Sabbath Afternoon
Read for This Week’s Study: Daniel 8, Dan. 2:38, Gen. 11:4,Leviticus 16, Heb. 9:23–28.
Memory Text: “And he said to me, ‘For two thousand three hundred days; then the sanctuary shall be cleansed’ ” (Daniel 8:14,NKJV).
The vision reported in Daniel 8 was given to the prophet in 548 or 547 b.c., and it provides some significant clarifications about the judgment referred to in Daniel 7. Unlike the visions of Daniel 2 and 7, the vision of Daniel 8 leaves out Babylon and starts with Media-Persia, because at this time Babylon was in decline and the Persians were about to replace Babylon as the next world power. The vision of Daniel 8 parallels that of Daniel 7. The language and the symbols change in Daniel 8 because it brings into sharp focus the purification of the heavenly sanctuary in connection with the heavenly Day of Atonement. Thus, the distinctive contribution of Daniel 8 lies in its focus on aspects of the heavenly sanctuary. Whereas Daniel 7 shows the heavenly tribunal and the Son of man receiving the kingdom, Daniel 8 shows the purification of the heavenly sanctuary. So, as the parallels between these two chapters indicate, the purification of the heavenly sanctuary depicted in Daniel 8 corresponds to the judgment scene of Daniel 7.
* Study this week’s lesson to prepare for Sabbath, February 29.
Read Daniel 8. What is this vision all about, and how does it parallelwhat we have seen in Daniel 2 and 7?
As in Daniel 2 and 7, we are given here another vision of the rise and fall of world empires, though with a different kind of symbolism. This symbolism is directly related to God’s sanctuary. In this case, the symbols of a ram and a goat are used because of their connection with the Day of Atonement sanctuary ritual, a time of judgment for ancient Israel. Rams and goats were used as sacrificial offerings in the sanctuary service. But only on the Day of Atonement are the two mentioned together. Hence, these two animals are intentionally chosen here to evoke the Day of Atonement, which is a major focus of the vision.
As the vision unfolds, Daniel sees a ram pushing in three different directions: westward, northward, and southward (Dan. 8:4). This triple movement indicates the expansion of this power: “so that no animal could withstand him; nor was there any that could deliver from his hand, but he did according to his will and became great” (Dan. 8:4,NKJV). As the angel explains, the ram with two horns represents the Medo-Persian Empire (Dan. 8:20), and the three directions most likely literally pointed to the three major conquests of this world power.
Next, a goat emerges with a big horn, which represents the Greek Empire under the command of Alexander the Great (Dan. 8:21). That the goat moves “without touching the ground” (Dan. 8:5, NKJV) signifies that it is moving quickly. This symbolism conveys the rapidity of Alexander’s conquest, which Daniel 7 presents as a winged leopard. But, as the prophecy indicates, when the goat “became strong, the large horn [is] broken” (Dan. 8:8, NKJV) and gives way to four horns, which extend to the four quadrants of the compass. This is fulfilled when Alexander dies in Babylon in June of 323 b.c., and his kingdom is divided among his four generals.
Between Daniel 2:38 and Daniel 8:20, 21, three of the four empires revealed in the visions have been named for us. How should this amazing fact help confirm the correctness of our interpretation of these prophecies?
Read Daniel 8:8–12 carefully. In which directions is this little horn moving, and why is this important to understand?
After depicting four horns spreading to the four winds of heaven, the biblical text says that from one arose a little horn. The question here is whether this horn or power comes from one of the four horns, which, as we saw yesterday, represent the four generals of Alexander—or one of the four winds. The grammatical structure of the text in the original language indicates that this horn comes from one of the four winds of heaven. And since this power arises after the Grecian Empire and its four offshoots, a common understanding is that this horn is Rome, first pagan and then papal. “This little horn represents Rome in both its phases, pagan and papal. Daniel saw Rome first in its pagan, imperial phase, warring against the Jewish people and the early Christians, and then in its papal phase, continuing down to our own day and into the future.”—The Seventh-day Adventist Bible Commentary, vol. 4, p. 841.
According to the biblical text, the little horn first undertook a horizontal movement and “grew exceedingly great toward the south, toward the east, and toward the Glorious Land” (Dan. 8:9, NKJV). These three directions correspond to the three major areas that fell under the domination of pagan Rome.
As the little horn becomes the main player in the vision, its vertical expansion receives detailed attention. In this regard, the horn corresponds closely to the little horn of Daniel 7, as the following comparison shows: (1) Both horns are little in the beginning (Dan. 7:8, 8:9). (2)Both become great later on (Dan. 7:20, 8:9). (3) Both are persecuting powers (Dan. 7:21, 25; 8:10, 24). (4) Both are self-exalting and blasphemous (Dan. 7:8, 20, 25; 8:10, 11, 25). (5) Both target God’s people (Dan. 7:25, 8:24). (6) Both have aspects of their activity that are delineated by prophetic time (Dan. 7:25; 8:13, 14). (7) Both extend until the time of the end (Dan. 7:25, 26; 8:17, 19). (8) And both face supernatural destruction (Dan. 7:11, 26; 8:25). Last, because the little horn of Daniel 7 represents the papacy, the vertical expansion of the little horn in Daniel 8 must represent the same power. Thus, as in Daniel 2 and 7,the final main power is Rome, both pagan and papal.
Read Daniel 8:10–12. What kind of activity is the little horn depicted as doing here?
In Daniel 8:10, the little horn attempts to replicate, at the spiritual level, the efforts of the builders of Babel (Gen. 11:4). The terms “host” and “stars” can designate God’s people in the Old Testament. Israel is designated the host or armies of the Lord (Exod. 12:41). Daniel also depicts God’s faithful people as shining like the stars (Dan. 12:3). This is obviously not a literal attack on the heavenly bodies, however, but a persecution of God’s people, whose “citizenship is in heaven” (Phil.3:20, NKJV). Although thousands of Christians were murdered by pagan emperors, the focus now is on the vertical activities of the little horn. Thus, the ultimate fulfillment of this prophecy must be linked with papal Rome and its persecution through the ages.
Also, Daniel 8:11 talks about a “Prince,” who is elsewhere mentioned in Daniel as “Messiah the Prince” (Dan. 9:25), “Michael your prince”(Dan. 10:21), and “Michael” the “great prince” (Dan. 12:1). No one but Jesus Christ could be the referent of this expression. Jesus Christ is the Prince of the aforementioned “host” and our High Priest in heaven. Therefore, the papacy and the religious system it represents obfuscates and attempts to supersede the priestly role of Jesus.
In Daniel 8:11, the “daily sacrifice” is a reminder of what happened in the earthly sanctuary to designate the various and continual aspects of the ritual services—including sacrifices and intercession. It is through these services that sinners are forgiven and sins are dealt with in the tabernacle. This earthly system represents Christ’s intercessory ministry in the heavenly sanctuary. So, as the prophecy predicts, the papacy exchanges the intercession of Christ for the intercession of priests. By means of such counterfeit worship, the little horn takes away Christ’s intercessory ministry and symbolically casts down the place of Christ’s sanctuary.
“And he cast truth down to the ground. He did all this and prospered”(Dan. 8:12, NKJV). Jesus declares Himself to be the truth (John 14:6)and also points to the Word of God as truth (John 17:17). In contrast, the papacy prohibited the translation of the Bible into the language of the people, put the interpretation of the Bible under the authority of the church, and placed tradition, alongside the Bible, in theory, but, in practice, tradition is placed above the Bible as the supreme rule of faith.
What should this study tell us about how important the knowledge of biblical truth really is in contrast to human traditions?
Read Daniel 8:14. What happens here?
After the devastating attack of the horn, the announcement is made that the sanctuary will be cleansed. In order to understand this message, we must bear in mind that the cleansing of the sanctuary mentioned inDaniel 8:14 corresponds to the judgment scene depicted in Daniel 7:9–14. And since that judgment takes place in heaven, the sanctuary must be located in heaven, too. Thus, while Daniel 7 portrays God’s intervention in and relationship with human affairs from a judicial perspective,Daniel 8 describes the same event from a sanctuary perspective.
The earthly sanctuary was modeled after its heavenly counterpart and served to illustrate the broad contours of the plan of salvation. Every day, sinners brought their sacrifices to the sanctuary, where the people were forgiven their confessed sins as the sins were, in a sense, transferred to the sanctuary. As a result, the sanctuary became contaminated.Therefore, a periodic process of purification was needed in order to cleanse the sanctuary from the sins recorded therein. It was called the Day of Atonement and took place once a year (see Leviticus 16).
Why should the heavenly sanctuary need cleansing? By analogy, we can say that the confessed sins of those who have accepted Jesus have been “transferred” to the heavenly sanctuary, just as the sins of the repentant Israelites were transferred to the earthly sanctuary. On the earthly Day of Atonement, numerous animals were slain, symbolizing the future death of Jesus, which is how sinners were able to stand in the Day of Atonement.
And just as that happened in the earthly Day of Atonement when the sanctuary was cleansed, how much more so in the heavenly, when Christ’s blood alone gets us through the judgment? The cleansing of the sanctuary, depicted in Daniel 8:14, is the heavenly counterpart of the earthly service, whose basic message is: as sinners, we need the blood of the Messiah to forgive us our sins and enable us to stand in judgment.
Read Hebrews 9:23–28. How do these verses reveal the salvation we have in Jesus through His sacrifice for us?
Read Daniel 8:13. What is the question asked here, and how does it help us understand the answer in the next verse?
What is the timing of the 2,300 evenings and mornings? First, we must note that after Daniel is shown the ram and the goat, followed by the actions of and the damage caused by the little horn, the vision turns into a question in Daniel 8:13. This question is especially concerned with what will happen at the end of that prophetic period, as well as the duration of the entire vision. In addition, such a period cannot be limited only to the duration of the actions of the little horn, because the term vision includes everything from the ram to the actions of the little horn. So, this must be a long period of actual historical time.
To the question “How long shall be the vision” (ram [Media-Persia],goat [Greece], and the little horn and its actions [Rome, pagan and papal]), the other heavenly being replied: “For two thousand three hundred days; then the sanctuary shall be cleansed” (Dan. 8:14,NKJV). As has already been noted, this period is so long because it begins during the time of the Medo-Persian Empire and extends through the timing of the Greek Empire and pagan and papal Rome, thousands of years. According to the historicist method of interpretation (see lesson 1), this prophetic period should be calculated on the basis of the year-day principle, which means that the 2,300 evenings and mornings correspond to a time span of 2,300 years. Otherwise, the 2,300 days would amount to a bit more than just six years, an impossibly short time for all the events of the vision. Hence, the yearday principle must be in effect.
Daniel 8 does not provide the information to allow us to calculate the beginning of this time period, which, of course, could establish its end. But Daniel 9 provides the crucial piece of information (see next week’s lesson).
The 2,300 years of this prophecy constitute the longest time prophecy in the Bible. Think of it: 2,300 years! That’s a long time, especially in comparison to how long we live now. How can this contrast help us learn to be patient with God and in our own anticipation of the timing of final events?
Further Thought: Below is a chart summarizing what we have looked at so far regarding the sequence of kingdoms depicted in Daniel 2, 7, and 8. What does this tell us about the cleansing of the sanctuary?
Daniel 2 | Daniel 7 | Daniel 8 |
Babylon | Babylon | ---------- |
Media-Persia | Media-Persia | Media-Persia |
Greece | Greece | Greece |
Pagan Rome | Pagan Rome | Pagan Rome |
Papal Rome | Papal Rome | Papal Rome |
--------- | Judgment in heaven | Cleansing ofsanctuary |
Second Coming | Second Coming | ---------- |
Daniel 2 Daniel 7 Daniel 8
Babylon Babylon –––––––––
Media-Persia Media-Persia Media-Persia
Greece Greece Greece
Pagan Rome Pagan Rome Pagan Rome
Papal Rome Papal Rome Papal Rome
––––––––– Judgment in heaven Cleansing of
sanctuary
Second Coming Second Coming –––––––––
As we can see here, there are parallels between the chapters. Not only are the nations depicted in parallel to each other, the judgment scene in Daniel 7—which arises after the 1,260 years (a.d. 538–1798)of papal Rome—directly parallels the cleansing of the sanctuary, which in Daniel 8 arises after Rome, as well. In short, this heavenly judgment in Daniel 7—the judgment that leads to the end of the world—is the same thing as the cleansing of the sanctuary in Daniel 8. We are given here two different depictions of the same thing, and both occur after the 1,260-year period of persecution perpetrated by the little-horn power.
Discussion Questions:
1 How does the chart above show us that the cleansing of the sanctuary, the same thing as the judgment in Daniel 7, must occur sometime after the 1,260-year prophecy of the little horn—and yet before the establishing of God’s final kingdom?
2 The prophecy of Daniel 8 depicts history as something violent and full of evil. The two animals, symbolizing two world empires, fight each other (Dan. 8:5–7). The little-horn power that arises after them is a violent and persecuting power (Dan. 8:23–25).Thus, Scripture here makes no attempt to downplay the reality of suffering in this world. How should this help us learn to trust in God and His goodness, despite the reality of evil we see all around us?
George Cobb is the man who died twice. Little is actually known about Cobb, and no photos of him are known to exist.
But his grave has attracted attention for decades because his tombstone in a cemetery in Brunswick in the U.S. state of Maine bears a birthdate and two death dates. It reads:
Born June 10, 1794
Died Nov. 10, 1848
Fell asleep May 9, 1882
In fact, Cobb was baptized on Nov. 10, 1848, and he asked that the date of his conversion be carved on his tombstone after he was laid to rest in the grave on May 9, 1882, at the age of 88.
“This is one of the interesting examples again of the faith and the willingness and the determination of our pioneers to share their faith in whatever means possible, including having something engraved on your tombstone that will share your faith after you have fallen asleep,” said James Nix, director of the Ellen G. White Estate.
The tombstone includes text from the fourth commandment, “Remember the Sabbath day to keep it holy.”
Nix has sought to find a photograph of Cobb and to track down his descendants—but without success. “I have looked high and low for a picture of Cobb,” he said. “I have asked up here, ‘Are there descendants of Cobb?’ I would like to know about this man who cared that much to leave instructions and money to carve all that extra text on his tombstone.”
Cobb’s unique witness from the grave has touched the hearts of many people, including church members who have stopped by the cemetery.
“He recognized that he needed to die to self and then he truly could become alive,” said Ted N. C. Wilson, president of the worldwide Seventh-day Adventist Church. “So he lived his life in a beautiful demonstration of the contrast between living a life for himself and dying to the old self and becoming a new creature in Christ. What a privilege to see his tombstone.”
Karen Glassford, a third-generation Adventist missionary, who works as education and communication coordinator at the church’s Institute of World Mission, said that when she initially saw the tombstone she suspected that the first death date might refer to Cobb’s baptism.
“His tombstone has become such a witness to other people,” she said. “It has made them curious, ‘Why did he die twice?’ I’m sure there will be people in heaven because of that man’s tombstone.”
Part I: Overview
Key Text: Daniel 8:14
Study Focus: Daniel 8, Dan. 2:38, Gen. 11:4, Leviticus 16, Heb. 9:23–28.
Introduction: The main topic of Daniel 8 is the heavenly day of atonement. For this reason, the symbolic animals representing the world empires are the ram and the goat, two sacrificial animals that appear in the service of the Hebrew sanctuary but only on the Day of Atonement.
1.The Little Horn. The little horn represents the power that attacks God’s sanctuary and God’s people. This power represents Rome in its pagan and papal phases.
2.The Day of Atonement. A main focus of the prophetic message conveyed by this chapter is on the purification of the sanctuary, which according to the ritual system of the earthly tabernacle was carried out on the Day of Atonement.
Life Application: In our daily struggles with sin and suffering, we are not alone. We have a High Priest in the heavenly sanctuary performing a special ministry on our behalf. We can enjoy the manifestation of God’s grace and share our assurance with those around us. The sanctuary message not only shows us that we are forgiven but also points to the ultimate eradication of sin.
Let us examine more closely the lesson’s themes as outlined above:
1. The Little Horn
While in chapter 7 the little horn grows out of the fourth animal (pagan Rome), the little horn of chapter 8 originates from one of the quadrants of the compass. Some commentators argue that this horn represents Antiochus IV, a Seleucid king, who came from one of the four divisions of the Grecian Empire of Alexander and invaded Jerusalem, defiled the temple, and persecuted the Jews. A close look at the biblical text, however, points to another referent, an interpretation that holds more validity for two main reasons.
First, we must note that some Bible translations convey the impression that the little horn comes from one of the four horns that succeeded the big horn of the Grecian goat. If so, that might fit with Antiochus. However, the Hebrew text indicates that the little horn comes from one of the quadrants of the compass. The Hebrew text says: “Therefore the male goat grew very great; but when he became strong, the large horn was broken, and in place of it four notable ones came up toward the four winds of heaven. And out of one of them came a little horn which grew exceedingly great toward the south, toward the east, and toward the Glorious Land”(Dan 8:8, 9, NKJV). There are clear indications in the Hebrew grammar to suggest that in the phrase “out of one of them,” the antecedent of “them” is “the four winds of heaven.” That being the case, the little horn must have originated from one of the quadrants of the compass. Second, the horn starts little but becomes exceedingly great. Antiochus was never such a great king. In spite of his attack on the Jews, he was subsequently defeated by the Romans and had to return home humiliated. Third, because of the recapitulation principle operative in the visions of Daniel, we know that the scene depicted in Daniel 8:9–14 corresponds to the heavenly judgment scene of Daniel 7:9–14. Therefore, the sanctuary attacked by the little horn must be the heavenly sanctuary, not the temple of Jerusalem desecrated by Antiochus.
Because Antiochus does not fit the specifications of the little horn, the question emerges: to what entity does the little horn refer? At this point, we keep in mind the parallelism between the prophetic visions of Daniel. Thus, the little horn of Daniel 8 must correspond to the little horn of Daniel 7. That being the case, papal Rome emerges as the most obvious referent for the little horn of Daniel 8. However, there seems to be a subtle difference worth noticing between the horns of Daniel 7 and 8. The little horn of Daniel 7 emerges from the fourth beast, which indicates that papal Rome is the continuation or extension of imperial Rome. In contrast, the little horn of Daniel 8 apparently does not emerge from any beast, which may suggest that it represents two continuous phases of Roman oppression: first, the imperial Roman phase, the horizontal expansion (Dan. 8:9); and then the papal Roman phase, the vertical expansion (Dan. 8:10–13). It is interesting to note that in Daniel 7 the little horn attempts to change God’s law; in Daniel 8 it aims its attack at the prince of the sanctuary and at the foundation of the sanctuary itself. Such symbols indicate that the papal system put sin place a counterfeit of the plan of salvation. It attacks both the law of God and God’s plan of salvation.
2. The Day of Atonement
In view of the aggressive activities of the little horn against the sanctuary and its ministry (the imposition of a false worship system by the papacy),the question emerges: “How long will the vision be, concerning the daily and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?” (Dan. 8:13, NKJV, emphasis supplied). This question presupposes that a long time will elapse before the sanctuary can be restored, because the word “vision” here refers to the vision of the ram and the goat, which extends from the time of the Persian Empire to the time of the evil actions of the little horn. Before we consider the answer to this “how long” question, let us consider the sanctuary imagery of Daniel 8:9–14.
This section of Daniel 8 is filled with sanctuary imagery and terminology. Words such as “host,” “prince,” “daily,” and “sanctuary” evoke the Hebrew ritual system. “Host” (tsaba’) may designate the cultic personnel at service in the sanctuary; “prince” (sar) may designate the high priest; “daily” (tamid) is a word used to qualify some cultic activities of the sanctuary as happening continually, such as incense, sacrifices, et cetera. Note that the word “sacrifice” used in some Bible versions does notoccur in the original. It has been supplied by translators who assume theprophecy refers to the suspension of the temple sacrifices by Antiochus IV. Indeed, the Hebrew word tamid may be better translated as “continuity” or “regularity” and refers to the multiple activities of the sanctuary service,which include, but are not restricted to, sacrificial offerings. Interestingly enough, one of the two words used here for sanctuary (qodesh) occursin Leviticus 16, in the context of the Day of Atonement (the other is miqdash). Moreover, the parallel between this sanctuary scene and the heavenly judgment depicted in Daniel 7:9–14 indicates that both visions portray the same event. Therefore, the sanctuary referred to in Daniel 8:14 must be located in heaven.
Now comes the answer to the question posed in Daniel 8:13: “How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?” (Dan. 8:13, NKJV). The answer is: “For two thousand three hundred days; then the sanctuary shall be cleansed” (Dan. 8:14, NKJV). This response from one of the heavenly beings informs us that the sanctuary—which is depicted as under attack—will be cleansed or purified after 2,300 years (applying the year-day principle). Such a long timetable agrees with the time frame presupposed by the question, which reaches back to the time of the Persian ram. Although no information is given about when this period begins or ends, it is clear that it must start sometime during the Persian period.
But the heavenly being clearly states what will happen when this long period ends: namely, the cleansing of the sanctuary. In the Israelite cultic calendar, there was a special day assigned for the purification of the sanctuary—the Day of Atonement. On such occasions the tabernacle was purified (taher) from the sins of God’s people. Daniel 8 mentions a time for the cleansing of the heavenly sanctuary. Such action is conveyed by the verb nitsdaq, which means to be restored, cleansed, and vindicated.So, the main ideas conveyed by this verb are that (1) the sanctuary must be cleansed from the sins of God’s people. (2) God’s intercessory ministry in the heavenly sanctuary must be restored. (3) God must be vindicated from the profanation of His sanctuary. The papal system introduced distortions to the plan of salvation and usurped Christ’s intercessory work by means of the sacrament of the mass, the penance, and absolution of sins by human priests. From the information given in Daniel 9:23–27, we can determine that the year 457 b.c. marked the beginning of this prophetic period of 2,300 years. Therefore, the end of this prophetic period must be in a.d. 1844.
1. How do you feel about the idea that the papacy distorted God’s truth and established a distorted worship system?
2. From the symbols and language used in Daniel 8, what do you learn about God’s teaching method?
3. Reflect on this statement by Ellen G. White: “While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth.”—The Great Controversy, p. 425.
4. What is the connection between the purification of the sanctuary and the purification of your life as a follower of Christ? Can you think of any sin that you must abandon in order to feel you are totally loyal to Jesus?
5. What difference do you see between the work Jesus completed on the cross and His ministry in the heavenly sanctuary? What is the relevance of each in your life?
6. Why does God need to undertake an investigative judgment in the heavenly sanctuary? Why not just make an instantaneous divine decision about the final destiny of the professed followers of Christ? What does this judicial procedure reveal about the character of God?
Sábado 22 de febrero
LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 8; Daniel 2:38; Génesis11:4; Levítico 16; Hebreos 9:23–28.
PARA MEMORIZAR:
“Y él dijo: Hasta dos mil trescientas tardes y mañanas; luego el Santuarioserá purificado” (Dan. 8:14).
En 548/547 a.C. se le dio al profeta la visión que se presenta en Daniel 8,que brinda algunas aclaraciones importantes sobre el juicio al que sehace referencia en Daniel 7. A diferencia de las visiones de Daniel 2 y 7,la visión de Daniel 8 omite a Babilonia y comienza con Medopersia, porqueen ese entonces Babilonia estaba en decadencia y los persas estaban a puntode reemplazar a Babilonia como la próxima potencia mundial. La visión deDaniel 8 es paralela a la de Daniel 7. El lenguaje y los símbolos cambian enDaniel 8, porque se analiza en detalle la purificación del Santuario celestialen relación con el Día de la Expiación celestial. Por ello, la contribuciónespecial de Daniel 8 radica en su énfasis en aspectos del Santuario celestial. Mientras Daniel 7 muestra al tribunal celestial y a uno como hijo dehombre que recibe el Reino, Daniel 8 muestra la purificación del Santuariocelestial. Entonces, como indican los paralelismos entre estos dos capítulos,la purificación del Santuario celestial representada en Daniel 8 correspondea la escena del Juicio de Daniel 7.
Lee Daniel 8. ¿De qué se trata esta visión y cómo se compara con lo quehemos visto en Daniel 2 y 7?
Al igual que en Daniel 2 y 7, esta es otra visión del surgimiento y la caídade los imperios mundiales, aunque con un simbolismo diferente. Este simbolismo está directamente relacionado con el Santuario de Dios. En estecaso, se utilizan los símbolos de un carnero y un macho cabrío, o chivo (NTV,DHH, PDT), debido a su conexión con el ritual del Santuario en el Día dela Expiación, una ocasión de juicio en el antiguo Israel. Los carneros y losmachos cabríos se utilizaban como ofrendas sacrificiales en el servicio delSantuario. Pero los dos se mencionan juntos solo en el Día de la Expiación.Por lo tanto, aquí se elige intencionalmente a estos dos animales para evocarel Día de la Expiación, que es un énfasis importante de la visión.
A medida que se desarrolla la visión, Daniel ve un carnero que embisteen tres direcciones diferentes: hacia el oeste, hacia el norte y hacia el sur(Dan. 8:4). Este movimiento triple indica la expansión de este poder: “Ninguna bestia podía parar delante de él, ni había quien escapase de su poder;y hacía conforme a su voluntad, y se engrandecía” (Dan. 8:4). Como explicael ángel, el carnero con dos cuernos representa el Imperio Medopersa (Dan.8:20), y las tres direcciones muy probablemente señalen literalmente las tresconquistas principales de esta potencia mundial.
A continuación, aparece un macho cabrío con un gran cuerno, que representa el Imperio Griego bajo el mando de Alejandro Magno (Dan. 8:21). Elhecho de que el macho cabrío se mueva “sin tocar tierra” (Dan. 8:5) significaque avanza rápidamente. Este simbolismo refleja la rapidez de la conquistade Alejandro, que Daniel 7 presenta como un leopardo alado. Pero, comolo indica la profecía, cuando el macho cabrío estaba “en su mayor fuerza,aquel gran cuerno fue quebrado” (Dan. 8:8) y dio paso a cuatro cuernos, quese extienden a los cuatro cuadrantes de la brújula. Esto se cumple cuandoAlejandro muere en Babilonia en junio de 323 a.C. a los 33 años, y su reinose divide entre sus cuatro generales.
Entre Daniel 2:38 y Daniel 8:20 y 21, se mencionan tres de los cuatro imperiosrevelados en las visiones. Este hecho sorprendente ¿cómo debería ayudarnos aconfirmar la exactitud de nuestra interpretación de estas profecías?
Lee con atención Daniel 8:8 al 12. ¿En qué direcciones se mueve estecuerno pequeño y por qué es importante entender esto?
Después de describir los cuatro cuernos que se extienden a los cuatrovientos del cielo, el texto bíblico dice que de uno surgió un cuerno pequeño.La pregunta es si este cuerno/poder proviene de uno de los cuatro cuernosque, como vimos ayer, representan a los cuatro generales de Alejandro, o deuno de los cuatro vientos. La estructura gramatical del texto en el idiomaoriginal indica que este cuerno proviene de uno de los cuatro vientos delcielo. Y, dado que este poder surge después del Imperio Griego y sus cuatroramificaciones, una interpretación común es que este cuerno es Roma, primero pagana y luego papal. “Este cuerno pequeño representa a Roma en susdos fases: pagana y papal. Daniel vio a Roma primero en su fase imperial ypagana cuando combatía contra el pueblo judío y los cristianos primitivos,y después en su fase papal, que continúa hasta nuestros días y se proyectahacia el futuro” (CBA 4:868).
De acuerdo con el texto bíblico, el cuerno pequeño en primer lugarefectuó un movimiento horizontal y “creció mucho al sur, y al oriente, yhacia la tierra gloriosa” (Dan. 8:9). Estas tres direcciones corresponden a lastres regiones principales que cayeron bajo el dominio de la Roma pagana.
A medida que el cuerno pequeño se convierte en el actor principal dela visión, su expansión vertical recibe atención detallada. En este sentido,existe una estrecha correspondencia entre este cuerno de Daniel 8 y elcuerno pequeño de Daniel 7, como lo muestra la siguiente comparación: (1)ambos cuernos son pequeños al principio (Dan. 7:8; 8:9); (2) ambos se hacengrandes posteriormente (Dan. 7:20; 8:9); (3) ambos son poderes perseguidores(Dan. 7:21, 25; 8:10, 24); (4) ambos se exaltan a sí mismos y son blasfemos (Dan.7:8, 20, 25; 8:10, 11, 25); (5) ambos atacan al pueblo de Dios (Dan. 7:25; 8:24); (6)ambos tienen aspectos de su actividad que están delineados por el tiempoprofético (Dan. 7:25; 8:13, 14); (7) ambos llegan hasta el tiempo del fin (Dan.7:25, 26; 8:17, 19); y (8) ambos sufren una destrucción sobrenatural (Dan. 7:11,26; 8:25). Finalmente, dado que el cuerno pequeño de Daniel 7 representaal Papado, la expansión vertical del cuerno pequeño en Daniel 8 debe representar el mismo poder. Por ende, al igual que en Daniel 2 y 7, la últimapotencia principal es Roma, tanto pagana como papal.
Lee Daniel 8:10 al 12. ¿Qué tipo de actividad realiza el cuerno pequeño?
En Daniel 8:10, el cuerno pequeño intenta replicar, en el nivel espiritual,los esfuerzos de los constructores de Babel (Gén. 11:4). Los términos “ejército”y “estrellas” pueden referirse al pueblo de Dios del Antiguo Testamento. AIsrael se lo llama huestes/ejércitos del Señor (Éxo. 12:41). Daniel tambiénmuestra que los fieles de Dios brillan como las estrellas (Dan. 12:3). Obviamente, esto no es un ataque literal a los cuerpos celestes, sino una persecución al pueblo de Dios, cuya “ciudadanía está en los cielos” (Fil. 3:20). Aunquemiles de cristianos fueron asesinados por emperadores paganos, el enfoqueahora está en las actividades verticales del cuerno pequeño. Por lo tanto, elcumplimiento final de esta profecía debe asociarse con la Roma papal y supersecución a través de los siglos.
Además, Daniel 8:11 habla de un “príncipe”, que se menciona en otroslugares de Daniel como el “Mesías Príncipe” (Dan. 9:25), “Miguel vuestropríncipe” (Dan. 10:21) y “Miguel, el gran príncipe” (Dan. 12:1). Nadie más queJesucristo podría ser el referente de esta expresión. Jesucristo es el Príncipedel “ejército” mencionado anteriormente y nuestro Sumo Sacerdote en elcielo. Por lo tanto, el Papado y el sistema religioso que representa ciegan eintentan reemplazar el papel sacerdotal de Jesús.
En Daniel 8:11, el “continuo sacrificio” aparece relacionado con el Santuario terrenal para designar los diversos aspectos continuos de los servicios rituales, incluidos los sacrificios y la intercesión. Es a través de estosservicios que los pecadores reciben el perdón y los pecados quedan en elTabernáculo. Este sistema terrenal representa el ministerio intercesor deCristo en el Santuario celestial. Entonces, como predice la profecía, el Papadointercambia la intercesión de Cristo por la intercesión de los sacerdotes ylos santos. Mediante esa adoración falsa, el cuerno pequeño quita el ministerio intercesor de Cristo y simbólicamente derriba el lugar del Santuariode Cristo.
“Y echó por tierra la verdad, e hizo cuanto quiso, y prosperó” (Dan. 8:12).Jesús afirma que él es la Verdad (Juan 14:6) y también señala a la Palabrade Dios como la verdad (Juan 17:17). En contraste, el Papado prohibió en elpasado la traducción de la Biblia al lenguaje del pueblo, pone la interpretación de la Biblia bajo la autoridad de la iglesia y coloca la tradición a la parde la Biblia como norma suprema de fe.
Este estudio, ¿qué debiera decirnos acerca de cuán precioso e importante esrealmente el conocimiento de la verdad bíblica en contraste con las tradicioneshumanas?
Lee Daniel 8:14. ¿Qué es lo que ocurre aquí?
Luego del devastador ataque del cuerno, se anuncia que el Santuarioserá purificado. Para entender este mensaje, debemos tener en cuenta que lapurificación del Santuario que se menciona en Daniel 8:14 corresponde a laescena del juicio descrita en Daniel 7:9 al 14. Y, como ese juicio tiene lugar enel cielo, el Santuario también debe estar ubicado en el cielo. Por ende, mientras Daniel 7 describe la intervención de Dios en los asuntos humanos y laforma en que él se relaciona con ellos desde una perspectiva judicial, Daniel8 describe el mismo acontecimiento desde una perspectiva del Santuario.
El Santuario terrenal se diseñó según el modelo de su contraparte celestial y servía para ilustrar las amplias implicaciones del plan de salvación.Todos los días los pecadores llevaban sus sacrificios al Santuario, donderecibían el perdón de sus pecados confesados, ya que, en cierto sentido, lospecados se transferían al Santuario. Como resultado, el Santuario se contaminaba. Por lo tanto, se necesitaba un proceso periódico de purificaciónpara limpiar el Santuario de los pecados registrados en él. Se lo denominabael Día de la Expiación y tenía lugar una vez al año (ver Lev. 16).
¿Por qué el Santuario celestial necesita ser purificado? Por analogía,podemos decir que los pecados confesados de aquellos que han aceptado aJesús han sido “transferidos” al Santuario celestial, al igual que los pecadosde los israelitas arrepentidos se transferían al Santuario terrenal. En el Díade la Expiación terrenal, se sacrificaba una gran cantidad de animales, loque simbolizaba la futura muerte de Jesús, razón por la cual los pecadorespodían mantenerse en pie en el Día de la Expiación.
Y así como ocurría esto en el Día de la Expiación terrenal, cuando sepurificaba el Santuario, ¿cuánto más en el Santuario celestial, donde únicamente la sangre de Cristo nos saca airosos del Juicio? La purificación delSantuario, descrita en Daniel 8:14, es la contraparte celestial del servicioterrenal, cuyo mensaje básico es: como pecadores, necesitamos la sangredel Mesías para que nuestros pecados sean perdonados y nos permita estarde pie en el Juicio.
Lee Hebreos 9:23 al 28. ¿Cómo revelan estos versículos la salvación quetenemos en Jesús a través de su sacrificio por nosotros?
Lee Daniel 8:13. ¿De qué se trata la pregunta y cómo nos ayuda a entenderla respuesta en el siguiente versículo?
¿Cuál es el calendario de las 2.300 tardes y mañanas? En primer lugar,debemos tener en cuenta que después de que Daniel ve el carnero y el machocabrío, seguidos de las acciones del cuerno pequeño y el daño causado poreste, la visión se transforma en una pregunta en Daniel 8:13. Esta pregunta serefiere especialmente a lo que sucederá al final de ese período profético, no asu duración. Además, este período no puede limitarse solo a la duración delaccionar del cuerno pequeño, porque el término visión incluye todo: desdeel carnero hasta las actividades del cuerno pequeño. Por lo tanto, este debeser un largo período histórico y real.
A la pregunta: “¿Hasta cuándo durará la visión?” (carnero [Medopersia],macho cabrío [Grecia], y el cuerno pequeño y sus acciones [Roma, paganay papal]), el otro ser celestial respondió: “Hasta dos mil trescientas tardesy mañanas; luego el Santuario será purificado” (Dan. 8:14). Como ya se haseñalado, este período es muy largo porque comienza durante la época delImperio Medopersa y se extiende a lo largo del período del Imperio Griegoy la Roma pagana y papal, miles de años. Según el método de interpretaciónhistoricista (ver lección Nº 1), este período profético debe calcularse sobrela base del principio de día por año, lo que significa que las 2.300 tardes ymañanas corresponden a un período de 2.300 años. De lo contrario, los2.300 días serían un poco más de seis años, un tiempo increíblemente cortopara todos los acontecimientos de la visión. Por lo tanto, debe aplicarse elprincipio de día por año.
Daniel 8 no brinda ninguna información que nos permita calcular elcomienzo de este período, con el que, por supuesto, se podría establecerel final. Pero Daniel 9 ofrece esa información crucial (ver la lección de lapróxima semana).
Los 2.300 años de esta profecía constituyen la profecía más larga de la Biblia.Piénsalo: ¡2.300 años! Eso es mucho tiempo, especialmente en comparación conla cantidad de años que vivimos ahora. Este contraste, ¿cómo puede ayudarnos aaprender a ser pacientes con Dios y con nuestra expectativa de la duración de losacontecimientos finales?
A continuación se muestra una gráfica que resume lo que hemos vistohasta ahora con respecto a la secuencia de reinos que aparece en Daniel 2,7 y 8. ¿Qué nos dice esto acerca de la purificación del Santuario?
Daniel 2 | Daniel 7 | Daniel 8 |
Babilonia | Babilonia | ---------- |
Medopersia | Medopersia | Medopersia |
Grecia | Grecia | Grecia |
Roma pagana | Roma pagana | Roma pagana |
Roma papal | Roma papal | Roma papal |
-------- | Juicio en el cielo | Purificación del Santuario |
Segunda Venida | Segunda Venida | Segunda Venida |
[Piedra cortada no con mano] | [Santos reciben el Reino] | [Destrucción, no con mano] |
Como se puede ver aquí, hay paralelismos entre los capítulos. No solamente las naciones se describen en forma paralela: la escena del juicio deDaniel 7 –que aparece después de los 1.260 años [538–1798 d.C.] de la Romapapal– es directamente análoga a la purificación del Santuario, que en Daniel 8 aparece después de Roma también. En resumen, este juicio celestialde Daniel 7, el juicio que conduce al fin del mundo, equivale a la purificacióndel Santuario de Daniel 8. Aquí se nos dan dos descripciones diferentes delo mismo, y ambas tienen lugar después del período de persecución de 1.260años perpetrado por la potencia del cuerno pequeño.
PREGUNTAS PARA DIALOGAR:
1. La gráfica anterior, ¿cómo nos muestra que la purificación del Santuario, que es equivalente al juicio de Daniel 7, debe ocurrir en algún momento después de la profecía de 1.260 años del cuerno pequeño, pero antes del establecimiento del Reino final de Dios?
2. La profecía de Daniel 8 describe la historia como algo violento y lleno de maldad. Los dos animales, que simbolizan dos imperios mundiales, luchan entre sí (Dan. 8:8–12). La potencia del cuerno pequeño que aparece después de ellos es un poder violento y perseguidor(Dan. 8:23–25). Por consiguiente, las Escrituras aquí no intentanminimizar la realidad del sufrimiento en este mundo. ¿Cómo debería esto ayudarnos a aprender a confiar en Dios y en su bondad apesar de la realidad del mal que vemos a nuestro alrededor?
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ay:xGufvmaomcsKdav;acsmif;onf rdk;aumif;uifav\t&yf av;rsufESmodkY xdk;xGufñGwfum;oGm;NyD;aemuf xdkcsKdav;acsmif;txJrS wpfacsmif;onf twufuav;xyfrHxGufvmNyD;? csKdi,fav;wpfacsmif; xyfjzpfvmonf/ ar;&efar;cGef;wpfckrSm aemufxyfaygufvmaomcsKdwuf uav;onf e*dkcsKdav;acsmif;wGif&&Sdxm;aom wefcdk;tmPmudktrDSûy NyD; xdkcsKdav;acsmif;xJrS wpfacsmif;\txJrSay:aygufvmjcif;jzpfonf/ vGefcJhaom&ufoifcef;pmrS uREfkyfwdkYawGUjrifcJh&ovdk csKdav;acsmif;onf tvufZ`E´m;o*&dwf\ppfAdkvfcsKyfBuD;av;OD;udkyHkaqmifonf/ aumif;uif avav;buf rS wpfbufjzpfonf/ rl&if;usrf;\bmompum;a0g[m& \o'´gwnfaqmufyHkudk jyefíavhvmaomtcg? aemufqHk;aygufvm aomcsKduav; om aumif;uifav\av;rsufESm&Sdonfhteuf wpfbuf rSvmaomcsKduav;jzpfonf[k t"dyÜg,fzGihf&onf/ *&d (a[vo) tifyg,m wefcdk; avsmhoGm;NyD;aemuf av;pdwfuGJoGm;cJhonf/ a,bk,s em;vnfxm;rIrSm xdkcsKdi,fav;onf a&mryifjzpfonf/ yxrübk&m;rJh a&mrEkdifiHawmfESihf aemufydkif;wGif a&mr&[ef; BuD;pdk;aom ygya&mrEkdifiH yifjzpfonf/ xdkcsKdi,fuav;onf a&mrtifyg,mtydkif;ESpfydkif;vHk;udk udk,fpm;ûyxm;\/ bk&m;rJh a&mrtifyg,mESihf ygy&[ef;rif;tkyfpdk;aom a&mrjzpfonf/ 'Ha,vonf a&mrEkdifiHudk yxrydkif;½lyg½Hkt&? bk&m;rJh EkdifiH[k jrifawGUcJhonf/ *sL;vlrsKd;rsm; ESihfa&S;OD;c&pf,mefrsm;udk ESdyfpuf wdkufcdkufonf/ 'kwd,ydkif;ygyOD;aqmifaomEkdifiHjzpfonf/ ,aeYtxd ypöKyÜeftcsdefESihftem*wfvmrnfhtcsdefudk qufvufBuD;pdk;oGm;rnf/ The Seventh-day Adventist Bible Commentary, vol. 4, p. 841.
or®musrf;\azmfjycsuft&? csKdi,fonf yxrwGif rdk;ukyf puf0dkif;txdyif wefcdk;BuD;xGm;vmonf/ ]]xdkav;acsmif;onf tjcm; wpfacsmif;xJu tjcm;csKdwufwpfacsmif;aygufvmjyefí awmifrsufESm odkYvnf;aumif;? ta½SUrsufESmodkYvnf;aumif;? om,maomjynfodkYvnf; aumif; rsufESmûyí tvGefBuD;rm;jcif;odkYa&mufav\/}} azmfjyygt&yf rsufESmoHk;&yfonf t"dujzpfaomae&mrsm;jzpfonf/ bk&m;rJha&mrEkdifiH \tkyfpdk;jcif;atmufodkY usa&mufcJh&aomae&mrsm;jzpfonf/
½lyg½Hkü csKdi,fuav;onf t"duu@üyg&Sdvm&m? pdwf0ifpm; p&mjzpfvmcJhonf/ xdkcsKdi,fuav;onf 'H? 7 rSazmfjyaomcsKdi,fESihf tvGefwlnDaeaMumif;awGU&onf/ atmufazmfjyygEdIif;,SOfrIudk avhvm Munfhyg/ (1) csKdrSmao;i,faomt&G,frsm;jzihfpwifMuonf/ 'H? 7;8/ 'H? 8;9/ (2) aemufwGif BuD;rm;vmMuonf/ 'H? 7;20/ 'H? 8;9/ (3) ESdyfpufn§Of;yef;rIudkûyonfh wefcdk;&&SdMujcif;jzpfonf/ 'H? 7;21?25/ 'H? 8;10?24/ (4) rdrdudk,fudk csD;ajr§muf<um;0g í bk&m;udk½Iwfcsonf csnf;jzpfonf/ 'H? 7;8?20?25/ 'H? 8;10?11?25/ (5) xm0&bk&m;\ vlwdkYudk ypfrSwfxm;onfcsnf;jzpfonf/ 'H? 7;25/ 'H? 8;24/ (6) yka&mzufûycsuftem*wådxm;aomtcsdeftuefYtowftwkdif;? rdrdwdkY\vkyfaqmifcsuftrlt&mESihftcsdefwlnDonfcsnf;jzpfonf/ 'H? 7;25/ 'H? 8;13? 14/ (7) umvtcsdeftqHk;wdkifae&rnfhtcGihf&&Sd onfcsnf; jzpfonf/ 'H? 7;25?26/ 'Ha,v 8;17?19/ (8) obm0 ysufpD;jcif;xuf vGefuJaomysufpD;jcif;rsKd;cHMujcif;jzpfrnf/ 'H? 7;11?26/ 'H? 8;25/ ed*Hk;csKyf qdk&aomf 'H? 7 onf csKdi,fav;udk ygy&[ef;rif; tkyfpdk;cJhaom a&mr wnfhwnfhBuD;yifjzpfaMumif; azmfjyaeonf/ 'H? 8 ü BuD;rm;aomcsKduav;onfvnf; ¤if;wefcdk;tmPmudkyif wnfhwnfh BuD;qdkvdkygonf/ odkYjzihf 'H? 2 ESihf 7 rSazmfjyaom urÇmh&mZ0if\ t"duaemufqHk;wefcdk;&SifrSm bk&m;rJha&mrEkdifiHESihf ygy&[ef;rif;BuD; tkyfpdk;aeaom a&mrjzpfonfudkjiif;p&mr&Sdyg/
'H? 8;10-12 udkzwfyg/ csKdi,fuav;onf rnfonfhtûytrl rsKd;ûyvkyfoenf;/
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‘'H? 8;10 wGif csKdi,fuav;onf 0dnmOfa&;u@ü 0ifa&muf pGufzuf\/ AmAkvkef&Jwdkufudkwnfaqmufaomolrsm;enf;wlêud;pm;\/ (urÇmOD; 11;4)/ AdkvfajcESihfMu,frsm;udk "r®a[mif;xJü bk&m;ocif\ vlwdkYudk&nfñTef;onf/ £oa&vvlrsKd;udk bk&m;ocif\Adkvfajc^ppfwyf [kowfrSwfonf/ (xGuf 12;41)/ 'Ha,vonfvnf; bk&m;ocif\ opöm&Sdvlrsm;udk Mu,fuJhodkYxGef;vif;awmufyolrsm;[k orkwfxm;onf/ ('H? 12;3)/ aumif;uifom;rsm;udk wdkuf½dkufwdkufcdkuf&efrlonfr[kwf bJ bk&m;ocif\vlwdkYudk n§Of;qJowfjzwfaMumif;udkqdkvdkonf/ bk&m;ocif\vl[lonfrSm aumif;uifEkdifiH\EkdifiHom;cH,lolrsm;jzpf aomaMumihfjzpfonf/ (zdvdyÜd 3;20)/ xm0&bk&m;udkrodaom{uú&mZf rif;wdkYonf c&pf,mefaxmifaygif;rsm;pGmudk owfjzwfcJhonfhwkdif tm½Hkûy &rnfhae&mrSm? csKdi,fuav;\tûytrlyifjzpfonf/ xdkaMumihf ygy&[ef; rif;BuD;rsm;\ESdyfpufn§Of;yef;aom tarSmifvTrf;onfhacwfonfvnf; yka&mzufûycsufudk wduspGmjynfhpHkoGm;apygrnf/
'H? 8;11 wGif 'Ha,vonf ]]Akdvfajcocif}} [laompum;udk toHk;ûyxm;onf/ 'H? 9;25 ü ]]c&pfawmfocif}} ar&Sd,t&Sifudkqdkvdk ownf;/ rif;rdau©v[lí 'H? 10;21 wGifvnf;aumif;? ]]t&Sifrif;BuD;}} [lí 'H? 12;1 wGifvnf;aumif; azmfjyxm;onf/ xdktrTrf;wifazmfjy jcif;rsm;onf tjcm;olr[kwf? ]]a,½I&Sif}} udk,fawmfwdkifyifjzpfonf/ ]]a,½Ic&pf}} onf aumif;uifAdkvfajc\t&Sifrif;BuD;? aumif;uifbHk \,Zfyka&m[dwf rif;BuD;jzpfonf/ xdkaMumihf ygy&[ef;rif;wdkYwnfaxmif aom bmoma&;"avhonf a,½I&Sif\,Zfyka&m[dwft&mudk ½Iwfcs wdkufcdkufaMumif; azmfjyyg usrf;csuft&awGU&Sd&onf/
'H? 8;11 wGif ]]aeYpOf0wf}} taMumif;udka&;om;xm;onf/ ]]aeY&uftpOfûy&aom0wf}} [kqdkonfESihf ajrBuD;ay:&SdwJawmftaMumif; udk jyefíowd&&ygrnf/ aeYpOfûy&aom0wfü ,ZfylaZmf&onf/ eHYom ylaZmf&onfhvkyfaqmifrIrsm;&Sdonf/ qdkvdkaomt"dyÜg,frSm tjypfom; wpfOD;\ tjypfcGihfvTwfjcif;cH&NyD;? xdktjypfudkwJawmfqdkif&mtrIESihf cGJcefY rSwfom;xm;vdkufonf/ ajrBuD;ay:&SdwJawmf\0wf usihfxHk;tm;vHk;onf c&pfawmf&Sif aumif;uif wJawmfü ,Zfyka&m[dwftrIawmfaqmifaejcif; yHkudk udk,fpm;ûyyHkaqmifygonf/ xdkaMumifh yka&mzufa[mxm;csuf twkdif; ygy&[ef;wdkYonf c&pfawmf\ vkyfydkifcGihfudk ajrBuD;om;&[ef; rsm;vkyfydkifcGihftjzpf ajymif;vJypfvdkufonf/ twkta,mif0wfûyjcif; rsm;udk pDpOfûyvkyfay;NyD;? c&pfawmf&Sif\ aumif;uif wJawmfqdkif&m vkyfydkifcGihfrsm;udk rdrdwdkYvkyfydkifcGihftjzpfowfrSwfum ajrodkYcseif;vdkuf\/ ]]or®mw&m;udkajcodkYESdrfhcs\/ xdkodkYûyí atmifjrifjcif; odkYa&muf av\}} ('H? 8;12)/ a,½I&Sifonf rdrdudk,fudkor®mw&m;[kaMunm cJhonf/ (a,m[ef 14;6)/ EIwfuywfawmfudkvnf; or®mw&m;[k ñTefjyxm;cJhonf/ (a,m[ef 17;17)/ a&mr&[ef;rif;tmPmonf or®musrf;pmudk tjcm;vlrsKd;bmompum;odkYbmomjyefqdk&ef wm;jrpf ydwfyifcJhonf/ taMumif;jycsufrSm toif;awmfonf usrf;pm\txuf ü&Sdonf/ usrf;pmoGefoifcsufonf ygyomoemtoif;\tmPmatmuf rSmom&Sd&rnf[k t"dyÜg,fzGihfxm;onf/ usrf;pmawmfrSoGefoifrItpm; rsm;pGmaomrd½dk;zvmxHk;wrf;pOfvmrsm;udk oGwfoGif;ay;\/ tawG;tac: rsm;oGwfoGif;NyD; usihfpOfrsm; "avhrsm;udk usrf;pm\txuf? ,HkMunf rIpnf;rsOf;pnf;urf;rsm;txufüxm;Mu\/ ,ckuJhodkYavhvmjcif;onf or®musrf;pm\ ay;aom todOmPfcH,l rIonf vlwdkY\xHk;pH"avhESihf,SOf Munfhaomf rnfonfuydkíta&;BuD;wefzdk;&Sdaeoenf;/
'H? 8;14 udkzwfyg/ þae&mü rnfonfhtaMumif;&if;jzpfysuf oenf;/
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csKdi,f\wdkufcdkufjcif;aemufwGif wJawmf (Adrmef) udkaq;aMum jcif;taMumif; aMunmcsufqufwkdufygvmonf/ ,if;taMumif;udk em;vnfEkdif&efrSm 'H? 8;14 Adrmefawmfaq;aMumjcif;taMumif;ESihf 'H? 7;9-14 w&m;pD&ifjcif;\ywfoufyHkudk owdûy&ygrnf/ w&m;pD&if jcif;onf aumif;uifüjzpfaeonfjzpfí wJawmfonfvnf; aumif;uif üyif&Sd&ygrnf/ 'H? 7 rS bk&m;&Sifw&m;0ifa&mufppfaq;jcif;yHkESihf½kyfvHk; azmfxm;pOfrSm 'H? 8 üwJawmf\½Iaxmihftaejzihf yHkazmfxm;ygonf/
ajrBuD;ay:&SdwJawmfonf aumif;uifwJawmf\t&dyf? vkyfaqmif rItm;vHk;udkyHkaqmifxm;í u,fwifjcif;pDrHudef;twGuf us,fjyefYonfh Oyrmay;vkyf&yfjzpfonf/ tjypfom;wdkYonf aeYpOfrdrdwdkY\,Zfaumif rsm;udk wJawmfodkY,laqmifvm&onf/ rdrdwdkY\tjypfrsm;udk 0efcsawmif;yef NyD;cGihfvTwfjcif;&SmNyD;aemuf xdktjypfrsm;udk wJawmftwGif;odkY ,Zfyka&m[dwf rif;rS ,Zfaumif\taoG;ESihftwl ,laqmifoGm;&onf/ &v'frSm wJawmfonf tjypfrsm; ESihfnpfayae&onf/ xdktjypfrsm;udk aq;aMum okwfoifypf&ef wJawmfudkaq;aMumaomaeYtcsdefudk owfrSwfxm;& onf/ xdkaeY udktjypfajz&maeY[kac:NyD;? wpfESpfvQifwpfBudrfûyvkyf& onf/ (0wf 16 udkzwfyg/)
okdYjzpfvQif aumif;uifwJawmfudk tb,faMumihfoefY&Sif;ap&ef aq;aMumjcif;ûy&ygrnfenf;/ vlwpfOD;onf rdrdtjypfudkaemifw&í a,½I&SifudkvufcH,HkMunfaomtcsdefü xdktjypfudk aumif;uifwJawmf twGif;odkY c&pfawmf,laqmifoGm;NyD[kcH,l&rnf/ £oa&vvlrsKd;wdkY \tjypfudk avmu&SdwJawmftwGif;odkY ,Zfyka&m[dwfrif;,laqmifoGm; onfhyHkESihfwlonf/ ajrBuD;ay:wGifusif;yaom tjypfajz&maeYü wd&pämef rsm;pGmtoufqHk;½HI;&\/ ocifa,½ItaocH&rnfhedrdwfyHkaqmifcsufjzpf onf/ tjypfom;rsm;tjypfajz&maeYrSm vGwfNidrf;csrf;omcGihf&&SdEkdif&ef jzpfonf/
avmu&SdwJawmfudk aq;aMumokwfoifjcif;ûyaom tjypfajz&m aeYwGifûyrljcif;rSeforQonf aumif;uifwJawmfrS c&pfawmf\taoG; awmfom uREfkyfwdkYudkw&m;pD&ifjcif;rS tjypfudkomívGwfNidrf;Ekdifygovm;/ Adrmefawmf (wJawmf) aq;aMumjcif;udk 'H? 8;14 wGifazmfjy&m avmu wJawmfvkyfaqmifcsufonf aumif;uifbHkAdrmefawmf\tpDtpOfudk owif;ay;ajymMum;jcif;jzpfonf/ tjypf&SdaeaomuREfkyfwdkYonf ar&Sd, t&Sif\ taoG;awmf udkarQmfvihf&NyD;? uREfkyfwdkYtjypfrsm;ajzvTwfum w&m;pD&if&myv’ifa½SUü &ifqdkifEkdifap&eftwGufjzpfonf/
a[jAJ 9;23-28 udkzwfyg/ c&pfawmf\qufuyfylaZmfcHjcif; aMumihf uREfkyfwdkYu,fwifjcif;cH&aMumif; usrf;csufrSrnfodkYazmfjyoenf;/
'H? 8;13 udkzwfyg/ rnfonfhar;cGef;ar;xm;oenf;/ aemufrSm vdkufygvmaomusrf;csufudkem;vnfEkdif&ef rnfodkYtaxmuftulay; oenf;/
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&ufaygif; 2300 \nOD;,HESihfeHeufcsdefudkufyHkrnfodkY&Sdoenf;/ yxrtcsufrSm 'Ha,vonf odk;xD;ESihfqdwfudk ½lyg½Hküjrif&NyD;? aemufqufwGJcsKdi,fuav;\tzsuftarSmufvkyf&yfrsm;udkjrif&onf/ 'Ha,v\½lyg½Hkt& 'H? 8;13 \ar;cGef;udk jyefa&mufoGm;aponf/ xdkar;cGef;\txl;ywfoufaomtcsufrSm tem*wådûycsdef\tqHk;onf rnfonfhtcsdef? odkYr[kwf tem*wådûyaomtcsdef\twkdif;twm Mumanmif;csdefudk rnfodkYowfrSwfrnfenf;/ xdktem*wådtcsdefudk csKdi,f uav;\tzsuftarSmufvkyfaqmifcsdeftwGif;[lívnf; owfrSwfí r&yg/ taMumif;rSm jrifcJh&aom½lyg½Hkü odk;xD;BuD;rStpûyvmí odk;xD; \tûytrlyHkrsm;udkyg azmfjyay;cJhaomaMumihfjzpfonf/ csKdi,fuav;\ tûytrludkvnf;azmfjyygonf/ xdktwGufaMumihf &Snfvsm;aom&mZ0if ordkif;aMumif;qdkif&mtcsdefumvjzpf&rnf/
xdkaMumihf ½lyg½Hk\owfrSwfaomtcsdefumvrnfrQMumrnfenf;/ odk;xD;BuD;udk rD'D,myg&Sef (ar'd-ay&od)? qdwfudk *&d (a[vo) csKdi,fuav;ESihf ol\tzsuftarSmufudk (a&mr-bk&m;rJha&mrESihfygy &[ef;tkyfpdk;aoma&mr) wpfcsdefwnf;ü aumif;uifwrefu ]]&ufaygif; ESpfaxmihfoHk;&mwkdifwdkifwnfvdrfhrnf/ xdkaemuf oefY&Sif;&mXmeudkwpfzef aq;aMumokwfoifMuvdrfhrnf[k jyefíajymqdk\}} ('H? 8;14)/ avhvm cJh&onfhtwkdif; xdktcsdefumvonf tifwef&Snfvsm;vSaomtcsdefjzpf onf/ rD'dkyg&Seftifyg,mtcsdefrSpwifonf/ xdkaemufwGif *&d? xdkaemuf rS bk&m;rJha&mrESihfygytkyfpdk;aoma&mr[lí tifwefumv&Snfvsm;vS onf/ ESpfaxmifaygif;rsm;pGmMumanmif;cJhonf/ yka&mzufûytcsdef twkdif;tq twdkif;wGuf csufaomf? (oifcef;pm (1) twkdif;) ,ckazmfjy aomtem*wådtcsdefZ,m;onf &ufudkESpf[ka&wGuf&rnfjzpfonf/ &ufaygif; 2300 [kqdkaom yka&mzufpum;onf ESpfaygif; 2300 [kvufcHa&wGuf&ygrnf/ &ufaygif; 2300 [ktwdtus,lrdvQif (6) ESpfausmfav; omtcsdefumv Mumrnfjzpfí urÇmhtifyg,mBuD;rsm; jzwfoef;&rnfhtcsdefrjzpfEkdifawmhyg/ tcsdefwdkvGef;tm;BuD;aernfjzpf onf/ xdkaMumihf &uftpm;ESpfudka&wGufNyD;? yka&mzufûy tcsdefa&wGuf onfhpepftwdkif; a&wGuf&rnf/
'Ha,v (8) onf tcsdefumvtprnfonfhtcsdefESihf tqHk; rnfonfhtcsdef[lí t&dyfta,mifwpfckrQrazmfjyyg/ odkYaomf 'H? 9 ü xdktcsdef\tydkif;tjcm;udk pum;OD;oef;jyifqifay;xm;onfudk aemuftywfoifcef;pmwGif avhvmMu&ygrnf/
ESpfaygif; 2300 yka&mzufûycsuftcsdefonf or®musrf;pmüyg aom tjcm;yka&mzufûycsdefESihfEdIif;pmvQif t&Snfvsm;qHk;tcsdefjzpfonf/ xdktcsufudkpOf;pm;yg/ ESpfaygif; 2300 onf tvGef&Snfvsm;í ,aeY uREfkyfwdkYtouf&Sifaexdkif&aom oufwrf;tuefYtowfESihfEdIif;,SOfyg/ bk&m;&SifpDpOfxm;aomtcsdefumvtay: uREfkyfwdkYpdwf&Snfonf;cH&efESihf bk&m;ocifowfrSwfaomtcsdefudk uREfkyfwdkYyg0ifvufcH&ef rnfodkYta&; BuD;ygoenf;/
atmufazmfjyygZ,m;uGufwGif wkdif;EkdifiHtifyg,mrsm;ay:ayguf aysmufvGifhyHkudk 'H? 2/ 7 ESihf 8 t& azmfjyxm;ay;ygonf/ Adrmef awmf (wJawmf) aq;aMumjcif;taMumif; rnfodkYuREfkyfwdkYod&oenf;/
'H? 2 'H? 7 'H? 8
Ä AmAkvkef Ä AmAkvkef Ä ------------
Ä ar'd-ay&od Ä ar'd-ay&od Ä ar'd-ay&od
Ä a[vo Ä a[vo Ä a[vo
Ä bk&m;rJha&mr Ä bk&m;rJha&mr Ä bk&m;rJha&mr
Ä ygya&mr Ä ygya&mr Ä ygya&mr
Ä ---------- Ä aumif;uifü Ä Adrmefawmf
w&m;pD&ifjcif; aq;aMumjcif;
Ä 'kwd,<uvmjcif; Ä 'kwd,<uvmjcif; Ä 'kwd,<uvmjcif;
Ä vlrvkyfaom Ä oefY&Sif;olrsm; Ä vlvufjzihfysufpD;
ausmuf EkdifiHawmf0ifpm; jcif;r[kwf
awGUjrif&onfhtwkdif; tcef;BuD;rsm;ü,SOfûydifwlnDaomt&m rsm;jzpfonf/ wkdif;EkdifiHtifyg,mrsm;,SOfwGJwlnDyHktjyif 'H? 7 \w&m; pD&ifjcif;jrifuGif;ESihfqdkifaom ygya&mr\tkyfpdk;jcif;umv 1260 ESpfrSm (at'D 538-1798) jzpfonf/ wJawmfaq;aMumjcif;ESihfwdkuf½dkuftûydif 'H? 8 wGifay:vmaom a&mrEkdifiH\aemufydkif;taMumif;rsm;jzpfonf/ tcsKyf tm;jzihfqdk&vQif 'H? 7 rSw&m;pD&ifjcif;onf urÇmavmu\ tqHk;udka&muf&Sdonftxdjzpfonf/ 'Ha,v 8 rSAdrmefawmfudk aq;aMumjcif;ESihftwlwlyifjzpfonf/ uREfkyfwdkYudktm½HkESpfrsKd;jzihf wlnD aomtaMumif;wpfckudkom wifqufay;jcif;jzpfonf/ ESpfaygif; 1260 \tukefumvtcsdef oefY&Sif;olrsm;udk csKdi,fuav;rSESdyfpufn§Of;yef; rI\wefcdk;acwå&yfwefYoGm;aomtcsdefjzpfonf/
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Sabbath Nitaklam Feb 22
Tukalsung Simding: Daniel 8; Dan. 2:38; Pian. 11:4; Siampi. 16; Heb.
9:23–28.
Kamngah: “Zingsang le nitak biakpiakna 2300 vei a cinkhit
ciangin, biakinnpi kipuah kik dinghi” Daniel 8:14.
Daniel 8na pen 548/547 kumlai khawngin Daniel in a mangmuh
hi. Daniel 7 sung a thukhenna thu pen a kicianzaw in hong hilhcianna
ahi hi. Daniel 2 le 7 tawh kibanglo in, 8na pen, Babylon sung pan pusuak in Media-Persia te thu hi a, Babylon puukding hita, Media-
Persia te’n munluah dinguh hita hi. 8na le 7na bel kibang phialphial uh hi.
Vantung Mawhphel Ni vai bulphuh ahih manin, 8na sungah kammal le limte tawmkhat kikheek hi. 8na in, vantung biakbukthu bul-
phuh in, kician takin gen hi. 7na leuleu in, vantung thukhenna le Mi-
hing’ Tapa in kumpi ukzawhnathu ngah cih honglak hi. Hih a kisuun mahmah 7 le 8 tegel in, vanbiakbuk kisiansuah, Daniel 8 le vantung
thukhenzumh muhna Daniel 7 ahi uh hi.
Daniel 8 simin. Hih mangmuhna in bangthu teng hi a, Daniel 2na
le 7na tawh koici kinai hiam?
Daniel 2 le 7 sungah, kumpite kahtoh le tuaksuk dingvai, limdang
tawh mangmuhna khat om leuleu hi. Hih lim bel Pasian’ biakinnpi tawh
kizompah lian hi. Hiteng ah tuutal le keeltal zang a, mawhphel ni, biakinn
vaite le thukhen ni te tawh kizom hi. Tuutal le keltal pen biakinnvai ah
sagawh biakpiakna in kizang hi. Mawhphel ni in, a nih mahun ki pulak hi.
Hih ganhing tegel pen hih mangmuhna sungah, Mawhphel ni phawkna
dingin a kiteelkhia hihtuak hi
A mang sungah, keeltal in mun khempeuh phu kawikawi hi: nitumna
lam, saklam le khanglam (Daniel 8:4) ci hi. Hih gamtatna nam thumte pen
vangliatna lim hi a: “Ama ut bangin kiphasak in gamta a, amah a khozo
ding le a thahatna pan a suaktazo ding ganhing khatbeek a omkei
hi” (Daniel 8:4) ci hi. Vantungmi in, tua keltal pen, Medo-Persian kumpi
(Daniel 8:20) hi a, mun thum phugawp cihteh a galzawhna mun thum
teng a cihna hi ci hi.
Tua khitteh, kii golpi anei keltal pen, Greek gam kumpipa Alexan-
der the Great hi (Daniel 8:21) ci hi. Tua keltal in “lei sukha lo” (Daniel8:5) ci a, manlang mahmah cihna hi. Tua limte pen Alexander in galzawh
lamsang ah manlang mahmah a, Daniel 7 sung a kamkei khanei tawh akibang hi. Tua keltel “thahatna khangto semsem a, a hih hangin, a thahat-
pen laitakin, a kii kitan” (Daniel 8:5) a, tua khit teh, kii li hong po leuleu in, mun tuamtuam kawk hi. Alexander pen, BC 323 kum June kha in
Babylon ah hong sih ciangin, galkapmang 4 tengin a gam phel 4 suah in
hawm uh a, tua keltal mang tangtung hi.
Daniel 2:38 le Daniel 8:20, 21 kikal sung tengah, gam li omlak pan gam thumte’ tangthu ih sinzo hi. Hih genkholhna thute le a khi-
atnate a dikzia bangci in hong panpih thei naci hiam?
Daniel 8:8–12 simpha in. Hih kiineu in koilam ah kikhiin a,
banghangin telcianhuai hiam?
Kii 4 teng in vantung huih 4 te tungah a kizelh khitciangin, kii khat tung
pan kiineu dang khat hong pokhia ci hi. Hih kiineu vangliatna pen kii 4 lakah
khat tung pan hong pokhia cihteh, Alexander’ galkapmang 4 lakpan khat-
(huih 4 lakpan khat) ahi hi. Alai bulpi bang lian hileh, vantunghuih 4 lakpan
khat ci hi. Hih pen Greek gam panin mengkhia gam 4 hi ding a, mi telkim
dan hileh, Milimbia Rome gam khitteh, Papal Rome ci uh hi. “Hih kiineu in
Rome gamin, milim a biaklai le papal hun zong limpua hi. Daniel muhna ah,
milimbia Rome in, Jew mite le Christian masate domasa a, Papal Rome hun
pan kipan, tuni ciang dong mah tua langdona omlai a, zomtoto lai ding hi”
The SDA Bible Commentary, vol. 4, p. 841.
Laisiangtho in, kiineu in, kipheeikhin a, “khang-lam, nisuahna lam le
thuciamna gamlamah a vangliatna a lak hi” (Daniel 8:9) ci hi. Hih munthum
tengin, milimbia Rome ukna munteng ahi hi.
Hih mangmuhna sungah kii-neu gamtatna vive hi a, a tungkhanna lun-
gluthuai mah mah hi. Daniel 7 a kiineu tawh zong a kinaih mahmahna:
(1) Kiineu gel neucik a piangkhia (Dan. 7:8; 8:9).
(2) Anih tuakun khang in gol (Dan. 7:20, Dan. 8:9.).
(3) Anih tuakun bawlsiatna vanglian neituak (Dan. 7:21, 25; 8:10, 24).
(4) Anihtuak un ki liansak, kamsia pau (Dan. 7:8, 20, 25; 8:10, 11, 25)
(5) Anihtuakun Pasian’ mite ngiim (Dan. 7:25, Dan. 8:24)
(6) Anihtuakun a nasep dinguh neituak a, kamsang-pa’n zong gensak
(Dan. 7:25; 8:13, 14)
(7) Anihtuakun leihun beidong omding (Dan. 7:25, 26; 8:17, 19)
(8) Anihtuakun kisiatna tungding uh (Dan. 7:11, 26; 8:25).
(9) Anunung pen, Daniel 7 kiineu in Pope limciing ahihmanin, a
tungkhan Daniel 8 kiineu zong tua mah bang hi. Tua ahih manin Daniel 2 le
7 sungah vangliatna pen milimbia le papal Rome hipah hi.
Daniel 8:10–12 simin. Hitengah kiineu in, bangcidan gamtatnate
gamta kici hiam?
Daniel 8:10 sungah, kiineu in, Babel tau lamte’ khalam dinmun ki-
zeelsak nuam hi (Pian. 11:4). “Mite” le “aksi-te” cih kammalte in, Laisi-
angtho Lui hunin, Pasian mite limpua ahi hi. Israel pen Topa’ mite/galkap hon (Paikhiat. 12:41) kici hi. Daniel in Pasian’ mite pen aksi-taang bang
(Dan. 12:3) ci hi. Vantungnate do takpi cihna hilo a, Pasian’ mite “vantung gam mite” (Phil. 3:20) bawlsia cihna hizaw hi. Kumpite in Christian tampi-
tak mah thatlum uh a, tua pen kiineu’ tung dianna ahi hi. Hih genkholhna a picinna in, papal Rome le ama’ bawlsiatna a kizom ahi hi.
Daniel 8:11 in “Kumpi” khat, mundang ah “Messiah Kumpipa” (Daniel 9:25), “Na Kumpipa Michael” (Daniel 10:11) le “alian Kumpipa Mi-
chael” (Daniel 12:1) ci hi. Hih minte peuhmah Zeisu lo midang tawh kiphu vetlo hi. Zeisu Khazih pen a gensa “Makai” le vantung a om eite’ Siampi-
lian ahi hi. Pope’ makaihna tawh biakna ngeinate pen buai bialbual in, Zeisu’ siampi dinmun bang laksawm mai uh hi.
Daniel 8:11 ah “nisim biakpiakna” cih in zong, leitung biakbuk nasep
ahi, gangawh biakna tawh mawhphelnate le adang zehte khempeuh hong
phawkkik sakna ahi hi. Hih zehte tungtawnin, mawhna kimaisak a, mawhna peuhmah biakbukah ki paipih hi. Leitung biakbuk zehte khempeuh in, van-
tung biakbuk a, Zeisu’ nasepteng limpua ahi hi. Kamsangte genkhol mah bangin, Papacy in, Khazih Palai hihna pan, siampite palai hisak pong uh hi.
Aleh a bulh a biakpiakna tawh, kiineu in, Khazih palai nasepna limpua teng
simmawh in paai hi.
“Biakna maanpen lei ah a paaikhia hi. A sepna peuhpeuhah tuakin, tha-
hat mahmah hi” (Dan. 8:12). Zeisu in, “Keimah in thuman thutak ka hi hi” ci in (John 14:6), Pasian kammal in thuman hi cih hong lak hi (John 17:17).
Pope in zong, Laisiangtho peuhmah paudang in kuamahin letkhia theilo ding ci in kham a, let ding kisam lehzong, pawlpi in mawhpua ding ci in, Laisi-
angtho thuman tungah mihing ngeinate thupisak zaw uh hi.
Hih sinna in, mihingte ngeinate sangin, Laisiangtho thuman telsitset
ding manpha zaw le thupi zaw ahihna hong bangci lak hiam?
Daniel 8:14 nasim ciangin, bang thu piang om hiam?
Kiineu in nasiatakin a suksiat khit ciangin, biakinnpi siansuah na’ngthu
gingding hi. Hih thupuak ih telsiam nadingin, Daniel 8:14 a biakinnpi
siansuahna pen, Daniel 7:9-14 a thukhenna tawh kizom hi cih phawk masa
ni. Tua thukhenna vantungah om a, biakinnpi zong vantung mah ah om hi.
Daniel 7na in, mihing a ding in Pasian pen thukhenmang a hihna honglak a,
Daniel 8na in zong biakinn lampan tuadan mah a hihlam honglak hi.
Leitung biakbuk pen vantung biakbuk suun in kilam hi a, hotkhiatna ngiimna teng a ciing ahi hi. Nisimin, mawhneite’n, biakpiakna kengin bia-
kinnpi hongpai uh a, mawh maisakna ngah uh in, tua mawhnate biakinnpi ah khol uh hi. A sawt ciangin, biakinnpi hong ninta hi. Tua ahihmanin, bia-
kinnpi in hunsehsa khat ciangin, siansuah ding hong kisamta hi. Tua ni pen, Mawhphel Ni kici in kumkhat khatvei ahi hi (Siampi 16 simin).
Biakinnpi in banghangin siansuah kisam hiam? Zeisu tungah a ki-aap
mawhnate, Zeisu in saang a, vantung biakbukah “kituah” a hihmah bangin,
Israelte mawhna a kisiksa khempeuh biakbuk sungah kituah hi. Mawhphel
Ni in, Zeisu sihna lim apua gan tampi go uh a, mawhneite in Mawhphel Ni in
dingzo pan uh hi.
Leitung biakinnpi Mawhphel Ni in hizah thupiang ahih leh, Vantung biakinnpi ah, Zeisu’ sisan bekmah tawh siansuah a, Mawhphel Ni in, thu-
khenna ih paltan zawhna ding in bangzahta in thupi zawtham ding hiam? Daniel 8:14 sung a biakinn siansuahna in, Vantung biakinn zehteng leitung biakinn ah a ciing hi a, a thupuak bulpi in: mawhneite, mawhmaina ngahn-
a’ng le thukhenna mai ah dinzawhna dingin, Messiahsisan ih kisam hi.
Hebrews 9:23–28 simin. Zeisu hong kipiak manin, ih ngah hotkhiat-
na, hih munte’n hong bangci hilh hiam?
Daniel 8:13 simin. Bang dotna om a, a zom simsuk ciangin
teltheihna’ng hong bangci huh hiam?
Zingsang le nitak 2,300 ading hunciam koibang hiam? Amasa in,
Daniel kiangah tuutal le keltel a kilahkhit, kiineu suksiatna tengin
hong zui a, tua mangmuhna in Dan. 8: 13na ah dotna khat hongsuak
hi. Hih dotnapen, mangmuhna buppi le adiakin a tawpna lam tawh
kisai phadiak hi. Hih hunciamte pen kiineu gamtatna tengbek kici theilo a, tuutal hunpan kipan kiineu dong, gamtatna khempeuh huam-
gai hi. Tangthu saupi hizaw ding hi.
Mangmuhna bang tanvei sawt ding hiam cih dotna {tuutal-(Media
-Persia), keltal-Greece} le kiineu gamtatna tepen, vanmi dang khat in
dawng: “Ni tulnih le zathum khit ciangin, biakinnpi kisiansuah ding
hi” (Dan. 8:14) ci hi. Hih hunciam in, Medo-Persian hun pan kipan,
Greek hun, milimbia Rome hun, papal Rome hun dong, kum tul simin
sawt hi. I lesson khatna lai tangthu khiatna bang hileh, hih hunciamna
pen, kum-ni tawh simleng, ni 2,300 pen kum 2,300 ahi hi. Ni 2,300 bekmah hileh bel, kumguk sung-khawng huambek ding a, hun tom-
nocik sungbek hiding hi. Tua aih manin kum-ni thukhun bekmah tawh picing thei ding hi.
Daniel 8 in hunciam kipathun peuhmah hongpia vetlo a, a beihun
dingbel omsam hi. Daniel 9na ah tawmcik hong kidawksak kuau hi
(maikaal sinna ah).
Kum 2,300 thu pen, Laisiangtho genkholhna khempeuh lakah
asaupen genkholhna ahi hi. Ngaihsun lecin kum 2,300! Sawt
ngeungau, ei khankhat tawh enkak leng. Pasian nasepna lungduai
takin, leitung hunbei dong ngakkul ding cih na phawk thei hiam?
Ngaihsutbeh Ding: Daniel 2, 7, 8 sungteng kumpite omzia a tomcing hi. Bia-
kinnpi siansuah ding vai hong bangci hilh hiam?
Daniel 2 | Daniel 7 | Daniel 8 |
Babylon | Babylon | ------------------ |
Media-Persia | Media-Persia | Media-Persia |
Greece | Greece | Greece |
Pagan Rome | Pagan Rome | Pagan Rome |
Papal Rome | Papal Rome | Papal Rome |
-------------- | Vantungah Thu kikhen | Biakinnpi Siansuah |
Nihveina Kumkikna | Nihveina Kumkikna | Nihveina Kumkikna |
[Khutlo tawh Suangtumpi] | [Misiangte’n Gamluah] | [Khutlo tawh kisusia] |
Daniel 2 Daniel 7 Daniel 8
Babylon Babylon ——
Media-Persia Media-Persia Media-Persia
Greece Greece Greece
Pagan Rome Pagan Rome Pagan Rome
Papal Rome Papal Rome Papal Rome
—— Vantungah Thu kikhen Biakinnpi Siansuah
Nihveina Kumkikna Nihveina Kumkikna Nihveina Kumkikna
[Khutlo tawh Suangtumpi] [Misiangte’n Gamluah] [Khutlo tawh kisusia]
Laisiangtho munte a kisutna ciang om uh hi. Gam khempeuh kisun
cih ciangbek hilo in, kum 1,260 (AD 538-1798) khit a piang pan, Daniel 7 sung a Rome gam khit ciang a piangpan gamin, Daniel 8 sung a om, bia-
kinnpi siansuahna pen direct mahin zilpah lian hi. Tom genleng, Daniel 7 sung vantung thukhenna pen leitung beidong apaisuak ding hi a, Daniel 8
sung a, biakinnpi siansuahna tawh akibang hipah hi. Hih munah thukhatpen
namnih tawh hong kilak a, a nihtuakun, kum 1,260 khit kiineu bawlsiatna
hun sungin tangtung uh hi.
Kikup Ding Dotnate:
1. Atung a sazian in biakinn siansuah ding, Daniel 7 sung a thu-
khenna, kiineu hun, kum 1,260 khit ciang a tangtung ding, Pasian’ tawntunggam pian madiak a piangding thute hong bangci lak hiam?
2.Daniel 8 sungthute in, khangtangthute, gitlohna siatnatawh kidim
cih honglak hi. Kumpinih lim apua, ganhing 2te in, kido keei hi
(Dan. 8:8–12). Amau khitciang a hong khang kiineu bel gitloh le bawlsiat thuah hi (Dan. 8:23–25).Tua hi a, Laisiangtho in thuaksiat-
na khiamding cituanlo hi. Tua thu hangin, ih kimkotah siatna khang mahmah taleh, Pasian muantheih nading hong koici huhthei ding
hiam?
CHÂNGVAWN: “Ani chuan ka hnênah, ‘Ni sâng hnih leh zathum a ni a; tichuan, hmun thinghlim chu tlen fâi ani ang,’ a ti a” (Daniela 8:14, NKJV).
SABBATH CHAWHNÛ February 22
Chhiar Tûr: Daniela 8, Daniela 2:38, Gen. 11:4, Leviticus16, Heb. 9:23–28.
DANIELA 8-a inlârna hi kum B.C.548/547 vêla zâwlneiin a dawnniin, Daniela 7-a sawi tâk rorêlna thlen hun hriattîrna a ni.Daniela 2 leh 7-a inlârnate ang lo takin Daniela 8 hi chuanBabulon sawi tel vê tawh lo vin, Medo-Persia atangin a sawitan ta thung a, a chhan chu khatih hun lai khân Babulon chutlâwm tawh mai tûr niin, khawvêl rorêltu a nihna chu Persiakhân a luahlân dâwn ruâi a nih tawh vâng a ni.
Daniela 8-a inlârna hian Daniela 7-a mi kha a zûl a. Atawngkâuchheh leh entîrna hman erawh chu Daniela 8-ah hiana dang deuh a, thupuiah pawh Inremna Nî-a vân biak bûktihthianghlimna ka a nei ta bîk deuh bawk. Chutiang chuanDaniela 8 hi chuan vân biak bûk chu thupuiah a nei a. Daniela 7kha chuan vân biak bûka rorêlna leh Mihring Fapain lalram achan kha a târ lang a; Daniela 8 erawh chuan vân biak bûktlenfâi a nih thû a târ lang a ni.Tichuan hêng bung hnihte inzûlnahian, Daniela 8-a vân biak bûk tlenfaina thû leh Daniela 7-atârlan rorêlna hi thil kal dûn riâl a ni tih a entîr a ni.
Daniela 8 chhiar la.Hê inlârna hi eng chungchâng nge ni a,engtin nge Daniela 2 leh 7-a kan hmuh tâkte nên a inzûl dân?
Daniela 2 leh 7 ang khân, khawvêl lalramte lo din leh tlûk lehdân entîrtu inlârna dang pêk kan ni a, entîrna chi dang hman a ni tathung. Hê entîrna hian Pathian biak bûk a kawh zâwn a. Hetahhi chuan, hmânlai Israelte chanchina rorêlna nî, Inremna Nîainthâwina nêna inzawm a nih avângin entîrna atân pawh berâmleh kêl a hmang a. Berâm leh kêl chu biak bûk inthâwina atânaan hlan thin rân an ni. Mahse, Inremna Nî bîkah deuh chauhhêng ran pahnih hi sawi kawp a ni thîn a. Chuvângin, hêng ranpahnihte hi tum nei rênga hmangin, hê inlârna thupui Inremna Nîmin ngaihtuah chhuahtîr tûrin a hmang ta rêng a ni.
Inlârnaah khân, berâmpain khawthlang lam te, hmâr lam lehchhim lam a nawr vêl chu Danielan a hmû a (Daniela 8:4). Hetiangakawng thuma chêtna hian a thuneihna zauh tûra a chêt dân a kâwka; “a hmâah chuan sa rêng rêng ding thei an awm lo va, a kut atachhanchhuak thei an awm hek lo; a duh ang angin a chê a, amah aintilian a” (Daniela 8:4, NKJV). Vântirhkohin a sawi fiah angin,berâmpa ki pahnih nei hian Medo-Persian Lalram a entîra (Daniela 8:20), a chêt dân kawng thum pawh chuan hê khawvêllalramin ram lâk a neih dân kawng thum chu a entîr bawk.
A dawtah, kêlpa ki lian tak nei a lo chhuak a, chu chu AlexanderRopuia kaihhruai Greek Lalram entîrna a ni (Daniela 8:21). Kêlpachuan “lei pawh a khawih lo” (Daniela 8:5, NKJV) tih hian rangtaka chêtna a entîr a. Hei hian ram la tûra Alexander-a chêt chakziaa târ lang a, Daniela 7-ah kha chuan ‘keite thla nei’ anga entîr a ni.Mahse, inlârnaa târlan angin kêlpa chu “a lo chak lai tak chuan a kiropui chu a tliak” ta tlat mai (Daniela 8:8, NKJV); ki palî a loding a, chûng chuan lei kil lî lam a hawi a. Hei hi B.C. 323 Junethlâa Babulon-a Alexander-a a thih khân a lo thleng famkim a,a lalram chu a general palîten an insem tlâng ta a ni.
Daniela 2:38 leh Daniela 8:20, 21 inkârah hian, inlârnaatârlan lalram palî zînga pathum chu an hmingte târlansakkan ni a. Engtin nge hê thudik mak tak hian hêng hrilhlâwknate kan hrilh fiah dân hi a dik a ni tih nemnghet tûramin tanpui?
Fîmkhur takin Daniela 8:8–12 chhiar la. Eng lam hawizâwngin nge hê ki te tak tê hi a chêt a, engati nge hê thil hriatthiam hi a pawimawh viau?
Ki palîte chu vân thli pali hawi zâwnga intilian a sawi hnûin,Bible châng hian an zînga pakhat atangin ki tê tak tê a lo chhuaktiin a sawi a. Heta zawhna awm ta chu, hê ki tê tak tê hi ki pali(nimin lama kan zir tâk ang khân Alexander-a generalte) zîngapakhat atanga lo chhuak nge a nih a, thli pali zînga pakhat atangzâwkin tih hi a ni.Chîk taka thu kalhmang zirna atang chuan, hêtawngkam hian ‘vân thli pali zînga pakhat atangin’ tih hi a kâwka ni. Hê thuneihna hi Greek Lalram leh a hnûa an lalram palîtedin hnûa lo ding chhuak a nih avângin hê kî hi Rome lalram, atîra pagan Rome a hnûa papal Rome ni ta chu a ni tih a hriattheih ta a ni.
“Hê ki tê tak tê hian Rome nihna pahnih: pagan leh papal kha aentîr a. Danielan Rome chu a nihna hmasa zâwk, pagan Rome, lalneia Judate leh Kristian hmasâte a beih vak vak lai ang khân a hmûphawt a, chutah pope hnuaia a awm a chin kan tûn hun leh hmalam hun thlengin a hmu zui a ni.”—The Seventh-day AdventistBible Commentary, vol. 4, p. 841.
Bible sawi dân angin a tîrah ki tê tak tê chu a lei hrût zâwngina che phawt a, “chhim lamah te, chhak lamah te, Ram Ropuilamah te nasa takin a lo thang lian a” (Daniela 8:9, NKJV).Hênga chêt dân kawng thum hi pagan Rome hnuaia an lalramzauh tûra hmâ an lâk dân kawng thum nên a inmil thlap a ni.
Ki tê tak tê chu inlârnaa thusa ber a lo nih tâkah chuan, chunglam hawi zâwnga a intihlen tâk zêl dân kimchang deuha târlan a nia. Hê thilah hian, Daniela 7-a ki tê tak tê nên khân a inmil hlê a,hetiang hian khâikhin dûn ta ila: 1) A pahnihin a tîrah chuan an têvê vê (Daniela 7:8; Daniela 8:9). 2) An pahnihin a hnûah an lianvê vê (Daniela 7:20, Daniela 8:9.). 3) Tiduhdahtu an ni vê vê(Daniela 7:21, 25; Daniela 8:10, 24). 4) Mahni-inchâwisângleh Pathian sawichhetu an ni vê vê (Daniela 7:8, 20, 25; Daniela8:10, 11, 25). 5) Pathian mîte an bitum vê vê (Daniela 7:25,Daniela 8:24). 6) An pahnihin hrilh lâwkna hun chhûnga chê anni vê vê (Daniela 7:25; Daniela 8:13, 14). 7) Tâwpna hun thlenginan che vê vê (Daniela 7:25, 26; Daniela 8:17, 19). 8) An pahnihinchunglam kut tuâra tihboral an ni vê vê bawk (Daniela 7:11, 26;Daniela 8:25). A tâwp berah chuan,Daniela 7-a ki te tak tê hianpope thuneihna a entîr avângin, Daniela 8-a ki tê tak têin chunglamhawi zâwnga a intihlenna pawh hian chû thuneihna tho chu akâwk a. Tichuan Daniela 2 leh 7 ang khân, a tâwpa thuneituchu Rome, pagan leh papal a pahnihin a ni tihna a nih chu.
Daniela 8:10–12 chhiar la. Eng thil tî angin nge hetah hian kitê tak tê chu târlan a lo nih?
Daniela 8:10-ah,ki tê tak tê hian Babêl Insâng satûte (Gen.11:4)tih dân ang kha thlarau lam thila tih tumin a chê a. Hêngtawngkam “chûng ho” leh “arsîte” tih hi Thuthlung Hlui lamah chuanPathian mîte sawina a ni thîn a. Israelte pawh LALPÂ sipai ruâlanga sawi an ni(Exod. 12:41). Daniela pawhin Pathian mi rinawmtechu arsîte anga êng angin a sawi(Daniela 12:3). Hei hi a taka vânmîte han beihna a ni lo tih a chiang a, Pathian mî, vân khua leh tuite(Filipi 3:20, NKJV) tihduhdahna a kâwk a ni.
Rome lalram rorêltûte hnuaiah Kristian sâng tam tak tihhlumlo ni mah se, tûna ki tê tak tê chêtna chu chunglam hawi a ni.Chuvângin hê hrilh lâwkna thlen famkimna chu papal Rome lehkum khâ leh chen chhûnga tihduhdahna a lo kalpui nên sawizawm ngêi tûr a ni ang.
Daniela 8:11 hian “Puipa,” [chûngho lal]tia a sawi hi Daniela buhmun dangah chuan “Messia [Hriakthiha] lal” (Daniela 9:25),“in hotu Mikaela” (Daniela 10:21), leh “Hotu ropui tak,Mikaela” (Daniela 12:1) ti tea sawi a ni. Hei hi Isua Krista sawinaa ni. A hmâa ‘hotu/puipa’ tih kha vâna kan Puithiam Lal Isua sawinaa ni. Chuti chuan, pope thuneihna leh a sâkhaw kalphung chuanIsuâ puithiam nihna chu dîpdâl a, luahlan a tum ta a ni.
Daniela 8:11-a “nî tin inthâwina” tih hi lei biak bûka inthâwinaleh sâkhaw rawngbâwlna kalpui reng thin—inthâwina hlan lehdîlpuina thleng khân min hriattîr a. Hêng rawngbâwlnate zârah hian,mi sualte chuan ngaihdamna changin, biak bûka chinfelsak an nithîn. Hmânlai huna khân rawngbâwlna khân vâna Kristâ dîlsakrawngbâwlna a lo entîr a. Hrilh lâwknain a sawi ang in, popethuneihna chuan Kristâ min dîlsakna chu puithiamte dîlsaknaina thlâk a. Chutianga chibaibûkna suâk hmang chuan, ki tê taktê chuan Kristâ dîlsak rawngbâwlna chu a luahlân a, hmunthianghlima Kristâ dinhmun chu a paih thla ta a ni.
“Leiah a paih thlâ a, chutianga a tihna zawng zawngah chuan ahlawhtling hlê” (Daniela 8:12, NKJV). Isuan Amah chu ‘thutak’a ni tih a inpuang a (Johana 14:6), Pathian Thû chu thutak a ni tihpawh a sawi bawk (Johana 17:17). A lehlamah, pope thuneihnachuan tawng danga Bible lehlin te a khap a, Bible hrilh fiahnapawh kohhran thuneihna hnuaiah a dah tlat bawk a, Bible lehpîpûte thurochhiah pawh inangin a ngai a; mahse, a nihna takahchuan thurochhiah chu an dah chungnung zâwk a, rinna tehfungatân Bible chungah an dah zâwk a ni.
Mihringte thurochhiah ang ni lo, Bible thutak zâwk hlutnaleh pawimawhzia kan hriat a pawimawhzia eng nge hê hianmin hriattîr tûr ni ang?
Daniela 8:14 chhiar la. Heta thil thleng hi eng nge ni?
Kîin nasa taka a beih hnûah, biak bûk thenfâi a nih tûr thû hipuan a ni ta a. Hê thuchah man thiam tûr chuan, Daniela 8:14-a biak bûk thenfâi thû leh Daniela 7:9-14-a rorêlna hi thil inzûla ni tih kan hre reng tûr a ni. Chû rorêlna chu vâna thleng a nihavângin, biak bûk pawh chu vâna mî a ni ngêi bawk ang.Tichuan, Daniela 7-in hê rorêlnaa mihringte tâna Pathian lo chêtnaleh inlaichînna a târ lang angin, Daniela 8 hian biak bûkbehchhana thil thleng thuhmun tho chu a sawi a ni.
Lei biak bûk kha vâna mi anga din a ni a, chhandamna ruâhmanentîrna tûra tih a ni. Nî tinin, mi sualten biak bûkah inthâwina anhlân thîn a; chutah chuan an sualte puangin ngaihdamna an changa, an sualte chu biak bûka sawn luh a ni ta a. Chutiang chuan biakbûk chu tihbawlhhlawh a lo ni a. Chuta sual kâi chu hunbi neiathenfâi vê fo a lo ngai ta a, chutiang tih nî chu ‘Inremna Nî’ tih niin,kum khatah tum khat an hmang thîn (Leviticus 16).
Engati nge biak bûk chu thenfâi a ngaih? Israel sual simtesualna chu lei biak bûka lâk luh a ni ta ang khân, Isua pawmtûtesual puan pawh chu vân biak bûka ‘sawn luh’ a lo ni ta a. LeiaInremna Nî-ah khân ran tam tak talh a ni thîn a, khâng khânhmalam huna Isuâ thihna tûr chu a lo entîr lâwk a, chu chuInremna Nîa mi sualte din theih chhan a ni.
Leia Inremna Nî-a thenfâinaa thil thleng ang bawk kha, vânathil thleng pawh chu niin, Kristâ thisen zârah rorêlnaah kan dingthei chauh a ni. Daniela 8-a târlan anga biak bûk thenfâina chu,lei biak bûka mi angin vâna mî-ah a thleng a; chuta thuchahlaipui chu: mi sual kan ni a, kan sualte ngaihdam a, rorêlna hmâakan din theih nân, Kristâ thisen kan mamawh a ni.
Hebrai 9:23–28 chhiar la. Engtin nge hêng chângte hian kantâna Isuâ inhlanna zâra chhandamna kan neih chu a târlan?
Daniela 8:13 chhiar la. Heta zawhna a zawh chu eng nge ni a,engtin nge a châng dawt leha a chhânna man thiam tûra mintanpui?
‘Tlâi leh zîng 2,300’ hunbî hi eng nge ni? A hmasain, Danielahnênah berâm leh kêl bâkah, a hnûa ki tê tak têin chhiatna a thlenchu hmuhtîr a ni a, inlârna avâng chuan Daniela 8:13-a zawhna hizawh a ni ta a ni. Hê zawhna hian inlârna pum pui bâkah, hrilhlâwkna hun tâwpa thil thleng tûr chungchâng a zâwt a. Chûbâkah, chutiang hun chuan ki tê tak tê chêt hun chhûng chauh akâwk thei lo; a chhan chu inlârna hian berâm atanga ki tê taktê lo chêtna zawng zawng a huâm vâng a ni. Chuvângin hei hiana takah chuan hun rei tak a huâm ngêi tûr a ni.
“Inlârna chu engtia rei nge ni dâwn?” tih zawhna (berâm-MedoPersia) kêl (Greece) bâkah ki tê tak tê leh a chêtna (pagan lehpapal Rome) chu vân mi dangin lo chhângin, “Ni sâng hnih leh zathum a ni ang, tichuan hmun thianghlim chu thenfâi a ni tawhang,” (Daniela 8:14, NKJV) a ti a. Kan hriat tâk ang khân, hêhun hi a rei êm mai a, Medo-Persia Lalram atanga intan a GreekLalram kal tlangin, chutah pagan leh papal Rome a thleng a, kumtam tak a ni. Historicist hote hrilh fiah dân angin (Zirlai 1-na en la),hê hrilh lâwkna hun hi ni khatin kum khat a tluk tih dân hmangin,‘zîng leh tlâi 2,300’ chu kum 2,300 chhûng sawina a ni ta a ni.Chutiang a nih loh chuan, ni 2,300 chuan kum ruk chuâng deuhâwrh a awh dâwn a, inlârnaa thilthlen hun atân a tâwi lutuk dâwn ani. Chûvângin, ni khatin kum khat a tluk tih dân hi hman a ngai a ni.
Daniela 8 hi chuan hê hun chhiar tanna tûr bengvârna thûmin pe tel lo va, a tâwpna tûr erawh chu a hriat theih thung a.Chû chu Daniela 9 erawh chuan chiang takin min hrilh ta thunga (zirlai dawt lehah kan zir ang).
Hê hrilh lâwknaa kum 2,300 hi Bible-a hrilh lâwkna hun seiber a ni. A rei tûrzia hi ngaihtuah teh! Kan dam chhûng hunnêna khaikhin phei chuan rei tak a ni. Engtin nge hei hiantâwpna thilthleng tûr kan nghah dânah leh chhel taka Pathiannghâktu nih dân min zirtîr tûr ni ang?
Ngaihtuah Zui Tûr: A hnuaia chart hmang hian Daniela 2, 7leh 8-a târlan lalramte indawt dân entîr a ni. Hei hian biak bûkthenfâi chungchâng eng nge min hrilh?
Daniela 2 | Daniela 7 | Daniela 8 |
Babylon | Babylon | -------- |
Media-Persia | Media-Persia | Media-Persia |
Greece | Greece | Greece |
Pagan Rome | Pagan Rome | Pagan Rome |
Papal Rome | Papal Rome | Papal Rome |
-------- | Vâna Rorêlna | Biak Bûk Thenfâi |
Lo Kal Lehna | Lo Kal Lehna | -------- |
Heta kan hmuh ang hian, hêng bungte hi an inzûl tlâng a.Hnam a târlante an inang chauh ni lo vin, Daniela 7-a rorêlna—kum 1,260 (A.D.538–1798) papal Rome rorêl chhûng hun te hiDaniela 8-a biak bûk thenfâi Rome hnûa lo thleng nên pawh ainmil a. A tâwi zâwngin, Daniela 7-a vâna rorêlna, khawvêl tâwpthleng hawlh tûr leh Daniela 8-a biak bûk thenfâi pawh hithuhmun a ni. Thil thuhmun kawng hranga sawina mai niin, anpahnih hian ki te tak tê thuneihna hnuaia kum 1,260 chhûngtihduhdahna hun tâwp hnûa thleng an ni.
Sawi Ho Tûrte:
1 Engtin nge a chunga chart hian biak bûk thenfâi lehDaniela 7-a rorêlna chu thil thuhmun a ni tih leh, kum1,260 chhûng ki tê tak tê chungchâng hrilh lâwkna hunhnû, a tâwpa Pathian lalram din a nih hmâ inkâra thlengtûr a ni tih a târlan?
2 Daniela 8-a hrilh lâwknain khawvêl chanchin hi tharumthawhna leh thil tha lova khat a ni tih a târ lang a.Khawvêl lalram pahnih entîrtu ransa pahnihte pawh aninbei chiam a (Daniela 8:8–12). An hnûa lo ding chhuakki tê tak tê pawh tharum hmang chî leh tihduhdahtu bawka ni (Daniela 8:23–25). Tichuan, Pathian Thû hiankhawvêla tawrhna namên lo thleng thîn hi a en liam mailo. Kan chhehvêlah thil tha lo a thleng reng chungin,engtin nge Pathian leh A thatna rinchhan dân kan zirtheih ang?* * *