Lesson 8 *February 15–21
From the Stormy Sea to the
Clouds of Heaven


Sabbath Afternoon

Read for This Week’s Study: Daniel 7, 2 Thess. 2:1–12, Rom.8:1, Mark 13:26, Luke 9:26, 12:8, 1 Tim. 2:5.

Memory Text: “Then the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him” (Daniel 7:27,NKJV).

The vision of Daniel 7, our topic for this week, parallels the dream in Daniel 2. But Daniel 7 expands on what was revealed in Daniel 2. First, the vision occurs at night and portrays the sea agitated by the four winds. Darkness and water evoke creation, but here creation appears to be somehow distorted or under attack. Second, the animals in the vision are unclean and hybrid, which represents a violation of the created order. Third, the animals are portrayed as exerting dominion; thus, it appears that the dominion God gave to Adam in the garden has been usurped by these powers. Fourth, with the coming of the Son of man, God’s dominion is restored to those to whom it properly belongs. What Adam lost in the garden, the Son of man recovers in the heavenly judgment.

The above description gives a panoramic view of the biblical imagery that runs in the background of this highly symbolic vision. Fortunately, some of the crucial details of the vision are explained by the angel; so,we can understand the main contours of this amazing prophecy.

* Study this week’s lesson to prepare for Sabbath, February 22.

Sunday February 16
Four Animals

Read Daniel 7. What is the essence of what Daniel is shown, and what is the vision about?

Each animal shown to Daniel corresponds to a section of the statue shown to Nebuchadnezzar, but now more details about each kingdom are given. How interesting that the creatures, symbolizing pagan nations, are all unclean beasts. Also, except for the fourth beast, Daniel describes the animals as resembling some known creatures. So, the animals are not arbitrary symbols, inasmuch as each one bears some characteristics or points to some aspect of the kingdom it represents.

Lion: A lion is a most fitting representation of Babylon. Winged lions decorated palace walls and other works of Babylonian art. The lion depicted in the vision eventually has its wings pulled off, is made to stand upright like a man, and receives a human heart. This process symbolizes the Babylonian Empire under its kings.

Bear: The bear represents the Medo-Persian Empire. The fact that it is raised up on one side indicates the superiority of the Persians over the Medes. The three ribs between its teeth stand for the three main conquests of the Medo-Persian Empire: Lydia, Babylon, and Egypt.

Leopard: The swift leopard represents the Greek Empire established by Alexander the Great. The four wings make this beast even swifter, an apt representation of Alexander, who in a few years brought the entire known world under his dominion.

The dreadful and terrible animal: Whereas the previous entities only resemble the animals mentioned, this one is an entity unto itself. That is, the first ones are depicted as “like” a lion or “like” a bear, but this one is not depicted like anything. This multi-horned beast also appears far more cruel and rapacious than the previous ones. As such, it is a fitting representation of pagan Rome, which conquered, ruled, and trampled the world with its feet.

All these thousands of years of human history have come and gone, just as predicted. How much comfort can you get from knowing that above all the clamor, unrest, and at times utter chaos, God rules? What does this teach us about the trustworthiness of Scripture?

Monday February 17
The Little Horn

Read Daniel 7:7, 8, 19–25. Who is the little-horn power that arises directly from, and remains part of, the fourth beast?

Yesterday we learned that the ferocious animal with ten horns ruling the world with utmost cruelty represents pagan Rome. Now we must consider the little horn and the power it represents. As portrayed in the vision, the fourth animal has ten horns, of which three horns were plucked out to make way for a little horn. This horn has human eyes and speaks “pompous words” (Dan. 7:8, NKJV). It is clear that the little horn emerges from the entity represented by the terrible animal, which is pagan Rome. In a way, the horn extends or continues some features of pagan Rome. It is just a later stage of the same power.

Daniel sees this other horn making war against the saints. The angel explains to him that this horn is a king who will perform three unlawful actions: (1) speak pompous words against the Most High,(2) persecute the saints of the Most High, (3) intend to change times and law. And as a consequence, the saints would be given into his hand. Next, the angel gives the time frame for the activities of the little horn: a time and times and half a time. In this instance of prophetic language, the word time means “year,” and so the expression times signifies years, a dual form: “two years.” Hence, this is a period of three and a half prophetic years, which, according to the year-day principle, indicates a period of 1,260 years. During this time the little horn will mount an attack against God, persecute the saints, and attempt to change God’s law.

Read 2 Thessalonians 2:1–12. What similarities are there between the man of lawlessness and the little horn? What power do we believe that this is talking about—and why? What is the only power that arose out of pagan Rome but remains part of Rome, a power that extends from the time of pagan Rome until the end of the world, meaning that it still exists today?

Tuesday February 18
The Court Was Seated

After the vision of the four animals and the activities of the little horn, the prophet sees a scene of judgment in heaven (Dan. 7:9, 10,13, 14). As the court convenes, thrones are put in place and the Ancient of Days takes His seat. As the heavenly scene shows, thousands and thousands of heavenly beings minister before the Ancient of Days, the court is seated, and the books are opened.

What’s important to note about this judgment is that it occurs after the 1,260-year period of the little horn’s activity (a.d. 538–1798; see Friday’s study) but prior to the establishing of God’s final kingdom. In fact, three times in the vision the following sequence appears:

Little-horn phase (538–1798)
Heavenly judgment
God’s eternal kingdom

Read Daniel 7:13, 14, 21, 22, 26, 27. In what ways does the judgment benefit God’s people?

The Old Testament describes several acts of judgment from the tabernacle and temple, but the judgment referred to here is different. This is a cosmic judgment that affects not only the little horn but also the saints of the Most High, who will eventually receive the kingdom.

Daniel 7 does not describe the judgment or give details about its beginning and closing. But it implies that the judgment is undertaken in the wake of the little horn’s attack against God and His people. The point here, then, is to emphasize the beginning of a judgment of cosmic proportions. From Daniel 8 and 9 (see following weeks), we will learn about the time of judgment’s beginning and the fact that this judgment is related to the purification of the heavenly sanctuary on the heavenly Day of Atonement. The lesson here is that we clearly will have a pre-Advent judgment in heaven that will be in favor of God’s people (Dan. 7:22).

Why is an understanding of what Jesus accomplished for us at the cross so central to why we can have assurance in the day of judgment? What hope would we have, or even could we have,without the Cross? (See Rom. 8:1.)

Wednesday February 19
The Coming of the Son of Man

Read Daniel 7:13. Who is the Son of man here, and how do you identify Him? (See also Mark 13:26, Matt. 8:20, 9:6, Luke 9:26, and 12:8.)

As the judgment unfolds, a most important figure enters the scene: the Son of man. Who is He? First, the Son of man appears as an individual heavenly figure. But as the title implies, He also displays human traits. In other words, He is a divine-human individual who comes to play an active role in judgment. Second, the Son of man coming with the clouds of heaven is a common image of the Second Coming in the New Testament. However, in Daniel 7:13 specifically,the Son of man is not depicted as coming from heaven to earth, but as moving horizontally from one place in heaven to another in order to appear before the Ancient of Days. Third, the depiction of the Son of man coming with the clouds of heaven suggests a visible manifestation of the Lord. But this imagery also is reminiscent of the high priest who, surrounded by a cloud of incense, enters the Most Holy Place on the Day of Atonement to perform the purification of the sanctuary.

The Son of man also is a royal figure. He receives “dominion and glory and a kingdom” and “all peoples, nations, and languages should serve Him” (Dan. 7:14, NKJV). The verb “serve” also can be translated as “worship.” It appears nine times in chapters 1–7 (Dan. 3:12, 14, 17,18, 28; 6:16, 20; 7:14, 27) and conveys the idea of paying homage to a deity. So, as a consequence of the attempt to change the law of God, the religious system represented by the little horn corrupts the worship due to God. The judgment portrayed here shows that true worship is eventually restored. The worship system set by the papal system, among other elements, places a fallen human being as a mediator between God and humanity. Daniel shows that the only mediator capable of representing humanity before God is the Son of man. As the Bible says, “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Tim. 2:5, NKJV).

From all that we have read in the Bible about the life and character of Jesus, why is it so comforting to know that He is so central to the judgment depicted here?

Thursday February 20
The Holy Ones of the Most High

What happens to God’s people according to the following texts? Dan.7:18, 21, 22, 25, 27.

The “holy ones of the Most High” (NRSV) is a designation of God’s people. They are attacked by the power represented by the little horn. Because they insist on remaining faithful to God’s Word, they are persecuted during the times of papal rule. Christians were persecuted during the time of the pagan Roman Empire, too (the fourth beast itself), but the persecution mentioned in Daniel 7:25 is a persecution of the saints by the little horn, which arises only after the pagan phase of Rome ends.

However, God’s people won’t be subjected to oppression by worldly power forever. The kingdom of God will replace the kingdoms of the world. Interestingly, in the actual vision, to the Son of man “was given dominion and glory and a kingdom” (Dan. 7:14, NKJV). But in the interpretation offered by the angel, it is the “holy ones” who receive the kingdom (Dan. 7:18, NRSV). There is no contradiction here. Because the Son of man is related to God and humanity, His victory is the victory of those He represents.

When the high priest asks if Jesus is the Messiah, the Son of God, Jesus points back to Psalm 110:1 and Daniel 7:13, 14 and says: “I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven” (Mark 14:62, NKJV).Therefore, Jesus is the One who represents us in the heavenly tribunal. He already has defeated the powers of darkness and shares His triumph with those who come close to Him. Therefore, there is no reason to fear. As the apostle Paul so aptly states: “Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Rom. 8:37–39, NKJV).

Look at how accurately Daniel’s vision depicts history, thousands of years in advance. How should this help us learn to trust all of God’s promises for the future?

Friday February 21

Further Thought: A cursory look at history reveals that after the collapse of the Roman Empire, which came about by attacks from barbarians from the north, the bishop of Rome took advantage of the overthrow of three barbarian tribes and established himself as the sole power in Rome as of a.d. 538. In this process, he adopted several institutional and political functions of the Roman emperor. From this emerged the papacy, invested with temporal and religious power until it was deposed by Napoleon in 1798. This did not bring an end to Rome, but only to that specified phase of persecution. The pope not only claimed to be the vicar of Christ but also introduced several doctrines and practices contrary to the Bible. Purgatory, penance, auricular confession, and the change of the Sabbath commandment to Sunday are among many other changes of the “times and law”introduced by the papacy.

“In his own strength, man cannot meet the charges of the enemy. In sin-stained garments, confessing his guilt, he stands before God. But Jesus, our Advocate, presents an effectual plea in behalf of all who by repentance and faith have committed the keeping of their souls to Him. He pleads their cause, and by the mighty arguments of Calvary, vanquishes their accuser. His perfect obedience to God’s law has given Him all power in heaven and in earth, and He claims from His Father mercy and reconciliation for guilty man. To the accuser of His people He declares: ‘The Lord rebuke thee, O Satan. These are the purchase of My blood, brands plucked from the burning.’ And to those who rely on Him in faith, He gives the assurance, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4.”—Ellen G. White, Prophets and Kings, pp. 586, 587.

Discussion Question:

1 Look again at all the characteristics of the little-horn power that arises from, and remains part of, the fourth beast, Rome. What power alone arose out of pagan Rome many centuries ago and, besides having persecuted God’s people, remains in existence today? Why should this clear identification help protect us from speculation about its identity, including the idea that the little horn refers to a pagan, Greek king who disappeared from history more than a century and a half before the first advent of Jesus? How should these clear identifying marks also protect us from the belief that the little horn is some future power yet to arise?

Story inside
Miracle in Egypt
By Andrew McChesney, Adventist Mission

The plan seemed perfect: transform an aging Seventh-day Adventist church in the heart of Egypt’s capital into a vibrant community center.

But construction companies dismissed the idea of completely rebuilding Cairo’s Center Church. “There is no way that you can get a permit,” said a top engineer at one construction company.

Church leaders prayed and decided to move forward in faith. They contacted one more construction company and inquired about the process of securing a permit to renovate the building.“It’s true that it is difficult,” a senior engineer replied. “But we think that we can obtain the permit in one to three months.”

A month later, the engineer called back to announce that the building permit was ready.

The quick progress astounded Akram Khan, treasurer of the Adventist Church’s Egypt-Sudan Field. “One month!” he said in an interview. “That was the first sign that God really wanted us to do something with the building.”

More miracles followed in rapid succession, church leaders said. Center Church’s premises underwent a complete renovation within a year and reopened its doors as the Ramses Cultural Center in 2018. Adventist Church president Ted N. C. Wilson rededicated the four-story complex and reminded church members that a key part of the church’s mission is helping people in big cities. “Cairo is a city with almost 20 million people—people who are brokenhearted, people who are captured by evil things, people who are blind to their own needs, people who are spiritually hungry,” Wilson said in a speech in the refurnished hall of the Center Church. “That is why the Ramses Cultural Center exists.”

The Center Church, whose 750 seats once filled the building, now occupies a corner and has seating for up to 280 people. The renovated building also has a preschool, a dental clinic, a fitness center, a massage room, a kitchen for cooking lessons, and seven classrooms for wellness lectures and English classes.

The Adventist Church has 200 members in Cairo and 800 in all of Egypt,an African country with a population of about 100 million.

Wilson and other church leaders praised God for the speed with which the Ramses Cultural Center was completed, starting with the crucial step of obtaining the building permit. Khan said the miracles didn’t end there. “Everything that we are doing with this building is a miracle,” said Khan, a Pakistani native who has served in Egypt for eight years.

Pray for more mission miracles in Egypt and beyond. Thank you foryour mission offerings that make miracles possible.

Part I: Overview

Key Text: Daniel 7:27

Study Focus: Daniel 7, 2 Thess. 2:1–12, Rom. 8:1, Mark 13:26, Luke9:26, Luke 12:8, 1 Tim. 2:5.

Introduction: Daniel 7 shows that after a sequence of world powers that govern the world with ruthless dominion, the heavenly tribunal is set, and the Son of man receives the power and the kingdom to rule forever with His people.

Lesson Themes:

1.The Little Horn. Out of the fourth beast with ten horns emerges a little horn that blasphemes God and persecutes His people.

2.Heavenly Judgment. The heavenly judgment condemns the little horn and gives deliverance and salvation to God’s people.

3. Son of Man. The Son of man emerges from the heavenly judgment to vindicate His people.

4.The Saints of the Most High. The “saints” suffer persecution but remain faithful to God.

Life Application: In spite of so much injustice, persecution, and trial, God’s people may look to the future with hope. A look at this prophetic depiction of history shows that human history will culminate with the heavenly judgment and the everlasting kingdom of the Son of man. We long for God’s everlasting kingdom to be established soon.

Part II: Commentary

Let us look in greater detail at the lesson themes outlined above:

1. The Little Horn

The little horn grows out of, and among, the other horns of the terrible animal that represents the Roman Empire. Indeed, it uproots three of the ten kingdoms that grow out of pagan Rome. The little-horn power is an extension of pagan Rome and thus shares essential characteristics of the former empire. It usurps the prerogatives of Christ, persecutes God’s people, supposes to change God’s law, speaks against God, and acts as it pleases for three and a half times (which is 1,260 calendar years). These activities indicate that this entity holds both political and religious power, which fits with the papacy. History shows thatthe conversion of the emperor Constantine, the official recognition of Sunday as a day of worship, the fall of Rome to barbarians, and the foundation of Constantinople in the East were important factors that favored the rise of the papacy. With the demise of the pagan western Roman Empire, the bishop of Rome filled the power vacuum that was created in Rome with the transfer of the capital of the Roman Empire to Constantinople.

With the decree of emperor Justinian in a.d. 533, made effective only in a.d. 538, declaring the pope the head of all the churches, the door was open for the papacy to implement its rule. Now the bishop of Rome held not only religious authority but also political power. The popes soon began to call themselves pontifex and adopted other customs and laws of the pagan Roman Empire. By means of alliances with temporal powers, the persecuted church became the persecutor. Through the Crusades and the Inquisition, the Roman church inflicted tremendous pain on many who wanted to remain faithful to biblical teachings. So, already during the Middle Ages the pope came to be identified with the Antichrist (Matthew24; 2 Thess. 2:3, 4; Rev. 13:1–10). In 1798, Napoleon put the pope in prison, bringing to an end the 1,260 years of papal rulership.

2. Heavenly Judgment

The heavenly court scene of Daniel 7:9–14 depicts the central event of the chapter. The books; the Ancient of Days on the throne; and the Son of man, surrounded by heavenly clouds (Dan. 7:13) as He comes into the presence of the Ancient of Days, portray a scene of judgment in heaven. Judgment in the Scriptures conveys both condemnation and vindication. For the little horn, however, the judgment means condemnation and will lead to the horn’s eventual obliteration. But for the saints, who have been persecuted by the little horn, the judgment means vindication, salvation, and restoration. As their names are examined in the heavenly judgment, they are declared innocent. They are vindicated and eventually receive the kingdom.

A few aspects of this judgment bear mentioning. First, we should note that this judgment begins after the little horn rises to power and concludes before the saints are rewarded, and the little horn is punished. So, this judgment has been properly designated as the investigative judgment. Ellen G. White mentions the following books in connection with this judgment: (1) the book of life, containing the names of those who have accepted the service of God; (2) the book of remembrance, a record of the good deeds of the saints; and (3) a record of sins (The Great Controversy, pp. 480, 481). For the sake of justice and transparency to all those involved in and affected by the final decision, God must conduct an investigation so that no one could cast doubt upon the rightness of the final decision. Second, because this judgment has a cosmic scope and, according to the prophetic chronology, is taking place right now, some have wondered whether God could begin the judgment of the living any time soon. Such concern prevents full enjoyment of the Christian life. We should bear in mind that the judgment of the living will take place only when the time of probation closes and the seven last plagues begin to be poured on Babylon (Revelation 15, Revelation 16). But most important, we must not fear the judgment because the “Son of Man” is our representative in the heavenly tribunal. Thus, rather than condemnation, the heavenly judgment will bring us vindication and deliverance.

3. Son of Man

The designation “Son of Man” (bar ’enash in Aramaic) links this heavenly being with some important theological and historical realities. First, the Son of man points back to Adam, the father of the human race. Adam was put in charge of the creation and was commanded to exert dominion. So, in contrast to Adam, who exerted temporary dominion—and the kings of the world, who ruled for a time—the Son of man receives an everlasting kingdom. Thus, the Son of man regains what Adam lost. Second, the designation Son of man suggests that He shares common ground with humanity. This expression can be used to designate a human being (Ezek.2:1). Because in Daniel 7 this figure is clearly a heavenly being, the title Son of man points to His bond with humankind.

From the broad context of the Scriptures, we can infer that the Son of man not only represents His people in the heavenly tribunal, but He also can identify with them because He partakes of their human nature (Heb.2:14, Heb. 4:15). We also should note that the Son of man of Daniel 7must be identified with the Prince of the Host (Dan. 8:11), the “man clothed in linen” (Dan. 10:5), and Michael (Dan. 10:13, Dan. 12:1). To conclude, the Son of man of Daniel 7 is clearly the Messiah Jesus Christ, who comes to the presence of God the Father as a representative of the saints (1 John 2:1) on the antitypical day of atonement. This connection will become clearer in the study of Daniel 8.

4. The Saints of the Most High

This group is the object of the little horn’s persecution and is described as “the saints” (Dan. 7:21), “the saints of the most High” (Dan. 7:18, 22,25), and as “the people of the saints of the most High” (Dan. 7:27) as they receive the kingdom. They also are referred to as “holy people” in Daniel 8:24 in the context of the little horn’s attacks against them; and in Daniel 12:7 in a context of persecution. Such designations of God’s people as saints/holy ones echo Exodus 19:6, where God calls Israel to be “a kingdom of priests and a holy nation.” Thus, the saints of the Most High “are to be identified with God’s faithful followers who constitute His remnant people, who are His chosen ones, set apart from the rest of the nations, persecuted by the power opposing God, but keeping the covenant faith and maintaining their trust and confidence in God from whom they finally receive an everlasting kingdom.”—Gerhard F. Hasel, “The Identity of ‘The Saints of the Most High’ in Daniel 7,” Biblica 56, no. 2 (1975): p. 192.

Revelation 12–14 depicts the followers of Christ and shows how they remain faithful during the last crisis. John says that “the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ” (Rev.12:17, NKJV). Because of the close relationship between the “testimony of Jesus” and prophecy (Rev. 19:10, Rev. 22:9), “Seventh-day Adventists thus interpret the passage and believe that the ‘remnant’ will be distinguished by the manifestation of the gift of prophecy in their midst. The ‘testimony of Jesus Christ,’ they believe, is the witness of Jesus in their midst through the medium of the prophetic gift.”—The SDA Bible Commentary, vol. 7, p. 812.

Part III: Life Application

God gave Daniel a vision that would enable him to see that, whereas violence and persecution would increase in the world, God is in control. He is the great Judge who will see to it that truth will triumph in the end. Worldly powers, presented in the dream of Nebuchadnezzar as deteriorating in the maintenance of moral standards, are presented to Daniel as increasing in fierceness and violence. The climax of worldly arrogance is seen in the rise of a little horn that speaks “great things.” While terrible things are taking place on earth, a tribunal is being set up in heaven that will judge the things that are happening on the earth according torecords that are kept. The arrogant powers of earth will be condemned and destroyed, while the Son of man with the saints will be given an everlasting dominion that will never be destroyed.—G. Arthur Keough, God and Our Destiny, Adult Sabbath SchoolLessons, First Quarter, 1987, p. 63.

1. How do you feel about the prospect of a cosmic judgment in which all your thoughts and deeds will be exposed before the heavenly tribunal?

2. What will be the standards by which all are judged? Ask yourself: Do I measure up to these standards? What does your answer tell you about some of the things that you still need to overcome by the grace of God?

3. What difference does it make that Jesus will be my advocate in the heavenly judgment? Explain.

4. Knowing that Jesus is our advocate in the heavenly judgment, how should we live our lives on the earth?


Lección 8: Para el 22 de febrero de 2020

Sábado 15 de febrero

LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 7; 2 Tesalonicenses 2:1–12;Romanos 8:1; Marcos 13:26; Lucas 9:26; Lucas 12:8; 1 Timoteo 2:5.


“Y que el reino, y el dominio y la majestad de los reinos debajo de todo elcielo, sea dado al pueblo de los santos del Altísimo, cuyo reino es Reinoeterno, y todos los dominios le servirán y obedecerán” (Dan. 7:27).

La visión de Daniel 7, nuestro tema de esta semana, es paralela al sueñode Daniel 2. Pero Daniel 7 amplía lo revelado en Daniel 2. En primerlugar, la visión ocurre de noche y retrata al mar agitado por los cuatrovientos. La oscuridad y el agua nos recuerdan la Creación, pero esta Creaciónparece estar de algún modo distorsionada o bajo ataque. En segundo lugar,los animales de la visión son inmundos e híbridos, lo que representa unaviolación del orden creado. En tercer lugar, los animales descritos ejercendominio; por lo tanto, al parecer estos poderes usurparon el dominio queDios le dio a Adán en el Edén. En cuarto lugar, con la venida del Hijo delHombre, el dominio de Dios les es restituido a quienes pertenece por derecho.

La descripción anterior ofrece una vista panorámica de las imágenesbíblicas que se ejecutan en segundo plano en esta visión sumamente simbólica. Afortunadamente, el ángel explica algunos de los detalles fundamentales de la visión para que podamos entender los entornos principalesde esta sorprendente profecía.

Domingo 16 de febrero | Lección 8

Lee Daniel 7. ¿Cuál es la esencia de lo que se le muestra a Daniel y de quétrata la visión?

Cada animal que ve Daniel corresponde a una parte de la estatua quese le muestra a Nabucodonosor, pero ahora se dan más detalles sobre cadareino. Es interesante que todas las criaturas, que simbolizan las nacionespaganas, sean bestias inmundas. Además, salvo la cuarta bestia, Danieldefine a los animales como semejantes a algunas criaturas conocidas. Porende, los animales no son símbolos arbitrarios, ya que cada uno tiene algunas características o señala algún aspecto del reino que representa.

León: Un león es la representación más adecuada de Babilonia. Los leonesalados decoraban las paredes de un palacio y otras obras de arte babilónico.Al león representado en la visión finalmente le arrancan las alas, se parasobre sus patas traseras como un hombre y recibe un corazón humano.Este proceso simboliza la decadencia del Imperio Babilónico bajo sus reyesposteriores.

Oso: El oso representa al Imperio Medopersa. El hecho de que se levantepara un costado indica la superioridad de los persas sobre los medos. Lastres costillas entre los dientes representan las tres conquistas principalesdel Imperio Medopersa: Lidia, Babilonia y Egipto.

Leopardo: El leopardo veloz representa al Imperio Griego que fundóAlejandro Magno. Las cuatro alas hacen que esta bestia sea aún más veloz,una adecuada representación de Alejandro, que en pocos años sometió atodo ese sector del mundo bajo su dominio.

La bestia espantosa y terrible: Mientras que las entidades anterioressolamente se asemejan a los animales mencionados, esta tiene identidadpropia. Es decir, a las primeras se las representa “como” un león o “como” unoso, pero esta no se compara con nada. Esta bestia con múltiples cuernostambién parece mucho más cruel y rapaz que las anteriores. Como tal, esuna representación adecuada de la Roma pagana, que conquistó, gobernóy pisoteó el mundo con pies de hierro.

Todos estos miles de años de historia humana han ido sucediendo tal como fuepredicho. ¿Cuánto consuelo te da saber que Dios gobierna por encima de todo elclamor, el desconcierto y, a veces, el caos absoluto? ¿Qué nos enseña esto acercade la veracidad de las Escrituras?

Lección 8 | Lunes 17 de febrero

Lee Daniel 7:7, 8 y 19 al 25. ¿Quién es el poder del cuerno pequeño quesurge directamente de la cuarta bestia y continúa siendo parte de ella?

Ayer aprendimos que el animal feroz de diez cuernos que gobierna elmundo con la mayor crueldad representa a la Roma pagana. Ahora debemosconsiderar el cuerno pequeño y el poder que representa. Como se muestra enla visión, el cuarto animal tiene diez cuernos, de los cuales tres fueron arrancados para dar paso a un cuerno pequeño. Este cuerno tiene ojos humanosy habla “grandes cosas” (Dan. 7:8). Está claro que el cuerno pequeño surgede la entidad representada por el animal terrible, que es la Roma pagana.En cierto modo, el cuerno extiende, o mantiene, algunas características dela Roma pagana. Es solo una etapa posterior del mismo poder.

Daniel ve que este otro cuerno hace guerra contra los santos. El ángelle explica que este cuerno es un reino que realizará tres actos ilícitos: (1)pronunciar grandes cosas contra el Altísimo, (2) perseguir a los santos delAltísimo, y (3) intentar cambiar los tiempos y la ley. Y, como consecuencia,los santos serían entregados en sus manos. A continuación, el ángel da elplazo para las actividades del cuerno pequeño: tiempo, y tiempos y mediotiempo. En este ejemplo de lenguaje profético, la palabra tiempo significa“año”, por lo que la expresión tiempos significa años, una forma dual: “dosaños”. Por lo tanto, este es un período de tres años y medio proféticos que,según el principio día/año, indica un período de 1.260 años. Durante estetiempo, el cuerno pequeño organiza un ataque contra Dios, persigue a lossantos e intenta cambiar la Ley de Dios.

Lee 2 Tesalonicenses 2:1 al 12. ¿Qué similitudes hay entre el hombre depecado y el cuerno pequeño? ¿De qué poder creemos que está hablando, ypor qué? ¿Cuál es el único poder que derivó de la Roma pagana, pero continúa formando parte de Roma?; poder que se extiende desde la época de laRoma pagana hasta el fin del mundo, lo que significa que todavía existe hoy.

Martes 18 de febrero | Lección 8

Después de la visión de los cuatro animales y las actividades del cuernopequeño, el profeta ve una escena de juicio en el cielo (Dan. 7:9, 10, 13, 14).Cuando el tribunal se reúne, se colocan tronos y el Anciano de días tomaasiento. Como muestra la escena celestial, miles y miles de seres celestialessirven delante del Anciano de días, el tribunal se sienta y se abren los libros.

Es importante notar que este juicio tiene lugar después del período de1.260 años de actividad del cuerno pequeño (538–1798 d.C; ver la lección delviernes) pero antes de la instauración del Reino final de Dios. De hecho, tresveces aparece la siguiente secuencia en la visión:

Fase de cuerno pequeño (538–1798)

Juicio celestial

El Reino eterno de Dios

Lee Daniel 7:13, 14, 21, 22, 26 y 27. ¿De qué manera el Juicio beneficia alpueblo de Dios?

El Antiguo Testamento describe varios actos de juicio que se emitendesde el Tabernáculo y el Templo, pero el juicio al que se hace referenciaaquí es diferente. Este es un juicio cósmico que afecta no solo al cuernopequeño sino también a los santos del Altísimo, quienes finalmente recibirán el reinado.

Daniel 7 no describe el Juicio ni da detalles sobre su comienzo ni fin. Peroda a entender que el Juicio se lleva a cabo después del ataque del cuernopequeño contra Dios y su pueblo. Por lo tanto, el propósito es enfatizar elcomienzo de un juicio de proporciones cósmicas. Al estudiar Daniel 8 y 9 (verpróximas semanas), aprenderemos acerca del momento en que comienzael Juicio y el hecho de que este juicio está relacionado con la purificacióndel Santuario celestial en el Día de la Expiación celestial. La lección es queindudablemente tendremos un juicio preadvenimiento en el cielo, que estaráa favor del pueblo de Dios (Dan. 7:22).

¿Por qué es tan importante que entendamos lo que Jesús logró por nosotros en laCruz para poder tener seguridad en el Día del Juicio? ¿Qué esperanza tendríamos,o podríamos tener, sin la Cruz? (Ver Rom. 8:1.)

Lección 8 | Miércoles 19 de febrero

Lee Daniel 7:13. ¿Quién es este hijo de hombre aquí y cómo lo identificas?(Ver además Mar. 13:26; Mat. 8:20; 9:6; Luc. 9:26; 12:8).

A medida que se desenvuelve el Juicio, una figura más importante entraen escena: uno como hijo de hombre. ¿Quién es? En primer lugar, este hijode hombre aparece como un personaje celestial individual. Pero, como eltítulo lo indica, también muestra rasgos humanos. En otras palabras, esdivino-humano y desempeña un papel activo en el Juicio. En segundo lugar,el Hijo del Hombre que viene en las nubes de los cielos es una imagen comúnde la Segunda Venida en el Nuevo Testamento. Sin embargo, en Daniel 7:13específicamente, no se describe a ese hijo de hombre viniendo del cielo a laTierra, sino desplazándose horizontalmente, de un lugar del cielo a otro parapresentarse delante del Anciano de días. En tercer lugar, la representaciónde ese hijo de hombre que viene en las nubes del cielo sugiere una manifestación visible del Señor. Pero estas imágenes también nos recuerdan al sumosacerdote que, rodeado por una nube de incienso, ingresa al Lugar Santísimoel Día de la Expiación para llevar a cabo la purificación del Santuario.

Este hijo de hombre es también un personaje real. Recibe “dominio, gloriay reino para que todos los pueblos, naciones y lenguas le sirvieran” (Dan. 7:14).El verbo “servir” también se puede traducir como “adorar”. Aparece nueveveces en los capítulos 1 al 7 (Dan. 3:12, 14, 17, 18, 28; 6:16, 20; 7:14, 27) y transmitela idea de rendir homenaje a una deidad. Entonces, como consecuencia delintento de cambiar la Ley de Dios, el sistema religioso representado por elcuerno pequeño corrompe la adoración debida a Dios. El juicio que aquí sedescribe muestra que finalmente se restablece la verdadera adoración. Elsistema de adoración establecido por el sistema papal, entre otros elementos,coloca a un ser humano caído como mediador entre Dios y la humanidad. Daniel muestra que el único mediador capaz de representar a la humanidad anteDios es este hijo de hombre. Como dice la Biblia, “porque hay un solo Dios, yun solo mediador entre Dios y los hombres, Jesucristo hombre” (1 Tim. 2:5).

De todo lo que hemos leído en la Biblia acerca de la vida y el carácter de Jesús,¿qué es lo más reconfortante al saber que él es tan esencial en el juicio que aquíse describe?

Jueves 20 de febrero | Lección 8

¿Qué sucede con el pueblo de Dios según los siguientes versículos? Daniel7:18, 21, 22, 25 y 27.

Los “santos del Altísimo” es una designación del pueblo de Dios. El poderrepresentado por el cuerno pequeño los ataca. Debido a que insisten enpermanecer fieles a la Palabra de Dios, son perseguidos durante la épocadel gobierno papal. Los cristianos también fueron perseguidos durante eltiempo del Imperio Romano pagano (la cuarta bestia), pero la persecuciónque se menciona en Daniel 7:25 es una persecución de los santos por partedel cuerno pequeño, que surge recién después de que termina la fase paganade Roma.

Sin embargo, el poder mundano no someterá a la opresión al pueblo deDios para siempre. El Reino de Dios reemplazará a los reinos del mundo.Curiosamente, en esta visión, al hijo de hombre “le fue dado dominio, gloriay reino” (Dan. 7:14). Pero, en la interpretación brindada por el ángel, son los“santos” quienes reciben el Reino (Dan. 7:18). No hay contradicción aquí.Debido a que este hijo de hombre está relacionado con Dios y con la humanidad, su victoria es la victoria de aquellos a quienes él representa.

Cuando el sumo sacerdote le preguntó a Jesús si era el Mesías, el Hijode Dios, Jesús se remitió al Salmo 110:1 y Daniel 7:13 y 14, y dijo: “Yo soy; yveréis al Hijo del Hombre sentado a la diestra del poder de Dios, y viniendoen las nubes del cielo” (Mar. 14:62). Por lo tanto, Jesús es el que nos representaen el tribunal celestial. Él ya ha derrotado a los poderes de las tinieblas ycomparte su triunfo con quienes se acercan a él. Por lo tanto, no hay razónpara temer. Como el apóstol Pablo tan acertadamente declara: “Antes, entodas estas cosas somos más que vencedores por medio de aquel que nosamó. Por lo cual estoy seguro de que ni la muerte, ni la vida, ni ángeles, niprincipados, ni potestades, ni lo presente, ni lo por venir, ni lo alto, ni loprofundo, ni ninguna otra cosa creada nos podrá separar del amor de Dios,que es en Cristo Jesús Señor nuestro” (Rom. 8:37–39).

Fíjate con qué precisión la visión de Daniel representa la historia, miles de añosantes. ¿En qué medida esto debería ayudarnos a aprender a confiar en todas laspromesas de Dios para el futuro?

Lección 8 | Viernes 21 de febrero

Una mirada rápida a la historia revela que después de la caída del Imperio Romano, que sobrevino por los ataques de los bárbaros del norte, elobispo de Roma aprovechó el derrocamiento de tres tribus bárbaras y seconsolidó como el único poder de Roma a partir de 538 d.C. En este proceso,adoptó varias funciones institucionales y políticas del emperador romano.De allí surgió el Papado, investido con el poder temporal y religioso, hastaque en 1798 Napoleón lo depuso. Esto no le puso fin a Roma, sino solo a esafase específica de persecución. El Papa no solo pretendía ser el vicario deCristo, sino además introdujo varias doctrinas y prácticas contrarias a laBiblia. El purgatorio, la penitencia, la confesión verbal oída y el cambio delmandamiento del sábado al domingo se encuentran entre muchos otroscambios de “los tiempos y la ley” introducidos por el Papado.

“Por sí mismo, el hombre no puede enfrentar esas acusaciones del enemigo. Con sus ropas manchadas de pecado, confiesa su culpabilidad delantede Dios. Pero Jesús, nuestro Abogado, presenta una súplica eficaz en favor detodos los que mediante el arrepentimiento y la fe le han confiado la guardade sus almas. Intercede por su causa y vence a su acusador con los poderososargumentos del Calvario. Su perfecta obediencia a la Ley de Dios le ha dadotoda potestad en el cielo y en la Tierra, y él solicita a su Padre misericordiay reconciliación para el hombre culpable. Al acusador de sus hijos, declara:‘¡Jehová te reprenda, oh Satanás! Estos son la compra de mi sangre, tizonesarrancados del fuego’. Y, los que confían en él con fe reciben la consoladorapromesa: ‘Mira que he quitado de ti tu pecado, y te he hecho vestir de ropasde gala’ (Zac. 3:4)” (PR 430, 431).


Repasa todas las características del poder del cuerno pequeño que surgede la cuarta bestia, Roma, y continúa formando parte de ella. ¿Cuál es elúnico poder que surgió de la Roma pagana hace muchos siglos y que, ademásde haber perseguido al pueblo de Dios, sigue existiendo en la actualidad?¿Por qué esta identificación clara debería ayudarnos a protegernos de lasespeculaciones sobre su identidad, incluida la idea de que el cuerno pequeñose refiere a un rey griego pagano que desapareció de la historia más de unsiglo y medio antes de la primera venida de Jesús? Estas claras señas deidentidad, ¿cómo deberían protegernos también de la creencia de que elcuerno pequeño es un poder que surgirá en el futuro?



oifcef;pm (8)


azaz:0g&D 15 - 21 

OykofaeYrGef;vGJykdif; azaz:0g&D 15

zwf&efusrf;csufrsm;/ 'H? 7/ 2ouf 2;1-12/ a&mr 8;1/ rmuk 13;26/ vkum 9;26/ vkum 12;8/ 1wd 2;5/ 


      ]]aumif;uifatmufü EkdifiHESihfwuGtmPmpufbkef;wefcdk; &SdorQudk tjrihfqHk;aombk&m;\oefY&Sif;aomtrsKd;om;wdkYonf &Muvdrfhrnf/ xdkbk&m;ocif\EkdifiHawmfonf xm0&EkdifiHjzpf\/rif;BuD;taygif;wdkYonf wdk;0ifíuRefcH&Muvdrfhrnf}} ('H?  7;27)/ 

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       or®musrf;rSyHkaqmifjyoxm;aom ½lyg½Hk\jrifuGif;udk pD;jzef; MunfhvdkufvQif ½lyg½Hk\teuft"dyÜg,ftao;pdwfudk aumif;uifwref rSazmfjyay;cJhonf/ odkYtwGufaMumihf yka&mzufûycsuf\teuft"dyÜg,f udk uREfkyfwdkYem;vnfEkdifygonf/      

we*FaEG azaz:0g&D 16


      'H? 7 udkzwfyg/ 'Ha,vudkjyaom½lyg½Hkonf r&Sdrjzpfvdktyf aomt&mrsm; rnfodkYyg0ifoenf;/ rnfonfh½lyg½HkrsKd;jzpfoenf;/


       'Ha,vtm;jyaom om;&J\qufpyfyHkrSm aeAkc'faeZmrif;BuD; tdyfrufaom½kyfxkESihfywfoufae\/ odkYaomf ydkítao;pdwfusaom wkdif;EdkifiHwdkY\taMumif;udk ½lyg½Hküazmfjyay;cJhonf/ xdkroefY&Sif;aom om;&Jowå0grsm;tm; bk&m;udkrudk;uG,faomEkdifiHrsm;ESihfyHkaqmifaejcif; rSm tvGefpdwf0ifpm;zG,faumif;vSonf/ om;&Jtm;vHk;onf roefY&Sif; aomtaumifrsm;jzpfMuonf/ 'Ha,vudk,fwkdifrS xdkwd&pämeftaumif rsm;udk owå0g[kwifpm;ac:ac:a0:\/ xdkaMumihf wd&pämefwdkYonf omrefr[kwfbJ EkdifiHwpfEkdifiH? wkdif;jynfwpfjynfudkudk,fpm;ûyaom 0daoovu©PmjzpfaMumif; od&SdEkdifonf/

       jcaoFh/  AmAkvkefwkdif;jynfudk jcaoFhwpfaumifESihfyHkaqmifcdkif;EdIif; aomf? tvGefoifhavsmfonf/ eef;awmf\eH&Hay:wGif tawmifygaom jcaoFhyHkrsm;udk AmAkvkefvlrsKd;wdkYonf a&;qGJcs,foxm;vsuf&Sdonf/ ½lyg½Hkü'Ha,vjrif&aom tawmif&SdonfhjcaoFhonf udk,fcE¨mudkvlom; rwfwwfx ouJhodkY tawmifjzihfqGJxlEkdif&efESihf vl\todOmPfESvHk;om; uJhodkYjzpfrnf[k yHkaqmifonf/ ¤if;twkdif; AmAkvkeftifyg,monf rdrd\ &Sifbk&ifrsm;tkyfpdk;rIatmufü&SdaecJhonf/

       0H/  0HudkrD'dkyg&Sefwkdif;jynfudkyHkaqmifygonf/ vufwpfzuf axmufNyD; ykcHk;wpfzufjzihf wpfzufESdrfh&yfaejcif;onf ar'dvlrsKd;ESihf yg;&Sef;vlrsKd;ESpfrsKd;tûydif&SdvmcJhaomfvnf; yg&SefrSydkítm;tifawmihfwif; oGm;aMumif;yHkaqmifonf/ 0H\EIwfüudkufxm;aom eH½dk;oHk;acsmif;\ t"dyÜg,frSm rD'dkyg&Sef (ar'd-ay&od) \wdkufcdkufatmifjrifcJhaom EkdifiH oHk;EkdifiHudkyHkaqmifonf/ (av'D,m;? AmAkvkef? tD*spf) wdkYjzpfonf/

       usm;opf/  tvGefvsifjrefaomom;&Jowå0gwpfaumifjzpf onf/ usm;opfudk tvufZ`E´m;bk&ifOD;aqmifaom *&d (a[vo) wkdif;jynfudkyHkaqmifonf/ tawmifav;zufonfvnf; tvufZ`E´m; bk&if\ppfwdkufjcif;vsifjrefrIudkyHkaqmifonf/ ESpftenf;i,ftwGif;rSm yif urÇmBuD;wpfckvHk; ol\vufatmuftkyfcsKyfrItwGif; usa&muf oGm;cJhonf/

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       ESpfaxmifaygif;rsm;pGmMumjrihfcJhaom vlYordkif;BuD;onf jzpfwnf ysufjym;a&GUvsm;vsuf êudwifa[mxm;onftwkdif; wpfoa0rwdrf; jynfhpHkcJhonf/ bk&m;ocif\tkyfpdk;awmfrljcif;atmufü jzpfwnfcGihf? a&GUavsmhoGm;cGihf? ysufpD;oGm;&cGihfudk urÇmvlom;rsm;tm;ay;xm;ygovm;/ EIwfuywfawmfudkwefzdk;xm;av;pm;Ekdif&ef uREfkyfwdkYudkrnfodkYoGefoif ay;oenf;/      

wevFm                                          azaz:0g&D 17


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       vGefcJhaom&ufü csKdq,facsmif;&Sdaomom;&J\&ufpufMurf;êuwf aomtkyfcsKyfrIudk bk&m;rJh0g'udkifqGJxm;aom bk&m;rodonfha&mrEkdifiH udk yHkaqmifxm;onf/ ,ckwpfzef csKdi,fuav;\wefcdk;tmPmESihf rnfoludkyHkaqmifxm;aMumif; qef;ppf&efjzpfonf/ ½lyg½Hk\jrifuGif;t&? pwkw¬om;&Jü csKdpkpkaygif; (10) acsmif;&Sdonf/ xdk (10) acsmif;aom csKdrsm;txJrS csKdoHk;acsmif;onf topfayguf&ef&Sdaom aemufxyfcsKd uav;twGuf ae&may;&eftwGuf Ekwfypfjcif;cH&onf/ xdkoHk;acsmif; ae&mü aemufxyfaygufvmaomcsKdi,fuav;onf vl\rsufESmuJhodkY rsufESmwpfckygvm\/ BuD;BuD;us,fus,fpum;udkvnf;ajym\/ ('H? 7;8)/ csKdi,fav;onf &ufpufMurf;wrf;aMumufp&maumif;aom om;&JBuD;udk udk,fpm;ûyxm;aMumif; &Sif;vif;pGmod&onf/ ]]ay*if½kef;}} (Pagan Rome) bk&m;rJha&mrEkdifiHudkñTef;qdkonf/ csKdi,fav;onf bk&m;rJha&mrEkdifiHtjzpfpwifvmcJhNyD;? qufvufBuD;xGm;vmonf/ xdktmPmwefcdk;udkyif qufvufpGJudkifxm;onf/

       'Ha,vonf aemufaygufvmaomcsKdi,fav;rS oefY&Sif;olrsm; udkppfwdkufonf[k ½lyg½Hküjrif&onf/ aumif;uifwrefuvnf; 'Ha,v tm; xdkcsKdi,fuav;onf w&m;vrf;ESihfqefYusifí Oya'rJhtûytrl oHk;ckudkvkyfaqmifrnf[k ajymjyxm;onf/ (1) tjrihfqHk;aomoludk qefYusifí BuD;pGmaompum;ajymvdrfhrnf/ (2) tjrihfqHk;aomol\oefY&Sif; olwdkYudk ESdyfpufn§Of;yef;vdrfhrnf/ (3) umvtcsdefESihfynwfw&m;udk ajymif;vJvdrfhrnf/ &v'ftusKd;tjzpf oefY&Sif;olwdkYudk ol\vufü tyfay;vdrfhrnf/ xdkaemufwGif aumif;uifwrefonf csKdi,fuav; \vkyfydkifcGihftcsdeftuefYtowfudk zGihfajymay;onf/ wpfumv?  ESpfumv? umvwpf0ufjzpfonf/ yka&mzufwdkYa&;rSwfaomtcsdef? wGufcsufaomtcsdeft& toHk;ûyaompum; ]]wpfumv}} udk ]]wpfESpf}} ESihfnDrQonf/ ]]umv}} \t"dyÜg,fonf ]]ESpf}} jzpfonf/ odkYjzihf ]]ESpfumv}} onf ]]ESpfESpf}} ESihf ]]umvwpf0uf}} ]]ESpf0uf}} wdkYaygif;aomf? ]]oHk;ESpfcGJ}} tcsdef[k taotcsma&wGufEkdifonf/ yka&mzufûycsdefü wpf&ufudkwpfESpf[kowfrSwfum? pkpkaygif; (1260) ESpfMumrnfjzpf onf/ (wpfvwGif&ufaygif; (30) txdom,laomacwftcsdef&Sd ao;onf/) xdkcsKdi,fuav;tmPm&&SdaomtcsdeftawmtwGif; rme axmifum xm0&bk&m;udkqefYusifvdrfhrnf/ oefY&Sif;olrsm;udkESdyfpuf vdrfhrnf/ ynwfawmfudkajymif;&efêud;pm;vdrfhrnf/

       2ouf 2;1-12 udkzwfyg/ t"r®vlESihfcsKdi,fuav;\wlnD yHk rnfodkY&Sdoenf;/ xdktmPmwefcdk;onf rnfolYudkqdkvdkonf[k uREfkyfwdkY,HkMunfMuoenf;/ tb,faMumihfenf;/ bk&m;rJha&mrEkdifiHrS xGufay:vmaomwefcdk;tmPmwpfckonf wpfckwnf;om&SdcJhonfr[kwf vm;/ odkYaomf a&mrüomwnfaeNyD; wnf&SdaeqJjzpfí xdktmPmonf bk&m;rJha&mrEkdifiHrSpwif&&Sdum urÇmumvtqHk;txdwdkif&Sdaernfjzpf onf/ t"dyÜg,frSm ,ckvnf;&SdaeqJjzpfygovm;/


t*Fg     azaz:0g&D 18


      om;&Jowå0gav;aumifudk ½lyg½Hküjrif&NyD;onfhaemufrSm csKdi,fuav;\vkyfaqmifcsufudk xyfíjrif&onf/ yka&mzufonf aumif;uifüw&m;pD&ifvsuf&Sdonfudk ½lyg½HkwGifjrif&onf/ ('H? 7;9? 10?13?14)/ xdkw&m;pD&ifjcif;ü &mZyv’ifrsm;wnfvsuf&Sdonfudkjrif\/ toufBuD;aomolwpfOD;xdkifawmfrl\/ aumif;uifüjrif&aomjrifuGif; twkdif;toufBuD;oludk aumif;uifwrefom;uka#oacsFru trI aqmif&Gufay;&\/ &mZyv’ifudkwnfxm;\/ pmtkyfrsm;vnf;zGihf xm;vsuf&Sd\/

       rSwfom;p&mw&m;pD&ifjcif;\tcsdefonf ESpfaygif; (1260) \tqHk;wGif csKdi,fuav;\vkyfaqmifûyrlcsufrsm;tNyD; (at'D 538-1798? aomMumaeYoifcef;pmudkMunfhyg) bk&m;ocif\EkdifiHawmfrwnf axmifrDtcsdefpyfMum;av;wGifjzpfonf/ ½lyg½HkwGif tcsdeftydkif;tjcm; oHk;ckudkazmfjyonf/

       - csKdi,fuav;\tcsdefumv (538-1798)

       - aumif;uifw&m;pD&ifjcif;

       - bk&m;&Sif\xm0&EkdifiHawmf   

       'H? 7;13?14?21?22?26?27 udkzwfyg/ xdkw&m;pD&ifjcif;onf bk&m;&Sif\vlrsm;twGuf rnfodkYtusKd;jzpfapoenf;/


       "r®a[mif;tcsdefn ,Zfyv’ifqdkif&mw&m;pD&ifcsuf? Adrmefawmf qdkif&mw&m;pD&ifrI ponfwdkYazmfjyvsuf&Sdonf/ odkYaomf ,ckwGif rwlxl;jcm;aomw&m;pD&ifjcif;jzpfonf/ pMu0VmwpfcGifvHk;udk w&m; pD&ifaompD&ifcsufjzpfí csKdi,fuav;udkaomfvnf;aumif;? tjrihfqHk; aomol\oefY&Sif;olrsm;udkaomfvnf;aumif;? EkdifiHawmfudkrvGJ{uef tarGcH&rnfholrsm;udk w&m;pD&ifjcif;jzpfonf/

       'H? 7 onf w&m;pD&ifjcif;rnfonfhtcsdefütpûyonf? rnfonfh tcsdefütqHk;owfonfudk azmfjyjcif;rûyyg/ odkYaomf w&m;pD&ifjcif;trI onf csKdi,fuav;\x<uí xm0&bk&m;ESihfol\vlrsKd;udk &efbuf ûywdkufcdkufonf[k azmfjyxm;onf/ xdktcsufudkyif,lNyD; pMu0Vm w&m;pD&ifjcif;onf pwiftpûycsdef[kowfrSwf&onf/ 'H? 8 ESihf 9 rS (aemiftywfoifcef;pmwGifod&rnf/) w&m;pD&ifjcif;tcsdefpwifcsdefESihf aumif;uifwJawmfudkaq;aMumjcif;? aumif;uifAdrmefawmfESihf tjypf ajz&maeYtaMumif;rsm;udk avhvm&ygrnf/ oifcef;pmrSuREfkyfwdkYonf &Sif;vif;jywfom;aomtaMumif;wpf&yfjzpfonf/ aumif;uifüêudwif w&m;pD&ifjcif;aMumihf bk&m;&Sif\vlwdkYrsufESm&awmfrlaMumif;udk od&Sd &rnfjzpfonf/ ('H? 7;22)/

       c&pfawmfa,½I&Sif uyfwdkifay:üuREfkyfwdkYtwGuftaocHjcif; onf w&m;pD&if&maeYtwGuf aocsmonfhtmrcHcsuf&&SdNyDjzpfaMumif; tb,faMumihfuREfkyfwdkYem;vnf&rnfenf;/ uREfkyfwdkYürnfonfharQmfvihf csufrsKd;&Sdaeygoenf;/ Zmwdtusihfudktm;rudk;bJ rnfonfhtm;jzihf&&Sd Ekdifrnfenf;/ (a&mr 8;1)/ 

Ak'¨[l;           azaz:0g&D 19


      'H 7;13 udkzwfyg/ vlom;[kac:&mü rnfolYudkqdkvdkoenf;/ xdkoludkoifrnfodkYcGJjcm;xkwfazmfrnfenf;/ (rmuk 13;26/ róJ 8;20/ róJ 9;6/ vkum 9;26/ vkum 12;8/)


       w&m;pD&ifjcif;udkjyo&mü ta&;ygaomtoGifjrifuGif;ay:vm onf/ vlom;awmfyifjzpfonf/ rnfoljzpfygoenf;/ yxrOD;pGm vlom;awmf\xGufay:vmyHkrSm jcm;em;aomaumif;uifom;\toGif yifjzpfonf/ odkYaomf &mxl;rSm? vlom;rsm;em;vnfEkdifaomtoGifjzihf yHkazmfxm;onf/ wpfenf;qdk&aomf? olonf (vlom;awmf) bk&m;vnf; jzpf? vlvnf;jzpfí w&m;pD&ifjcif;twGuf oD;oefYtxl;yg0ifOD;aqmif rnfhyHkjzpfonf/ 'kwd,tcsufrSm vlom;awmfonf rdk;wdrfudkpD;í<uvm onfhyHkudk "r®opfusrf;ü c&pfawmf'kwd,tBudrf<uvmjcif;\yHkoP²mef udkazmfjyonf/ rnfodkYqdkap ('H? 7;13) ütxl;azmfjyonfrSm vlom; awmf\<uvmjcif;onf aumif;uifrSajrBuD;odkY<uvmyHkrsKd;r[kwfbJ? rdk;ukwfpuf0ef;udkywfaeonfhtoGifjzihf vlwkdif;\rsufarSmufüxif&Sm; aeonf/ wwd,tcsufrSm vlom;awmfonf rdk;wdrfpD;í<uvmonf udk vl\rsufpdjzihf rsuf0g;xifxifjrifawGU&vdrfhrnf/ bk&m;<uvmaom jyocsufyifjzpfonf/ xdkodkYay:vmonfhjrifuGif;onf eHYomtcdk;taiGU rsm;vTrf;aeaom ,Zfyka&m[dwfrif;udkvnf;qdkEkdifonf/ tjypfajz&m aeYü toefY&Sif;qHk;tcef;odkY0ifa&mufNyD;? wJawmfudkoefY&Sif;jcif;&Sdap&ef trIaqmifaeonf/

       vlom;awmfvu©Pmawmfonf awmf0ifrif;rsKd;uJhodkYvnf;jzpf \/ ]]udk,fawmfonf t&yf&yfwdkYüaeí toD;oD;tjcm;jcm;aombmom pum;udkajymaom vlrsKd;wumwdkYudktkyfpdk;apjcif;iSm? xdkolonf EkdifiH ESihfwuG tmPmpufwefcdk;udk&\}} ('H? 7;14)/ vlrsKd;wumwdkYonf ol\tapudkcH\/ ]]tapcHonf}} [laomBud,myk'fonf ]]udk;uG,fonf}}  [lívnf; t"dyÜg,f&Sdonf/ 'Ha,vtcef;BuD; 1 rS 7 txd? udk;Budrfwdkifxdkpum;udktoHk;ûyxm;onf/ ('H? 3;12?14?17?18?28/ 'H? 6;16? 20/ 'H 7;14?27)/ bk&m;udk½dkaoudk;uG,fudkif;½dIif;jcif;ûyonf[k yHkpH oufa&mufonf/ xdkaMumihf bk&m;ocif\ynwfawmfudkajymif;vJ&ef êud;pm;jcif;\&v'frSm bmoma&;usihf0wfrsm;udktoa&ysufatmif bk&m;&Sifudk ½Iwfcsaom tvkyfrsm;udk csKdi,fuav;onfûyvkyf\/ w&m; pD&ifjcif;udk½kyfvHk;azmfaomtaetxm;rSm ppfrSefaomudk;uG,frIudk jyefvnf ûyvkyf&efjzpfonf/ 0wfûy udk;uG,fjcif;udk &[ef;rif;rSyHkpHcsay;onf/ ¤if;tjyif tjcm;udpörsm;vnf; us½HI;aeaomvlom;udktoHk;ûyNyD;? bk&m; ESihfvlwdkYtMum; Mum;cH vl xm;onf/ 'Ha,vvlom;awmfwpfOD;wnf;om Mum;cHvltjzpf vlESihfbk&m;tMum;vkyfydkifcGihf&Sdonf[kazmfjyonf/ or®m usrf;pmrS ]]bk&m;ocif wpfqlwnf; &Sdawmfrl\/ bk&m;ocifESihfvlwdkY\ pyfMum; vljzpfaoma,½Ic&pfwnf;[laom tmrcHwpfOD;wnf;&Sd\}} (1wd 2;5)/

       ocifc&pfawmf\toufwmtaMumif;ESihf pm&dwåawmftaMumif; udk or®musrf;pmüzwf½I&onf/ w&m;pD&ifjcif;ü udk,fawmfonf ta&; ygqHk;oljzpfaomaMumihf uREfkyfwdkYudkrnfodkYESpfodrfhrIjzpfapoenf;/

Mumoyaw;       azaz:0g&D 20


      azmfjyygusrf;csufrsm;ü bk&m;ocif\vlrsm;tay: rnfodkY jzpfysufoenf;/ 'H? 7;18?21?22?25?27/


       ]]tjrihfqHk;aombk&m;\oefY&Sif;ol}} qdkonfrSm xm0&bk&m;ocif \vlrsKd;udk&nfñTef;ygonf/ xdkolwdkYonf csKdi,fuav;\wdkufcdkuf jcif;udkcHMu&onf/ tb,faMumihfqdkaomf? bk&m;&Sif\EIwfuywfawmf tay: opöm&Sd? opömapmihfjcif;aMumihfjzpfonf/ &[ef;rif;BuD;tkyfpdk;aom tcsdefü n§OfqJjcif;cH&onf/ c&pf,mefwdkYonf bk&m;rJha&mrtifyg,m tcsdeftwGif; tn§Of;qJcHcJh&onf/ (pwkw¬om;&J\tcsdefjzpfonf/) odkYaomf n§Of;yef;jcif;taMumif;udk 'H? 7;25 wGifazmfjyonftwkdif;? xdkoefY&Sif;oludkn§Of;yef;jcif;ûyolonf csKdi,fuav;yifjzpfonf/ bk&m;rJh a&mrtifyg,mtqHk;av;wGif ay:vmaomwefcdk;tmPmjzpfonf/

       bk&m;ocif\vlrsKd;wdkYonf tpOfxm0&n§Of;qJcHMu&rnfr[kwf yg/ xm0&bk&m;\EkdifiHawmfonf avmuDEkdifiHwdkY\tpm; 0ifa&muf vmrnf/ ½lyg½Hkü tvGefpdwf0ifpm;zG,faumif;onfrSm vlom;awmfudk ]]EkdifiHESihfwuG tmPmpufwefcdk;udk&\}} ('H? 7;14)/ odkYaomf aumif;uif wref\teufjyefqdkay;jcif;ü ]]oefY&Sif;olwdkY}} onf EkdifiHudkodrf;,lí ('H? 7;18)? uGm[rIawmhr&Sdyg/ vlom;awmfonfvnf; bk&m;ESihfvnf; aumif;? vlom;rsm;ESihfvnf;aumif; qufET,fxm;jcif;aMumihfjzpfonf/ udk,fawmf\atmifjrifrIonf udk,fawmfudk,fpm;ûyay;aomolrsm;wdkY twGuf atmifjrifrIvnf;jzpfonf/

       ,Zfyka&m[dwfrif;BuD;rS a,½Iudkar&Sd,jzpfonfrjzpfonfudk ar;jref;&mü a,½Ionf qmvH 110;1 ESihf 'H? 7;13?14 udkjyefí ñTefjy\/ ]]a,½Iu? rSef\/ aemifumvüvlom;onf wefcdk;awmf\ vuf,mbufüxdkifvsuf? rdk;wdrfudkpD;í<uvmonfudk oifwdkYjrif&Mu vwåHY[k rdefYawmfrl\}} (rmuk 14;62)/ xdkaMumihf a,½Ionf uREfkyf wdkYtm;vHk;twGuf udk,fpm;tjzpf aumif;uiftpnf;ta0;wGif&Sdaeawmf rlonf/ arSmifrdkuf\wefcdk;udkacsrIef;NyD;? udk,fawmfxHwdk;0ifcsOf;uyfol wdkYudk atmifjrifjcif;ay;awmfrlonf/ xdkaMumihf rnfonfhtaMumif; aMumihfrQ aMumuf&GHUp&mrvdkyg/ &Sifaygvka&;om;xm;aomusrf;pum; t&? ]]aus;Zl;awmfaMumihf igwdkYonf xdktrIcyfodrf;wdkYudkcHpOfwGifyif txl;ojzihfatmifjrifMu\/ taMumif;rlum; aojcif;jzpfap? touf &Sifjcif;jzpfap? aumif;uifwrefjzpfap? txGwftjrwfjzpfap? rsufarSmuf t&mjzpfap? aemifvmvwåHYaomt&mjzpfap? tjrihfjzpfap? tedrfhjzpfap þt&mrSpí tb,fedrdwft&mrQonf igwdkYocifa,½Ic&pftm;jzihf cH&aombk&m;ocif\arwåmawmfESihf igwdkYudkruGmapEkdif[k igonf oabmusvsuf&Sd\}} (a&mr 8;37-39)/

       'Ha,v\½lyg½Hkonf ordkif;&mZ0ifudkrSefuefpGmESpfaygif;axmif aygif;rsm;pGm êudwifazmfjyay;onf/ xdkaMumihf uREfkyfwdkY\tem*wf twGuf bk&m;&Sif\uwdawmfudk tb,frQavmuftm;xm;&efvdkoenf;/

aomMum                          azaz:0g&D 21


      a&mrtifyg,mBuD;ûyduGJoGm;aomtcg? ajrmufzufrSvl½dkif;tkyfpk wdkYonf a&mrudkwdkufcdkufvk,ufaeMuawmhonf/ a&mr\bmoma&; &[ef; (bD;a&Smh) onf ajrmufydkif;rS0ifa&mufwdkufcdkufvmaom vl½dkif; trsKd;oHk;pkudk acsrIef;ESdrfeif;NyD;? rdrdudk,fudktiftm;BuD;wefcdk;&Sif[kcH,lí tmPmodrf;ydkufvdkufonf/ ckESpfouú&mZfrSm at'D 538 wGifjzpfonf/ qufvufum a&mr{uú&mZfrif;\&SdcJhaomEkdifiHa&;tkyfcsKyfrIESihf tajccH Oya'rsm;pGmudk yHkwlul;,lNyD;ae&m0if,lvdkuf\/ xdkat'D 538 rSpí a&mr&[ef;rif;BuD;onf wkdif;jynfudkcPxdef;xm;onf[kqdkum bmom a&;wefcdk;tmPmjzihf 1798 ckESpf (at'D) eydkvD,Hppfbk&ifBuD;\ûzwfcs jcif;udkcH&aomtcsdefwGif tmPmudkpGefYvTwf&awmhonf/ a&mrEkdifiHonf tqHk;rowfao;acs/ ESdyfpufn§Of;yef;jcif;cPwmav;&yfqdkif;xm;jcif; om&Sdonf/ &[ef;rif;onf rdrdudk,fudkc&pfawmf\&mxl;ESihfnDonf[k a<u;aMumfonfhtjyif? or®musrf;pmESihfqefYusifaomoGefoifcsufrsm;pGmudk wDxGifoGefoif\/ i&Juav;&Sdonf? tmywfajz&rnf? em;em;uyfNyD;AvHk; AaxG;ryDrojzihf rdrdtjypfudka&&Gwf0efcH&rnf? OykofaeYudkwe*FaEGaeYodkY ajymif;ypfjcif;tygt0if tcsdefumvESihfbk&m;ocif\ynwfawmfudk &[ef;rif;\wefcdk;tmPmrSvkyfcJhonf/

       ]]vlonf rdrdcGeftm;udktrSDûyNyD;? &efolpmwefudkr&ifqdkifEkdifyg/ bk&m;ocif\a½SUawmfü tjypfESihfpGef;xif;aom0wf½Hkjzihf&yfaevsuf? tjypf udk0efcs&ygrnf/ a,½I&Sifonf uREfkyfwdkYtwGufa½SUaevkyfay;ae\/ tjypfrSaemifw&í ,HkMunfjcif;ürdrd\0dnmOfudk udk,fawmftm;qufuyf olrsm;\udk,fpm; awmif;yefay;aeonf/ udk,fawmfonf u&medukef; xufü vlom;wdkYudkw&m;pGJcJhaom? pGyfpGJcJhaompmwefudkacsrIef;vdkufonf/ xm0&bk&m;\ynwftvHk;pHkudk jynfh0pGmem;axmifvdkufavQmufaom aMumihf aumif;uifüvnf;aumif;? ajrBuD;üvnf;aumif; tmPmwefcdk; vTJtyfjcif;udkcH&onf/ crnf;awmf\u½kPmawmfudk&,lí vlom; tm;vHk;\tjypfrsm;udkajzvTwfum? jyefvnfoifhjrwfapygonf/ rdrd\ vlwdkYudk pGyfpGJtjypfwifaompmweftm;vnf; udk,fawmfonf ]]tcsif; pmwef? þolwdkYonf ig\taoG;ESihf0,f,lxm;aomolrsm;jzpfonf/ rD;xJrSiga&G;Ekwf&aomolrsm;jzpfonf/ udk,fawmfudk,HkMunfqnf;uyf olwdkif;tm; udk,fawmfrStmrcHay;xm;onfrSm ]oifhtjypfudkigajz&Sif;NyD/ wifhw,faomt0wfudk0wfaprnf} (Zmc&d 3;4)/}} (Ellen G. White, Prophets and Kings, pp. 586, 587).



Lesson 8 Huihpinung Tuipi pan Van Meei Tungah
*February 15–21

Sabbath Nitaklam Feb 15
Tukalsung Simding: Daniel 7; 2 Thess. 2:1–12; Rome 8:1;Maku13:26; Luka 9:26; Luka 12:8; 1 Tim. 2:5.

Hih leitung kumpi gam, vangliatna le liatnakhempeuh, a Lianpen Pasian’ mite tungah a kipia ding hi. Amaukumpi za cihmah hunin beingeilo ding a, leitung ukna za a nei khem-peuhte in a thu uh mangin, amaute’ na a sem ding uh-hi” (Daniel 7:27).

Daniel 7 mangmuhna le Daniel 2 mangmuhna a kibang ahi hi.Daniel 7na in 2na a zaizaw in pulak hi.

A masa in, Zanlai in mangmu a, huihpi 4 in tuipi kiloksak ci hi.Khuamial le tui in piansaksate ahihhang, tua piansaksate a subuai khatomtuak hi.

A nihna in, a mangmuh ganhingte in, a siangtholo ganhingte hi a,piansakna thukham palsatna lim ahi hi.

A thumna, tua ganhingte pen ukzawhna aana nei ci hi: Adam tun-gah Pasian piaksa ukzawhna aana pen, hih ganhing te’n sut hihtuak hi.

Alina, Mihing’ Tapa hong pai ding, Pasian ukzawhna Amahmahin ngahkik ding hi. Adam in Eden ah a mansuahsa pen, Mihing Tapain vantung’ thukhenna pan ngahkik ding hi.

Atunga Laisiangtho sung gentehna ganhingte pen, a zaizaw ateltheihna dingin limpua vive hibek hi. A thupizaw deuh pawlkhattepen vanmi in akhiatna gensukpah ahih manin, eite’n zong ih telpah lelhi.

Sunday February 16
Ganhing Li te

Daniel 7 simin. Bang thubulpi Daniel kiang kilak a, bangmang mu hiam?

Daniel kiang a kilak ganhing malsimin, Nebuchadnezzar muhmilimpi a khenhkhenhte tawh kibang hi. Athu a kicing zaw in honggending hi. Milimbia gamte pen, ganhing sianglo tetawh genteh hi. Alinalobuang teng, Daniel in a theihngei ganhingte vive ahi hi. Namkhat simin, amau gamtatzia le tong tawh kumpi khat limpua uh a, sim-mawhna tawh a kimawk bulhtawm hilo hi.

Humpi: Humpi in Babylon tawh kituak mahmah hi. Kha nei cih zong, inn hoih mahmahte le Babylonte siamna teng cihna hi. Tua hum-pi a kha kibotkhia a, mibangin dingto, mihing lungsim ngahhi ci hi. Babylon gam le a kumpipa a cihnopna ahi hi.

Vom: Vom in, Medo-Persia gampi hi a, a pum langkhat sangzawcih zong, Persia in Media sangin lianzaw cihna hi. A ha kawm ahnakguh thum om cih in, Persia te’n, Lydia gam, Babylon gam leEgypt tungah gualzo ding cihna hi.

Kamkei: A tangzang mahmah kamkei in, Alexander the Great phuh Greek gam ahi hi. Kha li in manlang mahmah cihna hi a, Alexan-der in, kum tawmveino sungin, leitung phellang zoman a hihna lak hi.

A kihtakhuai le Ngongtat ganhing: A masalamte pen kibangcibek a, Alina pen ‘hi’ cipah hi. A masalamte pen “Humpi bang”“Kamkei bang” cibek napi’n, alina pen kibang hi cihetlo in sapi cipahhi. Hih kii-tamnei ganhing in, amasate sangin gilo zaw mahmah hi.Tua pen Rome gam a cihna hi in, mi gam sim, that, bawlsia, tuancilgawp takpi mah hi.

Kumtul pawlkhat sungin, hih mihingte’ tangthute hong pi-angin beikhin hi. Atung a gamlum bialbual teng telcian in bang khamuanna peuh nanei hiam? Laisiangtho a muanhuaina hongbangci hilh naci hiam?

Monday February 17

Daniel 7:7, 8, 19–25 simin. Alina ganhing pan hong mengkhia, Ki-ineu’ vangliat na a nei kua hiam?

Zanni in, a gilomahmah ganhing kii sawmnei penbel milimbia Rome cihsinkhin hi hang. Tu’n, kiineu le a vangliatna ihsin dinghi. Mangmuh lai in,ganhing lina in kii sawm nei, kii thum kibawhkhiatna pan, kiineu khathongpokhia, tua kiineu in in mihing’ mitnei in “kiphatsakna kam tampipau” (Daniel 7:8) ci hi. Tua kiineu in, a lauhuai mahmah sapi ahi milimbiaRome panin hongpiang ahi hi. Tua kii in milimbia Rome khansausak a, avangzong kipsak hi.

Hih kii in misiangthote galin do cih Daniel in mu hi. Vanmi in, Hih kiipen kumpi khat mah hi a, langdona nam thum bawlding: (1) Sangpenpalangdo in kiphatsakna kampau ding, (2) Sangpenpa’ misiangte gal in doding (3) Hun le thukham kheelsawm ding hi. Ama’n misiangthote zogawpding hi. Vantungmi in, kiineu gamtat theih hun ding ciangtanh sak a:hunkhat, hunte le hunlang ci hi. Kamsangte’n hun acihteh “kum” hi a,hunte a cihleh a ki thuap hi a, “kum nih” hi. Tua ahih manin, kum thum lekumlang hi a, kum-ni paizia tawh et ciangin kum 1,260 ahi hi. Hih hun sungteng kiineu in Pasian langdo ding a, misiang te bawlsia in, Pasian’ thu-khamna kheelsawm ding hi ci hi.

2 Thessalonians 2:1–12 simin. Hi tengah Gilopa le Daniel’ Kiineu akibatna bangteng hiam? Bang vangliatna peuh hi ding a, banghang hi ding hiam? Milimbia Rome sungpan hong piangkhia a, tua hunpan lei-tung beidong, tuni ciangdong a kiplai vangliatna in bang hiding hiam?

Tuesday February 18
Zumh ah Kituu

Ganhing li teng le kiineu gamtatna teng a mangmuh khit ciangin,Kamsangpa in, Vantung thukhen zumhpi mu hi (Daniel 7:9, 10, 13, 14).Zumhpi a honphet leh, kumpi tokhomte hong kikoih in, Taangkum Puhong tu hi. Taangkum Pu’ mai ah vanmi a tultul simte in nasem ngeingai uh a, thute kikhen in, laibu tezong kihong hi. A thupikhat ah, hih thu-khenhun pen, kum 1,260 kiineu’ nasepteng a zawhkhit ciang (AD 538 – 1798) hiding a, Pasian’gam a phuh madeuh hiding hi. Mangmuhna sun-gah zong, thumvei a nuai a bangin ki pulak hi:

Kii-neu Hun (538 - 1798)
Vantung Thuhkhen Hun
Pasian Tawntung Gam Hun

Daniel 7:13, 14, 21, 22, 26, 27 simin. Tua thukhenna in, Pasian’mite a ding banghangin hoih hiam?

Laisiangtho lui sungah biakbuk lampan thukhenna omzel himahleh,hihteng a pen tua hilozaw hi. Kiineu bek hiloin, vannuai buppi thukhennahi a, tawntunggam a uk, Sangpenpa in thukhen ding hi. Daniel 7 sungahthukhenna a kipatna a tawpna cihte kicingtak in gen tuanlo hi. Kiineu inPasian’ mite a bawlsiatna hangin thukhenna ahi hi. Hihtengah, vannuaibup thukhen kipat-hun agennuam hizaw hi. Daniel 8 le 9 ah, tua thukhenkipat-hunpen, Mawhphel Ni hi a, biakinnpi siansuahna Ni cihthumaikal ah, sinlai ding hihang. Hih sinna panin, Pasian’mite tungahdawpkholh thukhenna om hi cihthu hong tellak hi (Daniel 7:22).

Thukhen Ni ciangin khamuanga omtheih nading, singlamteh ahZeisu’sawpsiangna thu banghangin telhuaisa na hiam? Singlamtehtawhlo in bang lam-etna peuh ihneithei diam? (Rome 8:1.)

Wednesday February 19
Mihing’ Tapa Hong Paina

Daniel 7:13 simin. Hih Mihing’ Tapa acih kua hi a, Koici telgen theih ding nahiam? (Maku 13:26; Mate 8:20; Mate 9:6; Lu-ka 9:26; Luka 12:8)

Thukhenna a kipatlian le a mi thupi penpen khat hong lut hi: Mi-hing’ Tapa ahi hi. Kua a hiam? Amasa, Mihing’ Tapa in vanmi ahihi. Ahih hang, a taktakin, mihing’ngeina neithuah hi. Amah pen Pasi-an-Mihing hi a, thukhen dingin hong lut ahi hi. A nihna ah, tua Mi-hing’ Tapa vanmeei tung tuangin, a nihveina hong kumsuk ding theikim ciat hi hang. Daniel 7:13 sungah, Mihing’ Tapa in vantungpan tuaksuklo a, TaangKumPu’ maiah kipheikhiin ci hi. A thumna ah,Mihing’ Tapa vanmeei tung tuangin, Topa in hong kumsukta ci hi. Hilim in, tanglai siampiliante, meei in tuamin, siangthopen munah,Mawhphel Ni in ava lutna thu hong phawkkik sak hi.

Mihing’ Tapa pen kumpi hi a, “ukzawhna, minthanna le kumpiza ngah ahih manin, minamkimte, minam tuamtuamte, pau namtuamtu-amte khempeuh in, Ama’na asem ding uh hi” (Daniel 7:14). Nasem cihpen “bia” zong hithei hi. Daniel 1 pan 7 dongsungah, 9veitak omhi(Dan. 3:12, 14, 17, 18, 28; Dan. 6:16, 20; Dan. 7:14, 27) cihteng hi a,Pasian tungah biakpiakna kihel hi.

Pasian’ thukham kheelsawm ahihmanin, kiineu in Pasian tungahbiakpiakna susia hi. Hih thukhenna in biakna maan hong mukiksak hi.Pope bawl biakpiakna in, Pasian le mipi kikal ah, amau palai in kikoihuh hi. Daniel in bel Pasian le mipi kikalah palai diktaktak pen Mihing’Tapa bekmah hiding hi ci hi. Laisiangtho in zong “Pasian khat bek oma, Pasian le mite hong kilemsakkik thei Khazih Zeisu bek om hi” (1Tim. 2:5) ci hi.

Laisiangtho sung pan Zeisu nuntakzia ih simsimkhin zo a,Amah thukhenpipa ding cih na theihna in bangci in hongkhamuangsak hiam?

Thursday February 20
Sangpenpa’ Misiangthote

Hihlai muntengah Pasian’ mite tungah bangpiang ci hiam? Dan.7:18, 21, 22, 25, 27.

“Sangpenpa’ misiangthote” cihteh, Pasian’ mite cihna hi. Kiineu inamaute do hi. A Pasian tung vuah citakuh ahih manun, papal hunlai in donathuak uh hi. Christiante in, Rome kumpi hunlai in, nasia takin bawlsiatnathuak uh hi. Ahih hangin, Daniel 7:25 sung a bawlsiatnapen, Rome kumpibei khit, hong pokhia kiineu in misiangthote a bawlsiat dingthu hizaw hi.

Pasian’ mite peuhmahpen, leitung kumpite’n a bawlsiat tawntung dingkiphallo hi. Pasian’ gam in leitung gamteng’ mun luahta ding hi. Mang sungmahah, Mihing’ Tapa tungah “ukzawhna le kumpiza kipia hi” (Daniel 7:14)ci hi. Vantungmi in akhiatna a genciang, “misiangthote” in gamluah uh (Daniel 7:18) ci hi. Adang omtheilo hi. Mihing’ Tapa in Pasian’aa ahih-manin, Ama gualzawhna zong Amite’ aa ahi hi.

Siampilianpa in, Zeisu kiangah, Messiah Pasian’ Tapa na hi takpi hi-am ci in a dot ciangin, Zeisu in, Late 110:1 le Daniel 7:13, 14 te pan: “Ka hihi, Vanglian Pasian taklam ah Mihing’ Tapa omin, meii lakah a hong pai na-mu ding uh hi” (Maku 14:62) ci in dawng hi. Zeisu in, vantung thumaan tokhom ah tu in, eite palai hong sepsak hi. Khuamial ukzawhnate susiacip zoa, Amah a zuante gualzawhna angah uh hi. Launa ding peuhmah omlo hi.Paul in zong “Eite a hong itpa hangin hih thu khempeuhah gualzo pente ihi hi. Bangmah in ama’ itna tawh hong kikhensak zo hetlo ding hi. Sihna nun-takna, vantungmite vantung vangliatnate, leitung a om nate, leinuai a om nate, Pasian bawlsa nate khempeuhin, ih Topa Zeisu Khazih hangin, Pasianin eite hong itna tawh hong khenzo hetlo ding hi” (Rome 8:37-39) na ci hi.

Daniel mangmuhna in, kum tultampi peklai in, leitung tangthute mukholkim dildel hi. Mailam hun adingin, Pasian’ kamciamte ih muan-theih na’ng hong bangci huhsa nahiam?

Friday February 21

Ngaihsutbeh Ding: Hih tangthute a tungthambek enpakleng, Romegampen saklam migilo gamte’n simgawp in susia a, Rome khuapiabishop in zong, tua migilo gamthumte a suksiatna hangin, ukzawhnaaana AD 538 kumin hong ngah cihbang hi pak lel hi. Rome kumpite’ ki-ukdaan pawlkhat zong zangsuk pah hi. Tuabangin, 1798 kum, Na-poleon in pope a khiatsukdong mah vangnei uh hi. Hih kumpi in Rome kumpi bei sakpah lianlo in, bawlsiatna teng khawlsak hi. Pope in, Kha-zih aiawh hi ing acih banah, Laisiangtho sung pan a hilo upna thukhun pawlkhat bawltawm hi. Misite kikholna, mawh maisakna, mawhsuutnale Sabbath pan Sunday ah kheekna cihtepen, hun le thukhamkheelsawm ding acihte hipah hi.

“Mihing in, ama’thahatnabek tawh galpa mai ah dingzolo hi.Mawhbang a puanmah silh in, Pasian’ mai ah mawhna pulak ding hi. Imawhna khempeuh kisik pulak in thumleng, Zeisu in eite ading hongpalai sak hi. Ama’n Calvary pi tawh hong mawhsakpa hong nolhsakhi. Ama thumanna hangin, vannuai leitungah, ukzawhna aana Amanngah in, a Pa Pasian kiangpan hehpihna hong ngetsak thei hi. Hongmawhsakpa tungah, Amahin, “Topa’n hong taai tahen, Satan aw. Hihtepen, ka sisan tawh kaleisate hi uh a, meikuang sungpan kateenkhiatsingkhuahte ahi hi” ci hi. Upna tawh Amah abeel mite “Na mawhnateng kong paihkhiatsak khin a, tu in, na silh ding puan thak ka hongpia ding hi” (Zechariah 3:4) ci hi. EGWhite Prophets and Kings. Pp.586, 587.

Kikup Ding Dotnate:

1. Sapi linapan hong pokhia kiineu omzia le vang-liatnatelungngai kik dih in. Pasian’ mite abawlsia a, tuni ciang dong akiplai, Rome gampan hong piangkhia a vanglian gamkhatbekbang gam hiam?

2. Hizahin kician mahmah lel ahih manin, tua kiineu pen,Zeisu pian mapek a kum 100 vallai a beikhin, Greek kumpipahi dinghi cihbang ngaihsutnate ih nutsiat theihna ding thahong ngahsak tuam hiam?



ZIRLAI 8 February 15–21,2020

CHÂNGVAWN: “Lalram leh rorêlna leh vân pum pui hnuaiaramte ropuina chu mipui, Chungnungbera mithianghlimte hnênah pêk a ni ang. A ram chu ramhlun a ni a, ram zawng zawngin a rawng an bâwlang a, amah an âwih ang,” (Daniela 7:27, NKJV).


Chhiar Tûr: Daniela 7; Marka 13:26; Luka 9:26; 12:8; Rome8:1; 2 Thesalonika 2:1–12; 1 Timothea 2:5.

DANIELA 7-a inlârna, tûn kâr zirlai thupui leh Daniela 2-amumang kha a inzûl hlê mai. Mahse, Daniela 7 hi chuanbung 2-a sawi lan tawh kha a sawi zâu ta deuh a. A hmasaberin, inlârna kha zâna lo thleng a ni a, tuipui pawh thli palîinnuâi anga târlan a ni bawk a. Thimna leh tuipui hian thilsiamnakha min ngaihtuahtîr a; mahse, hetah hi chuan thilsiamna khachu beih tâwk emaw, dik lo taka lantîr emaw ang a ni thung.

Pahnihnaah, inlârnaa ransâte kha sa bawlhhlawh lehpianhmang mak danglam takte an ni a, chû chuan siam an nihdân hmang kha a kalh bawk.

Pathumnaah, ransâte kha lalram nei anga târlan an ni a; chûchuan Pathianin Adama leh Evi-te hnêna thuneihna a pêk kha hêngthuneitûte hian an chhuhsak ni âwmin a lang.

Palînaah, Mihring Fapa lo kalnain Pathian lalram chu dintharleh a, a neitu dik tak hnêna hlan a ni. Adaman huana a hloh kha,Mihring Fapa chuan vân rorêlnaah a nei lêt leh ta a ni.

A chunga thil thleng indawt chho zêl hian inlârnaa entîrnahmanga târlan tawh chu min thlîrpui a. Vânneihthlâk takin,inlârnaah khân angelin thil pawimawh thenkhat chu chipchiardeuh zâwkin a sawifiah sak tawh a, chuvâng chuan hê hrilhlâwkna ropui tak ziârâng chu kan man thiam thei ta a ni.

SUNDAY February 16
Ransa Palîte

Daniela 7 chhiar la.Eng thil chu nge Daniela hnêna hmuhtîrni a, inlârna chu eng chungchâng nge ni?

Daniela hnêna hmuhtîr ransa tinte khân Nebukadnezzara milimkhawlai kha emaw an kâwk vê zêl a; mahse, tûnah chuan lalram tinchungchâng chipchiar deuh zâwka entîr a ni. Ringlo hnamte entîrnâna sa bawlhhlawh hman a ni zêl mai kha a ngaihnawm viau mai.Ransa palîna tih loh, a dangte phei kha chu kan hriat than ransahmanga entîr a ni. Chuvângin, ransâte kha entîrna inhmeh lo a nilêm lo, ransa tin te khân nunze bîk an nei hrang theuh a, chutiangchu an entîr lalram zepui thenkhat pawh a ni bawk.

Sakeibaknei: Sakeibaknei hi Babulon entîrna atâna thilinhmeh ber a ni. Sakeibaknei-thla nei hmang hian an lal in bangteleh Babulon thiamna cheimâwi a ni thîn a. Inlârnaa sakeibakneikhân thlâ a nei nâin thlawn a, mihring anga kêa dintîr a ni a,mihring thinlung pêk a ni bawk. Hei hian an lalte hnuaia BabulonLalram dinhmun kha a entîr a ni

Sawvawm: Savawm hian Medo-Persian Lalram a entîr a.A dâr insân hleih khân Mdia mîte âia Persia mîte chungnunzâwkna a entîr. A ha kâra nâkruh pathum khân Medo-Persiain lalram a rawn hneh tâk: Lydia te, Babulon leh Aigupta aentîr a ni.

Keitê: Keite tuân tha tak mai hian Alexander Ropuia hnuaiaGreek Lalram kha a entîr a.

Ani khân hun rei vak lo chhûngin khatih laia hriat chin khawvêlpum pui a thuhnuaiah a dah dêr mai a ni

Satihbâiawm leh Hlauhawm Tak: A hmâa mîte kha chuanransâ an ang chauh a ni a, hei erawh hi chu a nihna dik tak a nizâwk âwm e. Chû chu, a hmasaber kha sakeibaknei ‘ang’ tih a nia, a dawttu pawh savawm ‘ang’ chutiang zêlin. Hê ransa ki tam taknei hi chu a dang zawngte âia râwng leh râwvâ zâwk fê a ni. Chutianga nih avâng chuan, pagan Rome entîrna inhmeh tak a ni a, ramdangte hnehin, an awp a, a kêin khawvêl hi a rap hruâl a ni ber mai.

Hêng mihringte chanchina kum sâng eng emawti chu hrilhlâwk a nih anga lo thlengin an liam zêl a. Harsatna, buaimanganna a thleng reng chungin, engtin nge engkim chungahPathianin ro a rêl tih hriatna hi i thlamuanpui? Pathian Thûinnghahna tlâk a nihzia chungchâng eng nge hei hian minzirtîr?

THAWHTANNÎ February 17
Ki Tê Tak Te Chu

Chhiar tûr: Daniela 7:7, 8, 19–25. Ransa palîna atanga lochhuak ‘ki te tak tê’ a pêng khat ni bawk sî chu tu nge ni?

Nimin lam zirlaiah khân sa tihbâiawm leh râwng tak, ki sâwmnei chu pagan Rome a ni tih kan zir tawh a. Tûnah chuan, ‘ki tetak tê’ leh eng thuneihna nge a entîr tih kan ngaihtuah dâwn ani. Inlârnaa târ lan ang khân, ramsa palîna chuan kî sâwm a neia, chûng zînga pathum chu ki te tak te lo to nân tihthlawn an nia. Hê kî hian mihring mit ang neiin ‘uânna thû nasa tak’ a sawia (Daniela 7:8, NKJV). Ki te tak tê chu sa tihbâiawm takin aentîr pagan Rome a tanga lo chhuak tûr a ni tih a chiang a. Engemawti zâwng chuan kî khân pagan Rome ze thenkhat chu achhawm rêng a. Khâ thuneihna dinhmun hnuhnung lam tihna angdeuh a ni.

Danielan hê kîin mi thianghlimte a do chu a hmû a. Vântirhkohina hnêna a hrilh fiah angin, hê kî hi dân ang ni lo va thil pathum la titutûr lal chu a ni, chûng chu: 1) Chungnung Bera kalhin uânna thûtea sawi a, 2) Chungnung Bera mi thianghlimte a tiduhdah a, 3) hunteleh dân thlâk a tum tih a ni. Chumiin a nghawng chhuah chu, akutah mi thianghlimte pêk an ni tûr chu a ni. A dawt leh chu,vântirhkohin ki te tak te chêt hun chhûng tûr hun a hrilh a, chû chu:hun khat leh hunte leh hun chanvê chhûng a ni. Hrilh lâwknatawngkamah chuan hun tih hi kum khat sawina niin, hunte tih chukum hnih tihna a ni. A vâiin kum thum leh a chan vê (3A) tihna a nia. Hrilh lâwkna hun hrilh fiahnaah ni khatin kum khat a tluk a; a vâichuan kum 1,260 chhûng tihna a nih chu. Hetih hun chhûng hian kite tak tê chuan nasa taka Pathian beiin, mi thianghlimte a tiduhdahbâkah, Pathian dân thlâk tumin a bei dâwn bawk a ni.

2 Thesalonika 2:1–12 chhiar la. Dânbawhchhepa leh ki tetak te inanna chu engte nge ni hlawm? Hei hian eng thuneihnachungchâng nge sawia kan rin, eng vâng nge? Pagan Romeatanga lo chhuak thuneihna awm chu, khawvêl tâwp thlengading tûr, tûnah pawh ding mêk chu eng nge ni?

THAWHLEHNÎ February 18
Rorêla Thû

Inlârnaa ransa palîte leh ki te tak tê chêt dân a hmuh hnûin,zâwlneiin vâna rorêlnaa thil thlengte a hmu zui a (Daniela 7:9, 10,13, 14). Rorêlna tan a nih chuan, lalthutthlêngte hûn niinHmâkhawsânga chu A thû a. Vâna thilthleng târlan a nih chuan,vân mi a sânga sâng têl teh meuhte chuan Hmâkhawsânga hmâahrawng an bâwl a, rorêlna chu tanin, lehkhabûte kêu a ni ta a ni.

Hê rorêlna chungchânga thil pawimawh chhinchhiah tûr chu,ki te tak tê a chêt chhûng kum 1,260 (A.D. 538–1798; Zirtâwpnizirlai en la) hnû, a tâwpa Pathian lalram din a nih hmâ sî a lothleng a ni. Dik takin, a hnuaia thil thleng indawt hi tum thumlai a langnawn a ni:

Ki te tak te hun (538–1798)

Vâna rorêlna

Pathian chatuan lalram

Chhiar tûr: Daniela 7:13, 14, 21, 22, 26, 27. Engtiangkawngtein nge rorêlna chu Pathian mîte tân hlâwkna a nih?

Thuthlung Hlui lamah hian biak buk leh tempula rorêlna thiltihchungchâng tam tak târ lan a ni a; mahse, heta rorêlna sawi hichu a dang deuh. Hei hi lei leh vân huapa rorêlna niin, a nghawngpawh ki te tak tê chauh ni lo vin, Chungnung Bera mi thianghlim,lalram chang tûrte pawh a ni vek mai.

Daniela 7 hi chuan rorêlna chungchâng emaw, tan a nih hunleh khâr a nih hun emaw pawh a sawi lo. Mahse, ki te tak têinPathian leh A mîte a beih dâwn vêla rorêlna thleng anga ngaihzâwn theihin a sawi thâwi a. Heta târlan a tum tak zâwk chu leileh vân huapa rorêl tanna sawi uâr hi a ni. Daniela 8 leh 9 (kârleha zir tûr) lamah rorêlna tan a nih hun chungchâng kan zir anga, vâna Inremna Nî-a biak bûk tihthianghlim leh rorêlna hi thilinlaichîn a ni. Heta zirlai zir tûr chu Isuâ lo kal leh hmâa vânarorêlna niin, chû chu Pathian mîte tâna thatna tûr zâwk a ni(Daniela 7:22).

Engati nge kraws chunga Isuan min lo tihsak tâk man thiamchu rorêlna nîa thlamuâng taka awm theih nân a pawimawhviâu? Kraws tel lo te chuan eng beiseina nge kan neih theihang ni? (Rome 8:1.) 

NILÂINÎ February 19
Mihring Fapa Lo Kalna

Daniela 7:13 chhiar la.Heta Mihring Fapa hi tu nge ni a,engtin nge A nihna i târ lan ang? (Marka 13:26; Matthaia8:20; 9:6; Luka 9:26; 12:8.)

Rorêlna neih a nih tâkah chuan, mi pawimawh ber: MihringFapa chu a lo lang ta a. Ani chu tu nge ni? A hmasain, MihringFapa chu vân mî angin a lo lang a. A nihna hian mihring nihphungpawh a keng tel a. Tawngkam dang chuan, Ani chu Pathianmihring nihfâwm, rorêlnaa mi pawimawh tak a ni.

Pahnihnaah, Mihring Fapa vân chhûmte nêna lo kal tihThuthlung Thar lamah chuan a lang fo va. Mahse, Daniela 7:13-ah bîk hi chuan Mihring Fapa chu vân atanga leia lo chhuk angasawi a ni lo va; mahse, vân hmun khat atanga Hmâkhawsângahmâa lo kal anga sawi a ni.

Pathumnaah, Mihring Fapa vân chhûmte nêna lo kal hianlang theia LALPÂ inlârna a kâwk a. Hê thil ngaihruatna hianpuithiam lal min hriat chhuahtîr a, ani chu Inremna Nî-ah hâlrimtui khu huâl vêlin biak bûk Hmun Thianghlim Berah a lûtthîn a, biak bûk tihthianghlim hnâ a thawk ta thîn a ni.

Mihring Fapa hi lal chhûngkaw mi pawimawh a ni a. Anichuan “rorêlna te, ropuina te, lalram” te changin, “mipui tin te,hnam tin te leh tawng tin te zawng zawng chuan a rawng anbâwl ang” (Daniela 7:14, NKJV). Thiltih sawina “rawngbâwl”tih hi ‘chibaibûk’ tia lehlin theih tho a ni bawk. Daniela bu bung1 -7 chhûngah hian vawi kua lai a lang nawn a (Daniela 3:12,14, 17, 18, 28; Daniela 6:16, 20; Daniela 7:14, 27), Pathianhnêna zahna lantîr lam sawina veka hman a ni.

Tichuan, Pathian dân thlâk tuma beihnain a nghawng chhuahchu, ki te tak tê sâkhaw kalpui dânin Pathian chauh chibaibûk phûa nihna chu a tikhawlo zo chu a ni. Heta târlan rorêlna hmang hianchibaibûkna dik chu din thar leh a ni ta a. Pope thuneihna hmangachibaibûk dân tihchhuah thar hmangin mihring chu Pathian lehmihringte inkâra palai hnâ a thawhtîr ta a. Daniela erawh hi chuanPathian hmâa mihring âiawha sawipuitu nihna hnâ thawk theiawm chhun chu Mihring Fapa a ni tih a târ lang a. Bible chuan,“Pathian pakhat chauh a awm a, Pathian leh mihring inkâra Palaipakhat chauh a awm bawk a, amah chu mihring a ni, KristaIsua chu,” (1 Timothea 2:5, NKJV) tiin a sawi.

Bible-a Isua nun leh nungchang kan chhiar theih zawng zawngatangin, Ani chu heta târlan rorêlna hmuna mi pawimawhber a ni tih hriat hi engati nge a thlamuânpui awm êm êm?

NINGÂNÎ February 20
Chungnung Bera Mi Thianghlimte

Hêng chângte sawi dânin, Pathian mîte chungah eng ngethleng? Daniela 7:18, 21, 22, 25, 27.

“Chungnung Bera mi thianghlimte” (NKJV) tih hi Pathianmîte nihna a ni. Ki te tak te âiawh thuneihna chuan nasa takin abei thîn a. Pathian Thûa an rinawm zui tlat avângin pope rorêlhun chhûng zawng khân tihduhdah an tuâr a. Pagan Rome (ramsapalîna) rorêl lai pawh khân Kristaite chuan tihduhdahna an tuârtho va; mahse, Daniela 7:25-a târlan tihduhdahna hi chu ki tetak têin mi thianghlimte a tihduhdahna a ni a, chû chu paganRome hun hnûa lo ding chhuak chauh a ni.

Chuti chungin, Pathian mîte chu khawvêl thuneihna hnuaiakûntîr reng an ni dâwn lo. Pathian lalramin khawvêl lalram a laluahlân dâwn a. Thil ngaihnawm deuh chu, inlârnaah pawh khânMihring Fapa hnênah “thuneihna, ropuina leh lalram” pêk a nita kha a ni (Daniela 7:14, NKJV). Mahse, vântirhkohin a hrilhfiahsaknaah khân lalram changtûte chu “mi thianghlimte” an ni tlatmai (Daniela 7:18, NRSV). Hei hi thu inkalh a ni chuâng lo. MihringFapa chu Pathian leh mihring nêna inlaichîn an ni a, A hnehnachan pawh chu âi a awhsakte hnehna a ni vê tho a ni.

Puithiam lalberin Isua hnêna Messia, Pathian Fapa chu i ni emtih a zawh khân, Isuan hêng chângte Sâm 110:1; Daniela 7:13, 14thûte hi târ langin: “Ka ni e. ÿþMihring Fapa hi thiltihtheihnading lama thû a, vân chhûm zînga lo kal in la hmu dâwn ani,” (Marka 14:62, NKJV) a ti a. Tichuan, Isua chu vân rorêlnahmuna kan âiawhtu a ni a. Thim thuneihna chu hneh tawhin,Amah rawn pantu apiangte hnênah chu hnehna chu a lo chantîrvê zêl a. Chuvângin hlauh tûr engmah a awm lo.

Tirhkoh Paulan: “Chûng zawng zawngah chuan minhmangaihtu avâng chuan, ropui taka ngamtu kan ni. Thihna te,nunna te, vântirhkoh te, lalna te, thil awm sâ te, thil lo la awmtûr te, thiltihtheihna te, sânna te, thûkna te, thil siam dang rêngrêngte pawhin, kan LALPA Krista Isuaa awm, Pathianhmangaihna atâ chu mi then thei lovang tih dik takin ka hre sîa,” tiin a sawi (Rome 8:37–39, NKJV).

Kum sâng hmalama Daniela lo sawi lâwk thleng dik thlapthlap hi chîk takin en la. Engtin nge kan hma lam hun atânaPathian thutiamte rinchhan tûra min tanpui theih ang?

ZIRTÂWPNÎ February 21

Ngaihtuah Zui Tûr: Khawvêl chanchin kan thlîr chuan, hmâr lamatanga hnam kawlhsen hovin an rawn rûn avângin Roman Lalrama lo tlu chhe ta a; chutah chûng a rawn rûntu hnam pathumte tihtlâwman nih vê leh tâkna chu Rome-a bishop chuan remchângah lâin,kum A.D. 538 khân Rome-a thuneitu sâng berah a insiam ta a.Chutiang atân chuan Roman emperor-te thuneihna ang inchantîrin,thil tam tak a din thar a. Chuta tang chuan pope nihna lo chhuakin,sâkhua leh sorkar thuneihna chu kum 1798-a Napoleon-an atihtlâwm thleng khân a chang zui ta zêl a ni. Chû chuan Rome nihnachu a titâwp mai chuâng lo va, tihduhdahna meipui erawh chu arêm ta rih a. Pope chuan Kristâ Âiawhtua (vicar of Christ) inchhâlchauh ni lo vin, Bible kalh thurin leh thil tih tûr tam tak a chîngchhuak a. Hêng ang: . Purgatory, penance, auricular confession,leh Sabbath thupêk Sunday-a thlâknate hi pope-in “hunte lehdân” thlâk tuma a beihna tam tak zînga thenkhatte an ni.

“Hê hmêlmapâ hêknate hi mahni chaknain tû mân an kalhthla thei lo. Mihringte hi Pathian hmâa an sualte puanga an dinhian, sual kai silhfêna inbel chunga ding an ni lo thei lo va. MahseIsua, min Sawipuitu chuan, sual sim a, Pathian hnêna lo kalapiangte chu a lo ngensak a, Kalvari tlawh chhanin hêktu chu ahneh thîn a ni. Pathian dân a zawm famkim avângin lei leh vânathiltihtheihna zawng zawng a hnênah pêk a ni a; thiam loh changmihringte tân inremna leh zahngaihna Pâ hnên atangin a dîlsakthîn. A mîte hêktu hnênah chuan, “Aw Setan, LALPA chuanhâu che rawh se. Hêngte hi ka thisena lei tawh, thingthû mei atâphih chhuahte an ni asîn,” tiin a hrilh a. Rinnaa Amaha inngnghattehnênah ve thung chuan, “Ngai teh u, in khawlohnate chu katihbosak ta che u a; tichuan, silhfên hlu takin ka thuam ang che,’a ti thîn a ni. Zakaria 3:4.”—Ellen G. White, Zâwlneite leh Lalte,pp. 586, 587.

Sawi Ho Tûr:

1 Ramsa palîna, Rome atanga lo chhuak ki te tak tê chêtdân zawng zawngte en la. Kum za eng emawti kal taapagan Rome atanga lo chhuak, Pathian mîte tiduhdahchauh ni lo, tûnlai hunah lawh a la ding ta zêl, thuneihnachu eng nge ni? Hê a nihna dik taka hriatna hian engtinnge sakawlha thil dang dang puh kualna lakah minvênhim theih ang? Ki te tak tê chu nakin hmalam hun hlataka lo la ding chauh tûr anga sawina lakah pawh minvênhim theih bawk ang?