第39章 在巴比伦的宫廷中
§1
第39章 在巴比伦的宫廷中
§2
Chap. 39 - In the Court of Babylon
§3
（本章根据：但以理1章）
§4
在七十年被掳时期的开始被掳到巴比伦去的以色列人中，有一些是爱国的基督徒，他们有如钢铁般地忠于原则，不愿因自私而败落，却愿不计任何损失而决意尊荣上帝。这些人要在他们被掳到之地将那因认识耶和华而有的福分给予异教国家，借此达成上帝的旨意。他们要作他的代表。他们决不至与拜偶像的人妥协，他们要以他们的信仰和敬拜永生上帝之人的名号为无上的光荣。这一点他们果然作到了。他们无论在顺境或逆境中都尊重了上帝；上帝也就重看了他们。[1]{PK 479.1}
§5
Among the children of Israel who were carried captive to Babylon at the beginning of the seventy years captivity were Christian patriots, men who were as true as steel to principle, who would not be corrupted by selfishness, but who would honor God at the loss of all things. In the land of their captivity these men were to carry out Gods purpose by giving to heathen nations the blessings that come through a knowledge of Jehovah. They were to be His representatives. Never were they to compromise with idolaters; their faith and their name as worshipers of the living God they were to bear as a high honor. And this they did. In prosperity and adversity they honored God, and God honored them.{PK 479.1}[1]
§6
这些敬拜耶和华的人被掳到巴比伦，上帝殿中的器皿也被置于巴比伦神的庙宇里，征服者常傲慢地引述这些事实，作为他们的宗教和习俗高于希伯来人的宗教和习俗的凭证。然而上帝却正要借着以色列人因离弃他而招致的屈辱，给予巴比伦一个凭证，显明他的至尊至高，他律例的圣洁，以及顺从的必然结果。而他所给予的这个见证，也只有借着那些忠于他的人才能作出来。[2]{PK 479.2}
§7
The fact that these men, worshipers of Jehovah, were captives in Babylon, and that the vessels of Gods house had been placed in the Temple of the Babylonish gods, was boastfully cited by the victors as evidence that their religion and customs were superior to the religion and customs of the Hebrews. Yet through the very humiliations that Israels departure from Him had invited, God gave Babylon evidence of His supremacy, of the holiness of His requirements, and of the sure results of obedience. And this testimony He gave, as alone it could be given, through those who were loyal to Him.{PK 479.2}[2]
§8
在那些对上帝保持忠贞的人中，有但以理和他的三个同伴，作为杰出的范例，显明人若与全智全能的上帝联合，就可成为怎样的人。这些属于王族的青年，从比较质朴的犹大家庭中，被掳到一个最壮丽的城市，进入世上最伟大君王的宫廷中。尼布甲尼撒“吩咐太监长亚施毗拿从以色列人的宗室和贵胄中，带进几个人来，就是年少没有残疾、相貌俊美、通达各样学问、知识聪明俱备、足能侍立在王宫的。”[3]{PK 480.1}
§9
Among those who maintained their allegiance to God were Daniel and his three companions--illustrious examples of what men may become who unite with the God of wisdom and power. From the comparative simplicity of their Jewish home, these youth of royal line were taken to the most magnificent of cities and into the court of the worlds greatest monarch. Nebuchadnezzar spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the kings seed, and of the princes; children in whom was no blemish, but well favored, and skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the kings palace. . . .{PK 480.1}[3]
§10
“他们中间有犹大族的人，但以理、哈拿尼雅、米沙利、亚撒利雅。”尼布甲尼撒既在这些青年人的身上看出有卓越才能的希望，就决意训练他们充任国内的重要职位。为使他们具有充分资格肩负其终身工作起见，他安排他们学习迦勒底人的文字言语，并赐给他们那供与国内首领受非常教育的机会达三年之久。[4]{PK 480.2}
§11
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah. Seeing in these youth the promise of remarkable ability, Nebuchadnezzar determined that they should be trained to fill important positions in his kingdom. That they might be fully qualified for their lifework, he arranged for them to learn the language of the Chaldeans and for three years to be granted the unusual educational advantages afforded princes of the realm.{PK 480.2}[4]
§12
但以理他同伴的名字，被改成代表迦勒底诸神的名字，希伯来人的父母为子女所起的名字是富有意义的。这些名字往往代表父母期望见到在儿女身上所培养之品格的特质。那负责管理被掳的青年人的太监“称但以理为伯提沙撒，称哈拿尼雅为沙得拉，称米沙利为米煞，称亚撒利雅为亚伯尼歌。”[5]{PK 480.3}
§13
The names of Daniel and his companions were changed to names representing Chaldean deities. Great significance was attached to the names given by Hebrew parents to their children. Often these stood for traits of character that the parent desired to see developed in the child. The prince in whose charge the captive youth were placed, gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.{PK 480.3}[5]
§14
王并未强迫希伯来青年放弃他们的信仰而附从敬拜偶像，但他却希望逐渐达到这个目的。他给他们起含有拜偶像意义的名字，使他们天天接近拜偶像的习俗，并使他们处于具有诱惑性的邪教敬拜仪式的影响之下，希望借此引诱他们放弃其祖国的宗教，而参加巴比伦人的崇拜。[6]{PK 481.1}
§15
The king did not compel the Hebrew youth to renounce their faith in favor of idolatry, but he hoped to bring this about gradually. By giving them names significant of idolatry, by bringing them daily into close association with idolatrous customs, and under the influence of the seductive rites of heathen worship, he hoped to induce them to renounce the religion of their nation and to unite with the worship of the Babylonians.{PK 481.1}[6]
§16
他们的经历一开始就遇到品格上决定的考验。王已派定他们必须用王的膳、饮王的酒。王这样作是想表示自己宠爱他们，并且关怀他们的福利。但王的膳既有一部分已经祭过偶像，则王桌上的食物就算是献给偶像了；所以任何人若分用这膳，就必被视为是敬拜巴比伦的诸神了。对于耶和华的忠顺决不容许但以理和他的同伴参与这样的敬拜。甚至他们假装吃这膳，喝这酒，也是否认他们信仰的表示。他们若这样行，就无异自列于邪教的阵伍中，并侮辱上帝律法的原则了。[7]{PK 481.2}
§17
At the very outset of their career there came to them a decisive test of character. It was provided that they should eat of the food and drink of the wine that came from the kings table. In this the king thought to give them an expression of his favor and of his solicitude for their welfare. But a portion having been offered to idols, the food from the kings table was consecrated to idolatry; and one partaking of it would be regarded as offering homage to the gods of Babylon. In such homage, loyalty to Jehovah forbade Daniel and his companions to join. Even a mere pretense of eating the food or drinking the wine would be a denial of their faith. To do this would be to array themselves with heathenism and to dishonor the principles of the law of God. {PK 481.2}[7]
§18
他们也不敢冒险，使自己灵、智、体三方面的发展受到奢华与放荡的削弱影响。他们都熟悉拿答与亚比户的往事，这两个人的不节制及其结果的记录，都被保存在摩西五经的羊皮卷内，所以他们知道自己的体力和智力必因饮酒受到有害的影响。[8]{PK 482.1}
§19
Nor dared they risk the enervating effect of luxury and dissipation on physical, mental, and spiritual development. They were acquainted with the history of Nadab and Abihu, the record of whose intemperance and its results had been preserved in the parchments of the Pentateuch; and they knew that their own physical and mental power would be injuriously affected by the use of wine.{PK 482.1}[8]
§20
但以理和他的同伴曾受父母所训练而养成严格节制的习惯。他们曾受教导得悉上帝要他们为自己的才干负责，所以他们不可妨碍或削弱自己的能力。对于但以理和他的同伴而言，这种教育乃是他们在巴比伦宫廷的腐败影响中保守自己的力量。在那奢华腐败的宫廷中，那包围他们的试探是相当强烈的，但他们却始终保持不受玷污。没有什么势力或影响、能使他们转离他们幼年从研究上帝的圣言和作为中所学得的原则。[9]{PK 482.2}
§21
Daniel and his associates had been trained by their parents to habits of strict temperance. They had been taught that God would hold them accountable for their capabilities, and that they must never dwarf or enfeeble their powers. This education was to Daniel and his companions the means of their preservation amidst the demoralizing influences of the court of Babylon. Strong were the temptations surrounding them in that corrupt and luxurious court, but they remained uncontaminated. No power, no influence, could sway them from the principles they had learned in early life by a study of the word and works of God.{PK 482.2}[9]
§22
但以理如果愿意的话，他尽可在他的环境中找出一个似乎合理的托辞，作为离弃严格节制之习惯的借口。他尽可以辩称，他既托赖巴比伦王的恩宠，又处于他的权下，除了吃王的膳、饮王的酒以外，就无其他的途径可循；因为他若坚持神的教训，就必开罪于王，因而可能丧失他的地位和生命。他若不顾主的命令，就可保持王的恩宠，并可为自己获得发展才智的机会与得意的属世前途。[10]{PK 482.3}
§23
Had Daniel so desired, he might have found in his surroundings a plausible excuse for departing from strictly temperate habits. He might have argued that, dependent as he was on the kings favor and subject to his power, there was no other course for him to pursue than to eat of the kings food and drink of his wine; for should he adhere to the divine teaching, he would offend the king and probably lose his position and his life. Should he disregard the commandment of the Lord he would retain the favor of the king and secure for himself intellectual advantages and flattering worldly prospects. {PK 482.3}[10]
§24
可是但以理并没有迟疑。在他看来，上帝的嘉许比地上最有权势之君王的恩宠更可贵——甚至比生命更可贵。他决意坚持自己的纯正，结果如何在所不计。他“立志不以王的膳和王所饮的酒玷污自己。”他的三个同伴也支持他这项决定。[11]{PK 483.1}
§25
But Daniel did not hesitate. The approval of God was dearer to him than the favor of the most powerful earthly potentate--dearer than life itself. He determined to stand firm in his integrity, let the result be what it might. He purposed in his heart that he would not defile himself with the portion of the kings meat, nor with the wine which he drank. And in this resolve he was supported by his three companions.{PK 483.1}[11]
§26
这几位希伯来青年作出这样的决定，并不是僭妄自恃，而是出于坚定倚靠上帝的行动。他们并不是故意要作与众不同的人，但他们宁愿这样作而不愿羞辱上帝。如果他们这次屈从环境的压力而与错谬妥协，则他们的背离原则势必削弱他们的正义感和憎厌错谬的心理。第一步行错就必引致其它的错行，直到他们与上天的联络断绝，他们就必被试探冲去。[12]{PK 483.2}
§27
In reaching this decision, the Hebrew youth did not act presumptuously but in firm reliance upon God. They did not choose to be singular, but they would be so rather than dishonor God. Should they compromise with wrong in this instance by yielding to the pressure of circumstances, their departure from principle would weaken their sense of right and their abhorrence of wrong. The first wrong step would lead to others, until, their connection with Heaven severed, they would be swept away by temptation.{PK 483.2}[12]
§28
“上帝使但以理在太监长眼前蒙恩惠、受怜悯，”而他所作的容他不玷污自己的请求也受到了重视。然而太监长迟疑不敢允准。他向但以理解释说：“我惧怕我主我王，他已经派定你们的饮食，倘若他见你们的面貌，比你们同岁的少年人肌瘦，怎么好呢？这样，你们就使我的头在王那里难保。”[13]{PK 483.3}
§29
God had brought Daniel into favor and tender love with the prince of the eunuchs, and the request that he might not defile himself was received with respect. Yet the prince hesitated to grant it. I fear my lord the king, who hath appointed your meat and your drink, he explained to Daniel; for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.{PK 483.3}[13]
§30
于是但以理就请求那位特别负责管理希伯来青年的委办准他们不吃王的膳，不饮王的酒。他要求将这事作十天的试验，在这时期中，只要给这几个希伯来青年吃简单的食物，而他们的同伴则吃王的美味珍馐。[14]{PK 483.4}
§31
Daniel then appealed to Melzar, the officer in special charge of the Hebrew youth, requesting that they might be excused from eating the kings meat and drinking his wine. He asked that the matter be tested by a ten days trial, the Hebrew youth during this time being supplied with simple food, while their companions ate of the kings dainties.{PK 483.4}[14]
§32
委办虽然深恐自己答应这个要求可能招惹王的不悦，可是他还是同意了。但以理就知道他在这事上已经得胜了。在十天的试验结束时，所得的结果正与太监长所担忧的相反。“他们的面貌比用王膳的一切少年人更加俊美肥胖。”这几个希伯来青年各人在面貌上显然优于他们的同伴。结果，但以理和他的三个朋友便蒙准许，继续在整个受训期间采用简单的食物。[15]{PK 484.1}
§33
Melzar, though fearful that by complying with this request he would incur the displeasure of the king, nevertheless consented; and Daniel knew that his case was won. At the end of the ten days trial the result was found to be the opposite of the princes fears. Their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the kings meat. In personal appearance the Hebrew youth showed a marked superiority over their companions. As a result, Daniel and his associates were permitted to continue their simple diet during their entire course of training.{PK 484.1}[15]
§34
这几位希伯来青年研究“迦勒底的文字言语”达三年之久。在此时期中，他们坚定地效忠上帝，并经常倚靠他的能力。他们既有克己的习惯，又有热切的意志和殷勤、坚贞的美德。并不是因骄傲或野心而被引进王的宫廷，与那些不认识也不敬畏上帝的人为伍。他们乃是被掳到异地，被无穷智慧之主安置在那里的。他们虽然远离家庭的感化和神圣的团体，但他们却力求为那些遭受蹂躏之同胞的尊严，以及他们所侍奉之主的荣耀而克尽厥职。[16]{PK 484.2}
§35
For three years the Hebrew youth studied to acquire the learning and the tongue of the Chaldeans. During this time they held fast their allegiance to God and depended constantly upon His power. With their habits of self-denial they united earnestness of purpose, diligence, and steadfastness. It was not pride or ambition that had brought them into the kings court, into companionship with those who neither knew nor feared God; they were captives in a strange land, placed there by Infinite Wisdom. Separated from home influences and sacred associations, they sought to acquit themselves creditably, for the honor of their down-trodden people, and for the glory of Him whose servants they were.{PK 484.2}[16]
§36
主嘉许地注视着希伯来青年的坚贞和克己，以及他们纯正的动机，他的福惠也追随着他们。“上帝在各样文字学问上、赐给他们聪明知识，但以理又明白各样的异象和梦兆。”这个应许实现了：“尊重我的，我必重看他。”（撒上2:30）当但以理凭着毫不动摇的信心倚靠上帝时，就有预言之灵的能力降在他身上。当他在宫廷生活的职务中从人那里领受训示时，他也蒙上帝所教导，而明白将来的奥秘，并用表号和象征将世界历史直到末时的种种大事，为后来的世代记录下来。[17]{PK 484.3}
§37
The Lord regarded with approval the firmness and self-denial of the Hebrew youth, and their purity of motive; and His blessing attended them. He gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. The promise was fulfilled, Them that honor Me I will honor. 1 Samuel 2:30. As Daniel clung to God with unwavering trust, the spirit of prophetic power came upon him. While receiving instruction from man in the duties of court life, he was being taught by God to read the mysteries of the future and to record for coming generations, through figures and symbols, events covering the history of this world till the close of time.{PK 484.3}[17]
§38
在青年受训期满接受试验时，希伯来青年和其他候选者一同被考问，以便为国家服务。但“少年人中，无一人能比但以理、哈拿尼雅、米沙利、亚撒利雅。”他们敏慧的悟性、广博的知识、恰当而准确的言语，都证明他们智能的健全无损。“王考问他们一切事，就见他们的智慧聪明，比通国的术士和用法术的胜过十倍。”“所以留他们在王面前侍立。”[18]{PK 485.1}
§39
When the time came for the youth in training to be tested, the Hebrews were examined, with other candidates, for the service of the kingdom. But among them all was found none like Daniel, Hananiah, Mishael, and Azariah. Their keen comprehension, their wide knowledge, their choice and exact language, testified to the unimpaired strength and vigor of their mental powers. In all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm; therefore stood they before the king.{PK 485.1}[18]
§40
在巴比伦的宫廷中聚集着从各地来的代表，就是那些具有最高超的才能、最丰厚的天赋、以及拥有世界所能给予之最广博教养的人。但是在这一切人当中，却没有一个堪与希伯来青年匹敌的，在体能和俊美上，在智力与文学造诣上，他们都是盖世无双的。轩昂的气宇、安详的步伐、俊美的容貌、灵敏的感觉、纯洁的气息，这一切都是良好习惯的凭证，是大自然褒扬凡顺从自然律之人的荣誉勋章。[19]{PK 485.2}
§41
At the court of Babylon were gathered representatives from all lands, men of the highest talent, men the most richly endowed with natural gifts, and possessed of the broadest culture that the world could bestow; yet among them all, the Hebrew youth were without a peer. In physical strength and beauty, in mental vigor and literary attainment, they stood unrivaled. The erect form, the firm, elastic step, the fair countenance, the undimmed senses, the untainted breath--all were so many certificates of good habits, insignia of the nobility with which nature honors those who are obedient to her laws. {PK 485.2}[19]
§42
但以理和他的同伴在获得巴比伦人的智慧上，远比他们的同学成功；然而他们的学问并不是幸致的。他们乃是由于在圣灵指导之下忠心使用自己的才能而获得知识。他们自行与一切智慧的根源联络，以认识上帝作为他们教育的基础。他们既凭着信心祈求智慧，他们也按照自己所祈祷的而生活。他们将自己置于上帝所能赐福的地位上。他们远避那些足以削弱自己能力的事物，并善用每一个机会而在各样学问上成为有才智的人。他们恪遵那足以将智力赋予他们的生命的规律。他们追求知识只有一个目的，就是借以尊荣上帝。他们认明要在各种虚伪的异教中作真宗教的代表，就必须具有清醒的理智和完全基督化的品格。有上帝亲自作他们的教师。他们经常祈祷，认真学习，与看不见之主保持联络，像以诺一样的与上帝同行。[20]{PK 486.1}
§43
In acquiring the wisdom of the Babylonians, Daniel and his companions were far more successful than their fellow students; but their learning did not come by chance. They obtained their knowledge by the faithful use of their powers, under the guidance of the Holy Spirit. They placed themselves in connection with the Source of all wisdom, making the knowledge of God the foundation of their education. In faith they prayed for wisdom, and they lived their prayers. They placed themselves where God could bless them. They avoided that which would weaken their powers, and improved every opportunity to become intelligent in all lines of learning. They followed the rules of life that could not fail to give them strength of intellect. They sought to acquire knowledge for one purpose--that they might honor God. They realized that in order to stand as representatives of true religion amid the false religions of heathenism they must have clearness of intellect and must perfect a Christian character. And God Himself was their teacher. Constantly praying, conscientiously studying, keeping in touch with the Unseen, they walked with God as did Enoch.{PK 486.1}[20]
§44
任何工作上的真正成功，决不是机会、意外、或命运的结果。它乃是上帝美意的施为，是信心和谨慎、德行和坚毅的报赏。优良智力的造诣和高尚道德的风度，并不是偶然的结果。机会为上帝所赐，而成功则端赖乎善用这些机会。[21]{PK 486.2}
§45
True success in any line of work is not the result of chance or accident or destiny. It is the outworking of Gods providences, the reward of faith and discretion, of virtue and perseverance. Fine mental qualities and a high moral tone are not the result of accident. God gives opportunities; success depends upon the use made of them.{PK 486.2}[21]
§46
当上帝在但以理和他同伴的“心里运行，”使他们“立志行事……为要成就他的美意”时，他们也在作成他们自己得救的工夫。神人合作之原则的成果就在此显明了，没有这种合作就决不能得到真正的成功。没有神能则人力必徒劳无功；没有人力则神能多归于无效。我们若要承受上帝的恩典，就必须克尽我们这方面的本分。他赐恩典在我们心里运行，乃是要我们立志行事，决不是以之代替我们的努力。[22]{PK 486.3}
§47
While God was working in Daniel and his companions to will and to do of His good pleasure, they were working out their own salvation. Philippians 2:13. Herein is revealed the outworking of the divine principle of co-operation, without which no true success can be attained. Human effort avails nothing without divine power; and without human endeavor, divine effort is with many of no avail. To make Gods grace our own, we must act our part. His grace is given to work in us to will and to do, but never as a substitute for our effort.{PK 486.3}[22]
§48
主怎样与但以理和他的同伴合作，他也必怎样与一切努力遵行他旨意的人合作。他必借着他所分赐的圣灵，坚固每一真诚的意图和每一高尚的决定。凡行在顺从之道上的人，必遭遇许多障碍。强烈而狡猾的权势或许要把他们羁缚于世俗的事上，但主足能使一切企图击败他所拣选之人的媒介归于无用。他们凭他的力量便可得胜每一试探、克服任何困难。[23]{PK 487.1}
§49
As the Lord co-operated with Daniel and his fellows, so He will co-operate with all who strive to do His will. And by the impartation of His Spirit He will strengthen every true purpose, every noble resolution. Those who walk in the path of obedience will encounter many hindrances. Strong, subtle influences may bind them to the world; but the Lord is able to render futile every agency that works for the defeat of His chosen ones; in His strength they may overcome every temptation, conquer every difficulty.{PK 487.1}[23]
§50
上帝使但以理和他的同伴得与巴比伦的大人物接触，乃要他们在这拜偶像的国家中表彰他的圣德。他们何以会有资格居于如此伟大的责任与尊荣的地位上呢？那使他们整个人生发出光辉的，乃是他们在小事上的忠心。他们在最小的本分上尊荣了上帝，正如在更大的责任上一样。[24]{PK 487.2}
§51
God brought Daniel and his associates into connection with the great men of Babylon, that in the midst of a nation of idolaters they might represent His character. How did they become fitted for a position of so great trust and honor? It was faithfulness in little things that gave complexion to their whole life. They honored God in the smallest duties, as well as in the larger responsibilities.{PK 487.2}[24]
§52
上帝昔日怎样呼召但以理在巴比伦为他作见证，他今日也照样呼召我们在世上为他作见证。他渴望我们在人生最小的事上也像在最大的事上一样，向世人显示他国度的原则。许多人正在等候有某些伟大的工作交给他们，但同时他们却每天坐失各种向上帝表现忠心的机会。他们每天没有专心克尽人生微小的本分。正当他们等待某些伟大工作俾发挥假想中的天才，借以满足其野心奢望之时，他们的时日却消逝了。[25]{PK 487.3}
§53
As God called Daniel to witness for Him in Babylon, so He calls us to be His witnesses in the world today. In the smallest as well as the largest affairs of life, He desires us to reveal to men the principles of His kingdom. Many are waiting for some great work to be brought to them, while daily they lose opportunities for revealing faithfulness to God. Daily they fail of discharging with wholeheartedness the little duties of life. While they wait for some large work in which they may exercise supposedly great talents, and thus satisfy their ambitious longings, their days pass away.{PK 487.3}[25]
§54
在真基督徒的生活中，没有什么是不必要的。在无所不能的主看来，每一项本分都是重要的。主精确地估计每一分服务的可能性。未用的才干正如已用的一样，都要估计在内。我们将来必要根据我们应当成就、却因没有使用自己的才能来荣耀上帝而未曾成就的事受审判。[26]{PK 488.1}
§55
In the life of the true Christian there are no nonessentials; in the sight of Omnipotence every duty is important. The Lord measures with exactness every possibility for service. The unused capabilities are just as much brought into account as those that are used. We shall be judged by what we ought to have done, but did not accomplish because we did not use our powers to glorify God.{PK 488.1}[26]
§56
高尚的品格决非由于幸致；也不是出自上帝特别的眷爱或赋予。它乃是由于律己，使较低的本性顺服较高的本性，并献上自己而为上帝和人类服务的结果。[27]{PK 488.2}
§57
A noble character is not the result of accident; it is not due to special favors or endowments of Providence. It is the result of self-discipline, of subjection of the lower to the higher nature, of the surrender of self to the service of God and man.{PK 488.2}[27]
§58
上帝借着希伯来青年所表现的忠于节制原则的精神，而向今日的青年说话。今日世上需一班像但以理那样为正义的缘故而敢作敢为的人。纯洁的心地、坚强的双手、无畏的勇气，都是不可或缺的，因为邪恶与善良之间的战争，是必须不息不倦警备的。撒但要用多种使人迷醉的方式，在放纵食欲这件事上来试探每一个人。[28]{PK 488.3}
§59
Through the fidelity to the principles of temperance shown by the Hebrew youth God is speaking to the youth of today. There is need of men who like Daniel will do and dare for the cause of right. Pure hearts, strong hands, fearless courage, are needed; for the warfare between vice and virtue calls for ceaseless vigilance. To every soul Satan comes with temptation in many alluring forms on the point of indulgence of appetite.{PK 488.3}[28]
§60
身体乃是发展心智与灵性以建立品格的最重要的媒介。因此众生之敌常指使他的各种试探来削弱并败坏人的体力。他在这方面的成功，就意味着整个人的屈从邪恶。人性的倾向若不受更高的能力所控制，就必造成败坏和死亡。必须使身体顺服本身更高的能力。情感必须受意志的约束，而意志本身则必须置于上帝的管制之下。那因神恩而成圣的尊贵的理解力，乃要负责支配人生。智力、体质和寿命，都有赖于不变的定律。人借着顺从这些定律，就可以制胜自己，制胜自己的癖性，制胜“执政的、掌权的、管辖这幽暗世界的，以及天空属灵气的恶魔。”（弗6:12）[29]{PK 488.4}
§61
The body is a most important medium through which the mind and the soul are developed for the upbuilding of character. Hence it is that the adversary of souls directs his temptations to the enfeebling and degrading of the physical powers. His success here often means the surrender of the whole being to evil. The tendencies of the physical nature, unless under the dominion of a higher power, will surely work ruin and death. The body is to be brought into subjection to the higher powers of the being. The passions are to be controlled by the will, which is itself to be under the control of God. The kingly power of reason, sanctified by divine grace, is to bear sway in the life. Intellectual power, physical stamina, and the length of life depend upon immutable laws. Through obedience to these laws, man may stand conqueror of himself, conqueror of his own inclinations, conqueror of principalities and powers, of the rulers of the darkness of this world, and of spiritual wickedness in high places. Ephesians 6:12.{PK 488.4}[29]
§62
在那预表福音的古代礼仪中，人不可将有残疾的祭物献在上帝的坛上。那代表基督的祭牲必须是毫无瑕疵的。《圣经》指出这一点，以说明上帝的儿女所应达成的，就是当作“活祭”“是圣洁没有瑕疵的。”（罗12:1；弗5:27）[30]{PK 489.1}
§63
In that ancient ritual which is the gospel in symbol, no blemished offering could be brought to Gods altar. The sacrifice that was to represent Christ must be spotless. The word of God points to this as an illustration of what His children are to be--a living sacrifice, holy and without blemish. Romans 12:1; Ephesians 5:27.{PK 489.1}[30]
§64
这几位希伯来的俊杰与我们是一样性情的人，然而他们却在巴比伦宫廷的蛊惑影响之下仍然坚立不移，因为他们是倚靠着无穷的能力。一个信奉异教的国家，在他们身上看到了上帝的良善和慈悲、以及基督的仁爱的例证。我们从他们的经验中可以获得一个实例，显明节操胜过试探，纯洁胜过腐败，敬信与忠贞胜过无神论与偶像崇拜。[31]{PK 489.2}
§65
The Hebrew worthies were men of like passions with ourselves; yet, notwithstanding the seductive influences of the court of Babylon, they stood firm, because they depended upon a strength that is infinite. In them a heathen nation beheld an illustration of the goodness and beneficence of God, and of the love of Christ. And in their experience we have an instance of the triumph of principle over temptation, of purity over depravity, of devotion and loyalty over atheism and idolatry.{PK 489.2}[31]
§66
今日的青年也可具有但以理所有的精神，他们也可从同样的源头汲取力量，具有同样的自制力，甚至在同样不利的环境中也在生活上表显同样的美德。他们虽被各种放纵自我的试探所包围，尤其是大城市中，那里各种满足情欲的方式都显得安逸而迷人，然而靠着神的恩典，他们所有尊荣上帝的意志仍可保持坚定不移。他们可以借着坚强的决心和不倦的警戒，抵挡那攻击心灵的每一试探。但唯有那立志因义之为义而行义的人，才能获得胜利。[32]{PK 489.3}
§67
The spirit that possessed Daniel, the youth of today may have; they may draw from the same source of strength, possess the same power of self-control, and reveal the same grace in their lives, even under circumstances as unfavorable. Though surrounded by temptations to self-indulgence, especially in our large cities, where every form of sensual gratification is made easy and inviting, yet by divine grace their purpose to honor God may remain firm. Through strong resolution and vigilant watchfulness they may withstand every temptation that assails the soul. But only by him who determines to do right because it is right will the victory be gained.{PK 489.3}[32]
§68
这些高贵的希伯来人的毕生事业该是何等的事业啊！当他们告别儿时家庭之时，他们一点也没有梦想到他们会有怎样崇高的命运。他们忠诚而坚毅的顺服神的引导，以致上帝能借着他们成全他的旨意。[33]{PK 490.1}
§69
What a lifework was that of these noble Hebrews! As they bade farewell to their childhood home, little did they dream what a high destiny was to be theirs. Faithful and steadfast, they yielded to the divine guiding, so that through them God could fulfill His purpose.{PK 490.1}[33]
§70
上帝期望那借着这些人所显示出的同一伟大真理，也借着今日的青年和儿童显扬出来。但以理和他同伴的人生乃是实例，说明他必为凡自愿归顺他并以全心追求达成他旨意的人施行何等的大事。[34]{PK 490.2}
§71
The same mighty truths that were revealed through these men, God desires to reveal through the youth and children today. The life of Daniel and his fellows is a demonstration of what He will do for those who yield themselves to Him and with the whole heart seek to accomplish His purpose.{PK 490.2}[34]