Lesson 7 *February 8–14
From the Lions’ Den to the
Angel’s Den


Sabbath Afternoon

Read for This Week’s Study: Daniel 6, 1 Sam. 18:6–9, Matt.6:6, Acts 5:27–32, Mark 6:14–29, Heb. 11:35–38.

Memory Text: “So the governors and satraps sought to find some charge against Daniel concerning the kingdom; but they could find no charge or fault, because he was faithful; nor was there any error or fault found in him” (Daniel 6:4, NKJV).

After the Medo-Persians take over Babylon, Darius the Mede recognizes the wisdom of Daniel and invites him to be part of the new government. The aging prophet so excels at his public duties that the new king appoints him a chief administrator of the whole Medo-Persian government.

However, as the chapter unfolds, Daniel faces the result of what could rightly be called the first sin—that of jealousy. Yet, before the story ends, we can see that Daniel is faithful, not only to his secular duties under the Medo-Persians, but most important to his God. And we can be sure that, to a great degree, his faithfulness to God directly impacts his faithfulness in these other areas, as well.

Daniel’s experience with persecution serves as a paradigm for God’s people in the time of the end. The story does not imply that God’s people will be spared from trials and suffering. What it does guarantee is that, in the conflict with evil, good will ultimately win out, and God ultimately will vindicate His people.

* Study this week’s lesson to prepare for Sabbath, February 15.

Sunday February 9
Jealous Souls

Even in heaven, a perfect environment, Lucifer feels jealous of Christ. “Lucifer was envious and jealous of Jesus Christ. Yet when all the angels bowed to Jesus to acknowledge His supremacy and high authority and rightful rule, he bowed with them; but his heart was filled with envy and hatred.”—Ellen G. White, The Story of Redemption, p. 14. Jealousy is such a dangerous feeling to harbor that in the Ten Commandments themselves, alongside the forbiddance of murder and theft, there is the command against covetousness (see Exod. 20:17).

Read Daniel 6:1–5, along with Genesis 37:11 and 1 Samuel 18:6–9.What role does jealousy play in all these stories?

Daniel’s administrative abilities impress the king but provoke the jealousy of other officers. Thus, they conspired to get rid of him by accusing him of corruption. But as much as they search, they find no fault in Daniel’s administration. “They could find no charge or fault, because he was faithful; nor was there any error or fault found in him”(Dan. 6:4, NKJV). The Aramaic word translated as “faithful” also can be translated as “trustworthy.”

Daniel is blameless; there is nothing the officers can do to raise an accusation against him. However, they also perceive how faithful Daniel is to his God and how obedient he is to his God’s law. So, they soon realize that in order to frame Daniel, they will have to produce a situation in which Daniel will be faced with the dilemma of obeying either God’s law or the law of the empire. From what the officers have learned about Daniel, they are absolutely convinced that under the right conditions he will side with his God’s law over the empire’s. What a testimony to Daniel’s faithfulness!

What kind of struggles with jealousy have you had to deal with, and how have you dealt with them? Why is jealousy such a deadly and crippling spiritual fault?

Monday February 10
The Plot Against Daniel

Read Daniel 6:6–9. What is the thinking behind this decree? How does it play on the king’s vanity?

Darius may appear silly in promulgating a decree that he soon wishes to repeal. He falls into the trap laid by the officers, who are smart enough to play with the political circumstances of the recently established kingdom. Darius has decentralized the government and established 120 satraps in order to make the administration more efficient. However, such action entails some risks in the long run. An influential governor can easily foster a rebellion and split the kingdom. Thus, a law forcing everyone to petition only to the king for 30 days seems a good strategy to foster allegiance to the king and, thus, prevent any kind of sedition. But the officers mislead the king by claiming that such a proposal has the support of “all” the governors, administrators, satraps, counselors, and advisors—an obvious inaccuracy, since Daniel is not included. In addition, the prospect of being treated as a god may have been appealing to the king.

There is no evidence that Persian kings ever claimed divine status. Nevertheless, the decree may have been intended to make the king the sole representative of the gods for 30 days; that is, prayers to the gods have to be offered through him. Unfortunately, the king does not investigate the motivations behind the proposal. Thus, he fails to perceive that the law that would allegedly prevent conspiracy was itself a conspiracy to hurt Daniel.

Two aspects of this law deserve attention. First, the penalty for transgression is to be cast into the lions’ den. Since this kind of punishment is not attested elsewhere, it may have been an ad hoc suggestion of Daniel’s enemies. Ancient Near Eastern monarchs placed lions in cages in order to release them on certain occasions for hunting. So, there was no shortage of lions to maul whoever dared to violate the king’s decree. Second, the decree cannot be changed. The unchangeable nature of the“law of the Persians and Medes” also is mentioned in Esther 1:19 and8:8. Diodorus Siculus, an ancient Greek historian, mentions an occasion when Darius III (not to be confused with the Darius mentioned in Daniel) changed his mind but could no longer repeal a death sentence he had passed on an innocent man.

Tuesday February 11
Daniel’s Prayer

“But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly” (Matt. 6:6,NKJV).

Read Daniel 6:10. Why doesn’t Daniel simply pray quietly without anyone seeing him?

Daniel is an experienced statesman, but, above all, he is God’s servant. As such, he is the only member of the government who can understand what lies behind the king’s decree. For Darius the decree amounts to an opportunity to strengthen the unity of the kingdom, but for the conspirators it is a strategy to get rid of Daniel.

Of course, the real causes and motives behind the plot lie in the cosmic battle between God and the forces of evil. At this time (539 b.c.) Daniel already has received the visions recorded in Daniel 7 (553 b.c.) and 8 (551 b.c.). So, he can understand the royal decree, not as a matter of mere human politics but as an instance of this cosmic war. The vision of the Son of man delivering the kingdom to the people of the Most High and the comforting assistance of the angel interpreter (Daniel 7) may have brought him the courage to face the crisis head-on. He also may have reflected on the experience of his companions, who have been brave enough to challenge the decree of Nebuchadnezzar (Daniel 3).

Thus, he does not change his devotional habits but continues his customary practice of praying three times a day toward Jerusalem. In spite of the prohibition to make petition to any man or god but the king, Daniel takes no precaution to hide or disguise his prayer life during those critical 30 days also. He is an absolute minority since he is the only one, among dozens of governors and other officers, on a collision course with the royal decree. Through his open prayer life, though, he demonstrates that the allegiance he owes to God comes before his allegiance to the king and his irrevocable decree.

Read Acts 5:27–32. Though the admonition here is clear, why must we, when acting in defiance of human law, always be sure that what we are doing is truly God’s will? (After all, think of people who died rather than betray a belief or belief system that we believe is wrong!)

Wednesday February 12
In the Lions’ Den

Read Daniel 6:11–23. What does the king say to Daniel that reveals just how powerful a faithful witness Daniel is to God?

The conspirators soon spot Daniel praying—that is, doing exactly what the decree has forbidden. And as they bring the accusation before the king, they refer to Daniel in a demeaning way: “that Daniel, who is one of the captives from Judah” (Dan. 6:13, NKJV). In their eyes, one of the chief officers of the empire, the king’s favorite, is no more than “a captive.” In addition, they pit Daniel against the king by saying that Daniel “does not show due regard for you, O king, or for the decree that you have signed” (NKJV). Now the king realizes he has been entrapped by signing the decree. The text says that “he labored till the going down of the sun to deliver him” (Dan. 6:14, NKJV). But there is nothing he can do to save the prophet from the prescribed punishment. The irrevocable law of the Medes and Persians must be applied to the letter. Thus the king, however reluctantly, issues the command to throw Daniel to the lions. But in doing so, Darius expresses some glimmering hope, which sounds like a prayer: “ ‘Your God, whom you serve continually,He will deliver you’ ” (Dan. 6:16, NKJV).

The biblical text does not say what Daniel does among the lions, but one can assume he is praying. And God honors Daniel’s faith by sending His angel to protect him. In the morning, Daniel remains unharmed and ready to resume his activities in the government. Commenting on this episode, Ellen G. White says: “God did not prevent Daniel’s enemies from casting him into the lions’ den; He permitted evil angels and wicked men thus far to accomplish their purpose; but it was that He might make the deliverance of His servant more marked, and the defeat of the enemies of truth and righteousness more complete.”—Prophets and Kings, pp. 543, 544.

Though this story has a happy ending (at least for Daniel), what about those accounts, even those in the Bible (see, for instance,Mark 6:14–29), that don’t end in deliverance here? How are we to understand them?

Thursday February 13

Read Daniel 6:24–28. What testimony does the king give about God?

An important point of the narrative is the fact that Darius praises God and recognizes God’s sovereignty. This is a culmination, even a climax, of the praises or expressions of recognition offered to God in the previous chapters (Dan. 3:28, 29; Dan. 4:1–3, 34–37).Like Nebuchadnezzar, Darius responds to Daniel’s deliverance by praising God. But he does more, too: he reverses his previous decree and commands everyone to “fear before the God of Daniel”(Dan. 6:26).

Yes, Daniel is miraculously saved, his faithfulness rewarded, evil punished, and God’s honor and power vindicated. But what we see here is a mini-example of what will happen on a universal scale: God’s people delivered, evil punished, and the Lord vindicated before the cosmos.

Read Daniel 6:24. What might we find rather troublesome about this verse—and why?

There is, however, one disturbing problem, and that is the wives and the children who, as far as we know, are innocent, and yet who suffer the same fate as the guilty ones. How can we explain what seems to be a mishandling of justice?

First, we should note that the action is decided and implemented by the king according to Persian law, which includes the family in the punishment of the culprit. According to an ancient principle, the entire family bears responsibility for the offense of a family member. This doesn’t mean it’s right; it means only that this story fits with what we know about Persian law.

Second, we must note that the biblical narrative reports the event but does not endorse the action of the king. In fact, the Bible clearly forbids that children be put to death because of the sins of the parents(Deut. 24:16).

In the face of injustices such as this and so many others, what comfort can you get from such texts as 1 Corinthians 4:5? What does it say, and why is the point it makes so important?

Friday February 14

Further Thought: Daniel’s deliverance has been recorded in Hebrews 11. What can be called “The Hall of Fame of Faith” says that prophets, among other accomplishments, “stopped the mouths of lions” (Heb. 11:33).This is wonderful, but we should keep in mind that the heroes of faith are not only those who escaped death as Daniel does but also those who suffer and die courageously, as Hebrews 11 also notes. God calls some to witness by living and others by dying. Thus, the narrative of Daniel’s deliverance does not imply that deliverance is granted to everyone, as we learn from the multitude of men and women who have been martyrs because of their faith in Jesus. However, the miraculous deliverance of Daniel does show that God rules, and He will eventually deliver all His children from the power of sin and death. This will become clear in the next chapters of Daniel.

Discussion Questions:

1 Frenchman Jean-Paul Sartre once wrote that “the best way to conceive of the fundamental project of human reality is to say that man is the being whose project is to be God” (Being and Nothingness: A Phenomenological Essay on Ontology [New York:Washington Square Press, 1956], p. 724). How does this help us understand, at least on one level, why the king falls for the trap? Why must we all, in whatever our station in life, be careful of this same dangerous inclination, no matter how subtly it might come? What are other ways we might want to be “like God”?

2 What kind of witness do we present to others in regard to our faithfulness to God and to His law? Would people who know you think that you would stand for your faith, even if it cost you your job—or even your life?

3 What do you see in Daniel that makes him a person that God can use effectively for His purposes? With the Lord’s help, how can you develop more of the same characteristics?

4 In what ways could Daniel have been justified in deciding, in light of the decree, to have changed the way he prayed? Or would that have been a dangerous compromise? If so, why?

Story inside
Praying Spanish Mother
By Rebeca Ruiz Laguardia

As a 10-year-old girl, Pilar Laguardia stared at the starry heavens over Spain and asked herself, Who created the stars? Do we have a Creator, or are we just the result of chance?

This question filled her thoughts for years. She asked relatives for their opinions, but no one could provide a satisfying answer. She attended church services on Sundays, but the sermons about burning hellfire and a tyrannical and vengeful God caused her to drift away from her family’s faith.

An illness nearly killed her at the age of 22. Laguardia was terrified about dying without any answer to her question about God.

One day, in anguish, she opened the window and screamed at the sky, “God, if You exist, I want to know You! Help me! Answer me!”

God answered three days later when a Seventh-day Adventist church member, Simón Montón, knocked on the door of her home. Montón invited Laguardia’s father, an agnostic sheepherder, to evangelistic meetings, and he accepted out of curiosity. Laguardia asked to go along, but he insisted on going alone. Laguardia persisted and finally won the argument.

Laguardia, sick and weak, entered a Seventh-day Adventist church for the first time in the late 1960s. She heard beautiful hymns and the end-time prophecy of Daniel 2. Although her father never returned after the first night, she attended until the end of the meetings. On the last night, she received a book as a gift, and a church member wrote down her address.

Several days later, a woman visited her at home and offered Bible studies. Through the weekly studies, Laguardia received answers to her questions about God. She found calm and peace for the first time.

Pastor Luis Bueno baptized Laguardia 10 months after the Bible studies began.She married at 32, but it was difficult for her to conceive a child because of her health problems. Again, she went to God in prayer—and became pregnant with me.

My mother born in the humble home of a Spanish shepherd 73 years ago, is joyfully leading souls in the flock of the Great Shepherd today. I’m thankful to God for giving me such a mother.

Rebeca Ruiz Laguardia lives in Spain. Read about her missionary work in this quarter’s Youth and Adult Mission Quarterly.

Part I: Overview

Key Text: Daniel 6

Study Focus: Daniel 6, 1 Sam. 18:6–8, Matt. 6:6, Acts 5:27–32, Mark6:14–26, Heb. 11:35–38.

Introduction: Daniel 6 highlights the faithfulness of Daniel. He was willing to be devoured by lions rather than compromise his relationship with God. Eventually his faithfulness to God and loyalty to the king were vindicated.

Lesson Themes:

1.Faithfulness. In spite of the decree that forbade petition to any god or man but to the king only, Daniel continued to pray toward Jerusalem. He could have shut the windows and prayed in secret; instead, he decided not to compromise his testimony. His commitment to the truth ranked much higher than the protection of his own life.

2. Vindication. As a result of Daniel’s loyalty to God, the angel of the Lord closed the mouths of the hungry lions. Daniel was protected and vindicated before the king and those who sought to take his life. The experience of that most remarkable Hebrew exile stands as a token of God’s ultimate vindication of His people throughout the ages as they are opposed and persecuted by the powers of evil.

Life Application: Aspiring Christian politicians often point to the experience of Daniel as a justification for entering the fray of public service. What a blessing for the church and society if every Christian politician and public officer would emulate the faithfulness of Daniel!

Part II: Commentary

1. Faithfulness

Daniel was one of three governors in charge of supervising the satraps by checking their assignments and auditing their accounts in order to prevent loss to the king’s revenues and assure the proper functioning of the government (Dan. 6:2). Fraud and bad management have been a problem since ancient times. Some ancient Near Eastern texts also reflect the climate of competition, rivalry, and intrigue among court scholars and advisors, who often addressed the king with accusations against a real or perceived competitor. So, in this regard, the situation reflected in the court of King Darius was not exceptional, in that the governors and satraps wanted to get rid of Daniel. Jealousy may have played a major role, given that Daniel was to be appointed by the king as a kind of prime minister. In connection with this possibility, we also should bear in mind that the integrity of Daniel may have been a stumbling block to those seeking personal advantages and illicit profit from public office. Finally, these corrupt officials may have turned against Daniel because he was a Jew(Dan. 6:13, compare with Dan. 3:12), and, as such, he was faithful to his God rather than to their gods.

In spite of the royal decree, Daniel does not change his prayer habits. He continues to pray three times a day (compare with Ps. 55:17). Daniel’s house likely had an upstairs private room on its flat roof. From a window facing the west, Daniel prayed toward Jerusalem, where the temple lay inruins. At the in auguration of the temple, Solomon instructed the people to pray toward the temple (see 1 Kings 8:35, 38, 44, 48). David seems to have practiced the same principle (see Ps. 5:7, Ps. 28:2). Jerusalem became the locus of God’s presence because the temple stood there. Hence, such a gesture symbolized commitment to Yahweh, the God who chose Jerusalem as the place where He would put His name. Moreover, Daniel hoped for the restoration of Jerusalem as the fulfillment of the covenant promises (Jeremiah 31 and Ezekiel 36). Daniel was a resident alien in Babylon; his true citizenship was in Jerusalem.

So, the first thing we learn about Daniel from this narrative is his professional integrity as an officer of the empire. Most certainly, Darius invited Daniel to serve because of his unblemished reputation as a public servant. In addition, Daniel’s integrity also was clearly perceived by his enemies. In this regard, two observations bear mentioning. First, Daniel’s enemies recognized that they could not find anything against him in his service to the king: “So the governors and satraps sought to find some charge against Daniel concerning the kingdom; but they could find no charge or fault, because he was faithful; nor was there any error or fault found in him” (Dan. 6:4, NKJV). Second, the most impressive aspect of the enemies’ plotting lies in the fact that they perceived that Daniel’s ultimate loyalty was to his God. This devotion indicates that Daniel lived his faith and expressed his convictions openly. Everyone knew what mattered most to Daniel. So, the enemies decided to strike him at the heart of his core conviction. In doing this, they did not expect Daniel to compromise but to remain faithful so that he could be put to death. Daniel, however, perceived no conflict between his responsibilities as a government officer and as a servant of the true God. In fact, Daniel took his public service as an opportunity to honor the God who is the ultimate sovereign over everything.

2. Vindication

Probably the most salient feature of the narrative about Daniel in the lions’ den is the fact that Daniel was delivered from the lions. This happy ending is consistent with other biblical narratives, such as the deliverance of Daniel’s friends from the fiery furnace, as well as the restoration of Job. Above all, it is consistent with the Bible’s macro-narrative itself, which concludes with the destruction of evil and the establishment of God’s eternal kingdom. Daniel’s vindication over his enemies points to the ultimate vindication of God’s people, as depicted in the prophetic section of Daniel (Daniel 7–12). It does not mean, however, that every faithful servant that is persecuted will be delivered as Daniel was. The gallery of martyrs throughout history shows that sometimes God allows His servants to pay the ultimate price for their loyalty without apparent vindication this side of heaven. But the deliverance of Daniel stands as a token of God’s eschatological vindication of His people and shows that He holds the ultimate power over the forces of evil. The God who prevented the lions from devouring Daniel will eventually forever silence Satan, the ultimate lion and accuser of the brethren (1 Pet. 5:8).

Daniel’s faithfulness to God found expression in his allegiance to God’s law. Thus, when human law conflicted with God’s law, Daniel showed no hesitation about which law to obey. The decree was issued according to the law of the Medes and Persians, “which does not alter” (Dan. 6:8,NKJV). Here a conflict between two laws—both claiming immutability—emerges, which will reach eschatological proportions in the attempt of the little horn to change the times and the law (Daniel 7). So, if the law of the Medes and Persians cannot be altered, what about the law that reflects the character of God? The conflict between the eternal law of God and human counterfeits is a crucial aspect of the great conflict encapsulated in the experience of Daniel. As much as Daniel was loyal to the state, when the laws of the state conflicted with the law of God, he demonstrated no hesitancy over which law to obey.

Daniel’s faithfulness was vindicated by God. Darius had no doubt about the integrity of Daniel, so much so that he made strenuous efforts to find a loophole in the imperial law. Eventually the king was forced to give in, though with hopes that the God of Daniel would deliver him. According to the biblical narrative, the stone that sealed the mouth of the cave was sealed with the king’s “own signet ring and with the signets of his lords”(Dan. 6:17, NKJV). This double sealing was intended to ensure that Daniel’s fate remained unchanged. As plausibly suggested by a commentator: “The accusers, who likely were present and wanted the lords’ signet seal used, would have desired in this way to insure against the possibility of the king himself sending men to rescue Daniel; and the king would have wanted to insure against these accusers’ trying to take Daniel’s life some other way, if the lions did not.”—Leon J. Wood, A Commentary on Daniel (Grand Rapids, MI: Zondervan, 1973), p. 169.

But the vindication of Daniel implied the condemnation of those who plotted against him. This outcome is the dark but necessary side of vindication. The king commanded that Daniel’s enemies be thrown into the same pit to which Daniel had been consigned, which resulted in their destruction by the lions. To the modern or postmodern mind, it is difficult to accept the fact that the king included the families in the punishment of the conspirators. However, note that the king was simply following an ancient, though horrible, practice. God did not command that to be done. What God did was to save Daniel from the lions, which made clear the prophet’s innocence in all matters related to the king. But above all, we should bear in mind that it was not only Daniel who was vindicated but also God Himself was vindicated before Darius. The king finally confessed that the God who delivered Daniel was the true and living God: “His kingdom . . . shall not be destroyed, and His dominion shall endure to the end” (Dan 6:26, NKJV). These words aptly conclude the narrative section and encapsulate the core of the theological message conveyed by the prophetic section.

Part III: Life Application

Dear youth, what is the aim and purpose of your life? Are you ambitious for education that you may have a name and position in the world? Have you thoughts that you dare not express, that you may one day stand upon the summit of intellectual greatness; that you may sit in deliberative and legislative councils, and help to enact laws for the nation? There is nothing wrong in these aspirations. You may every one of you make your mark. You should be content with no mean attainments. Aim high, and spare no pains to reach the standard.—Ellen G. White, Messages to Young People, p. 36.

1. What kind of public offices, if any, are compatible with the Christian life?

2. Where and how do you draw the line between loyalty to the state and loyalty to God?

3. If Daniel is a model, what are the four things that he did that aspiring politicians and public officers would do well to emulate? (See Dan. 6:10, 11.)


Lección 7: Para el 15 de febrero de 2020

Sábado 8 de febrero

LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 6; 1 Samuel 18:6–9; Mateo6:6; Hechos 5:27–32; Marcos 6:14–29; Hebreos 11:35–38.

“Entonces los gobernadores y sátrapas buscaban ocasión para acusar a Daniel en lo relacionado al reino; mas no podían hallar ocasión alguna o falta,porque él era fiel, y ningún vicio ni falta fue hallado en él” (Dan. 6:4).

Después de que los medopersas toman Babilonia, Darío el Medo reconocela sabiduría de Daniel y lo invita a formar parte del nuevo Gobierno.El anciano profeta es tan sobresaliente en sus deberes públicos que elnuevo rey lo nombra administrador principal de todo el Gobierno medopersa.

Sin embargo, a medida que transcurre el capítulo, Daniel enfrenta elresultado de lo que bien podría llamarse el “pecado original primordial”: elde los celos. No obstante, antes de terminar la historia, podemos ver queDaniel es fiel a sus deberes seculares bajo los medopersas y también a suDios, que es lo más importante. Y podemos estar seguros de que, en granmedida, su fidelidad a Dios también afecta directamente su fidelidad en losdemás aspectos.

La experiencia de persecución de Daniel sirve como un paradigma parael pueblo de Dios en el tiempo del fin. La historia no indica que el pueblode Dios estará libre de pruebas y sufrimientos. Lo que sí garantiza es que,en el conflicto con el mal, el bien finalmente triunfará y Dios finalmentevindicará a su pueblo.

Lección 7 | Domingo 9 de febrero

Incluso en el cielo, un ambiente perfecto, Lucifer sentía celos de Cristo.“Lucifer estaba envidioso y tenía celos de Jesucristo. No obstante, cuandotodos los ángeles se inclinaron ante él para reconocer su supremacía, granautoridad y derecho de gobernar, se inclinó con ellos, pero su corazón estaballeno de envidia y odio” (HR 14). Es tan peligroso albergar sentimientos decelos que en los Diez Mandamientos, junto con la prohibición de matar yrobar, está el Mandamiento contra la codicia (ver Éxo. 20:17).

Lee Daniel 6:1 al 5, junto con Génesis 37:11 y 1 Samuel 18:6 al 9. ¿Qué papeljuegan los celos en todas estas historias?

Las habilidades administrativas de Daniel impresionaron al rey, peroprovocaron los celos de otros funcionarios. Por ello, conspiraron para deshacerse de él acusándolo de corrupción. Pero, por más que buscaron, noencontraron fallas en la administración de Daniel. “No podían hallar ocasión alguna o falta, porque él era fiel, y ningún vicio ni falta fue halladoen él” (Dan. 6:4). La palabra aramea traducida como “fiel” también puedetraducirse como “confiable”.

Daniel es irreprensible; no hay nada que los funcionarios puedan hacerpara presentar una acusación falsa contra él. Sin embargo, también percibencuán fiel es a su Dios y cuán obediente es a la Ley de su Dios. Así que, prontose dan cuenta de que, para cercar a Daniel, tendrán que provocar una situación en la que Daniel se enfrente con el dilema de obedecer la Ley de Dioso la ley del Imperio. Según lo que los funcionarios averiguaron de Daniel,están absolutamente convencidos de que, dadas las condiciones, Daniel seinclinará por la Ley de Dios por sobre la ley del Imperio. ¡Qué testimoniode la fidelidad de Daniel!

¿Qué tipo de luchas con los celos has tenido, y cómo las enfrentaste? ¿Por qué loscelos son una falta espiritual tan mortal y paralizante?

Lunes 10 de febrero | Lección 7

Lee Daniel 6:6 al 9. ¿Cuál es la mentalidad que está detrás de este decreto?¿Cómo juega con la vanidad del rey?

Quizá Darío parezca tonto al promulgar un decreto que pronto desearárevocar. Cae en la trampa tendida por los funcionarios, que son lo suficientemente inteligentes como para jugar con las circunstancias políticas delreino recientemente establecido. Darío ha descentralizado el Gobierno, yestableció 120 sátrapas para que la administración sea más eficiente. Sinembargo, ese accionar conlleva algunos riesgos a largo plazo. Un gobernadorinfluyente puede promover fácilmente una rebelión y dividir el reino. Porlo tanto, una ley que obligue a todos a presentar una petición solo al reydurante treinta días parece una buena estrategia para fomentar la lealtadal rey y, por lo tanto, evitar cualquier tipo de sedición. Pero los oficialesengañan al rey, al afirmar que una propuesta de este tipo cuenta con elapoyo de “todos” los gobernadores, administradores, sátrapas, consejeros yasesores; una inexactitud obvia, ya que Daniel no está incluido. Además, laexpectativa de ser tratado como un dios quizá le haya resultado atractivaal rey.

No existen evidencias de que los reyes persas alguna vez hayan reclamado un estatus divino. Sin embargo, aparentemente el decreto tuvo laintención de convertir al rey en el único representante de los dioses durantetreinta días; es decir, las oraciones a los dioses debían ofrecerse a travésde él. Desgraciadamente, el rey no investigó las motivaciones que habíandetrás de la propuesta. Por lo tanto, no percibió que la ley que supuestamente impediría la conspiración era en sí misma una conspiración paraperjudicar a Daniel.

Hay dos aspectos de esta ley que merecen atención. En primer lugar, elcastigo por la transgresión es ser lanzado al foso de los leones. Como estetipo de castigo no se confirma en ninguna otra parte, pudo haber sido unasugerencia ad hoc de los enemigos de Daniel. Los antiguos monarcas delCercano Oriente colocaban a los leones en jaulas a fin de liberarlos en ciertasocasiones para la caza. Así que, no faltaban leones para atacar a quien seatreviera a violar el decreto del rey. En segundo lugar, el decreto no se puedecambiar. La naturaleza inmutable de la “la ley de Media y de Persia” tambiénse menciona en Ester 1:19 y 8:8. Diodoro Sículo, un antiguo historiador griego,menciona una ocasión en la que Darío III (que no debe confundirse con elDarío mencionado en Daniel) cambió de opinión, pero ya no pudo derogaruna sentencia de muerte que había dictado contra un hombre inocente.

Lección 7 | Martes 11 de febrero

“Mas tú, cuando ores, entra en tu aposento, y cerrada la puerta, oraa tu Padre que está en secreto; y tu Padre que ve en lo secreto te recompensará en público” (Mat. 6:6).

Lee Daniel 6:10. ¿Por qué Daniel, simplemente, no ora sin que nadie lovea?

Daniel es un estadista experimentado; pero, sobre todo, es siervo deDios. Como tal, es el único miembro del Gobierno que puede entender quéhay detrás del decreto del rey. Para Darío, el decreto representa una oportunidad para fortalecer la unidad del reino, pero para los conspiradores esuna estrategia para deshacerse de Daniel.

Por supuesto, las verdaderas causas y motivos que están detrás de latrama se encuentran en el conflicto cósmico entre Dios y las fuerzas delmal. En ese momento (539 a.C.), Daniel ya ha recibido las visiones registradasen Daniel 7 (553 a.C.) y 8 (551 a.C.). Por ello, puede entender el decreto realno como una mera política humana, sino como un ejemplo de esta guerracósmica. La visión del Hijo del Hombre que entrega el Reino al pueblo delAltísimo y la ayuda consoladora del ángel intérprete (Dan. 7) pudieron haberle dado coraje para enfrentar la crisis. Quizá también reflexionó en laexperiencia de sus compañeros, que fueron lo suficientemente valientescomo para desafiar el decreto de Nabucodonosor (Dan. 3).

Por lo tanto, él no cambia sus hábitos devocionales, sino que continúasu práctica habitual de orar tres veces al día hacia Jerusalén. A pesar dela prohibición de hacer peticiones a cualquier hombre o dios, salvo al rey,Daniel no toma ninguna precaución para ocultar o disfrazar su vida deoración durante esos treinta días críticos. Él es minoría absoluta, ya que esel único, entre docenas de gobernadores y otros funcionarios, a punto deentrar en conflicto con el decreto real. Sin embargo, mediante su vida deoración pública, demuestra que la lealtad que le debe a Dios antecede a sulealtad al rey y su decreto irrevocable.

Lee Hechos 5:27 al 32. Aunque esta advertencia es clara, ¿por qué, al actuar encontra de las leyes humanas, siempre debemos estar seguros de que lo que estamos haciendo es verdaderamente la voluntad de Dios? (Al fin y al cabo, ¡piensa enaquellos que murieron antes que traicionar una creencia o un sistema de creenciasque creían que era correcta!)

Miércoles 12 de febrero | Lección 7

Lee Daniel 6:11 al 23. ¿Qué le dice el rey a Daniel que revela cuán poderosoes Daniel como testigo fiel de Dios?

Los conspiradores pronto detectan a Daniel orando (es decir, haciendoexactamente lo que el decreto prohíbe). Y, al esgrimir la acusación ante elrey, se refieren a Daniel de manera denigrante: “Daniel, que es de los hijosde los cautivos de Judá” (Dan. 6:13). Para ellos, uno de los principales funcionarios del Imperio, el favorito del rey, no es más que “un cautivo”. Además,enfrentan a Daniel contra el rey al decir que “no te respeta a ti, oh rey, niacata el edicto que confirmaste”. Ahora el rey comprende que cayó en unatrampa al firmar el decreto. El pasaje dice que “hasta la puesta del sol trabajópara librarle” (Dan. 6:14). Pero, no hubo nada que pudiera hacer para salvaral profeta del castigo prescrito. La ley irrevocable de los medopersas debíaaplicarse a rajatabla. Así el rey, aunque a regañadientes, emite la orden dearrojar a Daniel a los leones. Pero al hacerlo, Darío expresa un atisbo de esperanza, que suena a una oración: “El Dios tuyo, a quien tú continuamentesirves, él te libre” (Dan. 6:16).

El texto bíblico no dice lo que Daniel hace en medio de los leones, peropodemos suponer que está orando. Y Dios honra la fe de Daniel al enviar a suángel para protegerlo. Por la mañana, Daniel está sano y salvo, y listo parareanudar sus actividades en el Gobierno. Al comentar este episodio, Elenade White dice: “Dios no impidió a los enemigos de Daniel que lo echasenal foso de los leones. Permitió que hasta allí cumpliesen su propósito losmalos ángeles y los hombres impíos; pero lo hizo para recalcar tanto más laliberación de su siervo, y para que la derrota de los enemigos de la verdady de la justicia fuese más completa” (PR 399).

Si bien esta historia tiene un final feliz (al menos, para Daniel), ¿qué pasa con aquellas historias, algunas bíblicas incluso (ver, p. ej., Mar. 6:14–29), que no terminan enliberación aquí? ¿Cómo debemos entenderlas?

Lección 7 | Jueves 13 de febrero

Lee Daniel 6:24 al 28. ¿Qué testimonio da el rey acerca de Dios?

Un aspecto importante del relato es el hecho de que Darío alaba a Diosy reconoce su soberanía. Esto es una culminación, incluso un clímax, de lasalabanzas o las expresiones de reconocimiento ofrecidas a Dios en los capítulos anteriores (Dan. 2:20–23; 3:28, 29; 4:1–3, 34– 37). Como Nabucodonosor,Darío responde a la liberación de Daniel alabando a Dios. Pero, va más allá:revierte el decreto anterior y ordena que todos “teman y tiemblen ante lapresencia del Dios de Daniel” (Dan. 6:26).

Sí, Daniel se salva milagrosamente, su fidelidad se ve recompensada,el mal es castigado, y el honor y el poder de Dios se reivindican. Pero, loque vemos aquí es un miniejemplo de lo que sucederá a escala universal: elpueblo de Dios será liberado, el mal será castigado y el Señor será reivindicado ante el cosmos.

Lee Daniel 6:24. ¿Qué podríamos considerar problemático en este versículo, y por qué?

Existe un problema preocupante, y es que las esposas y los hijos, hastadonde sabemos, son inocentes, y sin embargo sufren la misma suerte quelos culpables. ¿Cómo podemos explicar lo que parece ser un manejo inadecuado de la justicia?

En primer lugar, debemos tener en cuenta que el rey decide e implementa la medida según la ley persa, que incluye a la familia en el castigodel culpable. Según un antiguo principio, toda la familia es responsable dela ofensa de un miembro de la familia. Esto no significa que esté bien, solosignifica que esta historia encaja con lo que sabemos sobre la ley persa.

En segundo lugar, debemos observar que el relato bíblico informa sobreel hecho pero no respalda el accionar del rey. De hecho, la Biblia claramenteprohíbe que los niños sean condenados a muerte por los pecados de lospadres (Deut. 24:16).

Frente a injusticias como esta y muchas otras, ¿qué consuelo puedes obtener depasajes como 1 Corintios 4:5? ¿Qué dice y por qué este aspecto es tan importante?

Viernes 14 de febrero | Lección 7

La liberación de Daniel se registra en Hebreos 11. El denominado “salónde la fama de la fe” dice que los profetas, entre otros logros, “taparon bocasde leones” (Heb. 11:33). Esto es maravilloso, pero debemos tener en cuentaque los héroes de la fe no son solo los que escaparon de la muerte, comoDaniel, sino además los que sufren y mueren valientemente, como tambiénlo señala Hebreos 11. Dios llama a algunos a dar testimonio con su vida; y aotros, mediante su muerte. Por lo tanto, el relato de la liberación de Danielno implica que esta se otorgue a todos, como sabemos por la multitud dehombres y mujeres que han sido mártires por su fe en Jesús. Sin embargo, laliberación milagrosa de Daniel muestra que Dios gobierna y que, finalmente,liberará a todos sus hijos del poder del pecado y de la muerte. Esto resultaráclaro en los próximos capítulos de Daniel.


1. El novelista y filósofo francés Jean Paul Sartre escribió cierta vezque “la mejor manera de concebir el proyecto fundamental de larealidad humana es decir que el hombre es el ser cuyo proyecto esser Dios” (J. P. Sartre, Being and Nothingness: A PhenomenologicalEssay on Ontology, p. 724). ¿Cómo nos ayuda esto a comprender, almenos en cierto nivel, por qué el rey cayó en la trampa? ¿Por quétodos, cualquiera que sea nuestra situación de vida, debemos tenercuidado con esta misma inclinación peligrosa, por más sutil quesea? ¿De qué otras maneras podríamos querer ser “como Dios”?

2. ¿Qué clase de testimonio damos a los demás con respecto a nuestrafidelidad a Dios y a su Ley? Los que te conocen ¿pensarían que defenderías tu fe aunque te costara el trabajo o la vida?

3. ¿Qué ves en Daniel que hace que sea una persona a quien Dios puede usar eficientemente para sus propósitos? Con la ayuda del Señor, ¿cómo puedes cultivar más esas mismas características?

4. ¿De qué manera Daniel podría haberse justificado al decidir cambiar su forma de orar, en vista del decreto? ¿O eso hubiese sido unatransigencia peligrosa? ¿Por qué?



oifcef;pm (7)


azaz:0g&D 8 - 14

OykofaeYrGef;vGJykdif; azaz:0g&D 8

zwf&efusrf;csufrsm;/ 'H? 6/ 1&m 18;6-9/ róJ 6;6/ wref 5;27?32/ rmuk 6;14-29/ a[jAJ 11;35-38/


      ]]xdktcg0efBuD;ESihfûrdU0efwdkYonf 'Ha,vütjypfwifcGihfudk &Smí? EkdifiHawmftrIta&;rsm;udk ppfaMumMu\/ 'Ha,vonf opömESihfjynfhpHkí tjypfwpfpHkwpfckrQr&SdaomaMumihf tjypfwifcGihf udk&SmírawGUMu}} ('Ha,v 6;4)/

       AmAkvkeftifyg,mudk rD'dkyg&SefatmifEkdifoGm;onfhaemuf 'g&d rif;onf 'Ha,v\OmPfynm owådudkod&í EdkifiHudktkyfcsKyfaomolwdkY pm&if;ü xnfhoGif;cefYxm;\/ toufBuD;aeNyDjzpfaomyka&mzufonf rdrd\wm0eftm; topfwufvmaom&Sifbk&if\cefYxm;jcif;udk xyfrH cH,lum? rD'dkyg&Seftpdk;&\tkyfcsKyfolrsm;udk tkyfcsKyf&onf/

       usrf;\azmfjycsuft&? yxrOD;qHk;aomtjypfjzpfonfh remvdk pdwfaMumihf 'Ha,vonf tEÅ&m,fESihf&ifqdkifcJh&onf/ taMumif;t&mudk tqHk;rowfrDrSm 'Ha,vonf opömwnfaomolwpfOD;jzpfNyD;? rdrd\ wm0efay:rSmomru rD'dkyg&Sef\opömudkcHonfhtjyif EIwfuywfawmf twkdif;omta&;BuD;qHk;jzpfaMumif;cH,lxm;onf/ bk&m;&Sifüopöm&Sd&rnf/ xGufay:vmaomtrdefYtaMumif; uREfkyfwdkYtm;vHk;odygonf/ bk&m;&Sif tay: opömapmihfod jcif;onf tjcm;ae&mrsm;wGifvnf; opöm&SdrIrsm;udk oufa&mufaponf/

       'Ha,v&ifqdkif&aom ESdyfpufn§Of;yef;rIrsKd;onf aemufqHk;umv bk&m;&Sif\vlrsKd;rsm;&ifqdkif&rnfh'ku©qif;&Jjcif;udk êudwifedrdwfay;yHkjy xm;jcif;jzpfonf/ taMumif;t&mt&? bk&m;&Sif\vlrsKd;wdkYonf aemufqHk; pHkprf;jcif;'ku©rS vGwfajrmufjcif;udkomqdkvdkonfr[kwfyg/ olwdkYonf qdk;oGrf;olrsm;\MuHpnfaom y#dyu©rsm;udk&ifqdkif&rnftrSefjzpfaomf vnf; aumif;aomolrsm;{ueftrSefatmifjrifjcif;&&Sdvdrfhrnf/ bk&m;&Sif onf {ueftrSefrdrd\vlpkudk umuG,fapmihfa&Smufvdrfhrnf/

we*FaEG azaz:0g&D 9


      aumif;uifü&Sdaevsufyif tzufzufüpHkvifaeaomvlpDzmonf c&pfawmfudkremvdkpdwf&SdcJhonf/ ]]vlpDzmonf c&pfawmfudkrvdkwrm rkef;wD;um remvdkpdwfjzpfcJhonf/ tjcm;aumif;uifwrefrsm; a,½Iudk OD;csaeaomtcsdefwGif a,½Ionf arwåmawmfu½kPmawmf? wefcdk; tmEkabmfawmfESihf pHkvifawmfrlaMumif;udk0efcHMu\/ rQwrSefuefaom tkyfpdk;rIjzihf tkyfcsKyfae\/ xdkodkYaumif;uifwrefrsm; OD;csjcif;ûyaomtcg or,wGif vlpDzmonfvnf; aumif;uifwref om;rsm;ESihftwl a&myg NyD;OD;cscJhonf/ odkYapumrl pdwfxJürl remvdkrkef;wD;jcif;? cg;oD;pGmjzihf jynfhESufvsuf&Sdonf/}}  Ellen G. White, The Story of Redemption, p. 14. remvdk 0efwdkjcif;\cHpm;rIonf ynwfawmf (10) yg;udkusL;vGefvdkaom tEÅ&m,foabm cHpm;rI rsKd;jzpfonf/ vltoufowfjcif;? cdk;jcif;ESihftwl wyfrufjcif;tvHk;pHkwdkYonf ynwfawmfrSwm;jrpfxm;aomt&mjzpfonf/ (xGuf? 20;17)/

       'H? 6;1-5/ urÇm 37;11/ 1&m 18;6-9 udkzwfyg/ xdka&;om; xm;aomtaMumif;t&mrsm;ü remvdkjcif;onf rnfonfhtqifhodkY a&muf&SdoGm;oenf;/


       'Ha,v\tkyfcsKyfrIpGrf;&nfonf &Sifbk&if\pdwfudkxdawGUaomf vnf; usef0efBuD;0efrif;rsm;tm; remvdk0efwdkpdwfudkjzpfay:aponf/ odkYjzihfolwdkYonf 'Ha,vudkysufpD;&mysufpD;aMumif; tMuHxkwfavawmh onf/ rnfrQyiftjypf&Smaomfvnf; 'Ha,v\tkyfcsKyfrIüaysmhuGuf? [muGuf&SmírawGUEkdifjzpfaeonf/ ]]xdktcg0efBuD;ESihfûrdU0efwdkYonf 'Ha,vütjypfwifcGihfudk&Smí? EkdifiHawmftrIta&;rsm;udk ppfaMumMu\/ 'Ha,vonf opömESihfjynfhí tjypfwpfpHkwpfckrQr&SdaomaMumihf tjypf wifcGihfudk&SmírawGUMu}} ('H? 6;4)/ t&rpfbmompum;jzifh toHk;ûy xm;aoma0g[m&rSm ]]opömESihfjynfhpHkonf}} [k t"dyÜg,f&onf/ ]],HkMunf pdwfcs&avmufaom? tm;udk;&avmufaom}} t"dyÜg,fjzihfvnf; t"dyÜg,f jyefqdkEkdifonf/

       'Ha,vonf tjypfwifcGihfESihfuif;vGwfvsuf&Sdonf/ tjypf &Smr&yg/ xdkaMumihf tjypf&Sm&efenf;wpfenf;omusefawmhonf/ 'Ha,v onf rdrd\bk&m;&Siftay:xm;aomopöm? em;axmifudk;pm;jcif;udk taMumif;ûyNyD; tjypf&Sm&efomusefawmhonf/ xdkaMumihf xdkolwdkYonf taMumif;r&SdtaMumif;&Smum Oyg,fwHrsOfjzihf 'Ha,vtm; xm0&bk&m; pum;udkem;axmifrnfvm;? tifyg,mrif;\pum;udkemcHrnfvm; axmifacsmuf qifacsmufwGef;aomtpDtpOfudk pwifawmhonf/ 0efrif;? 0efBuD;wdkYonf 'Ha,vtaejzifh tifyg,m\pum;xuf xm0&bk&m; \ ynwfudkom tav;xm; rnfudkavhvmod&Sdxm;NyD;om;jzpfonf/ 'Ha,v\opöm&SdyHkudk oufaocHaomtcsufyifjzpfonf/

       oifêuH&aomremvdk0efwkdjcif; rnfodkY&SdcJhoenf;/ oifrnfodkY ajyvnfoGm;atmifajz&Sif;cJhoenf;/ xdkodkYremvdkpdwfxm;onf aoap avmufaomrSm;,Gif;onfh 0dnmOfa&;trSm;jzpfaeygoenf;/

wevFm                 azaz:0g&D 10


      'H? 6;6-9 udkzwfyg/ trdefYawmf\aemufuG,fü tMuHtpnf rnfodkY&Sdoenf;/ &Sifbk&if\rmeaxmifvTm;pdwfESihf rnfodkYywfouf oenf;/


       'g&drif;BuD;onf rqifrjcifxkwfjyefrdaomtrdefYawmfaMumihf rMumrDtcsdeftwGif; jyefíy,fzsufvdkonfhpdwf&Sdonf/ odkYaomf 0efrif; 0efBuD;rsm; qifxm;aomaxmifacsmuftwGif; usoGm;NyDjzpfonf/ EkdifiH awmf\wnfqJOya'udk aumif;pGmtoHk;ûywwfNyD;? EkdifiHa&;upm;yGJudk ydkifEkdifpGmupm;wwfaom 0efrif;0efBuD;rsm; jzpfMuonf/ 'g&drif;tkyfpdk; aomtcsdefü tkyfcsKyfa&;ydkrdkxda&mufacsmarGUap&ef vlaygif; (120) yg0ifaom tpkd;&tkyfcsKyfa&;tzGJUwpfzGJUudk zGJUpnf; xm;onf/ xdkqHk;jzwf csufrSm MoZmanmif;aomtpdk;&yk*d¾KvfwpfOD;OD;rS EkdifiHawmfudkvG,fvifh wulûyduGJoGm;atmif vkyfaqmifEkdifaomaMumihf? xdkodkY rvkyfaqmifEkdif&ef [efYwm;? wm;qD;EkdifaomOya'jzpfonf/ rnfolrqdk &Sifbk&ifudkûydifqdkif vdkpdwf&SdaMumif;xif&Sm;vmvQif owfrSwfxm; aom&ufoHk;q,ftwGif; &Sifbk&ifudkomOD;ñGwfav;jrwfOD;cs&rnf/ odkYaomf 0efrif;0efBuD;rsm;onf xdkOya'udkwvGJtoHk;ûyum? &Sifbk&ifudk wdkufwGef;tm;ay;cJhMuonf/ xkwfxm;aomOya'rS &Sifbk&ifudkûydifvmcsifoltwGufomjzpfonf/ odkYaomf 0efrif;0efBuD;rsm;onf tpdk;&rif; rsm;tm;vHk;yg&rnf/ tkyfcsKyf a&;tzGJUom;rsm;tm;vHk;yg&rnf/ zGJUxm;aomvlaygif; (120) yg0ifonf tpdk;&tzGJU0ifyk*d¾Kvfrsm;yg&rnf/ tMuHay;t&m&Sd? tMuHay; wwfol tm;vHk;[k &SdorQvlrsm;udkqGJxnfhum roufqdkifaom'Ha,vonfvQif yg&rnf[ktqdkûyMuonf/ &Sifbk&ifudk ewfbk&m;uJhodkYrSwfí qkawmif; OD;csMu&efjzpfonf/

       yg&Sefbk&ifrsm;onf rdrdwdkYudk,fudkbk&m;ozG,fowfrSwfaom "avhtaxmuftxm;r&Sdyg/ rnfodkYyifqdkap? trdefYawmfwGif &Sifbk&if udkewfbk&m;rsm;udk,fpm; &ufoHk;q,fwdwdowfrSwf&efoabm&SdEkdifyg onf/ ewfbk&m;rsm;udkqkawmif;rIûyvdkorQ olwdkYonf &Sifbk&ifrSwpfqifh om awmif;cH&efjzpfonf/ taMumif;rvScJhí bk&ifudk,fwdkif tqdkûyvTm \aemufqufwGJjypf'PfcsrSwfrItydkif;udk rppfaq;rdcJhacs/ xdkaMumihf &Sifbk&If udk umuG,faomOya'omjzpfNyD; 'Ha,vudkwpfpHkwpf&mxdcdkuf aprnftaMumif;r&Sd[kom &Sifbk&iftxif&SdNyD; aoaocsmcsmppfaq;&ef ysufuGufcJhonf/ odkYaomf xdkvQKdU0Sufyl;aygif;MuHpnfrIonf 'Ha,v udkomypfrSwfxm;onf/

       ¤if;Oya'udkcsKd;azmufjcif;\jypf'PfESpf&yfrSm? (1) Oya'udkcsKd; azmufoltm; jcaoFhwGif;odkYypfcs&rnf/ xdkjypf'Pfay;jcif;rsKd;vnf;r&Sd cJhzl;yg/ 'Ha,vudktaumufMuHaom&efolrsm;\oD;oefYtMuHay;rIyifjzpf rnf/ a&S;acwfü ta½SUwdkif;bk&ifrif;rsm;onf jcaoFhrsm;udkavSmiftdrf wGif;üxm;wwfNyD; tcsdeftcgusa&mufvmaomtcg trJvdkuf&efvGwf ay;wwfaom"avh&Sdonf/ xdkaMumihf &Sifbk&if\trdefYudkzDqefNyD; &mZ0wfûyvkyfolrsm;udk jcaoFh pmauR;&rnfh cdkifrmaomtaxmuftxm; rsKd;r&Sdyg/ 'kwd,tcsufrSm? &Sifbk&if\trdefY[lonf jyif½dk;xHk;pHr&Sd/ yg&SefESifhar'd\xkwfxm;aomOya'udk jyefjyif onf[lír&Sd[k {owm 0w¬K 1;19 ESihf {owm0w¬K 8;8 wdkYwGifazmfjyxm;onf/ 'dkiftdk'dk&rf? pDclvyftrnf&Sdaom *&dordkif;okawoD\azmfjycsuft&? wwd,ajrmuf 'g&drif;BuD; ('Ha,vüazmfjyaom'g&drif;r[kwfyg) onf rdrd\pdwfudk ajymif;NyD; rdrdrSm;aMumif;udkodaomfvnf; aordefYuscH&aomtjypfrvkyf ol\aordefYudk vHk;0r½kyfodrf;bJ? xdktjypfr&Sdoltm; aordefYudkomwnf apcJhonf[kazmfjyonf/

t*Fg     azaz:0g&D 11


      ]]oifonfqkawmif;aomtcg? qdwfNidrf&mtcef;odkY0ifí wHcg; udkydwfNyD;rS? rxif&Sm;aomt&yfü&Sdawmfrlaom oif\tbudkqkawmif; avmh/ rxif&Sm;aomt&mudkjrifawmfrlaom oif\tbonf tusKd; udkxif&Sm;pGmay;awmfrlvwåHY}} (róJ 6;6)/

       'H? 6;10 udkzwfyg/ 'Ha,vonf vlrjrifolrjrif? qdwfNidrf &mt&yfü tb,faMumihfqkawmif;&oenf;/


       'Ha,vonf tawGUtêuH&ifhusufaom tpdk;&yk*d¾KvfwpfOD;jzpf onf/ xdkxufomvGefaomt&mrSm olonf xm0&bk&m;\tapcH wpfOD;jzpfonf/ xdkaMumihf &Sifbk&if\trdefYawmfaemufuG,fü rnfonfh vdrfvnfaumufuspfrIrsKd;&Sdaeonfudk 'Ha,vwpfOD;wnf;om tpdk;& yk*d¾Kvf tm;vkH;tMum; aumif;aumif;BuD;odaeoljzpfonf/ 'g&drif;BuD; \trdefYESihf xkwfjyefaomtrdefYawmfonf tjyifyef;tm;jzihf EkdifiHawmf pnf;vHk;rI udk[efjy vkyfaeaomfvnf;? t"dutaMumif;&if;rSm 'Ha,v udkokwfoifz,f&Sm;ypf&eftMuHtpnfomjzpfonf/ MuHpnfrIBuD;\t&if; tjrpftrSef wu,frSm xm0&bk&m;ESihfewfqdk;tiftm;pkwdkY&ifqdkifwdkufyGJ BuD;yifjzpfonf/ xdkudpöjzpfcJhaomESpfouú&mZfrSm bDpD 539 jzpfNyD;? 'Ha,vonf bDpD 553 wGif ('H? 7) ½lyg½HkESihf bDpD 551 wGif ('H? 8) ½kyg½Hkudk &&SdrSwfwrf;ûyxm;NyD;om;jzpfonf/ xdkaMumihf &Sifbk&if \ trdefY awmfqdkif&m MuHpnfrIBuD;udk em;vnfxm;onf/ vlom;wdkY\ EkdifiHa&;upm;uGufrQr[kwfbJ pMu0Vmqdkif&mwdkufyGJBuD;yifjzpfaMumif; em;vnfxm;onf/ vlom;awmfonf tjrihfqHk;aom ol\vlrsKd;awmfpk udk EkdifiHawmftm;tarGay;aom½lyg½HkESihf aumif;uifwref\t"dyÜg,f zGihfqdkay;csufonf 'Ha,vudk&J&ifhjcif;owådudkjzpfapNyD; apmihfêudvsuf &Sdaom y#dyu©jyóemudk &ifqdkif&efaMumuf&GHUpdwfr&Sdawmhyg/ ('H? 7)/ ol\tazmfrsm;&ifqdkifcJh&aomtawGUtêuHudkvnf;owd&um? tm;ESihf jynfhpHkae jcif;jzpfrnf/ ol\taygif;tazmfwdkYonf aeAkc'faeZmrif;BuD; \trdefYawmfudk owåd&Sd&SdESihfzDqef&JcJhMuonf/ ('H? 3)/

       odkYjzpfí 'Ha,vonf rwdrf;r,drf;aombmomw&m;pdwfjzihf wpfaeYoHk;Budrfqkawmif;avh&Sdaomtusihfudk qufvufûyvkyfaeonf/ a,½k&Svif bufodkYrsufESmrlí qkawmif;jrJqkawmif;ae\/ vlwpfOD; wpfa,muf? yk*d¾Kvfwpfyg;yg;\wm;jrpfjcif;rsKd;r[kwfonfhtjyif? &Sifbk&if udk,fwkdif xkwfxm;aom trdefYudkyiftmcH&JNyD;? 'Ha,vonf rdrdqkawmif; jcif;trIudk rwkefrvIyfraMumufr&GHU? &ufoHk;q,ftxd wm;jrpfonfh tcsdeftawmtwGif;ü rnfoludk rQrrIbJ a,½k&SvifbufrsufESmvSnfhNyD; qkawmif;jrJqkawmif;aeonf/ rsm;pGmaom0efrif;0efBuD;? tpdk;&yk*¾Kdvf rsm;tMum;ü 'Ha,vonf taygif;tazmf wpfa,mufwpfavryg? wpfa,mufxD;wnf; &Sifbk&if\tmPmtrdefYudkzDqefí wm;jrpfxm; aomxm0&bk&m;udkrudk;uG,f&trItm; ajymifusus qefYusifcJhonf/ xifxifay:ay:qkawmif;jcif;toufwmaMumihf xdkjyoaomopöm&SdrIonf &Sifbk&iftay:odkYvnf;aumif;? ½kyfodrf;ír&aom trdefYawmf tay:odkY vnf;aumif; oufa&mufrI&Sdaponf/

       wref 5;27-32 udkzwfyg/ þae&mü xdkrQ&Sif;vif;vSaomf vnf; vlxkwfaomOya'ynwfudkvdkufavQmufjcif;ü ppfrSefaom bk&m;ocif\ tvdkawmf udk tpOftjrJvdkufavQmufaeygovm;/ (rSefuef aom,HkMunfrIxuf rSm;,Gif;aom,HkMunfrIaMumihf aoqHk;oGm;ae&ol rsm;taMumif;udkpOf;pm;yg/)

Ak'¨[l;           azaz:0g&D 12


      'H? 6;11-23 udkzwfyg/ xm0&bk&m;&Sifudk opöm&SdwnfMunf cJhaom'Ha,vudk &Sifbk&ifudk,fwkdifrnfodkYajymqdkoenf;/


       tuGufacsmif;aeolrsm;onf cPcsif;twGif; 'Ha,vqkawmif; aeonfhae&modkYa&mufvmNyD;? trdefYawmfxkwfjyefxm;onfhtwkdif; wdwdususudkifwG,fawmhonf/ &Sifbk&ifa½SUarSmufü pGyfpGJcsufûy wifavQmufyHkrSm 'Ha,vudktvGeftxiftjrifao;aompum;rsm;jzihf avQmufMuonf/ ]]t&Sifrif;BuD;,k'jynfrSzrf;,lcJhaom ,k'vlrsKd;'Ha,v onf tmPmawmfudkyrmPrûy? wHqdyfcwfawmfrlaomtrdefYawmfudk qefYusifvsuf&Sdygonf}} ('H? 6;13)/ olwdkY\tjrifwGif 0efrif;csKyf wpfa,mufvHk;jzpfaeaom'Ha,vudk &Sifbk&ifudk,fwkdifrsufESmomay; onfhwdkif olwdkY\pdwfxJü ]]zrf;qD;vmcJhaomol[k txiftjrifao; aeMuonf/ ydkíaocsmatmif 'Ha,vudk cHk;tqif;bD;wyfwGef;cscsif aomoabmjzihf ]]tmPmawmfudkyrmPrûy? wHqdyfcwfawmfrlaomtrdefY udkqefYusifvsuf}} ponfhcdkifcHhaompGJcsufjzihf aocsmap&efxyfavmif; jznfhpGufonf/ xdktcgwGif &Sifbk&ifonf csufcsif;yifolYtm;trdefYawmf wHqdyfcwf&efwdkufwGef;NyD; axmifacsmufqifaMumif;udk oabmayguf oGm;onf/ usrf;csuf\tqdkt& ]]'Ha,vudkvTwfjcif;iSm pdwftm;BuD; ojzihf? vTwf&aomtcGihfudk ae0ifonfwdkifatmif êud;pm;í&Smawmfrl \}} ('H? 6;14)/ odkYaomf yka&mzufudku,f&ef? usa&mufaomjypf'Pf rSvGwfatmif &SmMuHír&yg/ ar'dESifhyg&Sef\½kyfodrf;cGihfr&SdaomtrdefYonf trdefYpmwGifwpfcgwnf;a&;om;NyD;om;jzpf&rnf/ &Sifbk&ifonf pdwfvGefpGm0rf;enf;&onfhwdkif 'Ha,vudkjcaoFhwGif;odkYypfcs&ef trdefYay; vdkuf&onfhwdkif 'g&drif;BuD;onf arQmfvihfcsufBuD;pGm&Sdaeonf/ &Sifbk&if \qkawmif;oHrS oufaocHaeonf/ ]]&Sifbk&ifuvnf; oifrjywf udk;uG,faombk&m;ocifonf oifhudku,fvTwfygap}} ('H? 6;16)/

       'Ha,vonf jcaoFhwGif;xJü jcaoFhrsm;ESihfrnfodkYûyrlaeonfudk or®musrf;pmrSazmfjyrxm;yg/ odkYaomf wpfckwnf;aomaocsmaom ol\ ûyrlaernfhyHkonf qkawmif;aernfhyHkjzpfonf/ xm0&bk&m;ocifonf rdrd\aumif;uifwrefudkapvTwfí 'Ha,vudkumuG,fapygonf/ wpfnvHk; rdk;vif; onftxd 'Ha,vonf tEÅ&m,fr&Sd? rdk;aomufaom tcg tkyfcsKyfrIudpörsm;udk jyefvnfvkyfaqmif&eftoifhjyifxm;NyDjzpfonf/ xdktajctaeudk t,fvif*sD0dIuf rSa&;om;xm;csuft&? ]]'Ha,vtm; jcaoFhwGif;odkYypfcs&eftvkyfudk bk&m;ocifonf &efolrsm;tm; vHk;0 wm;jrpf[efYwm;jcif;r&Sdyg/ qdk;aomaumif;uifwrefrsm;ESihf ,kwfaom vlwdkY\tMuHtpnfudk auseyfonftxdûycGihfay;vdkufonf/ xm0&bk&m; onf rdrd\tapcHudku,fEkwf&ef ydkíxif&Sm;aomtrIudkûyawmfrl\/ ajzmihfrwfjcif;ESihftrSefw&m;\&efolwdkYudk ydkíxifxif&Sm;&Sm;acsrIef;ypf vdkufonf/}}  Prophets and Kings, pp. 543, 544.

       þyHkjyiftjzpftysufonf 0rf;omp&mjzihftqHk;owfcJhaomfvnf; (txl;ojzihf'Ha,vtwGuf) qufvufjzpfvmaomtaMumif; usrf;pm ürnfodkYazmfjyoenf;/ (rmuk 6;14-29 udkzwfyg/) vGwfajrmufjcif; ESihftqHk;owfrIr&Sdjzpfaeygovm;/ xdkolwdkYtwGuf uREfkyfwdkYrnfodkY em;vnfay;Ekdifrnfenf;/ 

Mumoyaw;       azaz:0g&D 13


      'H? 6;24-28 udkzwfyg/ &Sifbk&ifonf xm0&bk&m;taMumif; udk rnfodkYoufaocHcJhoenf;/


       jzpfpOfwpfavQmuf\ta&;BuD;aomtcsufrSm? 'g&drif;BuD;onf xm0&bk&m;udkcsD;rGrf;jcif;ESifh xm0&bk&m;\tkyfpdk;awmfrljcif;udk tod trSwfûyvdkufonfhtcsufyifjzpfonf/ azmfjycJhaomusrf;\tcef;BuD;rsm; üvnf; xdkodkYcsD;rGrf;jcif;ESihftodtrSwfûyjcif;rsm;&SdcJhygonf/ ('H? 2;20-23/ 'H? 3;28?29/ 'H? 4;1-3?34-37/) aeAkc'faeZmrif;ESihf'g&drif;BuD; wdkYonf 'Ha,vwdkY\vGwfajrmufjcif;rsm;twGuf xm0&bk&m;udkcsD;rGrf; jcif;ûyMuonf/ 'g&drif;BuD;onf xdkxufomíBuD;aomtrIudkûyvkyfcJh onf/ xkwfxm;aomtrdefYudk ajymif;jyefjyefvkyfNyD;? vlwkdif; ]]'Ha,v \bk&m;ocifudk aMumuf&GHU½dkaoMuukef[k igtrdefYawmf&Sd\}} ('H? 6;26)/

       rSefygonf? 'Ha,vonf xl;qef;tHhMozG,faomu,fEkwfjcif;cH& onf/ ol\opöm&Sdaomqkvmbfyifjzpfonf/ ewfqdk;rsm;0dkif;0ef;ESdyfpuf aomfvnf; xm0&bk&m;\*kPfûyjcif;udkvnf;aumif;? wefcdk;awmf taMumif;udkvnf;aumif; oufaojyEkdifcJhonf/ ,ckod&SdjrifawGU&aom taMumif;t&m onf pMu0VmwpfcGifvHk;üjzpfvmrnfherlemyHkpHi,fav; wpfckomjzpfao;onf/ bk&m;ocif\vlwdkYu,fvTwfcH&yHk? ewfqdk;rsm; êud;pm;ESdyfpuf yHktrsKd;rsKd; &Sdaomfvnf; xm0&bk&m;onf avmuurÇm wpfcGif\a½SUarSmufü oufaojyvdrfhrnf/ 'H? 6;24 udkzwfyg/ 'ku© qif;&Jjcif;rsm;xuf uREfkyfwdkY rnfonfht&m udk ydkí&SmazG&rnfhtaMumif; usrf;csufrSrnfodkYazmfjyxm;oenf;/ tb,faMumihfenf;/

       tvm; wlpdwftaESmihft,Sufay;aomudpöESihf tjypfr&Sdaom ZeD;r,m;? om;orD;rsm;udk rw&m;ûyusifhcH&jcif; uREfkyfwdkY&ifqdkif&aom tcg bk&m;ocif onf w&m;rQwygonf? rSefuefpGmudkifwG,fpD&ifyg onf[k rnfodkYjrifawGUEkdifrnfenf;/     

       yxrOD;qHk;uREfkyfwdkYowdûy&rnfrSm &Sifbk&ifonf yg&Sef\ Oya't& vdkufygvkyfaqmif&aMumif;owdûyyg/ xdkOya'rsKd;onf rdom;pk tm;vHk;udkyg wpfygwnf;aygif;xnfhpD&if&aomOya'jzpfonf/ a&S;OD; umvacwf\pnf;rsOf;pnf;urf;rSm rdom;pk0ifüwpfOD;OD;tjypfvkyfvQif rdom;pkwpfckvHk; ü wm0ef&Sd\/ odkYjzihf tjypfpD&ifjcif;cH&vQif rdom;pk tm;vHk;yg0if&onf/ w&m;rQwrI&Sdonf[kt"dyÜg,froufa&mufyg/ yg&SefEkdifiH\Oya'rSm xdkodkY &SdaeaMumif; udkazmfjyjcif;omjzpfonf/

       'kwd,owdûy&rnfhtcsufrSm or®musrf;pm\rSwfwrf;ü jzpfysuf cJhonfhtaMumif;jzpfpOfudkom a&;om;xm;onf/ &Sifbk&if\vkyfaqmif qHk;jzwfcsuf r[kwfyg/ or®musrf;rS &Sif;vif;pGmwm;jrpfxm;aom tcsufrSm? rdbrsm;\tjypfaMumihf om;orD;rsm;taorcH&[líazmfjy onf/ (w&m; 24;16)/

       þuJhodkYrw&m;rIrsKd;udk&ifqdkif&vQif (1aum 4;5) rSoifhudk rnfodkYESpfodrfhtm;ay;xm;oenf;/ rnfodkYqdkxm;oenf;/ tvGefta&; BuD;onfh tcsufjzpfaMumif; tb,faMumihfqdkxm;&oenf;/      

aomMum azaz:0g&D 14


       'Ha,vu,fvTwfjcif;cH&onfhtaMumif;udk (a[jAJMo0g'pm 11) ü rSwfwrf;wifxm;jyefonf/ ]]ausmfMum;aom,HkMunfjcif;tcef;}} [k wifpm;ac:qdkEkdifonf/ yka&mzuf\,HkMunfjcif;ESihf tjcm;olrsm; \,HkMunfjcif;taMumif; a&;om;xm;onf/ ]]jcaoFh\EIwfudkydwfcJh onf}} (a[jAJ 11;33)/ xl;qef;vSygonf/ odkYaomf uREfkyfwdkYowdûy xm;&rnfhtcsufrSm ,HkMunfol ol&Jaumif;wkdif;onf 'Ha,vuJhodkY aojcif;rSvGwfajrmufcGihf&cJhonfr[kwf/ &J&ifhpGmESdyfpufjcif;udkcHNyD; taocH oGm;aomolrsm;pGm&Sdonf/ a[jAJtcef;BuD;rSa&;xm;cJhonfhtwkdif;jzpf onf/ xm0&bk&m;onf vltcsKdUwdkYudk toufcsrf;omcGihf ay;ovdk vltcsKdUwdkYudk aoqHk;oGm;&aomtcGifhudkay;jcif;jzihf oufaocHapygonf/ 'Ha,vtzdkYrSm vGwfajrmufjcif;tcGihfudkay;onfhwkdif vlwdkif; udkxdkodkY oufaocHcGihfay;rnfr[kwfyg/ a,½I&Sifudk,HkMunfítaocHcJh&aom rmwk&rsm;pGm&SdcJhonf/ rnfodkYyifqdkap? 'Ha,v jcaoFhwGif;rSvGwfajrmuf jcif;onf bk&m;ocif\tkyfpdk;jcif;udkjyoonf/ bk&m;&Sifonf rdrd\ om;orD;rsm;udk tjypfESihfaojcif;\wefcdk;rS u,fvTwfay;vdrfhrnf/ qufvufoifMum;rnfh a½SUtywfoifcef;pmwGif ydkrdk&Sif;vif;pGmod&Sd& ygrnf/



Lesson 7 Humpite Kua pan Vanmite Kua ah
*February 8–14

Sabbath Nitaklam Feb 8
Tukal sung Sim Ding: Daniel 6;1 Samuel 18:6–9; Mate 6:6; Sawltak5:27–32; Maku 6:14–29; Hebrew 11:35–38.

Tua a hih ciangin vaihawmpi dangte le gam ukpite inDaniel’ nasepna encik in, a mawhna zonding a hanciam uh hi.Ahih hangin Daniel pen a thuman le a citakkhat a hihmaninmawhna le simtatna a muzo kei uhhi” (Daniel 6:4).

Medo-Persia te’n Babylon a lakkhituh ciangin, Medes Kumpi Da-rius in, Daniel’ pilna thei ahih manin, ki ukna a thakpuahna ah Daniel kihelsak hi. Kamsangteekpa himah napi, a sepnate ah kuhkal mahmaha hih manin, kumpipa in, ama nuai ah gambup uksak hi. Athu kicing akipulakloh hang, Daniel in hazatna mah phukha zel leuleu hi. Tangthua tawp ma in, Daniel in Medo-Persia gam tungah thuman a, Pasiantungah thuman phadiak hi. Tua bangin, Pasian tungah a thumanna inthudangdangte tungah zong thumansak hizawtham hi.

Daniel thuaksa bawlsiatna tepen, tu hun nunung eite aading, ettehtakcing lel hi. Tua tangthu in, Pasian’ mite thuaksiatna peng ding cihetlo hi. Khamuan ding panin, a sia tawh kidona peuhmah, a pha in zotawntung ding, Pasian in a mite honkhia cih teci hong lak hi.

Sunday February 9
A Haza Khate

Vantung, hoihmahmahna ah, Lucifer in Khazih haza hi. “Lucifer in Zeisu Khazih haza hi. Vantungmi te’n, Zeisu’ dinmun man ahi, liat-na ukzawhnate zahtakna tawh kunin a biak uhteh, Lucifer zong kuun pongmawk napi’n, a lungsimtawngah, hazatna le muhdahna om hi”EGWhite. The Story of Redemption, p. 14. Thukham sawmte sungah,hazatna kihel a hih manin, mithahna le guktaknate mahbangin siahuaimahmah hi (Pai. 20:17).

Daniel 6:1–5, tawh Pian. 37:11 le 1 Samuel 18:6–9 cihte sim-khawm in. Hazatna in bangzah in nasem hiam?

Daniel’ uksiamna pen kumpipa’n pakta mahleh, a dangte’n hazazawsop uh hi. A mawhna ding zongin pampaih sawm uh hi. A zonzonuhhangin, mu zolo uh hi. “A hih hangin Daniel pen a thuman le acitakkhat a hihmanin mawhna le simtatna a muzo kei uhhi” (Dan. 6:4).Aramaic pau in “citak” cih kammal pen “muanhuai” zong hithei laihi.

Daniel mawhbaanglo: ulian dangte in, ama langkhatah mawhna muzolo uh hi. Amau muhthu khatbel, a Pasian le Pasian’ thukham tun-gah, thuman citak cih mu uh hi. Daniel a mawhsakna dingun, Daniel in Pasian dang le Pasiandang’ thu zui in, gam langdo cihtawh mawhsaksawmta uh hi. Daniel omziate a etet uh ciangin, ama’ Pasian thukhamtawh gam hong uk ding hi ci uh hi. Hihzah a Daniel cihtak hi zen!

Bang ci bang hazatnate phukha a, nabangci phuut hiam?Hazatna limlim, khalam a dingin a lauhuaina banghang hiam?

Monday February 10
Daniel Kithaangsiah

Daniel 6:6–9 simin. Hih thupiak ii a nunglam ah bang ngaihsutnaomhiam? Kumpipa kiliatsak koici zatsak theih hiam?

Kumpi Darius in, a sawtlo a, a paihkik ding thupiak-khat piakhia hi. Tumah lianin a kiphut thak gamthak makaite’ gamvai kimawlna thaangsun-gah awk kha hi. Darius in, gamkee 120 suah in, ukna aana zong tuate tungah hawmsawn hi. Hunsau a dingin kicinlohna tampi hong omhi. Huzaap neipian makaipi khatpeuh in gam satkham zothei hi. Ni 30 sung kumpipa bek zahtak-na pia ding cihthu in, kumpipa tungah cihtakna le zahtakna pia ding cihthu in thuhoih mahmah tawh kibang hi. Makai uliante’n, hihthupen, ukpite, gamkeete le aana neite khempeuh huam ci napi’n, Daniel a helloh lamuh kumpipa’ntheisaklo uh hi. Kumpipa pen pasian bangin bia ding cih nuam pongmawk hi.Persian kumpite in, ki pasian sak ngeilo uh hi. Ni 30 sung bekbek, pasiante tung thungetna peuhmah, kumpipa tungtawnlo in ngen theilo ding cih kham-na ahi hi. Kumpipa’n a ngiimna bulpi uh kantel khalo hi. Gam langdona khamna ding a kibawl thukhunpen, Daniel suksiat nopna thukhun a hihleltaklam phawk zolo hi.

Hih thukhun, thunih in paisak hi. Amasa in, thukhun a palsatmi, hum-pite’ kua denna ding hi. Hihzah thukhauh a gam vuah omngei nailo a, Dan-iel’ galte’n a bawltuam vilvel uh ahi hi. Nisuahna lam gam laizang a tangkumpite in, humpite thong sungah khawi uh a, kisapna a omteh khahkhiazel uh hi. Kumpite’thu manglo khawng a omuh ciangin, a balnen ding humpizonzon kullo ding a cihna uh ahi hi.

Anihna, thukhun kikheelthei nawnlo hi. A kikheel thei nawnlo “Medes le Persia te thukhun” Esther 1:19 le 8: 8 sungah omhi. Greek tangthupu Dio-dorus Siculus in, kumpi Darius III (Daniel sung a Darius hilo) in, a lungsim kikheel hi napi, sihdaan a piaksa mawh neilo khatpen khahkhia kik thei tu-anlo ci hi.

Tuesday February 11
Daniel’ Thungetna

“Thu na ngetuh ciangin, na inn sung uhah tumin, kong khak unla;na muh theihloh uh na Pa uh kiangah ngen un; tua hileh, kuamamuhlohna ah na gamtat uh a hongmu na Pa un, note tungah thamanhong pia ding hi” (Matt. 6:6).

Daniel 6:10 simin. Daniel in kuama muhlohna ah thu angetkhinkhian loh banghang hiam?

Daniel pen gam makai khat, bek hilo, Pasian’ nasempa ahi hi.Kumpipa thupiakte langkhat ah bang omcih a theizo, amahbek ahi hi.Darius a dingin, a thupiak pen, gambup ki pumkhat na’ng hi mahleh,langdo pawlte a dingin Daniel a suksiat na’ng hiziau hi.

Tua khempeuh nungah, thuman taktak in cileng, dawi in Pasian alangdona hileuleu hi. Tua lai hun, BC 539 lai in, Daniel 7 sung amangmuhna (553 BC) le 8 (539 BC) cihte, Daniel in mukhinzo hi. Tuaa hihmanin, hihpen leitung vaibek a hilo vannuaihuam kidona a hihlamtellua hi. Pasian’ Tapa in leitung kumpite’thu mangmuhna a piakciangin, a khiatna a hilh vanmi (Daniel 7) in, tua haksatnate thuakzawh na’ng tha pia tawntung hi. A lawmte phutkhakte Nebuchadnezzar thu-piakte tungtawn panin zong tha ngahtuam ding hi (Daniel 3).

Tua hang mah in, Jerusalem lam nga in, a thunget ngeina bangin,nikhat thumvei mah ngen tawntung lel hi. Midang, pasian dang tungahthungenlo ding cihthu ompipi mah, Daniel in tua ni sawmthumsungzong ki meelseel tuanlo in thungen veve hi. Gamkee ukte, uliantetampi lakah, Daniel amah bekmah kumpi’thu mangloin, mimal in omteutau hi. Ama thunget zelpen, kumpipa thukhunthak pianmapek panazatsa ngeina ahi hi.

Sawl. 5:27–32 simin. Hih hanthotna te kician mah naven,eite’n, mihingte bawlsa thukhun khatpeuh ih manloh ciangin,Pasian’ deihna bang a gamta ih hih ding bangci hih ding hiam?(Deihtak ngaihsut ding in, a upna khial a cihding sangin sihna ateelzaw mite).

Wednesday February 12
Humpite Kua Sungah

Daniel 6:11–23 simin. Daniel in a Pasian tungah a cihtakna inbangzah vanglian cih a pomna in, kumpipa’n bang gen hiam?

Langdo pawlte’n, Daniel thunget manta uhhi-thupiak palsatna lin-lian ahi hi. Tua thu kumpipa kiangah hong pulak uh a, “tua Daniel, Judah gampan salmatpa” (Daniel 6:13) ci uh hi. Amau muhna ah,kumpipa pahtak mahmahpa pen, “sal” hilel ci uh hi. Kumpipa tungah“Na thupiakna a mangnuam kei hi” (Daniel 6:13) a ci uh hi. Tupetmah ciangin, kumpipa’n zong khem thuakin letmat thuhkhaahihlam hong phawkpha hi. Laisiangtho in “Daniel a suahtak theihnading hanciamin nitum dong a ngaihsun hi” (Daniel 6:14) ci hi. Ahihhang, lai omsa mahbangin thudang hihzo tuanlo hi. Medes- Persiantethukhunte in a cihbang lian in hihkul hi. Kumpipa’n zong cih na’ngthei nawnlo in, Daniel humpite kua sung khiatsuk ding, thu pia tamaihi. Ahih hang, lametna kammal ahi “thuman takin nabiak na Pasian inhong honkhia tahen” (Daniel 6:16) ci in vaikhak hi.

Laisiangtho sungah bel, humpite’ kua sungah Daniel in bangci hihcih om tuanlo mah leh, thungen ding cihbel theihsa hipah hi. Pasian inzong, Daniel cihtakna pahtawina in, vantungmi sawl in kemsak hi.Daniel liamhetlo in, a nasep semzom thei dingin omlel hi. EGWhite in,“Humpi’ kua sungah Daniel a khia dingte galte, Pasian in khamhetlolel hi; vanmi gilote le leimi gilote’n a sepnopna uh semsak lel hi; ahihhang, Pasian in Amite kiciantakin honkhia a, thuman thutak in nasiatakin gualzawhna ngahsakzaw hi” ci hi. Prophets and Kings, pp. 543,544.

Hih Daniel’ tangthu bel ahoihlam in tawp hi ven, a dangte e, Maku 6:14-29 sung khawng, a hoih a tawp khollo hiven? Na tel-dan gen in.

Thursday February 13
Teci Pang

Daniel 6:24–28 simin. Pasian tungtang kumpipa’n bang tecipang hiam?

Darius in Pasian phatin, a vangliatna pulak bilbel hi. A thupitnaah, kumpi lianpipi in Pasian’ liatna pulak zen hi. Nebuchadnezzar hunin zong ((Dan. 2:20–23; Dan. 3:28, 29; Dan. 4:1-3, 34-37) ah pulak hi. Darius in zong, Daniel kihotkhiat a muh ciangin, amasa Nebuchadnez-zar sangin a nasiazaw in hih hi. A thupiaksa lumletkik in, mi khempeuh in, “Daniel’ Pasian kihta un” (Daniel 6:26) ci in thu pia hi.

Daniel pen hotkhiatna lamdang ngah ahi hi, thuman citak, thusiain bawh, Pasian in thupha pia hi. Hih ih muhte pen mailam thupiangdingte ah, etteh dingte vive hi: Pasian in Amite honkhia ding a, migilote’n thaman ngah in Topa’n leitung zo ding hi.

Daniel 6:24. Hih munsan ah bang buaina om hiam? Banghanghiam?

Thubuaisak khat omvat hi. Zite le tate pen ei ngaihsutna ciangah,mawhneilo napi’n thuak cih bangin ngaihsun hihang. Thumanlo cihkoici gencian thei ding ih hihiam?

Amasa in, Kumpipa in, Persian gam thukhun in a bawllai in, ainnkuan un na ci hi. Tanglai thukhunte in, tayakhan peuhmah innkuanbuppi in helhi. Dik hi cihna a omtheihloh hang, Persia thukhunte’nhibang hilel hi.

Anihna ah, E’n bel Laisiangtho ciaptehna ciang bek a thei hihang a, kumpipa nasepte ih theihpih kei hi. Laisiangtho in bel Pa/Nu mawh-na hang in tate thatlo ding (Thuhilhkik 24:16) ci hi.

Tuabang thutanglote kawmkal ah, bang khamuan-na na nei-thei diam? 1 Cor. 4:5 simin. Bangci hiam? Banghangin thupi nasa hiam?

Friday February 14

Ngaihsutbeh Ding: Daniel’suahtakna thute Hebrew 11 sungah omhi.“Upna tawh Gualzawhna” a cihte lakah “Humpi-nelkai KamteHumcip” (Hebrew 11:33) ci hi. Lamdang phamahmah hi. Theihdingkhat ah, Daniel bang a suaktate bek galhang kicilo a, a suaktalo sihnathuakte (Heb. 11) zong galhangte mah ahi uh hi. Pasian in, sihna tawhahi a, nuntakna tawh ahi zongin hong zangthei hi. Daniel suahtakmanin, mikhempeuh suakta pahlo ding hi. Zeisu ading upna hangin nuntaknapia mi tampitak omhi. Daniel tungah thupiang a lamdang hot-khiatnapen, Pasian in vannuai buppi hong uk cih hong theihsakna ahi hi. Amite khempeuh mawhna le sihna panin hong honkhia lai ding hi.

Kikupding Dotnate:

1. French mi Jean Paul Sartre in “mihingte’ pianzia a bul abal teltheih nadingin abaihpen lampi in, khatvei ciangin Pasiansuakding cih theihding hiziau hi” (Jean PaulSartre, Being and Nothingness: A Phenomenological Essay on Ontology, Wash-ington Square Press, 1956, p. 724). Hihthu in kumpipa thaangawkna ahangthu bang honglak hiam? Eite bang dinmunpeuhah ih omzongin, pilvangtak in hong kikhemnate,banghangin kidophuai naci hiam? Adang “Pasian batnopna”bang peuh a omthei diam?

2. Pasian tungah cihtakna lak dingin koibangin hongkisawlthei dingin na um hiam? Na nasep le na nuntakna hongsukha thei ding cih a thei khat a hithei diam?

3. Pasian in Ama deihna picing sak ding in Daniel a zattheihna’ng, Daniel sungah bang om cih namu hiam? Pasianhong panpihna tawh tuabangte nasungah nakhangtosak theidiam?



ZIRLAI 7 February 8–14, 2020

CHÂNGVAWN: “Tichuan hotûte leh thuneitûte chuan lalramchung thûah chuan Daniela chungah hêkna tûr anzawng a; mahse, hêkna tûr rêng an hmu thei lo va,dik lohna an hmu thei hek lo; a rinawm êm êm sîavângin, amahah chuan tihsual emaw, dik lohna emawhmuh tûr a awm sî lo va,” (Daniela 6:4,NKJV).


Chhiar Tûr 1 Samuela 18:6–9; Daniela 6; Matthaia6:6; Marka 6:14–29; Tirhkohte 5:27–32; Hebrai 11:35–38.

MEDO-PERSIAN hoten Babulon an lâk hnû khân, Media miDaria chuan Daniela kha mi fing a ni tih hriain, a sorkarthara tel tûrin a sâwm a. Zâwlnei upa tawh tak chu, lal tharinMedo-Persia sorkar pum pui enkawltu ber ni tûra a pêk sorkârhnâah chuan tling takin a thawk a.

Chuti chungin hê bungah hian Danielan sualna hmasa ber tihmai tûr—îtsîkna a hmachhawn a ngai ta tlat mai. Mahse hêbungah vêk hian, Medo-Persia sorkâr hnâah chauh ni lo, thilpawimawh ber ni zâwk, a Pathian chunga a rinawm tlat thû kanhmû a ni. Pathian chunga a rinawm tlatna chuan kawng dangahtepawh rinawm takin a awmtîr a ni kan ti thei âwm e.

Daniela’n tihduhdahna a paltlang kha tâwpna huna Pathian mîtenan la tawn vê tûr entîr lâwkna a ni. Hei hian Pathian mîten fiahnaleh tawrhna an pumpelh bîk ngawt dâwn lo tih a kâwk a. Sual lehtha indonaah hian thâ chu a la dingchang ngê ngê dâwn tih chu achiang a, Pathian chuan a mîte a la châwi sâng ngêi dâwn a ni.

SUNDAY February 9

Vân boruak duhthusâm hmunah meuh pawh khân LuciferanKrista a îtsîk tlat mai kha a ni a. “Luciferan Krista kha thîkin,a îtsîk tlat mai a. Chuti chungin, A chungnunna, thuneihnaleh rorêltu dik tak a nih an pawmna lantîr tûra vântirhkohtea hmâa an kûnnah, ani pawh chu an ruâlin a kûn vê mai a;mahse, a thinlung erawh chu îtsîkna leh huatnain a khat sî ani.”—Ellen G. White, Tlanna Thû, p. 14. Îtsîkna hi rilrungaihtuahna hlauhawm tak, Thupêk Sâwmah pawh tuâl thah lehrûk rûk ang tho vin, awhna neih kha khap tlat a ni (Exodus 20:17).

Chhiar tûr: Daniela 6:1–5; Genesis 37:11; 1 Samuela 18:6–9. Hêng thû-ahte hian îtsîkna hian eng thil pawi nge a thlenhlawm?

Daniela mî kilkâwi thiamna khân lal rilrû a hneh viau laiin, ahotupuite îtsîk a nihphah thung a. Tichuan, amah tihbo theih nânhlemhlêtna neia puh tumin an phiarru ta a ni. A tih sual an hanzawng chiam nâin, Daniela hna lamah chutiang thil fel lo rêng anhmu thei sî lo. “Anni chuan remchâng rêng an hmu thei lo va, diklohna an hmu thei hek lo; a rinawm êm êm sî avângin, amahahchuan tihsual emaw, diklohna emaw hmuh tûr a awm sî lova,” (Daniela 6:4, NKJV). ‘Rinawm’ tih hi Aramaic tawng lamahchuan ‘rintlâk/innghahngamna’ tiin an hmang.

Daniela kha sawisêl bo a ni, officer hote khân amah hêkna tûrrêng an hmu thei lo. Chutih laiin, a Pathian chungah rinawmin Pathiandân pawh a zâwm thîn tih pawh an hria a. Chuvângin a chungaremchâng an hmuh a, an phih-awh theih nân Pathian dân nge zawmtûr lalram dân tih thû-ah remchâng an zawng ta thung a. Officrerten Daniela chungchâng an hriat atang ngêiin, lalram dân âi chuana Pathian dân chu a ngai pawimawh zâwk dâwn tih an hria a.Daniela rinawmna chanchin ngaihnawm a va ni tehlul êm!

Eng ang îtsîkna chî nge i lo tawn tawh a, engtin nge in chinfeltâk? Engati nge îtsîkna hi thlarau lama min tizengtu, hrihlauhawm tak ang a nih?

THAWHTANNÎ February 10
Daniela An Phiarrûkna

Daniela 6:6–9 chhiar la. Hê thupêk chhuah phêna thil awmchu eng nge ni? Engtin nge lal chapona nên a lo inrem lehzêl?

Sût leh a duh êm êm tûr dân an siam a pawmpui ta mai khânDaria chu thil ngaihtuah chîk lo angin a lantîr a. Officer-te thangkamah a âwk a ni ber a; anni lah khân lalram lo ding thar boruaknêna inhmeh taka hma han lâk vêl kha an lo thiam sî a. Daria khânlalram thuneihna kha sem sawmin, sorkar inawpna a fel zâwk nântiin, bial 120-ah a then a. Chutianga tih chu nî khaw rei atân chuana hlauhthâwnawm thei tho mai. Ramawptu hûhâng nei lian deuhtechuan awlsam taka helna chawk chhuakin, lalram an tikeh thei a ni.

Lal chunga rinawmna lantîr nâna ni sawmthum chhûng lalhnênah chauh thil dîl theih tih dân han siam chu fuh viau tûrangin a lang a; chutiang chuan inlâkhranna ang chî kha a bo theidâwn a ni. Mahse, khâng hotûte khân ramawptû te, sorkarthuneitu leh ram bial then tina mî te, khâwnbâwl leh thurawnpetu zawng zawngte pawhin thâ titlang vek anga lal an hrilh khaa dik tâwk chiah lo, Daniela ber kha a tel vê lo a ni. Lal tân lahpathian ang hiala en han nih chu tha dâwn riâuin a ngai vê pawha ni thei bawk.

Persia lalten chutianga chunglam thuneihna nei anga an inchhâlâwm hriat a ni lo. Chuti chungin, ni sawmthum chhûng na nâ nâ chulal khân pathiante dinhmun luahin, an pathiante hnêna tawngtainarêng rêng chu lal kal tlang a ni dâwn ta tihna a ni. Vânduaithlâktakin, lal lah khân an thil ruâhman kha eng rilru pûa ti nge an nihlam a lo ngaihtuah bawk sî lo va. Khâ dân siam kha Daniela anphiarrûkna lek a ni thei ang tih lam rêng a hre lo a ni.

Hê dân chungchângah hian thil pahnih ngaihtuah mâkmawh aawm a. Pakhatnaah chuan, a bawhchhia chu sakeibakneite pûkapaih luh tûr a ni. Hetiang zâwnga inhremna hi hmun danga hmuha nih loh avângin Daniela hmêlmâte ngaihtuah chhuah chawp anih a rinawm. Hmânlai huna Bible ram vêla lalten sakeibakneihi bâwmah khungin, eng hun bîkah emaw pêl leh atân an chhuahthîn a. Chuvângin, lal thupêk bawhchhe ngam apiangte an eiatâna paih theihna tûr chu a awmreng thîn a ni.

Pahnihnaah chuan, thupêk kha tihdanglam theih loh a ni. “Medialeh Psersia dân danglam ngai lo,” tih hi Esther 1:19; 8:8-ah achuâng. Hmânlai Grik mi chanchin ziaktu, Diodorus Siculus chuan,Darius III-in (Daniela bûa Daria kha ni lo vin) mi pakhat tihhlumtûra thupêk a chhuah tawh, sualna nei lo a ni tih a hriat a a thupêktih danglam a duh; mahse, a theih sî loh thû a sawi.

THAWHLEHNÎ February 11
Daniela Tawngtaina

“Nang erawh chuan i tawngtaiin, i pindan chhûngrilah lût la,i kawng khâr la, i Pa arûka awm hnênah chuan tawngtairawh; tichuan, i Pa a rûka hmu thîntu chuan a rûl angche.” (Matthaia 6:6, NKJV).

Daniela 6:10 chhiar la.Engati nge Daniela kha tû mâ hmuhloh va a tawngtai mai loh?

Daniela kha rorêl thiam leh tawn hriat ngah tak a nih bâkahPathian chhiahhlawh a ni bawk a. Chuvângin lal thupêk chhuahphêna thil awm man thiam thei tûr sorkar hnathawk zîngah tudang an awm vê lo. Ani Daria tân lah khân a lalram inpumkhatnatih thatna tûr remchâng angin a lang bawk sî a; mahse,phiarrutûte tân chuan Daniela dah bona tûr a ni sî a.

Ni e, khâ phiarrûkna phêna thil awm chu lei leh vân huapaPathian leh sual sipaite inkâra indona kal zêl kha a ni zâwk a. Khatihlai hun (B.C.539 )khân Danielan bung 7-a chuâng thilthleng (B.C.553 )leh bung 8 (B.C.551 ) mîte kha inlârnaah a hmu tawh a. Chuvângin,lal thupêk chhuah kha, mihring thil mai ni lo vin, lei leh vân huap thila ni zâwk tih a man thiam thei ang. Inlârnaa Mihring FapainChungnung Bera mîte hnêna lalram a pêk leh, inlârna hrilhfiahtuangelin (Daniela 7)thu thlamuanpuiawm tak a hrilh zârah, harsatnahmachhawn tûrin huaisenna a pe ngêi ang. A hma lama a thiantenNebukadnezzara thupêk chhuah an cho lêt (Daniela 3) vêla thilthlengte pawh kha a ngaihtuah chhuak thei bawk.

Tichuan, a lo tih thin dân anga a hun serh hman pawh thlâkdanglam lo vin, a chhunzawm zêl zâwk a; ni khatah tum thumJerusalem lam hawiin a tawngtai thîn a ni. Lal hnênah chauh lochuan, mihring leh pathian tû hnên dangah mah dîlna thlen phal loha ni chungin, ni sawm thum chhûng khân Daniela chuan a tawngtainun thlâk danglam emaw, han inthup mâwi vêl emaw pawh a tumchuâng lo. Ramawptu leh hotu lian tam tak zînga pakhat lek a ni a,lal thupêk kalh a la ni leh ta nghâl! Lal leh a thupêk chhuah chungarinawmna âi chuan, Pathian chunga rinawmna chu lantîrin, uâl-âutaka tawngtai nun chu a chhunzawm zêl a ni.

Tirhkohte 5:27–32 chhiar la. Hêta khapna thû hi a chianghlê chungin, mihringte dân siam kalha chêt a ngaihchângin, engati nge Pathian duh dân chu kan zui ngêi a nitih chiâng tûr kan nih? (Keinin dik chiah lo va kan ngaihthurin an phatsan duh loh avânga nunna chân pawh anawm vê tho tih ngaihtuah la!)

NILÂINÎ February 12
Sakeibaknei Pûkah

Daniela 6:11–23 chhiar la. Daniela kha Pathian tâna thuhreturinawm a nihnain thil a tihtheihzia chungchâng eng nge lalkhân Daniela hnêna a thil sawiin a târlan?

Phiarrutûten Daniela tawngtai lai ngêi an hmu thuai a, chû ngêichu dânin a khap kha a ni. Lal hnêna hêkna thû an rawn thlen khân,Daniela tihmingchhe tûr zâwngin an sawi deuh kher a: “Daniela,Juda saltâng fâte zînga mî kha” (Daniela 6:13, NKJV) tiin. Anngaih dân chuan, lalram awptûte zînga puipâ tak, lal pawhin a duhsaktak chu ‘saltâng’ ang lek a ni. Chû chauh ni lo vin, “Danielan pawisalo che a, khapna hming i ziak hnan pawh kha a pawisa hek lo; nikhatah vawi thum dîlna a nei zâwk a ni” (NKJV) an ti vêl a. Tûnahzet chuan thupêka hming ziah hnan thû-ah khân an phih âwk a ni tihlalin a hre ta. “Daniela chu chhanchhuah a rilrûk tlat a, chhan chhuaktûrin ni tlâk thlengin a bei a,” (Daniela 6:14, NKJV) tih kan hmû.

Mahse, zâwlnei chhan chhuak a, hremna tûr târlan sa lakahumhim tûrin tihtheih rêng a nei lo. Media leh Persia dân danglamngai lo chu a inziah dân ang taka hlen tûr a ni ta. Tichuan, lalinhreh tak chungin, Daniela chu sakeibaknei pûka paih lût tûrinthupêk a chhuah a. Chutiang chu a ni chungin Daria khân beiseinaeng emaw neiin, “I Pathian, a rawng i bâwl fo thin khân achhanhim ang che,” (Daniela 6:16, NKJV) tiin tawngtaina angdeuh tawngkamin a thlah a ni.

Bible chuan Daniela khân sakeibaknei zîngah eng nge a tih chiahmin hrilh lo nâin, a tawngtai ngêi ang tih kan ngaihruât thei. PathianinDaniela rinna chu châwimâwisakin, amah vênghim tûrin Avântirhkoh a rawn tîr a. Zîngah pawh Daniela chu him takin a laawm reng a, sorkara a hna thawk chhunzawm thei tûr a la ni.

Khâ thilthleng chungchângah khân Ellen G. White chuan hetihian a sawi: “Daniela hmêlmâten sakeibaknei pûka Daniela anpaih hi Pathianin a lo dansak lo va, vântirhkoh sual leh misuaksualtena an thil tum an tih chu a phalsak zâwk a. A chhanchu a chhiahhlawh a chhan chhuah dân hi a chhinchhiah tlâkzâwk nân leh, thutak leh felna hmêlmâte tlâwmna a lan chianlehzual theih nân a ni.”—Zâwlneite leh Lalte, p. 460.

Hê thawnthu hi (Daniela tân tal chuan) lâwmawm lamin atâwp a, khâng thûte kha engtin nge ni a, Bible-a chuângtepawh kha, heta mi ang chhan chhuah an ni vê kher sî lo va (entûr, Marka 6:14–29)? Engtiang zâwnga hre thiam tûr nge kannih ang?

NINGÂNÎ February 13

Daniela 6:24–28 chhiar la. Lal khân Pathian chungchâng engthil nge a sawi tâk?

Heta thil pawimawh tak târlan ni ta chu lal Darian Pathian fak a,A thuneihna a pawm kha a ni. Hei hi fakna thu emaw, Pathianhnêna a nihna pawmna lo lantîr tawh (Daniela 2:20–23; Daniela3:28, 29; Daniela 4:1–3, 34–37) zînga a sâng ber lai, avâwrtâwp chu a ni. Nebukadnezzara ang bawkin, Dariapawhin Daniela chhanhim a nihnaah Pathian chu a fak a.Mahse, ani hi chuan a belhchhah hlek a, thupêk a lo chhuahtawh kha sûtin, “Daniela Pathian chu hlâuva khûr” tûrinthupêk a chhuah ta hial a ni (Daniela 6:26).

Ni e, Daniela chu mak taka chhanhim a ni a, a rinawmnachuan lâwmman a dawng a, sualna chu hrem niin, Pathianzahawmna leh thiltihtheihna chu châwisân a ni. Heta kanhmuh chin hi chu nakina lei leh vân huapa thil ropui zâwk lathleng tûr entîr lâwkna mai a la ni a; chuta chuan Pathianmîte chu chhanchhuah niin, sualna hrem niin, LALPA chu leileh vân khawvêl zâu hmâa châwisân a ni ang.

Daniela 6:24 chhiar la.Hê chânga rilru han tibuai deuh kanhmuh theih chu eng nge ni a, eng vâng nge ni?

Rilru tibuai thei thil pakhat a awm a, chû chu sualna nei vêâwm pawha lang lo an nupui leh fâte, mi sualte tawrh ang bawktawrhtîr an ni vê tlat mai kha a ni. Rorêlna fel hlel deuh angalang thei hi engtin nge kan sawi fiah tâk ang?

Pakhatnaah chuan, Persia dân anga ti tûrin lal khân thutlûknaa siam tih kha hre reng ila, chutah chuan thil tisualtu leh anchhûngte hremna kha a tel tlat mai. Hmânlai dân pakhatah chuan,chhûngkaw member pakhat thil tihsualnaah hian an chhûngkawpum puiin mawh an phur tlâng tih a ni. Chû chu an ti dik e tihnachu a ni chuang lo va, heta kan thil hriat Persia dân nên a inzûldeuh e tih mai a ni.

Pahnihnaah, Bible-a chuâng chin hi thil thleng chungchângreport mai niin, khatianga lal chêttîrtu lam eng mah a lang lo tihhria ila. Dik takin, Bible hi chuan pâte sualna avânga fâte thlengatihhlum tel hi chu a khap zâwk a ni (Deut. 24:16).

Heta mi ang deuh, dik lo taka rorêlna ang chî a lo thlenin,hê Bible châng atang hian eng thlamuânna thû nge i hmuhtheih ang? 1 Korin 4:5.Eng nge a sawi a, engati nge a thilsawi hi a pawimawh viau?

ZIRTÂWPNÎ February 14

Ngaihtuah Zui Tûr: Daniela chhanchhuah a nih thû hi Hebrai11-ah a chuang a. Hei hi “Rinaa Mi Fak Hlawhte” tih niin,zâwlneite thiltih zîngah ‘sakeibaknei khâte tihchihsak’ a nih thûsawi chhuah a ni (Heb. 11:33).Hei hi a mak a; mahse, rinnaafak hlawhte kha Daniela anga thihna pumpelh chauh an ni hauhlo va, huaisen taka thihna hmachhawnte pawh an awm thomai.Pathianin thenkhat chu an nunna hmang te, thenkhat chu anthihna hmangtea thuhretûa tang tûrin a ko thîn a ni. Danielachanchina chhanhim a nih vâng hian mi tinte hi chhanhim an nizêl ang tihna a ni lo va, kan hriat tâk angin Isua an rinna avânginmi tam tak martarna changin an thî a ni. Chuti chungin, Danielachhanhim a nihna khân Pathian chuan ro a rêl a, sual leh thihnathiltihtheihna lakah A fâte chu a la chhanchhuak vek dâwn tih aentîr a. Chû chu bung dawt lehah chiang zâwkin kan la en lehang.

Sawi Ho Tûrte:

1 French mi Jean Paul Sartre chuan: “mihring nihnain atum hriat thiam dân tha ber chu, mihring hian a tum berchu Pathian ang nih a ni tih hi a ni.” (Jean PaulSartre,Beingand Nothingness: A Phenomenological Essay onOntology, Washington Square Press, 1956, p. 724). Engtinnge hei hian, eng emaw chenah, lalin hum sual a dâi chhanman thiam tûra min tanpui? Keini hi khawia awm pawhni ilang, engvângin nge kan hmâa hlauhawm tâwk theikan ni tih hriaa kan fîmkhur viau a ngaih? Engtiangkawng dangin nge “Pathian ang nih” kan tum ang?

2 Pathian leh A dân chunga kan rinawmna thû-ah eng angtaka thuhretu thâ nge kan nih? I hnâ leh nunnain tuârdâwn pawh ni se, i rinna chu chhel takin i nunpui dâwninmîten an ngai ang che ngem?

3 Pathianin Amâ tâna ruâhmanna tipuitlingtu atânatangkai taka a hman theih tûr a nihna eng thil ngeDaniela-ah khân i hmuh?LALPÂ tanpuina zârah, chutiangnunze thâ chu chher puitling tûrin eng nge i tih theih ang?

4 Khatiang thupêk a chhuah tâk avâng khân Danielan atawngtai dân her danglam ta se i ngai thiam ang em?Nge, chutianga tih chu inhnuhhniamna hlauhawm takahi ngai zâwk ang? I chhânna sawi fiah la.