但一3~4 王吩咐太监长……从以色列人中，……带进几个人来，就是年少没有残疾，相貌俊美，通晓各样智慧，知识通达，思想敏捷，足能侍立在王宫里的……。

　　　　7　 太监长给他们起名……。

　　但以理书只有两段。第一段包括一至六章，说到神堕落的选民中年轻的后裔（包括但以理），在被掳之中，胜过撒但进一步的诡计。这得胜乃是胜过属鬼的饮食（一3~21）；胜过那阻止人看见尼布甲尼撒梦中大人像（全人类历史中人类政权的总和）之鬼魔的蒙蔽（二章）；胜过拜偶像的引诱（三章）；胜过那拦阻人看见诸天之神的诸天掌权的遮蔽（四章）；胜过对在神面前荒淫放荡，亵渎神的圣别之结果的无知（五章）；胜过那禁止得胜者忠信敬拜神的诡计（六章）。

　　尼布甲尼撒在他对但以理及其同伴所施那属鬼魔的试诱中，也将原来指明他们是属于神的名字，改为使他们与偶像成为一的名字。但以理这名，意思是“神是审判者”，或“神是我的审判者”，被改为伯提沙撒—“彼勒（赛四六1）的王子”，或“彼勒所宠爱的”。哈拿尼雅这名，意思是“耶和华曾以恩慈赐与”，或“蒙耶和华恩宠”，被改为沙得拉 —“蒙日神光照”。米沙利这名，意思是“谁是神所是的？”但他的名被改为米煞 —“谁能像女神煞克？”亚撒利雅这名，意思是“耶和华曾帮助”，被改为亚伯尼歌—“火神尼歌的忠仆”（但以理书生命读经，七至八、一三页）。

　　Dan. 1:3-4 Then the king told…the chief of his eunuchs to bring some of the sons of Israel,…children in whom was no defect, who were good in appearance, who showed insight in all wisdom, understanding in knowledge, and apprehension in thought, and in whom was the ability to stand in the king’s palace…

　　7 And the leader of the eunuchs gave them names…

　　The book of Daniel has just two sections. The first section, comprising chapters 1 through 6, concerns the victory, in their captivity, of the young descendants (including Daniel) of God’s degraded elect over Satan’s further devices. This victory was over the demonic diet (1:3-21); over the devilish blinding that prevents people from seeing the great human image (the totality of human government throughout human history) in Nebuchadnezzar’s dream (ch. 2); over the seduction of idol worship (ch. 3); over the covering that hinders people from seeing the ruling of the heavens by the God of the heavens (ch. 4); over the ignorance concerning the result of the debauchery before God and the insult to His holiness (ch. 5); and over the subtlety that prohibited the faithfulness of the overcomers in the worship of God (ch. 6).

　　In his devilish temptation of Daniel and his companions, Nebuchadnezzar also changed their names, which indicated that they belonged to God, to names that made them one with the idols. The name Daniel, which means “God is the Judge,” or “God is my Judge,” was changed to Belteshazzar, meaning “the prince of Bel,” or “the favorite of Bel” (Isa. 46:1). The name Hananiah, which means “Jah has graciously given,” or “favored of Jah,” was changed to Shadrach, meaning “enlightened by the sun god.” The name Mishael means “Who is what God is?” but his name was changed to Meshach, meaning “Who can be like the goddess Shach?” The name Azariah, which means “Jah has helped,” was changed to Abed-nego, meaning “the faithful servant of the fire god Nego.” (Life-study of Daniel, pp. 6, 10-11)

　　在迁徙到巴比伦时，神殿中的一些器皿被带到示拿地，放在偶像庙里（代下三六6~7），这使神选民敬拜耶和华独一之神的见证，完全被毁。

　　“王吩咐太监长亚施毗拿，从以色列人中，从王室后裔和贵胄中，带进几个人来……。”（但一3~4）在这些以色列人中，有一些年轻的得胜者，是神用以胜过撒但进一步诡计的。撒但可能以为神已经失败了，地上再也没有对神的敬拜了；神的选民已经失败了，神在地上的定旨受到亏损了。然而，神却不失望，因为祂还有一些得胜者 —但以理和他的同伴。在祂主宰的安排下，这些年轻人被带到巴比伦，在那里作祂的得胜者。

　　原则上，一切临到我们的试诱，都与吃有关。尼布甲尼撒那属鬼魔的试诱，首先引诱神失败的选民中四个卓越的年轻后裔，就是但以理和他的三个同伴，要使他们有分于王不洁的食物，就是献给偶像的食物，而受玷污。……对但以理来说，王所用的膳食实际上就是善恶知识树。这树联于撒但，甚至与撒但是一；但生命树联于神，且与神是一。吃善恶知识树，就联于撒但；吃生命树，就联于神。当但以理和他的同伴拒绝吃尼布甲尼撒不洁的食物，而拣选吃蔬菜时，他们实际上是在拒绝善恶知识树，而接受生命树。因此，甚至在尼布甲尼撒的宫里，也有这两棵树（但以理书生命读经，一○至一二页）。

　　参读：但以理书生命读经，第一至二篇。

　　The captivity to Babylon was the utter destruction of the testimony of God’s elect in the worship of the unique God, Jehovah, by the carrying of some of the vessels of the temple of God into the land of Shinar and their being put into the temple of idols (2 Chron. 36:6-7).

　　“The king told Ashpenaz, the chief of his eunuchs, to bring some of the sons of Israel, including some from the royal seed and from the nobility…” (Dan. 1:3- 4). Among such sons of Israel were some young overcomers whom God used to gain the victory over Satan’s devices. Satan might have thought that God had been defeated and that on earth there no longer was the worship of God. The elect of God had been defeated, and God’s purpose on earth had suffered loss. However, God was not disappointed, for He still had some overcomers—Daniel and his companions. In His sovereignty He had arranged for these young people to be taken to Babylon, where they were His overcomers.

　　In principle, all the temptations that come to us are related to eating. Nebuchadnezzar’s devilish temptation was first to seduce Daniel and his three companions, the four brilliant young descendants of God’s defeated elect, to be defiled by partaking of his unclean food, food offered to idols… To Daniel, that choice food was actually the tree of the knowledge of good and evil. That tree is something attached to Satan and even one with Satan, but the tree of life is something attached to God and one with God. To eat of the tree of the knowledge of good and evil is to become attached to Satan; to eat of the tree of life is to become attached to God. When Daniel and his companions refused to eat Nebuchadnezzar’s unclean food and chose instead to eat vegetables, they were actually rejecting the tree of the knowledge of good and evil and taking the tree of life. Thus, even in Nebuchadnezzar’s palace there were the two trees. (Life-study of Daniel, pp. 8-10)

　　Further Reading: Life-study of Daniel, msgs. 1—2