第14章 身心健康
§1
第14章 身心健康Chapter 14—Wellness
§2
“王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，足能侍立在王宫里的，要教他们迦勒底的文字言语。王派定将自己所用的膳和所饮的酒，每日赐他们一分，养他们三年。满了三年，好叫他们在王面前侍立。他们中间有犹大族的人，但以理，哈拿尼雅，米沙利，亚撒利雅。太监长给他们起名，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。但以理却立志不以王的膳和王所饮的酒玷污自己，所以求太监长容他不玷污自己。上帝使但以理在太监长眼前蒙恩惠，受怜悯。太监长对但以理说：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”（但1:3-10）。{CSA 52.1}[1]
§3
And the king 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 favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the kings palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the kings meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the kings meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my Lord the king, who hath appointed your meat and your drink: 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. Daniel 1:3-10. {CSA 52.1}[1]
§4
“求你试试仆人们十天，给我们素菜吃，白水喝，然后看看我们的面貌和用王膳那少年人的面貌，就照你所看的待仆人吧。委办便允准他们这件事，试看他们十天。过了十天，见他们的面貌比用王膳的一切少年人更加俊美肥胖。于是委办撤去派他们用的膳，饮的酒，给他们素菜吃。这四个少年人，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。尼布甲尼撒王预定带进少年人来的日期满了，太监长就把他们带到王面前。王与他们谈论，见少年人中无一人能比但以理，哈拿尼雅，米沙利，亚撒利雅，所以留他们在王面前侍立。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”（但1:12-20“{CSA 52.2}[2]
§5
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the kings meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the kings meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:12-20. {CSA 52.2}[2]
§6
“亲爱的兄弟啊，我愿你凡事兴盛，身体健壮，正如你的灵魂兴盛一样“（约叁2）。{CSA 52.3}[3]
§7
Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. 3 John 2. {CSA 52.3}[3]
§8
“岂不知你们的身子就是圣灵的殿吗？这圣灵是从上帝而来，住在你们里头的。并且你们不是自己的人。因为你们是重价买来的。所以要在你们的身子上荣耀上帝”（林前6:19, 20）。{CSA 52.4}[4]
§9
What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods. 1 Corinthians 6:19, 20. {CSA 52.4}[4]
§10
“所以你们或吃或喝，无论做什么，都要为荣耀上帝而行”（林前10:31）。{CSA 52.5}[5]
§11
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 1 Corinthians 10:31. {CSA 52.5}[5]
§12
要造就自己无限信任上帝。75{CSA 52.6}[6]
§13
Educate yourself to have unlimited confidence in God. 75 {CSA 52.6}[6]
§14
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”。他们忠于原则，有如钢铁，不愿因自私而败坏德行，决意尊荣上帝，不计任何损失。这些人将要在被掳之地藉着他们认识耶和华的知识而使异邦的国家蒙福，如此达成上帝的旨意。他们要作祂的代表。他们决不可与拜偶像的人妥协；他们要以他们的信仰和敬拜永生上帝为无上的光荣。这一点他们果然作到了。他们无论在顺境或逆境中都尊荣了上帝。上帝也就尊重了他们。{CSA 52.7}[7]
§15
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. {CSA 52.7}[7]
§16
这些敬拜耶和华的人之被掳到巴比伦，上帝殿中的器皿之被置于巴比伦的神庙里，征服者常傲慢地把这些事实作为他们的宗教和风俗高于希伯来人的宗教和风俗的凭据。然而上帝却正要藉着以色列人因离弃祂而招致的屈辱，给予巴比伦一个凭据，证明祂的至高主权，祂律法的圣洁，和顺从的必然结果。而这个见证，祂只能藉着那些忠于祂的人才能发出来。{CSA 53.1}[8]
§17
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. {CSA 53.1}[8]
§18
在那些保持忠顺上帝的人中，有但以理和他的三个同伴。他们有力地证明，人若与全智全能的上帝联合，就可成为怎样的人。这些属于王家谱系的青年人，从比较质朴的犹太人家庭，被掳到最壮丽的一座城市，到世界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。......” {CSA 53.2}[9]
§19
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.... {CSA 53.2}[9]
§20
“他们中间有犹大族的人，但以理、哈拿尼雅、米沙利、亚撒利雅。”尼布甲尼撒既看出这些青年人有卓越的才能，就决意训练他们充任国内的重要职位。为使他们有足够的资格胜任其一生的工作，他安排他们学习迦勒底人的文字语言，赐给他们特别的机会，得与国内的首领同受教育达三年之久。{CSA 53.3}[10]
§21
“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. {CSA 53.3}[10]
§22
但以理和同伴的名字，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希望在儿女身上所培养的品格。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。” {CSA 53.4}[11]
§23
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.” {CSA 53.4}[11]
§24
王并不强迫希伯来青年放弃他们的信仰而归依拜偶像的宗教。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，并使他们处于邪教敬拜礼节的影响之下。他希望藉此引诱他们放弃祖国的宗教，而参加巴比伦人的崇拜。{CSA 53.5}[12]
§25
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. {CSA 53.5}[12]
§26
他们的事业一开始就遇到品格上决定性的考验。宫内已经派定他们必须吃王的膳、饮王的酒。王这样作是想要表示自己宠爱他们，并关怀他们的福利。但王的膳既有一部分已经祭过偶像，全部食物就都算是献给偶像的了。所以吃这膳，就无异是敬拜巴比伦的神明。这样的敬拜是但以理和他的同伴对于耶和华的忠顺所不容许的。纵然他们是假装吃喝，这也足以否认他们的信仰。他们若这样行，就是将自己列于邪教的阵容中，并侮辱上帝律法的原则。?{CSA 53.6}[13]
§27
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. {CSA 53.6}[13]
§28
他们也不敢冒险，使自己灵智体的发展受到奢华与放荡的影响。他们都熟悉拿答与亚比户的历史。这两个人的不节制及其结果的记录，都保存在摩西五经的羊皮卷内，所以他们知道饮酒必使他们的体力和智力受到损害。{CSA 54.1}[14]
§29
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. {CSA 54.1}[14]
§30
但以理和他的同伴曾经在父母手下养成严格节制的习惯。父母曾经教训他们，上帝是要他们为自己的才干负责的，所以他们不可妨碍或削弱自己的能力。这种教育对于但以理和他的同伴而言，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，所环绕他们的试探是非常强烈的，但他们却没有受到玷污。没有什么势力或影响足以使他们转离他们幼年从上帝的圣言和作为中所学得的原则。{CSA 54.2}[15]
§31
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. {CSA 54.2}[15]
§32
但以理尽可以在他的环境中找出一个合理的托辞，作为离弃严格节制之习惯的藉口。他尽可以辩称：他既依靠巴比伦王的恩宠，又处于他的权下，除了吃王的膳、饮王的酒以外，就没有其他途径可循。如果他坚持上帝的教训，就必得罪君王，有可能丧失他的地位和他的性命。如果他不顾耶和华的命令，他就可保持王的恩眷，并可获得教育的机会和属世的前途。{CSA 54.3}[16]
§33
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. {CSA 54.3}[16]
§34
可是但以理并没有迟疑。在他看来，上帝的悦纳比地上最有权势之君王的恩宠更可贵──甚至比生命更为重要。他决意保持自己的忠贞，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的这种决心。{CSA 54.4}[17]
§35
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. {CSA 54.4}[17]
§36
这几位希伯来青年作出这样的决定，并不是出于僭越自恃，而是出于对上帝的坚定依靠。他们并不是故意要作与众不同的人，但他们宁可这样作而不愿侮辱上帝。如果他们这一次屈从环境的压力而与错误妥协，他们的转离原则必要削弱他们的正义感和对于错误的憎厌。第一步错误必要使他们在错误中愈陷愈深，直到他们断绝了与上天的关系，而被试探冲去。{CSA 54.5}[18]
§37
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. {CSA 54.5}[18]
§38
“上帝使但以理在太监长眼前蒙恩惠，受怜悯。”他要求太监长容他不玷污自己，这事很受太监长的重视。可是他不敢答应。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。” {CSA 54.6}[19]
§39
“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.” {CSA 54.6}[19]
§40
于是但以理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。他要求把这事作十天的试验。在这十天中，他们只要吃简单的食物，而他们的同伴则吃王的美味。{CSA 54.7}[20]
§41
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. {CSA 54.7}[20]
§42
委办虽然害怕自己答应这个要求可能招惹王的不悦，可是他还是同意了，但以理就知道这事已经成功了。在十天的试验之后，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。”这些希伯来青年人在面貌上显然比他们的同伴更为红润。结果，但以理和他的三个朋友蒙准在整个受训期间吃简单的食物。?{CSA 54.8}[21]
§43
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. {CSA 54.8}[21]
§44
三年之久，这些希伯来青年研究“迦勒底的文字言语”。同时他们坚贞地忠顺上帝，并经常依靠祂的能力。他们既有克己的习惯，又有热切的意志和殷勤坚稳的美德。他们被带到王的宫廷──与那些不认识也不敬畏上帝的人为伍——并不是出于骄傲或野心。他们乃是被掳到异地，是无穷智慧之主把他们安置在那里的。他们虽然远离家庭的影响和圣地的环境，但他们却设法尽自己的本分，来谋受压制之同胞的幸福，并求他们所侍奉之上帝的荣耀。{CSA 55.1}[22]
§45
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. {CSA 55.1}[22]
§46
耶和华悦纳这些希伯来青年的坚贞和克己，以及他们纯正的动机。祂的福惠追随着他们。“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。”上帝的应许已经应验了：“尊重我的，我必重看他”（撒上2:30）。当但以理以毫不动摇的信心投靠上帝时，就有预言之灵的能力降在他身上。当他在宫廷生活的本分中从人那里领受教训时，他也受到上帝的教导，能明白将来之事的奥秘，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。{CSA 55.2}[23]
§47
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. {CSA 55.2}[23]
§48
在受训期满举行考试时，希伯来青年和其他青年一同经过考试，以便担任国家的工作。但“少年人中无一人能比但以理、哈拿尼雅、米沙利、亚撒利雅。”他们敏捷的悟性，广博的知识，适宜而准确的言语，证明他们智力的全备。“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。” {CSA 55.3}[24]
§49
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.” {CSA 55.3}[24]
§50
在巴比伦的宫廷中聚集着从各地来的代表，就是具有最高超的才能、最丰富的天赋，以及世界所能给予之最广博教养的人；但是在这一切人当中，却没有一个人足与希伯来青年匹敌；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，清洁的气息，--这一切都是良好习惯的凭证，是大自然给予那些顺从自然律之人的荣誉表征。{CSA 55.4}[25]
§51
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. {CSA 55.4}[25]
§52
但以理和他的同伴在获得巴比伦人智慧上，比他们的同学远为成功，然而他们的学问并不是偶然得来的。他们得到的知识，乃是由于在圣灵的指导之下忠心使用自己的才能而来的。他们与一切智慧的根源联络，以上帝的知识为教育的基础。他们凭着信心祈求智慧，而他们的生活是与自己的祈祷相称的。他们置身于上帝所能赐福的地位上，远避那些足以削弱自己能力的事物，并善用每一个机会在各样学问上成为有才智的人。他们遵守那赋予他们生命以智慧的规律。他们追求知识只有一个目的，就是尊荣上帝。他们认明，为要在虚伪的异教之中代表真宗教，他们必须有清醒的头脑，和完全基督化的品格。结果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，象以诺一样的与上帝同行。{CSA 55.5}[26]
§53
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. {CSA 55.5}[26]
§54
任何工作上的真正成功，决不是机会、偶然或命运的结果，而是实行上帝的旨意，以及信心和谨慎，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。机会是上帝所赐，而成功则在乎善用这些机会。{CSA 56.1}[27]
§55
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. {CSA 56.1}[27]
§56
当上帝在但以理和他同伴的“心里运行”，使他们“立志行事......为要成就祂的美意”（腓2:13）时，他们也在做成他们自己得救的工夫，在此显明神人合作之原则的运行。没有这种合作，就不能得到真正的成功。没有上帝的能力，人力是徒劳无功的；没有人的努力，神力对于许多人也是无效的。我们若要得到上帝的恩典，就必须尽我们这方面的本分。祂的恩典在我们心里运行，是要叫我们立志行事，但决不是要代替我们的努力。76{CSA 56.2}[28]
§57
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. 76 {CSA 56.2}[28]
§58
上帝藉着希伯来青年所表现忠于节制原则的经验，向今日的青年说话。今日世上需要一班象但以理那样为正义的事业而敢作敢为的人。清洁的良心，坚强的双手，无畏的勇气，都是必需的。为了应付邪恶与道德之间的斗争，他们必须有不息不倦的警觉。因为撒但要用各种引诱的方式，在放纵食欲的事上试探每一个人。{CSA 56.3}[29]
§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. {CSA 56.3}[29]
§60
人若要发展心灵以达到品格的造就，身体乃是最重要的媒介。因此人类的仇敌常用他的试探来削弱并败坏人的体力。他在这方面成功的结果，往往使人的整个身心屈从邪恶的影响。身体方面的倾向若不受更高能力的控制，必定使人落到败坏和死亡的地步。身体必须顺服更高的能力。情感必须受意志的约束，而意志本身则必须受上帝的管束。那因上帝的恩典而成圣的理智的力量，必须支配人的一生。智力、体力和长寿，都有赖于不变的定律。由于顺从这些定律，人就可以制胜自己，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）。{CSA 56.4}[30]
§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. {CSA 56.4}[30]
§62
在那预表福音真理的旧约礼节中，人不可把有残疾的祭物献在上帝的坛上。那代表基督的祭牲必须是没有瑕疵的。圣经拿这个表号来说明上帝的儿女所应该达到的程度——当作“活祭”，“是圣洁没有瑕疵的”（罗12:1；弗5:27）。{CSA 56.5}[31]
§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. {CSA 56.5}[31]
§64
希伯来的青年与我们是一样性情的人。他们虽然在巴比伦宫廷的蛊惑影响之下，却仍然屹然而立，因为他们所依靠的能力是无穷无尽的。一个信奉异教的国家在他们身上看到上帝的良善和基督慈爱的例证。我们可以在他们的经验中看到一个例子，说明原则如何胜过试探，纯洁如何胜过腐败，敬虔和忠诚如何胜过不信上帝和敬拜偶像的事。{CSA 56.6}[32]
§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. {CSA 56.6}[32]
§66
今日的青年可以具有但以理的精神。他们可以从同一个源头汲取力量，具有同样自制的能力，甚至在同样不利的环境中，在生活上表显同样的美德。他们虽被种种自我放纵的试探所包围，尤其是在大城市中，那里有各式各样满足情欲的事在引诱人，然而靠着上帝的恩典，他们所有尊荣上帝的意志仍可坚定不移。他们可以藉着坚强的决心和不倦的警觉，抵挡那攻击心灵的每一种试探。但惟有决心因义而行义的人才能得胜。{CSA 56.7}[33]
§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. {CSA 56.7}[33]
§68
这些高尚的希伯来人毕生的事业是何等伟大！他们与童年的家告别的时候，何曾想到日后的高贵命运！他们顺从上帝的引导，忠贞坚定，以致上帝能藉着他们成全祂的旨意。?{CSA 56.8}[34]
§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. {CSA 56.8}[34]
§70
上帝希望藉着今日的青少年，彰显这些人所曾彰显的伟大真理。约瑟和但以理的历史，说明了祂愿意为顺服祂并全心寻求成全祂旨意的人所要成就的事。?77{CSA 57.1}[35]
§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. 77{CSA 57.1}[35]