Memory Text: “And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise and knowledge to those who have understanding” (Daniel 2:21, NKJV).
In Daniel 5, the Word of God gives us a powerful example of human hubris that ends in a stunning and dramatic way. Though one could say that it takes Nebuchadnezzar a long time to learn his lesson, at least he learned it. His grandson, Belshazzar, does not. In using the temple vessels in a palace orgy, Belshazzar desecrates them. Such an act of desecration is tantamount not only to a challenge of God but an attack on God Himself. Thus, Belshazzar fills up the cup of his iniquities, acting in ways similar to the little horn (see Daniel 8), which attacked the foundations of God’s sanctuary. By removing dominion from Belshazzar, God prefigures what He will accomplish against the enemies of His people in the very last days. The events narrated in Daniel 5 took place in 539 b.c., on the night Babylon fell before the Medo-Persian army. Here occurs the transition from gold to silver,predicted in Daniel 2. Once more it becomes evident that God rules in the affairs of the world.
* Study this week’s lesson to prepare for Sabbath, February 8.
Sunday February 2 Belshazzar’s Feast
Read Daniel 5:1–4 along with Daniel 1:1, 2. What is Belshazzar doing that is so bad? How does it reveal his true character? Compare his actions with Revelation 17:4–6. What parallels can you find?
The king commands that the sacred utensils of the Jerusalem temple be used as drinking vessels. Nebuchadnezzar seizes the vessels from the Jerusalem temple, but he places them in the house of his god, which shows that at least he respects their sacred status. But Belshazzar turns the sacred vessels into drinking utensils in a most profane way.
While drinking from the sacred vessels, Belshazzar’s lords “praised the gods of gold and silver, bronze and iron, wood and stone” (Dan.5:4, NKJV). It is worth noticing that six materials are mentioned. The Babylonians used the sexagesimal system (a system based on the number 60) in contrast to the decimal system used today (based on thenumber 10). Thus, the six categories of gods represent the totality of the Babylonian deities and, therefore, the fullness of the Babylonian religious system. Interestingly enough, the order of the materials follows the order of the components of the dream statue of Nebuchadnezzar, except that wood replaces the clay. As in the dream, stone appears last; although here it designates the material composition of idols, stone also evokes God’s judgment upon worldly empires (see Dan. 2:44, 45), which Babylon symbolizes.
This feast serves as an apt representation of end-time Babylon as seen in the book of Revelation. Like Belshazzar, the woman in endtime Babylon holds a golden cup and offers polluted drink to the nations. In other words, by means of false doctrines and a distorted worship system, modern Babylon lures the world into evil (Rev.17:4–6), oblivious to the judgment that will soon fall upon her. One day judgment will come.
What are ways in which our society and culture profane the truth of God’s Word? How can we be careful not to take part in that profanation, even in subtle ways? Bring your answer to class on Sabbath.
Monday February 3 An Uninvited Guest
Read Daniel 5:5–8. What happens, and why does the king respond as he does? In what ways does this account parallel Daniel 2, and why is that parallel important? (See Ps. 96:5 and Col. 1:15–17.)
As Nebuchadnezzar does in previous crises (Dan. 2:2, 4:7), Belshazzar calls the astrologers, the Chaldeans, and the soothsayers to clarify the mysterious writing. And to make sure that they give their best, the king promises them extravagant honors: (1) purple clothing, a color worn by royalty in ancient times (Esther 8:15); (2) a chain of gold, which was a sign of high social status (Gen. 41:42); and (3) the position of third ruler in the kingdom. This last reward reflects accurately the historical circumstances of Babylon at that time. Because Belshazzar was second ruler as co-regent with his father, Nabonidus, he offers the position of third ruler. But despite the tempting rewards, the sages once again fail to provide an explanation.
On top of all his sins, then, the king attempts to find wisdom in the wrong place. The Babylonian experts cannot uncover the meaning of the message. It is written in their own language, Aramaic, as we shall see tomorrow, but they cannot make sense of the words. This might remind us of what the Lord speaks through Isaiah: “For the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hidden” (Isa. 29:14, NKJV). After quoting this verse the apostle Paul states: “Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe” (1 Cor. 1:20, 21, NKJV).
Some truths are too important to be left for humans to try to figure out for themselves. That’s why God, instead, reveals these truths to us.
Think about what the rewards were going to be and, given what was soon to follow, how worthless those rewards really were. What should this tell us about just how fleeting things in the world can be—and why we always need to keep the perspective of eternity in mind in all that we do?
Tuesday February 4 Enter the Queen
Read Daniel 5:9–12. What does the queen say about Daniel that the king should have known already? What does it say about him that he seems ignorant even of Daniel’s existence?
As the banquet hall is thrown into confusion because of the mysterious message on the wall, the queen comes and provides direction to the befuddled king. She reminds the king about Daniel, whose ability to interpret dreams and solve mysteries has been demonstrated during the time of Nebuchadnezzar. If Belshazzar were as smart as his predecessor, he would have known where to turn to find the meaning of this mysterious writing. The intervention of the queen proves necessary for the king, who at this point seems utterly at a loss as to what to do next. Her words sound like a rebuke to Belshazzar for having overlooked the only person in the kingdom who can interpret the mysterious writing. And she also gives the king an oral résumé of Daniel: the prophet has the Spirit of the Holy God, light and understanding and divine wisdom, excellent spirit, knowledge; he is capable of understanding, interpreting dreams, solving riddles, and explaining enigmas; he was chief of the magicians, astrologers, Chaldeans, and soothsayers in Nebuchadnezzar’s time (Dan. 5:11, 12).
At this point, we again wonder why Belshazzar had ignored Daniel. The text does not offer a direct answer to this question, but we presume that at this time Daniel, after serving the king at least until the third year of his reign (Dan. 8:1, 27), is no longer in active service. One factor could be Daniel’s age. He is probably around 80 years old, and the king may have wanted to replace the old leadership with a younger generation. The king also may have decided to ignore Daniel because he did not want to commit himself to Daniel’s God. But whatever the reason or combination of reasons, it remains striking that someone with such a portfolio as Daniel’s could be forgotten so soon.
Read Romans 1:16–32. In what ways do we see the principle expressed in these texts manifested, not just in this story but also in the world today?
Wednesday February 5 Weighed and Found Wanting
Read Daniel 5:13–28. What is the reason Daniel gives for the soon-tocome demise of this king?
Forced by the circumstances, the king resorts to consulting Daniel, but he seems to do so with reluctance. This may tell more about the attitude of the king toward the God of Daniel than toward Daniel himself.
In turn, Daniel’s response to the king’s offer of reward says a lot about Daniel’s priorities and character. It also is likely that Daniel,knowing the meaning of the mysterious words, realizes just how worthless the reward really is.
Daniel then indicts the king on three counts.
First, Belshazzar totally has ignored the experience of Nebuchadnezzar. Otherwise he would have repented and humbled himself like his predecessor.
Second, Belshazzar has used the temple vessels in order to drink wine and to praise his idols. Here Daniel mentions the six kinds of materials used to make idols in almost the same order noted previously.
Third, the king has neglected to glorify God, the One “who holds your breath in His hand and owns all your ways” (Dan. 5:23, NKJV).
Having addressed the failures of the king, Daniel proceeds to the interpretation. Now we learn that the divine graffiti consists of three Aramaic verbs (with the first repeated). Their basic meaning should have been known to the king and his sages—MENE: “counted”;TEKEL: “weighed”; and PERES: “divided.”
With the Medo-Persian army at the gates of Babylon, the king and the sages must have suspected some ominous meaning in that writing, but the sages do not dare to say something unpleasant to the king. Only Daniel proves capable of decoding the actual message into a meaningful statement in order to convey its full meaning to Belshazzar:“MENE: God has numbered your kingdom, and finished it; TEKEL:You have been weighed in the balances, and found wanting; PERES:Your kingdom has been divided, and given to the Medes and Persians”(Dan. 5:26–28, NKJV; emphasis supplied).
Not exactly words of comfort and cheer.
Judgment comes swiftly upon the king. How can we learn to trust God in cases in which, for the present, justice and judgment have not yet come? (See Eccles. 3:17, 8:11, Matt. 12:36, and Rom. 14:12.)
Thursday February 6 The Fall of Babylon
Read Daniel 5:29–31 along with Revelation 14:8, 16:19, and 18:2.What can we learn about the fall of Belshazzar’s Babylon that points to the fall of end-time Babylon?
Whatever his faults, Belshazzar is a man of his word. So, despite the bad news, he is satisfied with the interpretation given by Daniel, which is why he bestows upon the prophet the promised gifts. It appears that by admitting the truth of Daniel’s message, the king implicitly recognizes the reality of Daniel’s God. Interestingly, Daniel now accepts the gifts he has refused before, probably because such gifts can no longer influence his interpretation. Besides, at that point such gifts are meaningless since the empire is about to fall. Thus, probably as a matter of courtesy, the prophet accepts the rewards, knowing all the while that he will be the third ruler of the kingdom for only a few hours.
Exactly as announced by the prophet, Babylon falls. And it does so quickly; while the king and his courtiers drink, the city falls without a battle. According to the historian Herodotus, the Persians dug a canal to divert the Euphrates River and marched into the city on the riverbed. That same night Belshazzar is slain. His father, King Nabonidus, has left the city already, surrendering himself later to the new rulers. Thus, the greatest empire humanity has ever known to this point comes to an end. Babylon, the head of gold, is no more.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgment son Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth.”—Ellen G. White, Bible Echo, April 25,1898.
What opportunities do we have to become “acquainted with truth”? What does that mean? At what point can we say that we are acquainted with all the truth that we need to know?
Friday February 7
Further Thought: Large feasts were common in the courts of the ancient world. Kings loved to throw parties with extravagance and luxury to show their greatness and confidence. Although we do not know all of the details of this particular feast, we know that it took place when the Medo-Persian army was poised to attack Babylon. But humanly speaking, there was no reason for concern. Babylon had fortified walls, a food supply for many years, and plenty of water, because the Euphrates River flowed through the heart of the city. So, King Belshazzar sees no problem in having a party while the enemy surrounds the city. And he orders a momentous celebration, which soon degenerates into an orgy. What a powerful testimony to the hubris of humanity, especially in contrast to the power of the Lord. Through Daniel, God tells the king that despite the opportunities he has had to learn truth, “the God who holds your breath in His hand and owns all your ways, you have not glorified” (Dan. 5:23, NKJV).
“The history of nations speaks to us today. To every nation and to every individual God has assigned a place in His great plan. Today men and nations are being tested by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.”—Ellen G. White, Prophets and Kings, p. 536.
Discussion Questions:
1 In class, discuss the answer to Sunday’s question about the ways in which society and culture profane the truth of God. What are these ways, and how should we as a church and as individuals respond to those profanations?
2 What does this story teach us about how salvation is not so much about what we know but about how we respond to what we know? (See Dan. 5:22.)
3 Read Daniel 5:23. What important spiritual principles are found in this verse? For example, how does the text warn us against defiance of God? Or, what does the text teach us about God as not only the Creator but also the Sustainer of our existence?
4 Even without knowing what the words mean, Belshazzar was frightened (Dan. 5:6). What does this tell us about what it means to live with a guilty conscience?
Story inside Better Than a Dentist By Madeline Dyche
The woman was grinning from ear to ear. But hours earlier, she told me she had been disappointed to learn that she couldn’t receive a free tooth cleaning at the Pathway to Health mega clinic in the U.S. state of Texas.
The woman had joined a long line of people seeking health care and other services at the sprawling Will Rogers Memorial Center in Fort Worth on the first day of a three-day free mega clinic organized by Seventh-day Adventists. But when she reached the front of the line, she learned that no more dental openings were available for the day.
Hopes dashed, she began to turn away when a volunteer suggested that she choose another free service. She opted for a vision checkup.
After having her blood pressure and other vital signs taken, a requirement for all patients, she sat down with an eye doctor.
The man looked at a printout of her vital signs and asked a few questions. He thought something wasn’t quite right. Seeing a physician nearby, he asked for help.
The physician examined her, ordered a sonogram, and diagnosed the woman with hypothyroidism, an abnormally underactive thyroid gland. He asked whether the woman suffered common symptoms of the condition such as fatigue, irritability, depression, intolerance for cold, and weight gain.
“Yes, for six years!” the woman replied. She had visited various doctors, but none had been able to diagnose her condition. Her medical insurance didn’t allow tests such as a sonogram, and she hadn’t been able to afford to pay for more than a medical consultation.
When I met the woman, she was leaving the Pathway to Health event.She told her story when Pathway to Health volunteers asked whether she was satisfied with her experience. I was able to empathize with her because I have hyperthyroidism, an overactive thyroid gland.
“I thought I was dying a few months ago,” I told the woman. “I didn’t know what was wrong with me. Once I started taking medicine, I felt much better. The difference was like night and day. You will feel so much better once you get this problem regulated.”
The woman was all smiles.“I came for a tooth cleaning, and I never would have found out what my real problem was if the dentist had seen me,” she said. “The way God worked this out has been such a blessing.”Madeline Dyche is a mother of two in Keene, Texas.
Part I: Overview
Key Text: Daniel 5:11, 12
Study Focus: Dan. 5:1–31; Prov. 29:1; Ps. 75:7; Isa. 45:1, 2; Luke 12:19,20.
Introduction: Daniel 5 stands in close parallel with Daniel 4. Both chapters portray in graphic terms God’s sovereignty over the kingdoms of the world. In Daniel 4, God took away the power from Nebuchadnezzar for a limited period of time. In Daniel 5, God removes the power from Belshazzar and brings the Babylonian kingdom to its end.
Lesson Themes:
1. Arrogance. One theme that pervades the book of Daniel and is graphically demonstrated here is that of the arrogance of the human powers in their rebellion against God and what stands for God in the world. When he should be more focused on defending his city against the impending attack of Medes and Persians, Belshazzar was offering a lavish banquet to his officers.
2. Judgment. The blasphemous gesture of Belshazzar in defiling the temple vessels, which represented the temple, amounted to an attack against God Himself. At this point, the Babylonian king and the system that he represented had filled up the cup of their iniquity. In that moment, the heavenly tribunal pronounced the sentence. A supernatural hand wrote on the palace wall the sobering message: “MENE, MENE, TEKEL UPHARSIN” (Dan. 5:25).
Life Application: What was Belshazzar’s most egregious sin the night of Babylon’s downfall? More even than hosting a hedonistic party, his worsts in was his treatment of the vessels from God’s temple. The blasphemous handling of the sacred objects epitomized Belshazzar’s contempt for the God of Israel and finally filled the cup of Babylon’s iniquity. However, the root of his faults lay in his refusal to walk in the light that God revealed through His dealings with Nebuchadnezzar. To avoid making the same mistake, we should pay close attention to the experiences of others, both positive and negative. And most important, we must walk in the light that God has shed in our path through His Word.
Part II: Commentary
1. Arrogance
The last night of Babylon was marked by a great celebration. Xenophon and Herodotus indicate that the Babylonians were observing a regular festival. The Bible does not mention the reasons for the party, but scholars have speculated that it might have been the (spring) New Year’s Akītu Festival. Whatever feast it was, with the Medes and Persians ready to attack against Babylon (Dan. 5:29–31), we wonder why Belshazzar was partying. Most likely he felt secure within the city, which was surrounded by a wall twenty-five feet in width and a height of at least forty feet. Inside the city there were abundant water and food supplies to withstand many years of siege. So, Belshazzar harbored no fear of an invasion any time soon. The feast conveyed a sense of normalcy to the city’s inhabitants in spite of the enemies gathering outside the city walls.
At the height of the celebration, Belshazzar praised the gods “of silver and gold, of bronze, iron, wood and stone” (Dan. 5:23, ESV) but not the living God. Apparently, he forgot what God had done through Daniel to teach Nebuchadnezzar. However, Belshazzar’s very act of desecration indicates that he may not have been completely oblivious of the living God. By seizing the sacred vessels of the Jerusalem temple to be used as drinking cups in that blasphemous celebration, the Babylonian king demonstrated that he not only refused to honor the God of the Hebrews, but he also exerted willful contempt against Him. By profaning the temple vessels, the king was expressing his most outrageous contempt for the reality those objects represented; namely, the worship of the true God. Such objects, though in exile, remained holy, and Belshazzar should have treated them with utmost respect.
Isaiah demanded purity from the exiles who would carry the sacred vessels back to Jerusalem (Isa. 52:11, 12). Nebuchadnezzar apparently understood the status of the temple objects when he placed them in the temple of his god. As opposed to his predecessor, Belshazzar showed no respect for the temple vessels. By defiling them in his orgiastic celebration, he challenged God Himself.
Belshazzar’s profanation of the sacred vessels stands as another episode in the long conflict between Babylon and Jerusalem, depicted inthe Scriptures. The term Babylon appears for the first time in Genesis 11 (spelled as Babel in most translations), when a company of rebellious individuals begin constructing a tower intended to reach to the heavens. Thenceforth, a conflict between God and Babylon as a representation of the forces that oppose God and His truth emerges time and again in the Scriptures. When the armies of Nebuchadnezzar invaded Judah and razed Jerusalem and the temple, it appeared that Babylon had won. Belshazzar appears intent on reconfirming such appearances by defiling the vessels of God’s temple. In praising his gods and defiling the temple vessels, the Babylonian king intended to make a public demonstration of contempt toward the God of the Jews. This act of profanation points to the eschatological attacks of the little horn and the king of the north against God’s people and God’s heavenly temple, as depicted in the prophetic section of Daniel. Subsequently, the book of Revelation provides a broader picture of the conflict between Babylon and Jerusalem, which culminates in the annihilation of Babylon and the establishment of God’s eternal kingdom from the New Jerusalem.
2. Judgment
At a divinely chosen moment in the lustful revelry, mysterious writing suddenly appears on the wall of the banquet room. The king immediately perceives the gravity of the situation. Although he could not read the writing, he felt it was an ominous pronouncement of impending doom. Once more the magicians and professionals of the palace failed to produce an interpretation that satisfied the king. It was only at the suggestion of the queen mother that the king requested that Daniel be brought to his presence. Some scholars identify this woman with Nitocris, daughter of Nebuchadnezzar, wife of Nabonidus and mother of Belshazzar.
One may wonder why Daniel was ignored up to that point. In this regard, we should bear in mind that Daniel had served until the third year of Belshazzar (Dan. 8:1, 27). Therefore, the old prophet was not any stranger to the king. On the basis of Belshazzar’s overall attitude and behavior, it appears that this king may have relegated Daniel to the margins for political (religious) expediency.
In his appearance before the king, the old prophet no longer used deferential language as in former addresses to Nebuchadnezzar. After making clear that he rejected the rewards the king promised to whoever interpreted the writing, Daniel spoke to the king in the most severe terms. Above all, Daniel faulted Belshazzar for not learning from the experience of Nebuchadnezzar, particularly when the latter was expelled from the throne for a period of seven years (Daniel 4). Thus, Belshazzar should have known better: “But you his son, Belshazzar, have not humbled your heart, although you knew all this” (Dan. 5:22, NKJV). Therefore, the writing on the wall meant judgment for Belshazzar and Babylon: MENE, MENE (“counted”), TEKEL (“weighed”), UPHARSIN (“and divided,”) (Dan. 5:25). Ellen G. White says that those letters “gleamed like fire,” and that the king and others seemed to be “arraigned before the judgment bar of the eternal God, whose power they had just defied.”—Prophets and Kings, p. 524. The sentence was given, the Babylonian king and kingdom were doomed. In spite of the unfavorable interpretation, the king kept his word, rewarded Daniel, and made him third ruler in the Babylonian empire, even if only for a few hours.
On that same night, the enemy diverted the river Euphrates—which ran through the city—to a marsh, and with the level of the water lowered, the soldiers entered Babylon underneath the city wall through the riverbed. Belshazzar was killed, and mighty Babylon fell before the Medes and Persians, in October 539 b.c. The fall of historical Babylon—as the gold gave way to silver—symbolizes the final defeat of the spiritual end-time Babylon, as hinted at in the prophetic chapters of Daniel. In Revelation, the fall of the end-time Babylon is connected with the sixth plague, which results in the drying up of the Euphrates to prepare the way for the kings from the east (Rev.16:12). In the end, the victorious city (Babylon) is defeated, and the defeated city (Jerusalem) is established.
Part III: Life Application
1. In what ways can you prevent the fault of Belshazzar (in not learning from the past experiences of his predecessor Nebuchadnezzar) from being replicated in your life today? How can you avoid falling into the same trap of not learning from the experience of others?
2. Why is it important to know what God has done in the past history of His people? What happens to those who forget the past? How can you learn about God’s past acts?
3. In your view, what was the most offensive sin of Belshazzar?Explain your answer.
4. Imagine yourself in Daniel’s place. After being ignored, you are eventually called to solve the problem that the astrologers, the Chaldeans, and the soothsayers have failed to solve. How would you have felt? How would you have treated the king? Would you have accepted the rewards promised by the king? Explain.
5. Belshazzar ignored the true God and praised the gods of silver and gold, bronze and iron, wood and stone. Which “gods” today pose a threat to your relationship with the true God? Money? Status? Education? Career?
6. Daniel indicts the king for not glorifying “the God who holds your breath in His hand and owns all your ways” (Dan. 5:23,NKJV). How meaningful is this depiction of God for you? How do you feel about such a God? Love? Fear? Discuss.
7. In what ways can the judgment of Belshazzar and the fall of Babylon give you assurance that, eventually, the forces of evil will be defeated? What picture of the judgment and of God’s character can you glimpse from this narrative?
Lección 6: Para el 8 de febrero de 2020 DE LA ARROGANCIA A LA DESTRUCCIÓN
Sábado 1º de febrero
LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 5; Apocalipsis 17:4–6;Salmo 96:5; Colosenses 1:15–17; Romanos 1:16–32; Eclesiastés 8:11; Apocalipsis14:8.
PARA MEMORIZAR: “Él muda los tiempos y las edades; quita reyes, y pone reyes; da la sabiduríaa los sabios, y la ciencia a los entendidos” (Dan. 2:21).
En Daniel 5, la Palabra de Dios nos da un ejemplo poderoso de la arrogancia humana que termina de una manera asombrosa y dramática.Aunque se podría decir que a Nabucodonosor le llevó mucho tiempoaprender la lección, al menos la aprendió. Su nieto, Belsasar, no. Al usar losvasos del Templo en una orgía palaciega, Belsasar los profana. Ese acto deprofanación equivale no solo a desafiar a Dios sino a atacar a Dios mismo.De este modo, Belsasar llena la copa de sus iniquidades al actuar de formasemejante al cuerno pequeño (ver Dan. 8), que atacó los pilares del Santuariode Dios. Al eliminar el dominio de Belsasar, Dios prefigura lo que lograrácontra los enemigos de su pueblo en los últimos días. Los acontecimientosnarrados en Daniel 5 tuvieron lugar en 539 a.C., la noche en que Babiloniacayó ante el ejército medopersa. Aquí ocurre la transición del oro a la platapredicha en Daniel 2. Una vez más, resulta evidente que Dios gobierna enlos asuntos del mundo.
Domingo 2 de febrero | Lección 6 LA FIESTA DE BELSASAR
Lee Daniel 5:1 al 4 junto con Daniel 1:1 y 2. ¿Qué tiene de malo lo que haceBelsasar? Esto que hace ¿cómo revela su verdadero carácter? Compara susactos con Apocalipsis 17:4 al 6. ¿Qué paralelismos puedes encontrar?
El rey manda que los utensilios sagrados del Templo de Jerusalén seutilicen como recipientes para bebida. Nabucodonosor se apodera de losvasos del Templo de Jerusalén, pero los coloca en la casa de su dios, lo quedemuestra que al menos respeta su estatus sagrado. No obstante, Belsasarconvierte los vasos sagrados en utensilios para beber de la manera másprofana.
Mientras bebían de los vasos sagrados, los dignatarios de Belsasar “alabaron a los dioses de oro y de plata, de bronce, de hierro, de madera y depiedra” (Dan. 5:4). Cabe señalar que se mencionan seis materiales. Los babilonios usaban el sistema sexagesimal (un sistema basado en el númerosesenta), en contraste con el sistema decimal que utilizamos en la actualidad(basado en el número diez). Así, las seis categorías de dioses representan latotalidad de las deidades babilónicas y, por lo tanto, la plenitud del sistemareligioso babilónico. Curiosamente, el orden de los materiales sigue el ordende los componentes de la estatua del sueño de Nabucodonosor, exceptoque la madera reemplaza la arcilla. Como en el sueño, la piedra aparece enúltimo lugar; aunque aquí indica la composición material de los ídolos, lapiedra también nos recuerda el juicio de Dios sobre los imperios mundanos(ver Dan. 2:44, 45), simbolizados por Babilonia.
Esta fiesta ofrece una representación adecuada de la Babilonia deltiempo del fin, como aparece en el libro de Apocalipsis. Al igual que Belsasar,la mujer de la Babilonia del tiempo del fin sostiene una copa de oro y ofrecebebida contaminada a las naciones. En otras palabras, mediante falsasdoctrinas y un sistema de adoración distorsionado, la Babilonia modernaseduce al mundo hacia el mal (Apoc. 17:4-6), ajena al juicio que pronto caerásobre ella. Un día el juicio llegará.
¿Cuáles son las formas en que nuestra sociedad y nuestra cultura profanan la verdad de la Palabra de Dios? ¿Cómo podemos estar atentos para no formar partede esa profanación, ni siquiera de manera sutil? Lleva tu respuesta a la clase elsábado.
Lección 6 | Lunes 3 de febrero UN VISITANTE NO INVITADO
Lee Daniel 5:5 al 8. ¿Qué sucede, y por qué el rey responde de ese modo?¿En qué aspectos el relato es paralelo a Daniel 2, y por qué es importanteese paralelismo? (Ver Sal. 96:5; Col. 1:15–17.)
Al igual que Nabucodonosor en crisis anteriores (Dan. 2:2; Dan. 4:7), Belsasar llama a los astrólogos, los caldeos y los adivinos para dilucidar laescritura misteriosa. Y, para asegurarse de que den lo mejor de sí, el rey lespromete honores extravagantes: (1) vestimenta púrpura, un color usado porla realeza en la antigüedad (Est. 8:15); (2) una cadena de oro, que era señalde alto estatus social (Gén. 41:42); y (3) el tercer puesto como gobernantedel reino. Esta última recompensa refleja con precisión las circunstanciashistóricas de Babilonia en ese momento. Debido a que Belsasar gobernabaen segundo lugar como corregente con su padre, Nabonido, ofrece el tercerpuesto como gobernante. Pero, a pesar de las tentadoras recompensas, lossabios, una vez más, no aportan ninguna explicación.
Además de todos sus pecados, el rey intenta hallar sabiduría en el lugarequivocado. Los expertos babilónicos no pueden dilucidar el significado delmensaje. Está escrito en su propio idioma, arameo, como veremos mañana,pero no pueden entender las palabras. Esto podría recordarnos lo que elSeñor dice por medio de Isaías: “Porque perecerá la sabiduría de sus sabios,y se desvanecerá la inteligencia de sus entendidos” (Isa. 29:14). Después decitar este versículo, el apóstol Pablo declara: “¿Dónde está el sabio? ¿Dóndeestá el escriba? ¿Dónde está el disputador de este siglo? ¿No ha enloquecidoDios la sabiduría del mundo? Pues ya que en la sabiduría de Dios, el mundono conoció a Dios mediante la sabiduría, agradó a Dios salvar a los creyentespor la locura de la predicación” (1 Cor. 1:20, 21).
Algunas verdades son demasiado importantes para que la humanidadintente descubrirlas por sí misma. Por eso Dios nos revela estas verdades.
Piensa en cuáles serían las recompensas y, dado lo que estaba a punto de suceder,cuán inútiles realmente eran esas recompensas. ¿Qué debería decirnos esto sobrecuán fugaces pueden ser las cosas del mundo y por qué siempre debemos tener enmente la perspectiva de la eternidad en todo lo que hacemos?
Martes 4 de febrero | Lección 6 ENTRA LA REINA
Lee Daniel 5:9 al 12. ¿Qué dice la reina sobre Daniel que el rey ya deberíahaber sabido? El hecho de que incluso ignorara la existencia de Daniel, ¿quénos dice de él?
A medida que el salón de banquetes entra en caos debido al misteriosomensaje escrito en la pared, llega la reina y le ofrece una solución al confundido rey. Le recuerda que está Daniel, quien demostró capacidad parainterpretar sueños y resolver misterios durante la época de Nabucodonosor.Si Belsasar hubiese sido tan inteligente como su predecesor, habría sabidodónde acudir para encontrar el significado de esta misteriosa escritura. Laintervención de la reina resultó necesaria para el rey, que a estas alturas parece totalmente perdido en cuanto a qué hacer a continuación. Las palabrasde la reina suenan a reprensión para Belsasar por haber pasado por alto ala única persona del reino que podía interpretar la escritura misteriosa. Ytambién le da al rey un currículo oral de Daniel: el profeta tiene el Espíritudel Santo Dios; luz, entendimiento y sabiduría divinos; un espíritu excelente;conocimiento; es capaz de comprender e interpretar sueños, resolver acertijos y explicar enigmas; fue jefe de los magos, astrólogos, caldeos y adivinosen la época de Nabucodonosor (Dan. 5:11, 12).
A estas alturas, nuevamente nos preguntamos por qué Belsasar habíaignorado a Daniel. El pasaje no ofrece una respuesta directa a esta pregunta,pero suponemos que en ese momento Daniel, después de trabajar para elrey al menos hasta el tercer año de su reinado (Dan. 8:1, 27), ya no estabaen servicio activo. Un factor podría ser la edad de Daniel. Probablementetenía unos ochenta años, y es factible que el rey haya querido reemplazara la antigua dirigencia por una generación más joven. Quizá también hayadecidido ignorar a Daniel porque no quería comprometerse con el Dios deDaniel. Pero, cualquiera que sea la razón o la combinación de razones, continúa siendo llamativo que alguien con una trayectoria como la de Danielpudiera pasar al olvido tan rápidamente.
Lee Romanos 1:16 al 32. ¿De qué maneras vemos que se manifiesta el principio expresado en estos versículos, no solo en esta historia, sino tambiénen el mundo actual?
Lección 6 | Miércoles 5 de febrero PESADO Y HALLADO FALTO
Lee Daniel 5:13 al 28. ¿Cuál es la razón que presenta Daniel para la prontacaída de este rey?
Forzado por las circunstancias, el rey recurre a consultar a Daniel, peroparece que lo hace con reticencia. Esto quizá revele más sobre la actitud delrey hacia el Dios de Daniel que hacia el mismo Daniel.
A su vez, la respuesta de Daniel al ofrecimiento de recompensa del reydice mucho sobre las prioridades y el carácter de Daniel. También es probable que Daniel, al conocer el significado de las palabras misteriosas, sedé cuenta de cuán inútil es la recompensa.Entonces, Daniel acusa al rey de tres cargos.
En primer lugar, Belsasar ignoró totalmente la experiencia de Nabucodonosor. De lo contrario, se habría arrepentido y humillado como su antecesor.En segundo lugar, Belsasar usó los vasos del Templo para beber vinoy alabar a sus ídolos. Aquí Daniel menciona los seis tipos de materialesutilizados para hacer ídolos en el mismo orden señalado anteriormente.
En tercer lugar, el rey se olvidó de glorificar “al Dios en cuya mano estátu vida, y cuyos son todos tus caminos, [y que] nunca honraste” (Dan. 5:23).Luego de ocuparse de los errores del rey, Daniel procede a la interpretación. Ahora descubrimos que el grafiti divino consiste en tres verbosarameos (el primero se repite). El rey y sus sabios debieron haber sabido susignificado básico: MENE: “contado”; TEKEL: “pesado” y PERES: “dividido”.
Como el ejército medopersa estaba a las puertas de Babilonia, el rey ylos sabios debieron haber sospechado algún significado ominoso en esaescritura, pero los sabios no se atrevieron a mencionarle nada desagradableal rey. Solo Daniel demuestra ser capaz de decodificar el verdadero mensajecomo una declaración significativa para transmitir su significado completoa Belsasar: “MENE: Contó Dios tu reino, y le ha puesto fin. TEKEL: Pesadohas sido en balanza, y fuiste hallado falto. PERES: Tu reino ha sido roto, ydado a los medos y a los persas” (Dan. 5:25-28).
No son precisamente palabras de consuelo y alegría.
El juicio llegó con presteza sobre el rey. ¿Cómo podemos aprender a confiar en Dioscuando, por el momento, la justicia y el juicio aún no han llegado? (Ver Ecl. 3:17;8:11; Mat. 12:36; Rom. 14:12.)
Jueves 6 de febrero | Lección 6 LA CAÍDA DE BABILONIA
Lee Daniel 5:29 al 31 junto con Apocalipsis 14:8; 16:19; y 18:2. ¿Qué podemosaprender sobre la caída de la Babilonia de Belsasar que señala la caída de laBabilonia del tiempo del fin?
Más allá de sus errores, Belsasar es un hombre de palabra. Por eso, apesar de las malas noticias, queda satisfecho con la interpretación que le dioDaniel, por lo que le otorga al profeta los regalos prometidos. Al parecer, aladmitir la verdad del mensaje de Daniel, el rey reconoce implícitamente larealidad del Dios de Daniel. Curiosamente, Daniel ahora acepta los regalosque rechazó antes, probablemente porque esos regalos ya no pueden influiren su interpretación. Además, a estas alturas, esos regalos carecen de significado, ya que el Imperio está a punto de caer. Por lo tanto, probablementepor cortesía, el profeta acepta las recompensas, sabiendo perfectamenteque será el tercer gobernante del reino por unas pocas horas solamente.
Exactamente como lo anunció el profeta, Babilonia cae. Y lo hace rápidamente; mientras el rey y sus cortesanos beben, la ciudad cae sin ningunabatalla. Según el historiador Herodoto, los persas cavaron un canal paradesviar el río Éufrates e invadieron la ciudad a través del lecho del río. Esamisma noche Belsasar es asesinado. Su padre, el rey Nabonido, ya habíaabandonado la ciudad, entregándose más tarde a los nuevos gobernantes.De este modo, el mayor imperio que la humanidad haya conocido hasta esemomento llegó a su fin. Babilonia, la cabeza de oro, ya no existía...
“A Belsasar se le habían dado muchas oportunidades para conocer lavoluntad de Dios y ponerla en práctica. Había visto que su abuelo Nabucodonosor fue desterrado de la sociedad de los hombres. Había visto que elintelecto del que se gloriaba el orgulloso monarca le fue arrebatado por aquelque se lo dio. Había visto que el rey fue expulsado de su reino, y puesto encompañía de las bestias del campo. Pero el amor de Belsasar por la diversióny la autoglorificación borró las lecciones que nunca debería haber olvidado;y cometió pecados similares a los que acarrearon juicios insignes sobreNabucodonosor. Desaprovechó las oportunidades que se le concedieronmisericordiosamente, sin tener en cuenta las oportunidades que tenía a sualcance para familiarizarse con la verdad” (BE, 25 de abril de 1898).
¿Qué oportunidades tenemos para “familiarizarnos con la verdad”? ¿Qué significaeso? ¿En qué momento podemos decir que estamos familiarizados con toda la verdad que necesitamos saber?
Lección 6 | Viernes 7 de febrero PARA ESTUDIAR Y MEDITAR:
Las grandes fiestas eran comunes en las cortes del mundo antiguo. A losreyes les encantaba hacer fiestas con extravagancia y lujo para mostrar sugrandeza y seguridad en sí mismos. Aunque no conocemos todos los detalles de esta fiesta en particular, sabemos que tuvo lugar cuando el ejércitomedopersa estaba preparado para atacar Babilonia. Pero humanamentehablando, no había razón para preocuparse. Babilonia tenía paredes fortificadas, un suministro de alimentos para muchos años y mucha agua,porque el río Éufrates atravesaba el corazón de la ciudad. Así que, el reyBelsasar no tuvo reparos en hacer una fiesta mientras el enemigo rodeabala ciudad. Y ordenó una celebración trascendental, que pronto degeneró enuna orgía. Qué poderoso testimonio para la arrogancia de la humanidad,especialmente en contraste con el poder del Señor. A través de Daniel, Diosle dice al rey que, a pesar de las oportunidades que tuvo para aprender laverdad, “al Dios en cuya mano está tu vida, y cuyos son todos tus caminos,nunca honraste” (Dan. 5:23).
“La historia de las naciones nos habla a nosotros hoy. Dios asignó a cadanación e individuo un lugar en su gran plan. Hoy los hombres y las nacionesson probados por la plomada que está en la mano de aquel que no cometeerror. Por su propia elección, cada uno decide su destino, y Dios lo rige todopara cumplir sus propósitos” (PR 393).
PREGUNTAS PARA DIALOGAR:
1. En clase, analicen la respuesta a la pregunta del domingo sobre lasformas en que la sociedad y la cultura profanan la verdad de Dios. ¿Cuálesson estas formas y cómo deberíamos nosotros, como iglesia e individualmente, responder a esas profanaciones?
2. ¿Qué nos enseña esta historia? ¿En qué sentido la salvación no tieneque ver tanto con lo que sabemos sino con cómo respondemos a lo quesabemos? (Ver Dan. 5:22.)
3. Lee Daniel 5:23. ¿Qué principios espirituales importantes se encuentran en este versículo? Por ejemplo, ¿de qué manera el texto nos advierte encontra del desafío a Dios? O ¿qué nos enseña el versículo acerca de Dios nosolo como Creador sino también como Sustentador de nuestra existencia?
4. Aun sin saber qué significan las palabras, Belsasar se asustó (Dan.5:6). ¿Qué nos dice esto sobre lo que significa vivir con cargo de conciencia?
Kamngah: “Amah in hun le khuahunte kheel a, kumpite koih inlah a lakhia hi. Amah in mite tungah pilna le theihna a piahi.” (Daniel 2:21).
Daniel 5na ah, mihingte kiphatsakna te pen zumhuaitakin tawplelcih tangthu in Pasian in hong lakzo hi. Nebuchadnezar in, hun sawtpi-mah la hitaleh, pilna ngah limlim hi. Atuupa, Belshazzar inbel ngahlohi. Biakinnpi hai tepen gualnop bawlna ah simmawh bawl in zang hi.Tuabang simmawhbawlna pen, Pasian talsik in do hipah hi. Belshazzarin a siatna hai, tuabangin dimsakin, Daniel 8 sungah kii-neu in Pasian’biakinnpi bul do a cihbanglian in gamta hi. Belshazzar tung panin,Kumpi dinmun lakhia in, Ama’mite galte tungah a bawldan dingteng bawlsuksuk hi. Tua thupiangte BC 539 kum hi. Zankhat sungin Baby-lon in, Medo-Persia te’ khut sung tungziau hi. Daniel 2 sungah kham pan ngun a tungsuk ahi hi. Leitungvai khempeuh nangawn Pasian ma-hin uk cih teci ahi hi.
Sunday February 2 Belshazzar’ Gualnoppawi
Daniel 5:1–4 le Daniel 1:1, 2 simkhawm in. Belshazzar in a siamahmah bang bawl hiam? Ama’ omzia taktak hong bangci lakhiam? A gamtatnate mangmuhna 17:4–6 tawh saikak in. A kibatdan genin?
Kumpipa in biakinnpi hai siangthote zudawnna zatdingin thupiahi. Nebuchadnezzar in, Jerusalem biakinnpi pan hong ciahpihin, ama’pasian biakinn sungah koih a, zahtakna piaksak laibuang hi. Tua pipi,Belshazzar in zangkhai bawlmahmah in zudawnna in zang hi.
Tuabangin zu a dawnkawmin, “Kham, ngun, tau, sik, sing lesuang pasiante phat hi” (Daniel 5:4) ci hi. Na nam guk hong pulakteciapteh huai hi. Babylonte in nambat 60 bul-phuh in zang mahmah uhhi. Tu hun ciangin nambat 10 bulphuh in i zang hi. A pasiante uh 6hong pulak limlimpen, Babylon biakna sungah picinna nambat ahi hi.Tua amau upna mah bulphuh in, Nebuchadnezzar mang milimpi zongbawl a, leivui mun ah sing a zanglel ahi hi. A mang sungah Suangtumpen, a nunungpen in hong kilang ahihmah bangin, milimte a bawlnavuah zong a nunungpen mah hizel hi. Suangtum in, leitung kumpitetungah Pasian thukhenna lim (Daniel 2: 44, 45) zong ahi hi.
Tua gualnop pawipi in, Babylon gam’ hun nunung hipah hi. Apawipi uh zongin, tulai hun nunung Babylon ading lim khatmah hipahhi. Belshazzar mah bangin, hun nunung Babylon ii numei gilo in lei-tung gamte a khialhsakna hai tawi hi. Upna maanlo le biakna maanlote zangin tuhun Babylon in leitungbup lampialsak a (Mang. 17:4-6), thu-khenna a thuak dingin omsak hi. Thukhenna Ni hong tungta ding hi.
Ei mipite in Pasian’ ngeina le thumaan peengsak dingin bang-teng peuh i bawl hiam? Tua bangin thumaan peengsak nasepna khawngpan bangci kidoptheih ding ih hi hiam? Na khaanpihtetawh dawngkhawm un.
Monday February 3 Saploh Mikhual Khat
Daniel 5:5–8 simin. Bangthu piang a, kumpipa’n bang hih hiam?Hih thu le Daniel 2na bangci kinaih a, banghangin thupi hiam? (Late96:5; Col. 1:15–17).
A beisa Nebuchadnezzar hihmah bangin (Dan. 2:2 le Dan. 4:7), Bel-shazzar in zong, tua lai lamdang sim dingin, Chaldean mi bumtawi aaitawi temah sampah hi. Pahtawina lianpitak mah piakdingin kamciampah a: (1) pu-ansantual tanglai miliante silhte (Est. 8:15); (2) mi thupi hi cih lahna kham-khii (Piancil 41:42); (3) Gambuppi ah ulian 3na hi ding cihte ahi hi. Gambup ulian 3na cihpen, tua laitakin Belshazzar’ pa Nabonidus kumpi hi a, nambatkhat hipah, a zom Belshazzar amahmah nambat nih, khitteh tua lai lamdangsimthei pa nambat thumna cihdan ahi hi. A hihhang, tua mipilte’n sim theilouh hi.
A mawhna teng khit banah, kumpipa’n a lehlamin pilna zonsawm lailaihi. Amau’ pau Aramaic pau teekteek a kigelh hinapi, ngaihsunzo mahmahlouh hi. Isaiah tungtawnin Topa kammal “Amau mipilte pilna kisia ding a,amau’ thu mutheite’ thumuhtel theihna kiselcip ding hi” (Isa. 29: 14). Paulin zong hih munsan a lakkhitteh, “tuhun a mipil, miteite le thusel a siamte,bangin kimang ahi hiam? Hih leitung pilna pen haina a suaksak khitna kilangkhinzo hi. Pasian in Ama’ pilna hong zang a, mihingte in amau’ pilna tawhPasian a theih zawhloh nadingun, a bawl hi. A haihuaithu ci in a ngaihsut uhih thuhilhna a umte Pasian in hotkiatna a piazaw hi” (1 Cor. 1:20, 21) ci hi.
Thumaan pawlkhat tepen, mawk nutsiat ding paamaih mahmah ahihmanin, Pasian in eite kiangah hong laklak ahi hi.
Hong kipia ding thamante in tawmlua mah taleh, a sawtlo in hongtungding ii thaman dingte ngaihsun in. Hih thaman in, hih leitung a atam mahmah nate tawh kisai in bang honghilh naci a, banghangintawntung nate lamen in omding thupizaw nasa thei hiam?
Tuesday February 4 Kumpinu Honglut
Daniel 5:9–12 simin. Kumpinu in, Kumpipa theihsa ahi ding,Daniel’ thu bang gen hiam? Daniel a omlam zong a theihkhaklohlam bangci ki ciapteh hiam?
Kawm tungah lai lamdang khat hangin, a pawipibup buaigawpzoa, Kumpinu hong lut in, zukhamlua kumpipa gamtat danding honghilh hi. Daniel tawh kisai phawkkiksak hi. Nebuchadnezzar khanlaipekin a mangkhiatte, nalamdang a sepsate, thuthukpi a genkhiattekhempeuh a phawkkik dingin agen hi. Belshazzar in, a Pu a Pate bangin pilvang hileh, hih lai lamdang amuhphetin, a khiatna gending-mi theipah lelding hi. Kumpinu hong lut a hong huhna pen, kumpipa’n amailam thu nangawn bangmah geeltheilo cihna hipah hi. A kammaltein, tua lai lamdang a khiathei Daniel omlam a phawklopa Belshazzar ataaigawp tawh kibang hi. Kumpinu in Daniel pen, Pasian’Khasiangtho, khuavak le a sangmahmah pilna, a kanzaw siamna, mangkhiat siamna, thuhaksate dawntheihna le aaisante, mitphialsi-amte, khongkhai siamte, le aksi ente ukpipa a hihna thu pulaksak hi (Daniel 5:11,12).
Hih santak ah, Belshazzar in Daniel a mangngilh theih lamdang mahmah hi. Laisiangtho sungah bel gencian lianlo mahleh, tua hun-pen, Belshazzar nuai a nasep kumthumna hi ta (Daniel 8:1, 27) a, mithak hinawnlo hi. Daniel’ kum zong 80 kiim ahih manin, khangnokhatpeuh tawh kheknuam zong hithei hi. Daniel’ Pasian tungah ki aapnuamlo zong hithei hi. Ahang thu tampitak ommah taleh, Danieltangthute mangngilh baihlua mahmah hi.
Romans 1:16–32 simin. Hih tangthu sung teng bek hilo in,tulai hun mahmah in hibang ngaihsutna le lungsimte om veve cihkoici kimuhtheih hiam?
Wednesday February 5 Ki Tawikhai in Leekzolo
Daniel 5:13–28 simin. Kumpipa hun nunung thu, banghang hi ciin, Daniel in, pulak hiam?
Bangbang hileh, Daniel mah dotloh phamawh hi napi, uaikaai keei hi. Daniel tungah a lungsim puakzia sangin, Daniel’ Pasian tun-gah a lungsim puakzia kilanghsak hizaw hi. Thaman tawh kisai in,Daniel’ dawnna in, ama’ lungsim takpi a pulak, le tua lai lamdang khi-atna hangin, a thamante in bangmah mannei nawnlo cihna zong ahihi.
Daniel in, kumpipa, thu thum tawh mawhsak hi. Amasa, Nebu-chadnezzar phutkhaksa khempeuh awlmawhlo hi. A pa bangin kisik-kik huai mahmah hi. A nihna, Belshazzar in biakinn’ haite zudawnna in zang a, a milimte pahtawi hi. Hih takah na namguk a pulaak khiatsasimkhin zo hihang. A thumna, “na nuntakna le na hihna khempeuhhong uk Pasian” pahtawi ding na mangngilh hi (Daniel 5:23) ci hi.
Kumpipa leeklohna teng a suutsuk dikdek khitciangin, Daniel inlai khiatna genpan hi. Tu’n, tua kawmtung lai kigelhpen, Aramaic pau,kammal thum linlian hi a: MENE: Kisimkhinzo; TEKEL: Tawikhaikhinzo; PERES: Ki khenkhamzo ci hi.
Babylon kongpi ah Medo-Persia galkap honte amu mipilte in, khi-atna thupi neiding cih ngaihsun napi, kumpipa lungnoploh na’ng peu-hmah bangmah gennuamlo uh hi. Daniel bekmah in, a khiatna a kicing dildel in kumpipa kiangah gen ngam hi. MENE: Pasian in nagam sim-khin a, beisakta hi; TEKEL: Nang hong ki tawikhai in, na leekzo kei hi; PERES: Na gam kikhenkham khin in, Medes le Persia te kipiazotahi (Daniel 5:26-28). Lungnop na’ng kam malkhat zong om khalo hi.
Kumpipa tungah, Pasian’ thukhenna manlang-takin hongtungpah hi. Tulai hun, thuman thutang thhukhenna a omlohlaitak in, Pasian ih muang thei ding hiam? (Thuhilhsia 3:17; 8:11;Mate 12:36; Rom. 14:12.)
Thursday February 6 Babylon Puukna
Daniel 5:29–31 le Mang. 14:8; 16:19; 18:2 cihte simkhawm in. TuhunBabylon puukna ding hong lakkhol a, Beshazzar’ Babylon puukna pan bangpilna peuh ih sinthei diam?
A mawhna bangpeuh ahi zongin, Belshazzar pen pasalvai mahmah bil-bel hi. Thusiapi himah taleh, tuabang gending mahin, thaman nangawn akamciamsa a hihmanin, amah lungkim veve hi. Daniel’ thupuakte thumaan hi cih sangthei a, Daniel’ Pasian zong omtakpi cih umta hi. Lamdang takin, ni-dangin a nialnial kumpipa piak thamante tutungin, Daniel in, sang dihdih hi (Daniel 5:29). A hangthu bel, tua thamante in bangmah phattuamna piazonawnlo ta hi. A gam a pukding hita ahih manin, khiatna nei nawnlo ta hi. Kithunopsakna dan in, kamsangpa in tua thamante sang a, nai tawmvei no sung,gambuppi ulian thumna suak vat hi.
Kamsangpa cihbang linlianin, Babylon puukta hi. Hong nawhtun mah-maha, kumpipa le a miteng zukham in a om sung un, gal kisimna omvetlo in Babylon puuk hiau hi. Tangthu pu Herodotus in, Persia te’n tui guampi touh in, Euphrates gunpi khe-kang uh a, guntaw leikeu panin khuapi sung lutuh hi ci hi. Tua zan mahin Belshazzar kithat hi. Apa Nabonidus in khua pualam paikhia in, kumpithakte kiangah ki aapkhol hi. Tua bangteng in, lei-tung pan in gamlian penpen, kham lutangpi puukin, omnawnlo ta hi.
“Pasian deihna a telthei dingin, Belshazzar zong hun tamveipi kipia hi.A pu Nebuchadnezzar zong mihing lakpan a kihawlkhiat a muhtangmah hi.Minthannate apiapa mahin lakikzel cih zong a muhsa mah ahi hi. Kumpikhat, kumpipan ki hawlkhia in, ganhingte tawh kipawl cihzong thei gige hi.Belshazzar in, gualnop utlua mahmah ahih manin, mangngilhloh dingpipikhawng ki mangngilh sakin, Nebuchadnezzar tungah thukhenna a tungsakmawhnate bawl hi. Hun manpha tampi takmah mawk beisak a, thuman tawhkizopding hun manpha-te awlmawhlo hi” Ellen G. White, Bible Echo, April25, 1898.
Thumaan tawh kizoptheih na’ng hunhoih ihngah kha hiam? Bang acihna hiam? Bang dinmun khawngah thumaan tawh kizom ihci dinghiam?
Friday February 7
Ngaihsutbeh Ding: Tanglai in Pawipi khaam laangmah-mah hi. Kumpite’namau liatna lakna in a pawlte uhtawh pawipi khaam uh hi. Hih pawipite’ thuaki theihcianloh hang, Medo-Persia te’n Babylon a lak laitakun, Babylonte’n pawipi a khaam laitak ahi hi. Babylon in kulh bitmahmah nei, khuapi lai-zangah Euphrates gun luang ahih manin tui kicing, kum tampi neekkhop ding an om ahih manin, gal pataulo uh a, pawikhaam lel uh hi. Galte’n kim-umtaleh, Belshazzar patau selo in, pawipi khat kinsap vatlel hi. Topa langdo agualnop, a lauhuai zia theihsakna hipah hi. Thumaan a sin nuamlo kumpipapen, Pasian in, Daniel zangin, “Na nuntakna le nahihna khempeuh hong uk,Pasian na zahtak kei hi” (Daniel 5:23) ci in thuhilh hi.
“Gamte tangthute in thu hong hilh hi. Gam khatsim, mimalsim in Pasianin ngiimna hong neihsakciat hi. Mawhna a bawlhetlopa in, mite le minamtekhaukhai (Amos 7:7) tawh hong tehteh hi. Avek un, amailamthu peuhmahamau deihteelna bang hi ding a, Pasian in Adeihna a picin dong uk gige hi”EG. White, Prophets and Kings, p. 536.
Kikup Ding Dotnate:
1. Sunday ni a dotna pen kikum unla, kipawlna khat in Pasian’ thu-man koibangin simmawh thei hiam? Bangci dan hiam? Pawlpi in, koi-bang in ih koih ding hiam?
2. Hih tangthu ih simciangin, hotkhiatna pen theihna tungtawn bek hiloin, ih donkik dandan hi cih na koici muhtheih hiam? (Dan. 5:22 simin.)
3. Daniel 5:23 sim lecin; Thukhun thupi bangteng namu hiam? Gen-tehna’n, Pasian langdo vai hong koici hilh hiam? Pasian pen hong piang-sakpa bek hila, hong cing hong kem tawntungpa ahihna koibangin hong lak hiam?
4. A khiatna zong thei nailo pipi Belshazzar patau mahmah hi (Dan.5:6). Mawhna sungah ki suangtak tak in nuntakzia bang hong lak hiam?
ZIRLAI 6 February 1–7, 2020 CHAPO-UÂNNA ATANGA CHHIATNA
CHÂNGVAWN: “Ani chuan hunte leh hunbîte a ti danglama; lalte a sawn bo va, lalte a tungding a; mifinghnênah a finna a pê a, hriat thiamna neitu hnênahhriatna a pê a,” (Daniela 2:21, NKJV).
DANIELA 5-ah hian,Pathian Thûin mihring chapo-uânna hianchhiatna râpthlâk tak min thlen thîn a ni tih entîrna awmzenei tak min pê a. Nebukadnezzara pawh khân inzir fin nân hunrei tak a hmang a, a zir chhuak vê ta ngê ngê a lâwm kan tipawh a ni thei e. A tupa, Belshazzara erawh kha chuchutiang a ni vê lo. Lal ina hlimhlawp bâwl vêl nân tempulabungbêl thianghlimte hmangin an tibawlhhlawh zo va.Chutianga bungbêl thianghlim hman bawlhhlawhna chuPathian chona leh Amah Pathian ngêi beihna a tling a ni.
Chutiang chuan, Belshazzaran a bawhchhiatna no chu a tikhata, Pathian biak bûk lungphûm nên lama beitu ki te tak tê(Daniela 8 en la) chêt dân ang deuh kha a ni. Belshazzaralalna chhuhsakin, Pathianin tâwpna huna A mîte hmêlma chungathil a la tih tûr chu a lo entîr lâwk a. Daniela 5-a a thil sawi hikum B.C.539-a Medo-Persia sipai laka Babulon tlâwm zânathil thleng a ni.Daniela 2-a hrilh lâwk angin rangkachak chutangkaruâin a luahlân a. Hetah pawh hian khawvêl thilthlengchungah Pathianin thû a nei tih finfiahna kan hmu leh ta a ni.
SUNDAY February 2 Belshazzara Ruâi
Daniela 5:1–4 hi Daniela 1:1, 2 nên chhiar zawm la.Eng thiltha lo tak nge Belshazzara khân a lo tih? Engtin nge anungchang dik tak a târlan? A chêt dân leh Thupuan 17:4–6khaikhin la. Thil inzûl deuh engte nge i hmuh theih?
Lal khân zu in nân Jerusalem tempula bungbêl thianghlimtechu hmang tûrin thû a pê a. Hêng thilte hi NebukadnezzaraJerusalem tempul atanga a lâk an ni a, ani kha chuan apathian inah a dah mai a; chû chuan bungbêl thianghlim chueng emaw chenah zah derna tal a nei tih a entîr. Mahse,Belshazzara kha chuan chûng bungbêl thianghlimte chu hmanbawlhhlawh theih dân ber tûrin zu in nân a hmang ta a ni.
Bungbêl thianghlimte hmanga an in lai ngêiin, Belshazzarapuipâte chuan “rangkachak te, tangkarua te, dâr te, thing te,lung tea siam pathiante chu an châwimâwi dur dur” (Daniela5:4, NKJV) a ni. Thil chi ruk târlan a ni kher hi thil chhinchhiahtlâk tak a ni. Babulon mîte khân nambar paruk bî (sexagesimalsystem, nambar 60 behchhan) hi an hmang a, (keinin tûnlaiasâwm bî, decimal system kan hmang ang hi an ni vê lo).Tichuan, Babulon pathian chi ruk chuan an pathian bikim,Babulon sâkhaw kalhmang famkim chu a entîr a ni.
Thil ngaihnawm tak chu, a tâwpa hlum âia thing lo lang tihloh kha chuan Nebukadnezzara mumang milima thîr chi hrangindawt ang a ni tlat mai kha a ni. Mumangah khân, lung kha a lolang hnuhnung ber a; milim siamna hmanruâte zînga lung khânkhawvêl lalramte chunga Pathian rorêlna a entîr a (Daniela 2:44,45), chu chu Babulon khân a entîr leh chiah mai.
Hê ruai thehna thil vêl hian Thupuan bû-a târlan tâwpnahuna Babulon min hriattîr a. Belshazzara angin, tâwpna-hunBabulon hmeichhia pawhin rangkachak no kengin, a uain chuhnamte a intîr vê dâwn a ni. Tawngkam dang chuan, thurin diklote leh chibai bûk dân kalhmang dik lo chu hmangin, tûnlaiBabulon hian khawvêl chu thil tha lo lamah a hîp mêk a(Thupuan 17:4–6), a chungah rorêlna a lo thleng thuai dâwn tih achiang. Eng nî-ah emaw chuan hremna a la tuâr ngêi ang.
Engtiang kawngtein nge kan khawtlâng nun hian PathianThûa thutak hi zah lo taka a chêt? Engtin nge chutiang atihnalakah chuan, a rûk deuh hlek pawh ni se, kan inthiarfihlîm theih ang? In chhânna Sabbath class-ah in rawn kengdâwn nia.
THAWHTANNÎ February 3 Sâwm Loh Inlêng
Daniela 5:5–8 chhiar la. Eng thil nge lo thleng a, engati ngekhati khân lalin a tih? Engtiang kawngtein nge hei hi Daniela2 nên a inzûl deuh a, engati nge a inan deuhna tak chu apawimawh? (Sâm 96:5; Kolosa 1:15–17.)
An harsatna tawh hmasaka Nebukadnezzara tih dân (Daniela2:2, Daniela 4:7) ang khân, Belshazzara pawhin arsi chanchin zirmî te, Kaidai hote leh âienthiamte chu thuziak mak tak hrilh fiahtûrin a kohtîr a. Theihtâwp an chhuah duh nân tiin lal chuan namênlo va duhsakna vûr a tiam bawk a: 1) puan dumpâwl, hmânlaihuna lal leh mi lianten an sin ang rawng (Estheri 8:15); 2)rangkachak khâidiât hian dinhmun sâng taka ding tih a entîr (Gen.41:42); leh 3) lalram chhûnga rorêltu pathumna dinhmun a ni.Lâwmman pathumna hian khatih lai hun Babulon dinhmun diktak a târ lang a. Belshazzara kha a pa, Nabonidus-a âiawharorêltu a ni a, chuvângin dinhmun pathumna chiah kha a hlui theia ni. Lâwmman dawn tûr chu lo îtawm viau pawh ni se, anmifing hote chu an hlawhchham chiang leh hlê a ni.
Sual a tih nasat tawh nâka laiin, lal khân hmun dik lo-ah finnaa’n zawng leh mauh mai a. Babulon mi thiamten thuchah awmziaan hre chhuak thei lo. Anmahni tawng hman, Aramaic-a ziah chu ani nâin, a awmzia an hre thei sî lo. Hei hian zâwlnei Isaia hmangaPathianin a lo sawi kha min hriat chhuahtîr âwm e: “An mi fingtefinna chu a boral tawh ang a, an mi bengvârte hriatna chu thupin aawm tawh ang” (Isaia 29:14, NKJV). Hê thû vêk hi tirhkoh Paulanhetiang hian a lo sawi chhâwng vê leh a: “Mi fing chu khawiah nge?Lehkhaziaktu chu khawiah nge? Hêkhawvêla hnialtu chu khawiahnge? Pathianin khawvêl finna hi âtthlâk a ni tih a hriattîr lo vem ni?Pathian finnaah chuan khawvêlin finna hmanga Pathian an hriattheih loh hnûin, thu hril âtthlâk hmanga a ringtûte chhandam chuPathianin thâ a ti hlê sî a,” (1 Korin 1:20, 21, NKJV) tiin.
Thutak thenkhat hi chu an pawimawh êm avânginmihringin mahni maia hrilh fiah lo tum mai chî pawh a ni lo.Chutiang a nih avâng tak chuan, Pathianin hêng thutakte hikan hnênah a puâng chhuak ta zâwk a ni.
Thil thleng thuai tûr ngaihtuahin, khâng lâwmmante khâneng hlutna vak nge an neih chuân ang ni? Khâ khân khawvêlthil ral leh mai tûr chungchâng leh, kan thil tihna apiangachatuan thlîr chunga ti zêl tûr kan nih chungchâng eng ngemin zirtîr tûr ni ang?
THAWHLEHNÎ February 4 Lalnû A Lo Lût
Daniela 5:9–12 chhiar la. Lal pawhin a lo hriat vê tawh âwmtak, Daniela chungchâng eng nge lalnû khân a sawi? Danielakha a awm vê a ni tih pawh a hre lo ni âwm taka lantîr theieng nge a sawi?
Banga thuchah mak tak inziak avânga an ruâi theh an buaiviâu tâkah chuan, lal mangang hnêna thil tih dân tûr hrilh tûrinlalnû chu a lo kal a. Ani chuan lal hnênah Daniela chungchâng,ani chu Nebukadnezzara hun laia mumangte leh thurûkte hrilhfiah thîn a nih thûte a hrilh a. Belshazzara kha a pû anga fingchu ni se, chû thuziak mak tak awmzia chu engtianga hriat theihtûr nge tih a hre mai tûr a ni. Lal tân khân tihngaihna a hriatngang sî loh avângin lalnû lo chêt khat a ngai a. Thu ziak maktak hrilh fiahsak theitu lalram chhûnga awm chhun a hriat lohthû-ah, lalnû thu sawi kha lal tân chuan zilhna thû ang a ni.Daniela chungchâng pawh hetiang hian a hrilh nghâl a:
Zâwlnei chuan Pathian Thlarau Thianghlim a nei a, êng lehhriat thiamna leh chunglam finna, rilru tha fawr bîk, hriatna a neibawk a; mumang hrilh fiahna te, thu khirh leh thu har chinfeltheihna te pawh amahah a awm; Nebukadnezzaran ani chudâwivaihthiam te, âikaihthiam te, Kaldai mî te, âisânthiam tehotuah a siam a ni,” (Daniela 5:11, 12) tiin.
Hetah pawh hian, eng vânga Belshazzara khân Daniela ahlamchhiah tlat kha mak kan ti lo thei lo. A chhânna chu kanhmu nghâl mai lo nâin, Daniela khân a lal kum thumna thlenginrawng a bâwl a (Daniela 8:1, 27); mahse, hetih hunah hi chuana châwl tawh a ni ngei ang. A chhan pakhatah chuan a upattawh vâng a ni thei a. Ani kha kum 80 bâwr vêl a ni tawh ang a,lal khân upate chu thalai zâwkte hmangin a thlâk a ni thei. Chûbâkah, Daniela Pathian hnêna inpêk a duh loh avângin amahDaniela nên lam khân a haider lui deuh pawh a ni thei bawk.Eng pawh chu lo ni se, Daniela-te ang han hriat loh kha chu thilâwm ang chu a ni lo.
Rome 1:16–32 chhiar la. Engtiang kawngtein nge hêngchângten an târlan zirtîrna thupui hi, hê thawnthû chauh nilo, tûnlai khawvêlah hian kan hmuh thin?
NILÂINÎ February 5 Bûka Tling Lo
Daniela 5:13–28 chhiar la. Lal chunga chhiatna lo thlenthuaina tûr chhan eng nge Danielan a sawi?
A dinhmunin ti lo thei lova a siam avângin lal chuan Danielachu a râwn ta ngêi a; mahse, hreh tak chunga ti angin a lang.Chû chuan amah Daniela chungah âi mahin, a Pathian chunga arilru puthmang âwm chu a târ lang zâwk a.
A lehlamah, lalin lâwmman a pêk tûr chungchâng Danielachhânna khân a thil ngaih pawimawh leh nungchang chu a sawihnem hlê thung. Ani kha chuan thuziak awmzia kha a hriat avânginkhâ lâwmman khân awmzia vak a nei lo tih a hre ngêi ang a.Tichuan lal dik lohna kawng thum a târ lang ta a ni.
Pakhatna, Belshazzaran Nebukadnezzara chunga thilthlenga hai der lui deuh tlata.Chutiang ni lo se chuan, a pû ang khânsual simin, mahni a inngaitlâwm vê tûr a ni.
Pahnihna, Belshazzaran tempul note uain in nân leh milimfak nân a hmang a. A hmâa kan sawi tâk ang khân, Danielanmilim siam nâna hmanraw chi hrang paruk chu a târ lang a.
Pathumna, lal khân ‘amâ nun leh a kawng zawng zawngtea kuta kawltu’ (Daniela 5:23, NKJV)Pathian chu a achâwimâwi lo bawk.
Lal sualna a sawi hnûin, Danielan thu ziak chu a hrilh fiah zuia. Aramaic tawnga thiltih sawina tawngkam pathum (a hmasahi sawi nawn a ni a) chu kan lo zir dâwn ta a ni.A awmze tlângpuikha chu lal leh a mi fingte pawh khân hre vê âwm tak chu an ni:MENE: “chhût,” TEKEL: “bûk,” leh PERES: “then.”
Medo-Persian siapai rual Babulon kulh kawngkâah an awmreng tawh sî a, lal leh a mi fingte khân lal tân thil hlimawm lohtak a thleng dâwn a ni ang tia han ngaih that loh âwm tak chu ani. Thu ziak awmze dik tak Belshazzara hnêna hrilh tûr erawhchuan Daniela chauhin a ti thei a, a awmzia chu: “MENE:Pathianin i ram chu a chhût zo ta a, a tâwp a thlen ta; TEKEL:bûkin i awm a i tling ta lo; PERES: i ram chu thenin a awm a,Media leh Persia hnênah pêk a ni ta,” (Daniela 5:26–28, NKJV).
Hlimpui a, thlamuanpui tûr chî a ni hauh lo mai!
Lal chunga hremna chu rang takin a lo thleng nghâl a. Tûnakan chunga rorêlna leh hremna a la thlen mai loh avânginengtin nge Pathian rinchhan dân kan zir theih ang? (Thuhriltu3:17; 8:11; Matthaia 12:36; Rome 14:12.)
Fel lo tak ni mah se, Belshazzara khân a sawi angin a ti a.Thu lâwmawm lo tak a dawng chungin, Daniela hrilh fiahnaahchuan a lungâwi a; lâwmman a tiamte pawh zâwlnei hnênah ape ta ngêi a. Daniela thuchah thutak chu pawmin, Daniela Pathianchu a taka awm a nihzia a pawm ta ni âwmin a lang.
Thil ngaihnawm tak chu, a hmâa a dawn duh loh âwmalang thilthlâwnpêk chu Danielan a pawm a, a chhan chu khânglâwmmante khân a hrilh fiahna a tihdanglam theih tâk lohvâng a ni mai thei e. Chû bâkah, lalram kha a tlûk mai tawhdâwn avângin chutiang thilpêkte chuan awmzia vak a neitawh lo bawk a. Chuvâng chuan, hawihhâwm thilah zâwlneikhân lâwmman chu a dawng vê mai a, chuti chungin lalramami pawimawh pathumna nih chu dârkâr tlêm te chhûng tânlek a ni tih chu a hre vek tho a ni.
Zâwlnei sawi ang chiah khân, Babulon chu a tlâwm ta ngêia. A rang viau lehnghâl; lal leh a milianten zû an la in lai ngêikhân, inbeihna pawh awm lovin an tlâwm dêr mai a ni. Chanchinziaktu Herodotus sawi dânin, Persian hote khân Eufrates Luiluanna sawn tûrin tuikawng an lai a, lui tui kâm san atang chuankhawpui an lût ta mai a ni. Chûmi zânah chuan Belshazzarachu tihhlum a ni a. A pa, Nibonidus kha chuan khawpui a lochhuahsan hman tawh a, a hnûah lal thar hnênah a inpe tazâwk a. Tichuan, khatih hun thlenga mihring lalram ropuiber, Babulon, a lû rangkachak chu a tlâwm ta a ni.
“Belshazzara kha Pathian hriatna nei leh A duh zâwng ti tûraremchânna vawi tam tak pêk a ni a. A pû Nebukadnezzaravântlâng zîng atanga hnawhchhuah a nih pawh a hmû a. Lalchapo tak hnên atanga a chapo-uânpui ropuina chu a petûin achhuhsak leh pawh a hmu bawk a. A lalram atanga lalberhnawhchhuaah a nih a, ramhnuai ransa zînga chêntîr a nih dântea hmû bawk a. Mahse, Belshazzaran hlimhlawp leh mahninawmna ûm a ngainat tlat avângin, a a theihnghilh loh tûrzirlai chu zir chhuak lo vin, Nebukadnezzara chunga hremnathlentîrtu sual chu a ti vê zêl a. Khawngaihna avângaremchânna pêkte pawh a bawhbo mai mai a, thutak a hriattheih nâna a bân phâka awm hun thâ chu eng mah lo vin aliamtîr ta sî a ni.”—Ellen G. White, Bible Echo, April 25, 1898.
“Thutak kan hriat” theih nâna emchânna kan neih chu engtenge ni? Chû chu eng nge a awmzia? Kan hriat tûl chin thutakchu kan hre vek tawh tih hi eng hunah nge kan sawi theihang?
ZIRTÂWPNÎ February 7
Ngaihtuah Zui Tûr: Hmânlai khawvêl lalte khân ruai ropui thehhi an uâr hlê thîn a. Lalte khân an ropuizia lantîr nâna nawmsipbâwlna ruaipui buatsaih kha nuam an ti a. Hê ruaipui theh hi engang chiah nge a nih chu kan hre lo nâin, Medo-Persian sipaitenBabulon bei tûr an rawn ep lai taka buatsaih a ni tih chu kanhria.Mahse, mihring takin han sawi ta ila, han engto tehchiam chhantûr a awm lo. Babulon kha kulh nghet taka hung a nih bâkah, kumtam tak daih tûr eitûr leh châkkhâi chhêk ngah sâ a ni a; khawpuilaia Eufrates Lui a luan tlang avângin tui pawh an hnianghnâr tâwkhlê. Chuvângin hmêlmâten khawpui lâk tumin hual mah se, LalBelshazzara khân ruâi buatsaih tûrin harsatna a nei lo.Hlim takahmang tûrin thupêk a chhuah a, mû leh mal pawh nei lo khawpinan awm zui ta thuai rêng a. Mihring chapo-uânna leh Lalpâthiltihtheihna inan lohzia lantîrtu a va ni êm! Daniela hmanginPathianin, “i nunna leh i kawng zawng zawng a kuta kawltu chui châwimâwi lo,” (Daniela 5:23, NKJV)tiin a hrilh ta a ni.
”Hnamte chanchin hian kan hnênah vawiinah te ngei pawh hianthu an la sawi reng a. Pathianin a thil ruahman ropui takah hnam tinleh mi tin tân hmun a ruat vek a. Vawiinah hian Pathian, thil tidiklo ngai lova chuan, tehfungin hnamte leh mi malte hi a teh renga, an awm hlen dân tûr chu anmahni duhthlannaah a ingnghat a,Pathianin a thil tum tihlawhtling tûrin engkim chungah ro a rêlmêk bawk.”—Ellen G. White, Zâwlneite leh Lalte, p. 452.
Sawi Ho Tûrte:
1 In class-ah, Sunday zirlaia ‘kan khawtlâng nun hianPathian Thûa thutak zah loh’ chungchânga zawhna inchhânna kha sawi ho ula. Engtiang kawngte nge ni a, engtinnge chutiang chu kohhran leh mimal tak pawha kan tih tâkang?
2 Chhandamna hi eng nge kan hriat tih ni lo vin, kan thilhriat chu engtin nge kan chhân lêt tihah a innghat zâwk a nitih eng nge hê thawnthû hian min zirtîr? (Daniela 5:22.)
3 Daniela 5:23 chhiar la.Hê chângah hian eng thlarau lamthupui pawimawh takte nge kan hmuh theih? Entîr nân,Pathian chunga hel rilru put tlat thû-ah eng vaulâwkna thûnge min pêk? Emaw, hê châng hian Pathian chu Siamtu maini lo vin, kan nun min Chelh zui zêltu a nih chungchâng engnge min zirtîr?
4 A thu awmzia hre lo chung pawhin, Belshazzara khân ahlâu hlê mai a (Daniela 5:6). Hei hian mahni-inthiam lohnaneia nun chungchâng eng nge min hrilh?
