmâwina chu a thawk tûra sal tam tak chhawr leh mi retheitehlamchhiah a din a ni. Chûng bâkah pawh chuan, lalramhausakna kha lal leh a miliante nawmchen nân nasa taka hman ani bawk a. Lal chapona chuan Pathian a hriatna a dâlsak chauhni lo vin, tlachhamte harsatna ngaihthahnaah a hruai bawk ani. Pathianin retheite a ngaihsak dân hriatna atang chuan,Danielan lal sualna a târlan zînga retheite hlamchhiahna atâr lang kher pawh ka a mak lêm lo viâu a ni.

Nebukadnezzara hnêna thuchah lo thleng kha thil thar a nilo. Thuthlung Hlui zâwlneite khân retheite rahbeh chungchângahPathian mîte hnênah vaulâwkna thu an pe châmchî a ni. Retheitekhawngaihna hi Kristian nungchang mâwi târlanna sâng ber a nirêng a, chuti lo va anmahni chhawr nawmnah leh hlamchhiahchu Amah Pathian beihna a tling hial a ni. Tlachhamtengaihsak hian Pathian chu engkim neitu a ni tih kan pawmin,keini hi neitu ni lo vin Pathian thil neihte enkawltu mai mai nizâwk tih kan pawmzia kan pawm tihna a ni.

Kan thil neihte hmanga mi dangte rawng kan bâwlsak hian,Pathian kan châwimâwiin, A Lalna kan pawm tihna a ni a.Pathian chu thil neitu tak zâwk a ni tih kan pawmna chu thil kanngaihhlut dân leh hman tangkai dân tûr tehfunga kan hman tûr ani. Hetah tak hian lal Nebukadnezzara kha a hlawhchham a,keini pawhin kan thil dehchhuah chunga thuneitu chu Pathian ani tih pawm a, a taka tlachhamte kan tanpui lo a nih chuan,dinhmun hlauhawmah kan ding vê thei reng thihna a ni.

THAWHLEHNÎ January 28
Dân Chungnung Ber Berte . . .

Sim a, Pathian ngaihdamna dîl tûra thurâwn pêk a nichungin, Nebukadnezzara chapo zui zêlna vângin vânlamthupêk chu a taka hlen a ni ta a (Daniela 4:28–33). A lal inchunga kal vêl a, a thil tih ropui vânga mahni a infak vêl laitakin, rilru lama âtna neiin, a lal in atanga hnawh chhuah anih phah ta a. Rilru lam natna ‘clinical lycanthropy emaw,zoanthropy’ an tih emaw chu a vei a ni mai thei.Chutiang hriveite chu ransa ang maiin an awm thîn a. Tûnlai hunahchutiang natna chu “species dysphoria” an ti a, an nih lohtûr ni anga inngaiin, ransa emawte an inti tlat thîn.

Chhiar tûr: 2 Lalte 20:2–5; Jona 3:10; Jeremia 18:7, 8.Hêng chângte hian lalin hremna a pumpelh theih dân tûrchungchâng eng nge an sawi?

Vânduaithlâk takin, Nebukadnezzara khân a harsa zâwngthil a zir chhuah a ngai ta a. Lalna leh thuneihna a chan laikha chuan, Nebukadnezzaran Pathian nêna an inlaichînnalantîr theihna a nei lo va. A thuneihna chhuhsak a nih a,ramhnuai ransâte zînga thawn a nih tâkah erawh chuan,Pathianin Amah rinchhana nung vê mai a nihzia pawmtîr tûraremchânna a pe ta a ni. Pathianin lal chapo hnêna zirlai zirtîra duh tak chu, lal chapo hnêna “Vânin thu a nei”(Daniela4:26, NKJV)tih hriattîr a ni.

Lal chunga hremna lo thleng khân Pathian ruâhmannaahtum zâu zâwk a la nei a, chû chu vânlam thuneitûin chiangtaka a puân chhuah: “Chungnungbera chuan mihringte lalnaram chungah thû a nei a, a duhsak apiang a pê a, mihnuaihnung berte pawh a luahtîr thîn a ni tih minungin anhriat nân,” a ni(Daniela 4:17, NKJV).

Tawngkam dang chuan, Nebukadnezzara chungathununna lek kha, kan za vaia tân zirlai a ni. A chhan chu‘mi nung damte’ zîngah kan la tel a, “Chungnungbera chuanmihringte lalna ram chungah thû a nei” tih zirlai min zirtîr atum hi kan ngaihven tha tlâng theuh tûr a ni.

Engati nge ‘Chungnung Beran thû a nei’ tih hriat hi kan tânzirlai zir tûr pawimawh tak a nih? Engtin nge chû thil hriatnachuan kan kut hnuaia awmte kan en dânah awmzia a neih tûrni ang?

NILÂINÎ January 29
Vân Lama Mit Lên Chho

Daniela 4:34–37 chhiar la. Engtin leh eng vângin nge lal tânthil a lo danglam leh tâk?

Pathian khân Nebukadnezzara natna mak tak a vei a phal a,a hnûah chuan rilru pângngai a puttîr leh ta a ni. Thil ngaihnawmtak chu, zâwlnei sawi lâwk ang ngêia kum sarih a lo rala thilengkim mai a lo danglam leh ta kha a ni, âtna hri vei lal chuanvânlama a mit a lên chho ta kha a ni (Daniela 4:34).

“Kum sarih chhûng Nebukadnezzara awm dân chu a khualeh tuiten mak an ti a; chumi kum sarih chhûng vêk chuan khawvêlhmâah tihtlâwmin a awm a. Kum sarih a ralin, a hriatna chu pêkkîr leh a ni a; inngaitlâwm taka vân Pathian lam a han hawichhoh vê leh a chunga hremna lo thleng chu Pathian atangin a nitih hriat chianna a nei ta nghâl a. Mîte hriatah, thiam loh chang anihzia leh din thar leh a nihna chu Pathian zahngaihna nasa takavâng vek a ni tih a puang chhuak ta a.”—Ellen G.White, Zâwlneite leh Lalte, p. 440.

Vân lama a mit a len chhoh chinah chuan danglamna nasatak a lo thleng ta a. Thil hriat thiamna a nei leh vêleh, lal chuanhê zirlai hi a zir chhuak ta tih finfiahna a lantîr a.

Mahse, hê thû hi Nebukadnezzara chungchâng âi mahinPathian zahngaihna chungchâng sawina a ni mah zâwk. IsraeltePathian chu amâ nunna LALPA a ni tih pawm tûra remchânnatum thum lai eng mah lo vah a lo liamtîr ta a. Chutiang remchânnahun tha a bawhpelh chu, Juda saltâng tlangvâl palîte finchungchuânnaah (Daniela 1) te, Danielan a mumang a hrilhfiahsaknaah (Daniela 2) te leh,rawhtuina meipui laka Hebraitlangvâl pathumte chhanchhuah an nih khân (Daniela 3) ani. Khâ chhanchhuahna a thlen hnû pawha la pawm duh locheu a nih chuan, engtin nge ni zêl ang le?

Rorêltu chuan luhlul a chhuah zui zêl chungin, Pathian erawhchuan remchânna palîna a la siamsak ta cheu va, chutah meuh chuanlalber thinlung pawh hneha awmin, a lalna dinhmun a luahtîr leh ta ani (Daniela 4). Nebukadnezzara chungchânga kan hmuh anghian, Pathian chuan Amah nêna inlaichînna duhawm kan neihtheih nân hun tha dang hi min pe nawn fo thîn a. A hnû kum zaeng emaw tiah Paulan LALPA chuan “mî zawng zawngchhandama awmah leh thutak hriaah a duh,” (1 Timothea 2:4,NKJV) tiin a ziak a. Nebukadnezzara chungchângah pawh hianchû thutak entîrna awmze nei tak chu kan hmû a ni.

Engtiang kawngtein nge Pathianin a lo tihtlâwm vê tâk che?Chuta tang chuan eng nge i zir chhuah? Chutiang zirlai chuzirtîr nawn i ngaih tawh loh ân engtin nge tan i lâk zui zêlang?

NINGÂNÎ January 30
Inngaitlâwm leh Lâwm Nachâng Hria

Lal sual sim ta chuan: “Leilung luahtu zawng zawngte hi engmah lo va ngaih an ni” (Daniela 4:35)tiin a puang a. Eng thilpawimawh tak nge sawi nia i hriat?

Engtin nge Nebukadnezzara khân tihtakzetin Pathian dik chu apawm ta tih kan hriat? Daniela 4-a chuang, amah Nebukadnezzarangeiin amâ chungchâng a sawi atang hian finfiahna kan hmu theia. Hê bung pum pui hi lalin a lalram zâu tak chhûnga lehkha athawn chhuah chu ni mai âwmin a lang. Hê lehkhathawnah hian,lal chuan amâ chapona leh âtna hri vei chungchâng bâkah, amânuna Pathian lo chêtna a pawm tâk thûte a chuâng a.

Hmânlai lalte khân anmahni chungchâng tha lo lam chu an ziakngai meuh âwm lo ve. Hmânlai thu ziakte chu anmahni fak lehchâwimâwina a ni deuh zêl tih kan hria a. Hê thû-ah erawh hi chuanlalber khân a chapona leh ransa anga a khawsak thû a pawmnakhân, tihtakzetin a piangthar a ni ang tih a kâwk a ni. Alehkhathawna a nuntawng leh inngaitlâwm taka Pathian hmâaa inpuanna zârah, lal kha ramthim rawngbâwl angin a chê a.Amâ thil paltlang leh Pathian dik hnên atanga a thil zir chhuahchu ngawihpui reng thei a ni ta lo. Heta kan hmuh tâk chu,lalber tawngtaina leh fakna thû (Daniela 4:34–37) atangaa nuntawng kha a tak ngei a ni tih hi a ni.

Lalber chuan thil ngaih hlut leh thlîr dân thar neiin, mihringthiltihtheihnain chin bî a nei tih a pawm ta a. A lâwmthu sawitawngtainaah pawh, lalber chuan Daniela Pathian thiltihtheihna chuchâwisângin, “Leilung luahtu zawng zawngte hi engmah lo va ngaihan ni” (Daniela 4:35, NKJV) a ti ta hial a ni. Chû chu, mihringtehian anmahniah thil han chapo-uânpui tûr eng mah an nei lotihna a ni. Daniela bûa Nebukadnezzara chanchin tâwpna hianlalber chu inngaitlâwm leh lâwm nachâng hria lo ni tain, Pathiana fak a, keini pawh chapo lo tûrin min vaulâwk ta bawk a ni.

Ni e, Pathian chuan vawiin thleng hian nun a la tidanglamzui zêl a. Mîte chu lo sualin, lo chapo hlê pawh ni se, Pathianchu zahngaithei leh helhmang thinlung pawh her danglamsaka, Vân Pathian fâte nihtîr theitu a la ni reng a ni.

Filippi 2:1–11 chhiar la. Kan nuna chapona nuai bo nâna tihtûr eng nge hetah hian kan hmuh?

ZIRTÂWPNÎ January 31

Ngaihtuah Zui Tûr: ”Lal, inluling tak thîn chu Pathian fa tlâwmtak a lo ni a; lal nunrâwng tak leh hrohrâng chhe tak thîn chu, mikhawngaih thei leh fing tak a lo ni ta. Vân Pathian cho ngam thînleh, A hming sawi chhe ngam thîn chuan Chungnungberathiltihtheina chu a pawm ta a, Jehova tihna thu a tlângâupui ta a,a khua leh tuite hlimna tûr a zawng tan ta bawk a. LalberteLalber leh hotûte Hotuin a han zilh meuh chuan,Nebukadnezzara chuan leia lalte zawng zawng tâna zir tûl ngawihngawih—ropuina dik tobul chu thatna dik a ni—tih hi a zir tangê ngê a ni. Jehova chu Pathian nung a lo ni ngei tih chu apawm ta nghâl a, hêng thûte hi a au chhuahpui ta nghâl bawk a:“Kei Nebukadnezzara hian vân Lal chu ka fak a, ka châwisânga, ka zah a; a thiltih zawng zawng chu a dikin a kawngte chu afel sî a; chapova lêngte chu a tihniam thei a ni.’

“Lei lalram ropui berte hian, Pathianin a lo ruahman dân chuan,Amah an fakin an châwimâwi tûr a ni a, chu chu Nebukadnezzaranunah a lo thleng famkim ta a ni. Mîte beng hriata NebukadnezzaranPathian thuneihna te, thatna te, zahngaihna te a pawm tâk thû apuan chhuah hi Pathian Lehkha thua a chanchin chhinchhiah hnuhnunber a ni.”—Ellen G. White, Zâwlneite leh Lalte, pp. 440, 441.

Sawi Ho Tûrte:

1  “Chapona hian sualna chi tin lamah a hruai a: rilru lamaPathian dodâlna a ni tawp mai. Hei hi i uâr deuh angin alang em? Lo ni ta se, ngaihtuah teh . . . . Mî chu a chaponasat poh leh mi dangtea chapona chu a ngaithei lo sauhang. Dik tak chuan, eng ang taka chapo nge i nih hriat iduh a nih chuan, mahni inzawh awlsam ber chu, ‘Eng angtakin nge mîten chaldelh taka min chhânna te, min haiderna,tawng khumna, zahder hian ka tih thin?’A awmzia chu mipakhat chapona leh mi dang chapona hi an iner tawn tlattih hi a ni. Chutiang a nih chhan chu, nawmsip bâwlna hmunathâwm ring ber nih ka duh avângin chû hmuna mi dangthâwm ring vê deuh chu ka ngaithei lo tlat a. Sumdâwnnakawng hnih a kal dûn thei ngai lo.”—C. S. Lewis, MereChristianity [New York: Touchstone, 1996], p. 110. Engtinnge nangmâ nuna chapona hmu theih nân eng nge hetahhian Lewis hian a sawi?

2 Hê bung leh a hmâ bunga thupui lo lang chu Pathianthuneihna chungchâng a ni. Engati nge hê thupui man thiamhi a pawimawh viau?Hê thutak pawimawh man thiam theihnân engtin nge Sabbath hian pawimawhna tak a neih?

 

Les 5 * 25–31 Januarie

Van hoogmoed tot ootmoed

SABBATMIDDAG

Skrifverwysings vir hierdie week se studie: Daniël 4:1-33, Spreuke 14:31, 2 Konings 20:2-5, Jona 3:10, Daniël 4:34-37, Filippense 2:1-11.

Geheueteks: “Hoe groot is sy tekens, hoe magtig sy wonders! Sy koninkryk is ’n ewige koninkryk, sy heerskappy duur van geslag tot geslag” (Daniël 4:3, NAB).

Trots (oftewel hoogmoed) word dikwels as die heeleerste sonde gesien. ’n Mens bespeur dit die eerste maal by Lucifer, toe hy nog ’n engel in die hemel was. Aangaande hom het die Here aan Esegiël gesê: “Jou prag het jou hooghartig laat word, jou stralende glans het jou jou wysheid laat verloor. Ek het jou op die grond gegooi, jou daar voor ander konings laat lê dat hulle jou kon bekyk” (Eseg. 28:17, NAB). Dit is hoogmoed wat Lucifer tot ’n val gebring het, en daardie trots gebruik hy sedertdien om tallose ander op afdraaipaadjies van verwoesting te bring. Ons is almal gevalle wesens, afhanklik van die Here vir ons voortbestaan. Alle gawes wat ons het en alles wat ons met daardie gawes vermag, kom van die Here. Hoe durf ons dus trots wees, hoe durf ons arrogant wees, hoe durf ons spog – en dit terwyl al ons doen en late van nederigheid, van ootmoed, behoort te getuig?

Dit neem lank vir Nebukadnesar om te verstaan hoe belangrik ootmoed is. Nie eens die verskyning van die vierde wese in die brandende vuuroond (soos ons in verlede week se les gesien het), bring hom tot ander insigte nie. Eers nadat God sy koninkryk weggeneem en hom tussen die wilde diere laat woon het, besef die koning sy nederige posisie as mens.

*Betudeer hierdie week se les as voorbereiding vir Sabbat, 1 Februarie.

Sondag 26 Januarie

Is hierdie nie die grootse Babilon nie?

Lees Daniël 4:1-33. Wat gebeur met die koning, en waarom?

Die Here gee aan Nebukadnesar ’n tweede droom, maar dié keer kan die koning onthou wat hy gedroom het. Nietemin faal die Babiloniese raadgewers opnuut en daarom laat roep hy vir Daniël om die uitleg van die droom te gee. In die droom sien die koning ’n groot boom wat tot aan die hemel reik. Dan gee ’n hemelwese die bevel en dit word afgekap. Net die stomp en die wortels bly oor, met die nagtelike dou as die enigste water. Wat Nebukadnesar veral pla, is die gedeelte waarin die hemelse wese sê: “Sy verstand moet anders word as dié van ’n mens, hy moet die verstand van ’n dier kry. Dit moet sewe tydperke lank oor hom kom” (Dan. 4:16, NAB). Daniël besef dat dit harde woorde is om aan te hoor. Hy is vreeslik hoflik teenoor Nebukadnesar en probeer dit sagter stel, deur te sê dat hy God se oordele liewers vir die koning se vyande toewens. Nietemin bly die profeet getrou aan die geopenbaarde wil van God en sê prontuit dat die droom oor Nebukadnesar gaan.

Metaforiese verwysings na bome verskyn oral in die Bybel en versinnebeeld konings, nasies of ryke (Eseg. 17 en 31, Hos. 14, Sag. 11:1 en 2, en Luk. 23:31). ’n Groot boom is dus ’n gepaste simbool vir ’n arrogante koning. Van die Here ontvang hy sy mag en koningskap, nietemin misken hy knaend die Gewer van dié genadegawes.

Let veral op Daniël 4:30. Met hierdie uitlating word getoon dat hy nog steeds nie verstaan waarteen God hom probeer waarsku nie. Hoe so?

Ons is so uiters afhanklik van die Here, vir alles in die lewe. Om dit te vergeet, is een van die groot gevare van trots. Sodra ’n mens dit vergeet, begewe jy jou op gevaarlike geestelike terrein.

Watter prestasies het jy op jou kerfstok? Kan ’n mens daardie prestasies waardeer sonder om hoogmoedig te raak? Indien wel, hoe gemaak?

Maandag 27 Januarie

Daniël waarsku die koning

Lees Daniël 4:27. Benewens God se profetiese waarskuwing aan Nebukadnesar, waarsku Daniël hom ook. Wat sê hy die koning aan om te doen, en waarom? (Lees ook Spr. 14:31.)

Daniël lê nie net die koning se droom uit nie, hy bied Nebukadnesar ook ’n uitweg te midde van die oordele: “Daarom, U Majesteit, luister na my raad: breek met u sonde en u ongeregtigheid, doen wat reg is en bewys barmhartigheid teenoor dié wat in nood is. Dan sal u voorspoed aanhou” (Dan. 4:27, NAB).

Nebukadnesar het ongekende vooruitgang in Babel meegebring. Al die tuine, die uitgebreide kanaalstelsels, honderde tempels en ook ander suksesvolle bouprojekte het die stad in een van die wonders van die antieke wêreld omskep. Tog is sulke prag en praal die produk – wel ten minste gedeeltelik – van uitbuiting in die vorm van slawearbeid en die verwaarlosing van die armes. Boonop gaan die rykdom van Babilon aan die koning en sy gevolg, vir hulle pret en plesier. Die feit dat Nebukadnesar nie aan God die nodige erkenning gee nie, is nie sy enigste probleem nie. Sy hoogmoed hou ook ander gevolge in – hy sien nie die swaarkry van die armes raak nie. Van al die koning se sondes, besluit Daniel om klem te lê op sy verwaarlosing van die armes. Dit is besonder interessant, gegewe God se besorgdheid oor die armes elders in die Bybel.

Die boodskap wat Nebukadnesar hier ontvang, is geensins nuut nie. Die Ou Testamentiese profete het dikwels die verwaarlosing van die armes skerp veroordeel. Daardie sonde word inderdaad ook by die naam genoem, as een van die talle redes vir die koning se verbanning. Medelye met die armes is immers die hoogste uitdrukking van Christelike liefdadigheid. Daarenteen kom die uitbuiting en die verwaarlosing van die armes op geweld teen God Self neer. Deur om te sien na die armes erken ons dat alles aan God behoort. Ons is dus nie eienaars nie, maar bloot rentmeesters van God se eiendom, sy skepping.

Deur ander met ons besittings te dien, bring ons lof en eer aan die Here, en bely ons sy Heerskap. Dit is God se eienaarskap wat uiteindelik die waarde en funksie van stoflike besittings bepaal. In dié opsig het Nebukadnesar gefaal; en ons loop dieselfde gevaar, tensy ons God se opperheerskappy oor ons prestasies erken en aktief daarvan getuig deur die behoeftiges te help.

Dinsdag 28 Januarie

Die Allerhoogste regeer. . .

So ontvang Nebukadnesar dan die vermaning om tot inkeer te kom en die Here om vergifnis te vra. Tog val die hemelse oordele die koning te beurt omdat hy weier om sy trots te laat vaar (Dan. 4:28-33). Terwyl Nebukadnesar in die paleis rondgaan en al sy prestasies bekyk, en homself met groot behae op die skouer klop, oorval ’n psigiese ongesteldheid hom, met die gevolg dat hy uit die koninklike paleis gesit word. Moontlik was dit ’n soort geestestoestand soos kliniese likantropie (om te glo dat jy ’n dier is) of dalk ’n ander vorm van soantropie (om te glo dat jy in ’n dier verander het of deur een bewoon word). Hierdie tipe toestand lei daartoe dat die pasiënt soos ’n dier optree. Deesdae word dié toestand eerder spesie-disforie genoem, die gevoel dat jou liggaam die verkeerde spesie is, met die gevolg dat jy begeer om ’n dier te wees.

Lees 2 Konings 20:2-5, Jona 3:10 en Jeremia 18:7 en 8. Wat sê hierdie tekste, kon die koning God se oordele voorkom het?

Ongelukkig moes Nebukadnesar maar op die harde manier leer. Met al die mag van sy verhewe amp kon die koning nie sy posisie met betrekking tot die Here insien nie. Die Here ontneem Nebukadnesar sy koninklike gesag en laat hom tussen wilde diere woon. Sodoende gun God hom die geleentheid om sy totale afhanklikheid aan die Skeppergod te besef en te bely. Om die waarheid te sê, God se groot les aan die arrogante Nebukadnesar is “dat die Hemel regeer” (Dan. 4:26, NAB). Die oordeel wat Hy oor die koning bring, dien boonop ’n groter doel in die Godsplan, wat in die engele se dekreet duidelik na vore kom: “So sal alle mense weet dat die Allerhoogste regeer [mag het] oor al die koninkryke op aarde en dat Hy dit gee aan wie Hy wil; Hy stel selfs die onbelangrikste mens daaroor aan” (Dan. 4:17, NAB).

Met ander woorde, die teregwysing wat Nebukadnesar ontvang het, behoort vir ons almal ’n les te wees. Ons is immers deel van “alle mense” en behoort derhalwe meer aandag te skenk aan die groot les wat elke gelowige veronderstel is om te leer, naamlik “dat die Allerhoogste mag het oor die koningskap van die mens en dit gee aan wie Hy wil” (OAB).

Die Allerhoogste regeer. Waarom is dié besef so ’n belangrike les? Watter invloed het hierdie insigte op die manier waarop ’n mens jou ondergeskiktes behandel (om nou ’n enkele voorbeeld te noem)?

Woensdag 29 Januarie

Hy slaan sy oë op na die hemel

Lees Daniël 4:34-37. Hoe en waarom verander die koning se lot?

Hoewel die Here aanvanklik toelaat dat Nebukadnesar deur ’n vreemde siektetoestand getref word, bring Hy hom weer tot sy sinne. Interessant genoeg, kom die keerpunt na afloop van die geprofeteerde sewejaartydperk, toe die koning uiteindelik sy blik hemelwaarts rig (Dan. 4:34). “Sewe jaar lank was die Nebukadnesar se onderdane stomgeslaan [oor hul koning se waansin], oor sy sewejaarlange vernedering voor die ganse wêreld. Daarna herstel die Here sy gebroke psige. So kyk Nebukadnesar dan in ootmoed op na die Here, en bespeur die teregwysing in die oordele wat hom te beurt geval het. In ’n openbare verklaring bely hy sy sonde en erken dat sy herstel pure genade is” (Ellen G. White, Prophets and Kings, bl. 520). Ongetwyfeld kan groot dinge gebeur wanneer ons ons oë hemelwaarts rig. Dit is presies wat die koning besef het, en is dit inderdaad sy belydenis toe hy uiteindelik weer tot sy sinne gekom het.

Nietemin gaan dit nie eintlik om Nebukadnesar nie, maar om die genade van God. Voor sy sewejaarlange straf het die koning drie kanse verspeel om die God van Israel as Koning van sy lewe te aanvaar. Daardie kanse was toe hy die buitengewone kennis en insig van die vier Judese ballinge raakgesien het (Daniël 1), toe Daniël die droom oor die beeld uitgelê het (Daniël 2), en toe die drie Judeërs die brandende vuuroond oorleef het (Daniël 3). Die feit dat hy na die wonderbaarlike redding van daardie drie Judeërs nie van sy hoogmoed wou afsien nie, skreeu werklikwaar ten hemele! Ten spyte van die monarg se hardkoppigheid gee die Here hom ’n vierde kans. Dié keer wen God uiteindelik Nebukadnesar se hart. Die Here herstel hom ook in sy koninklike amp (Daniël 4). Soos Nebukadnesar se verhaal duidelik toon, gee die Here ons vele kanse om dinge tussen ons en Hom reg te maak. Eeue later stel Paulus dit so netjies: die Here “wil hê dat alle mense gered word en tot kennis van die waarheid kom” (1 Tim. 2:4, NAB). Die verhaal van Nebukadnesar en sy uiteindelik bekering is ’n kragtige voorbeeld hiervan.

Watter omstandighede het jou geloofslewe verander, sodat jy jou voor die Here verootmoedig het? Wat het jy uit daardie ervarings geleer? Op watter maniere kan jy toelaat dat jou lewe verander, sodat jy nie die moeilike lesse van die verlede ’n tweede keer hoef te leer nie?

Donderdag 30 Januarie

Nederig en dankbaar

Aangaande God sê die boetvaardige koning: “Almal wat op aarde woon, is niks in vergelyking met Hom nie” (Dan. 4:35, NLV). Wat is die koning se punt, inaggenome die konteks?

Hoe weet ons dat Nebukadnesar inderdaad ’n oorgawe aan die lewende God gemaak het? Die feit dat Nebukadnesar die skrywer van Daniël 4 is, is een van die groot bewyse. Die hoofstuk blyk grotendeels ’n transkripsie van ’n gedikteerde brief te wees, een wat hy aan die onderkonings van sy grootse ryk uitgestuur het. Hy skryf oor sy aanvanklike trots en die kranksinnigheid wat daarop volg, en erken nederig God se ingryping in sy lewe. In antieke tye het die konings byna nooit enigiets neerhalend oor hulself geskryf nie. Bykans alle koninklike dokumente uit daardie tydvak, wel ten minste dié wat aan ons bekend is, bring eer aan die koning. Die een in hoofstuk 4 – waarin ’n koning te kenne gee dat hy eenmaal trots was, en toe waansinnig geraak en soos ’n wilde dier begin leef het, dui dus op daadwerklike bekering. Wat meer is: die feit dat die koning sy bekeringsverhaal met die leser deel, en dan ruiterlik erken dat alle heerskappy aan God behoort, maak van hom ’n sendeling. Hy kan nie meer sy bekeringsbelewenis, ook nie die dinge wat hy by die lewende God geleer het, vir homself hou nie. Hierdie hoofstuk is dus die koning se oomblik van lofbetuiging tot God (Dan. 4:34-37), die bekendmaking van ’n wesenlike ervaring. Nebukadnesar het nou ’n ander stel waardes as voorheen en weet dat menslike mag beperk is. In ’n aangrypende dankgebed verheerlik hy die lewende God vir sy almag, en die koning erken: “Al die aardbewoners word as niks geag nie” (Dan. 4:35, OAB). Dit wil sê, inherent het die mens niks om oor te spog nie. In hierdie laaste kykie na die lewe van Nebukadnesar, soos dit in die boek Daniël opgeteken is, het ons ’n koning wat Hom voor die Here verootmoedig. Hy is dankbaar en besing die grootsheid van God, en waarsku ons ook teen hoogmoed. Die Here verander egter steeds lewens. By Hom is daar al die nodige krag en genade om die rebelse sondaar in ’n kind van die Hemelkoning te verander, ongeag hoe trots of sondig daardie persoon aanvanklik is.

Lees Filippense 2:1-11. Hoe roei ’n mens die trots in jou lewe uit? Wat sê Paulus is hier die geheim tot sukses?

Vrydag 31 Januarie

Vir verdere studie:

“Dieselfde heerser wat eens op ’n tyd so hoogmoedig was, het ’n nederige kind van God geword – van tirannieke, outoritêre alleenheerser tot wyse en barmhartige koning. Hy wat voorheen die God van die hemel teëgegaan en gelaster het, bely uiteindelik die almag van die Allerhoogste, en streef eerbied vir Jehova en die geluk van sy onderdane opreg na. Deur die teregwysing van die Koning van konings en die Heer van die here leer Nebukadnesar oplaas die les wat alle heersers behoort te leer: dat ware grootsheid uit opregte deugdelikheid spruit. So gee die koning dan te kenne dat Jehova die lewende God is. Hy sê: ‘Ek, Nebukadnesar, prys en eer en loof die Koning van die hemel. Alles wat Hy doen, is reg, sy optrede is regverdig. Hy het die mag om hoogmoediges te verneder’ [hfst. 4:37, NAB]. “Die Godsplan vir Babilon is volbring: die grootste koninkryk ter wêreld het aan God die eer gegee. Hierdie openbare verklaring – waarin die koning die genade, goedheid en gesag van God te kenne gee – is die laaste van Nebukadnesar se handelinge wat in die Bybel opgeteken is” (Ellen G. White, Prophets and Kings, bl. 521).

Vrae vir bespreking:

1. “Hoogmoed is die sneller vir ondeug in al sy vorms: ’n denkwyse wat hom vir die algehele verwerping van God beywer. Klink dit vir jou verregaande? Indien wel, is dit nou tyd om te herbesin… Hoe groter die renons in ander se hooghartigheid, hoe groter jou eie. Om die waarheid te sê, ’n mens kan bepaal hoe hoogmoedig jy is deur jou bloot af te vra: ‘In hoe ’n mate krap dit aan my wanneer ander mense my afjak of wanneer hulle weier om notisie van my te neem, of wanneer iemand uit onkunde saampraat, of uit die hoogte met my praat, of windmakerig optree?’ Die punt is dat elkeen se trots om eerste plek meeding. Die rede hoekom ’n ander partytjieganger se pogings om te beïndruk my so geweldig afsit, is omdat ek self die ander partytjiegangers wou beïndruk. Ons is soos vinkel en koljander – die een verag die ander” (C. S. Lewis, Mere Christianity [New York: Touchstone, 1996], bl. 110). Wat probeer Lewis hier vir ons sê, hoe kan ’n mens die trots in jou eie lewe raaksien?

2. Een van die temas in hierdie hoofstuk, en ook in sommige van die voorafgaande hoofstukke, is die opperheerskappy van God. Waarom is dit so ’n belangrike onderwerp? Waarom moet ’n mens dit begryp? Hoe help die Sabbatwaarheid ons om hierdie deurslaggewende waarheid reg te verstaan?