The two sticks are joined together to become one temple. Forty-six being the symbol of the temple, and it is forty-six years that separates the northern kingdom’s captivity, from the southern kingdom’s captivity. When the trampling down of the sanctuary and host is accomplished at the time of the end in 1798, it is forty-six years that joins the two sticks into a temple. From 723 BC to 677 BC, the temple was torn down and trampled upon. In 1798 the trampling down ended and by 1844, a temple had been erected. There they were to become one nation, with one king, and cease to sin for eternity. That was the plan, but the rebellion of 1863 pushed the plan back to 2001.
兩根杖聯合起來，成為一座殿。四十六乃是殿个表號，而北國个被擄，搭南國个被擄，相隔也正是四十六年。當到了末時、聖所搭軍旅受踐踏个事在 1798 年成就之辰，也正是四十六年，將兩根杖合成一座殿。自公元前 723 年到公元前 677 年，殿被拆毀，也受人踐踏。到了 1798 年，踐踏止息；到 1844 年，一座殿已經立起來。喺該地，伊拉本當成為一國，只有一王，並且永遠止住犯罪。這原是計畫，然而 1863 年个背叛，將這個計畫推遲到 2001 年。
Paul identifies the church as the body, and Christ as the head, and Paul uses the body as a symbol of the flesh. The flesh and the body are interchangeable terms for Paul.
保羅認明教會是身體，基督是頭；保羅也拿身體來做肉體个表號。對保羅來講，肉體搭身體是互通个講法。
For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Romans 8:13.
盖若侬照肉体过生活，必要死；若侬靠圣灵治死身体个行为，就必要活。罗马书 8:13。
The design of the human temple is based upon the design of God’s temple. The body, which is the Church, equates to the flesh in an individual’s temple. In the temple of an individual, the mind is the head, and the body is the flesh.
人个圣殿个设计，乃是照着 神个圣殿个设计。身体，就是教会，对应于个人圣殿里向个肉体。勒个人个圣殿里，心思是头，身体是肉体。
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
因为倪伲是伊身体个肢体，属乎伊个肉，也属乎伊个骨。为此缘故，一个男子要离开伊父母，去亲近伊妻子，佢两个人要成为一体。这是一个极大个奥秘；不过我所讲个，是指基督搭教会。以弗所书 5:30–32。
The temple which John was to measure, when the sounding of the seventh angel marked the beginning of the work of finishing the mystery of God, was God’s temple, but man’s temple was created in the image of God’s temple. They are interchangeable symbols. Moses was on the mount for forty-six days when he was shown the pattern that he was to use when raising up the earthly tabernacle. The pattern was taken from the heavenly temple.
約翰所要量度個聖殿，就係第七位天使吹號、標明完成上帝奧祕之工開頭個辰光，乃係上帝個殿；弗過人個殿，係照上帝個殿個形像造出來個。兩者係可以互相替代個象徵。摩西喺山上四十六日，彼時向伊顯示咾伊起造地上會幕所當遵用個樣式。該樣式係從天上個聖殿取來個。
Christ was the heavenly temple, manifested in the flesh, and He represents the pattern of the human temple, for men were created in His image. For this reason, the pattern of the human temple is represented with forty-six chromosomes.
基督乃係天浪个聖殿，道成肉身顯現出來；伊也表明人个聖殿之樣式，因爲人原是照伊个形像受造个。爲此，人个聖殿之樣式，就以四十六條染色體來表明。
The temples are prophetically interchangeable. Thus, the temple John was told to measure consisted of only two apartments, with no courtyard. The first apartment represents the human temple, the church (the bride), the nation, the body, which is the flesh. The second apartment represents the divine temple, the bridegroom, the king, the head, which is the mind. The promise of the everlasting covenant that is accomplished for the one hundred and forty-four thousand in the last days, has been illustrated by the two sticks of Ezekiel chapter thirty-seven. It has been illustrated by John’s temple, which consists of two apartments. It has been illustrated by Paul’s specific definitions of the mystery of Christ in the believer, the hope of glory.
聖殿在預言之中是相互通用个。故此，約翰所奉命去量个聖殿，只有兩個內室，並無外院。頭一個內室，表明人个聖殿，就是教會（新婦）、國度、身體，也就是肉體。第二個內室，表明神聖个聖殿，就是新郎、君王、頭，也就是心思。永遠之約个應許，在末後日子為十四萬四千人所成全，已經由以西結第三十七章个兩根杖表明出來；也已經由約翰个聖殿表明出來，該聖殿由兩個內室所組成；也已經由保羅對「基督在信徒裡面、榮耀个盼望」此奧祕所下个明確界定表明出來。
The work of sealing the one hundred and forty-four thousand is the work of permanently combining Divinity with humanity. That work is accomplished during the sounding of the Seventh Trumpet. That combination is represented, line upon line, in a variety of ways in the Scriptures. The work of justification and sanctification are the theological terms for the work. Justification is the work of Christ as our Substitute, and the work of sanctification is the work of Christ as our Example. Justification represents our title for heaven and sanctification represents our fitness for heaven. Both those works are brought to the believer by the presence of the Holy Spirit. That work is represented as the writing of God’s law upon the hearts and minds of those who are accepted into the everlasting covenant.
给十四万四千人盖印个工夫，就系永远个神性搭人性结合起来个工夫。该项工夫系勒第七枝号筒吹响个辰光完成个。经上用种种不同个方式，一行又一行地表明该种结合。称义搭成圣，就系该工夫个神学名目。称义系基督作为我拉替代者个工夫；成圣系基督作为我拉榜样个工夫。称义表明我拉得天国个资格，成圣表明我拉适合进天国个情形。以上两样工夫，侪系借着圣灵个同在带拨信徒个。该项工夫也表明为：神个律法写勒蒙悦纳进入永约之人个心里搭意念里。
The “mind” represents the apartment in the temple, where the head resides. The mind is what is called the higher nature, as opposed to the flesh, which is the lower nature. The mind is represented by our thoughts, the flesh is represented by our feelings.
「心思」表徵聖殿裡向所在个內室，就是頭所居个所在。心思就是所謂个較高本性，相對於肉體；肉體乃是較低本性。心思藉著我儕个思想來表明，肉體則藉著我儕个感覺來表明。
“Many experience needless unhappiness. They take their minds from Jesus, and center them too much upon self. They magnify small difficulties, and talk discouragements. They are guilty of the great sin of needless repining over God’s providences. For all that we have and are, we are indebted to God. He has given us powers, that, to a certain extent, are similar to those which he himself possesses; and we should labor earnestly to develop these powers, not to please and exalt self, but to glorify him.
“許多人經歷着無謂个憂傷。伊拉把心思離開耶穌，過分地專注於自家。伊拉誇大小小个難處，講喪氣个話。伊拉犯了大罪，無端為着上帝个眷顧發怨言。因為我拉一切所有个，並我拉一切所是个，攏欠上帝个恩。伊已經賜俾我拉各樣能力；到一定个程度，箇些能力與伊自家所有个相類。我拉應當懇切勞力，發展箇些能力，弗是為着討自家歡喜、抬高自家，乃是為着榮耀伊。”
“We should not allow our minds to be swayed from allegiance to God. Through Christ we may and should be happy, and should acquire habits of self-control. Even the thoughts must be brought into subjection to the will of God, and the feelings under the control of reason and religion. Our imagination was not given us to be allowed to run riot and have its own way, without any effort at restraint and discipline. If the thoughts are wrong, the feelings will be wrong; and the thoughts and feelings combined make up the moral character. When we decide that as Christians we are not required to restrain our thoughts and feelings, we are brought under the influence of evil angels, and invite their presence and their control. If we yield to our impressions and allow our thoughts to run in a channel of suspicion, doubt, and repining, we shall be unhappy, and our lives will prove a failure.” Review and Herald, April 21, 1885.
“倷弗应该让倷个心思从归忠于上帝上头拨动开去。借着基督，倷会并且也应该得着喜乐，也应该养成自制个习惯。甚至连思想也必须受约束，顺服上帝个旨意；感情也必须置于理性同宗教个管辖之下。倷个想象力并弗是赐拨倷，叫伊放纵奔逸、任意妄为，弗受一点约束搭操练个。若是思想有差错，感情也会有差错；思想搭感情合起来，就构成道德个品格。当倷定意认为，做基督徒个人弗需要约束自家个思想搭感情辰光，倷就会落到恶天使个影响之下，并且招引伊拉个同在搭伊拉个操纵。若是倷向自家个印象屈服，容让思想沿着猜疑、疑惑搭怨尤个路向流去，倷就会弗快乐，而倷个生活也会显明是失败个。”《Review and Herald》，1885年4月21日。
Thoughts and feelings combined make up moral character. Our character is made up of a lower and a higher nature, the mind is the higher nature, and if the thoughts of the mind are sanctified, our feelings will be sanctified. This is because the mind is the higher controlling nature of the two nature’s which make up our humanity. The “powers,” that were designed as part of our being, are “to a certain extent,” “similar to those which” Christ “possesses,” for we were created in His image, and we “should labor earnestly to develop” those “powers.”
思想搭情感合起來，就成為道德品格。㑚个品格，是由較低个本性搭較高个本性所組成；心思是較高个本性。若心思个念頭得著成聖，㑚个情感也會得著成聖。因為心思是構成㑚人性个兩種本性當中較高、居於管轄地位个本性。此等「能力」原是設立於㑚存在之內个一部分，在「某種程度上」，是「類似於」基督所「具有」个，因為㑚是照伊个形像受造个；而且㑚「應當切切勞力，來發展」此等「能力」。
The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.
屬於人較高本性、抑或人心思之一部分个能力，乃係判斷、記憶、良心，尤其係意志。
“Many are inquiring, ‘How am I to make the surrender of myself to God?’ You desire to give yourself to Him, but you are weak in moral power, in slavery to doubt, and controlled by the habits of your life of sin. Your promises and resolutions are like ropes of sand. You cannot control your thoughts, your impulses, your affections. The knowledge of your broken promises and forfeited pledges weakens your confidence in your own sincerity, and causes you to feel that God cannot accept you; but you need not despair. What you need to understand is the true force of the will. This is the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.
“有许多人㑚问：‘我当哪能将我自家献拨上帝？’ 尔想要将自家献拨伊，弗过尔个道德力量软弱，受疑惑捆绑，也受尔罪恶生活个习气所辖制。尔个应许搭决心，好比沙绳一样。尔弗能管束尔个思想、冲动搭情感。尔晓得自家曾失信背约、违弃所立个誓言，这就削弱了尔对自家诚意个信心，致使尔觉得上帝弗能接纳尔；弗过尔用弗着绝望。尔所需要明白个，乃是意志个真实力量。此乃人性之中掌权个能力，也就是决断或拣选个能力。一切都系于意志个正当运用。拣选个能力，是上帝赐拨人个；人应当运用之。尔弗能改变尔个心，尔也弗能靠自家将心里个爱情献拨上帝；弗过尔可以拣选事奉伊。尔可以将尔个意志交拨伊；随后伊就会在尔里面运行，使尔照伊个美意，既肯立志，也肯实行。这样，尔全个人性都要归在基督之灵个管治之下；尔个情感要集中于伊，尔个思想也要搭伊相和谐。”
“Desires for goodness and holiness are right as far as they go; but if you stop here, they will avail nothing. Many will be lost while hoping and desiring to be Christians. They do not come to the point of yielding the will to God. They do not now choose to be Christians.
「對良善同聖潔個渴慕，照渠所及個程度來講，原是正當個；弗過，若是儂停勒此地，就一點用場也弗會有。許多人抱牢盼望、渴想做基督徒，末後還是要沉淪。因為伊拉弗曾行到將自家個意志降服撥上帝個地步。伊拉現今並弗揀選做基督徒。」
“Through the right exercise of the will, an entire change may be made in your life. By yielding up your will to Christ, you ally yourself with the power that is above all principalities and powers. You will have strength from above to hold you steadfast, and thus through constant surrender to God you will be enabled to live the new life, even the life of faith.” Steps to Christ, 47, 48.
“藉着意志个正当运用，侬个整个生命会得着全然个改变。侬若将自家个意志降服拨基督，就会同一切执政掌权者以上个能力联合。侬会从上头得着力量，扶持侬坚定弗移；咁样，藉着不断向上帝降服，侬就会得着能力来活出新个生命，就是信心个生命。”《步向基督》，47、48页。
The power of the will is the “governing power” in the nature of man, and the governor is located in the apartment of the human temple that is allied “with the power that is above all principalities and powers.” The place where the union of Divinity with humanity occurs in the human temple is the citadel of the soul. Every human has a citadel, and it is either occupied by Christ, or the arch enemy of Christ.
意志个能力，乃是人性里向个“统治之权”，而统治者乃安置勒人个殿宇里向一间房舍之中；此房舍乃是同“超乎一切执政个、有权个能力”相联合个。神性同人性勒人个殿宇里向相结合个所在，就是灵魂个堡垒。每一个人都有一座堡垒，而此堡垒，非基督所占据，就是基督个大仇敌所占据。
“When Christ takes possession of the citadel of the soul, the human agent becomes one with him. And he who is one with Christ, maintaining his unity, enthroning him in the heart, and obeying his commands, is safe from the snares of the wicked one. United to Christ, he gathers to himself the graces of Christ, and consecrates strength and efficiency and power to the Lord in winning souls to him. By co-operation with the Saviour he becomes the instrument through which God works. Then when Satan comes, and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed.” Review and Herald, December 12, 1899.
“當基督佔有靈魂个堡壘辰光，人就與伊成爲一體。凡與基督爲一，持守與伊个合一，尊伊坐在心裏个寶座上，並順服伊个命令个人，就脫離那惡者个網羅，得着穩妥。人若與基督聯合，就聚集基督个恩典歸於自身，並將力量、功效同權能獻與主，爲要替伊贏得靈魂。藉着與救主同工，伊就成爲上帝施行工作个器皿。到撒但來、竭力要奪取靈魂个辰光，伊就發見，基督已經使此人比那披掛整齊个壯士還要剛強。”《Review and Herald》，1899年12月12日。
The citadel of the soul is the heart and mind of the human being. The promise of the new covenant identifies three primary promises for the believer. He is promised to have a land to live in, as the Garden of Eden was for Adam and Eve, which in turn represented the promised land for His covenant with ancient Israel, which in turn represented the spiritual glorious land for spiritual Israel, and which all three provide witness, line upon line, to the promise of the earth made new, for those who overcome as He overcame.
灵魂个堡垒，就是人个心搭意念。新约个应许指出了信徒三个主要个应许：应许伊有一块土地可以居住，正像伊甸园之于亚当搭夏娃；伊甸园转过来又表明上帝搭古以色列立约所应许个地；而该应许之地再转过来又表明属灵以色列个属灵荣耀之地；这三者，一行接一行，都为“地要更新”个应许作见证，就是赐拨一切得胜个、正如伊得胜一样个人。
When Adam and Eve sinned, they were “scattered” out of the Garden of Eden for “seven times”, and it is after seven millennia that the earth is made new, and the garden of Eden is restored. The scattering of ancient Israel for “seven times,” was typified by the scattering of Adam and Eve. The covenant promises a land to dwell in, and it was the promise of Eden restored. The trampling down of the sanctuary and the host represents the progressive escalation of sin within the human family that began with the sin of Adam.
亚当搭夏娃犯罪个辰光，伊拉为着“七期”从伊甸园里向外“分散”出去；等到七个千年以后，地才重新更新，伊甸园也得着恢复。古以色列为着“七期”个分散，原是由亚当搭夏娃个分散所预表个。圣约应许一块可供居住个土地，而该个应许，就是伊甸恢复个应许。圣所搭军旅被践踏，表明罪恶在人类家庭当中渐进升级；该个进程，是从亚当个罪开始个。
The other two promises of the covenant are that the faithful will receive a new body and a new mind, even the mind of Christ. The body is the flesh, the lower nature, and in relation to Christ it is the church. The mind is the higher nature, it is what Sister White identifies as the “citadel of the soul.” Paul clearly teaches that we receive the mind of Christ at the moment we accept the requirements of the gospel, when we are justified. He also teaches that we do not receive a new and glorified body until the Second Coming.
约中另外两项应许，是忠信个体将要领受一个新身体并一个新心思，就是基督个心思。身体就是肉体，是较低个本性；就其与基督个关系来讲，就是教会。心思乃是较高个本性，就是怀师母所指认个“灵魂个堡垒”。保罗明明教导：当我拉接受福音个要求、得称义个辰光，就领受基督个心思。伊也教导我拉，直到第二次降临个辰光，我拉才领受一个新个、得荣耀个身体。
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. 1 Corinthians 15:51–56.
看哪，我对㑚显明一个奥秘；我伲弗是众人都要睡去，然而众人都要改变。就在一霎时，眨眼之间，到末次号筒响个辰光；因为号筒要吹响，死人要复活，成为弗朽坏个，我伲也要改变。因为这会朽坏个，总该穿上弗朽坏；这会死个，总该穿上弗死。及至这会朽坏个既已穿上弗朽坏，这会死个既已穿上弗死，就应验经上所记个话说：“死被得胜吞灭了。”死啊，㑚个毒钩勒勒何处？坟墓啊，㑚个得胜勒勒何处？死个毒钩就是罪；罪个权势就是律法。哥林多前书 15:51–56。
A doctrine, which John says identifies those who believe such fallacious teachings are antichrist, argues that Christ never accepted a body that was subject to the effects of sin that had began to impact the human family from Adam’s sin onward.
有一种教义，约翰讲，凡信从此等谬妄教训个人，便是敌基督；此种教义主张：基督从来弗曾领受一种会受罪个后果所支配个身体，而此等后果，自亚当个罪起，便开始影响全人类。
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.
凡弗认耶稣基督乃是成了肉身而来个灵，就弗是出于上帝；该便是敌基督个灵，尔等曾听见伊要来；现今伊也已经在世界里向了。约翰一书 4:3
The wine of Babylon (antichrist) that teaches the “Immaculate Conception”, claims that Mary was made perfect, as were Adam and Eve before sin, in order that the birth of Jesus would be based upon a conception of divinity (the Holy Spirit), with perfect humanity (Mary.) The false doctrine of the Immaculate Conception is not addressing when Jesus was conceived in Mary’s womb, but how Mary was conceived with the perfection of Adam and Eve. To suggest that the flesh Christ took upon Himself when He came to redeem man was sinless flesh, which did not contain the effects of heredity is a teaching of antichrist.
巴比倫（敵基督）个酒，教導「無玷成孕」个道理，聲稱馬利亞受造成完全，像亞當搭夏娃犯罪以前一樣，為着叫耶穌个降生建立勒神性（聖靈）个成孕，搭完全个人性（馬利亞）之上。「無玷成孕」个錯誤道理，勿是在講耶穌是啥辰光勒馬利亞腹中成孕，乃是在講馬利亞是用亞當搭夏娃个完全來成孕个。若是講基督來救贖世人辰光所取个肉身，是無罪个肉身，並呒沒包含遺傳影響，迭種教訓就是敵基督个教訓。
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.
因為有許多迷惑人個，已經進入世界；伊拉弗承認耶穌基督係成咧肉身來個。此種人就是迷惑人個，也是敵基督。約翰二書 1:7。
When Christ was resurrected inspiration carefully points out that He then had a glorified body. His resurrection represented the resurrection of the righteous at the Second Coming, and it is there that we receive the covenant promise of a new body.
當基督復活個辰光，靈感仔細指出，伊其時已經有了榮耀個身體。伊個復活，表明義人勒第二次降臨辰光個復活；也就勒許個時候，我伲領受盟約所應許個新身體。
“The time had come for Christ to ascend to His Father’s throne. As a divine conqueror He was about to return with the trophies of victory to the heavenly courts. Before His death He had declared to His Father, ‘I have finished the work which Thou gavest Me to do.’ John 17:4. After His resurrection He tarried on earth for a season, that His disciples might become familiar with Him in His risen and glorified body. Now He was ready for the leave-taking. He had authenticated the fact that He was a living Saviour. His disciples need no longer associate Him with the tomb. They could think of Him as glorified before the heavenly universe.” The Desire of Ages, 829.
“辰光已经到咾，基督该升到伊父个宝座。作为一位神圣个得胜者，伊将要带牢胜利个战利品，归回天上个朝廷。伊未死以前，曾向伊父宣告：‘祢所托付我做个工，我已经成全咾。’约翰福音 17:4。伊复活以后，还喺地上停留了一时，为着叫伊个门徒得以熟悉伊复活并得荣耀个身体。如今伊已经预备好告别咾。伊已经证实伊实在是一位活个救主。伊个门徒勿再需要将伊同坟墓联在一道。伊拉可以思想伊，乃是已经喺天上全宇宙面前得荣耀个。”《历代愿望》，829。
The covenant promise, of a land to dwell in, is fulfilled at the earth made new, when Eden is restored and the “seven times” (seven thousand years), scattering of the humanity of the first Adam is concluded. The covenant promise of a new and glorified body is provided at the Second Coming, in the twinkling of an eye.
關於「有一塊土地可供居住」個約之應許，乃係到地被更新、新伊甸恢復、且頭一個亞當之人類被分散个「七次」（七千年）告終之辰，方得應驗。關於新而榮耀之身體个約之應許，則於第二次降臨之時，轉眼之間，賜予人。
“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.
伯利恒个故事是一個取之勿盡个題材。其中藏勒「神个智慧搭知識个豐富何等深奧。」Romans 11:33。我儕對救主个犧牲深感驚異：伊放棄天庭个寶座，來換取馬槽；放棄受敬拜个天使相伴，來換取棚欄裡个走獸。人个驕傲搭自恃，喺伊面前盡都受著責備。然而，這不過是伊奇妙屈尊个起頭。神个兒子若取了人性，便是當亞當喺伊甸園中仍守純真无罪个辰光，這也幾乎是一種無限个自卑。毋過，耶穌乃是喺人類經過四千年罪惡而受削弱了以後，接受了人性。伊像亞當个每一個子孫一樣，接受了偉大遺傳律運行个結果。這些結果究竟是啥个，喺伊地上祖先个歷史裡有明顯个顯示。伊帶著這樣个遺傳而來，為著分擔我儕个憂傷搭試探，也為著賜畀我儕一個無罪人生个榜樣。——《歷代願望》，48。
When a man meets the requirements of the gospel, he then and there receives a new mind, even the mind of Christ, but the body, or as Paul also calls it the flesh, is changed at the Second Coming. The lower nature, which consists of the feelings, is not eliminated at conversion. Those feelings, which are one part of the moral character, remain until the Second Coming. Those feelings represent the emotional system, that are associated with the hormonal system. They represent the senses that are associated with the nervous system. All the elements of man’s lower nature that are considered as feelings, are divided into two basic categories. One type of feeling is the tendencies that we inherited from our ancestors, and the other types of feelings are cultivated tendencies which we developed by our own choices.
当一个人符合福音个要求辰光，伊就当场领受一个新个心思，就是基督个心思；不过个身体，或者照保罗也所称个“肉体”，是到第二次降临辰光才得着改变。较低个本性，就是由各种感觉所构成个，并弗是喺归正个辰光就被消除。此些感觉，作为道德品格个一部分，要一直存留到第二次降临。此些感觉代表情绪个系统，是同荷尔蒙系统相联个。伊拉也代表各种感官，是同神经系统相联个。人较低本性里一切被看作感觉个要素，可以分作两大基本类别。一种感觉，是我拉从祖先承受下来个倾向；另一种感觉，是我拉凭自家个选择所养成个倾向。
Some inherited tendencies are simply part of the human design, and some types of inherited tendencies are to do evil. The cultivated types of feelings are what we establish by our own choices, and the inherited tendencies are transmitted by “the great law of heredity.”
有些遺傳个傾向，單單是人性設計个一部分；也有一類遺傳个傾向，是向惡个。後天培養个情感類型，是我儕憑自家个選擇所建立个；遺傳个傾向，則係藉着「遺傳个大法則」所傳遞个。
Jesus “accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” With the results of four thousand years of the working of the great law of heredity, Jesus always kept those tendencies in subjection by the exercise of His will, and He never once participated in cultivating any sinful feelings.
耶穌「當人類因四千年之罪而變得衰弱個辰光，接受了人性。佢像亞當个每一個子孫一樣，承受了遺傳大律運作个結果。這些結果到底是啥個，伊地上祖先个歷史已經顯明出來。佢帶着這樣个遺傳而來，為着分擔我儕个憂患同試探，並賜畀我儕一個無罪生活个榜樣。」帶着四千年遺傳大律運作个結果，耶穌始終藉着佢意志个運用，將這些傾向控制勒服從之下；佢從來弗曾有一回參與培養任何有罪个情感。
Had Jesus accepted a human body, as represented by Adam and Eve before they sinned, without the accepting the results of the weakening of humanity that had occurred over four thousand years of degradation, then He would not have provided an Example, of how every child of God can overcome.
倘若耶穌所接受个，乃是一個人類个身體，正如亞當搭夏娃未犯罪以前所表明个一樣，卻弗曾接受人類經過四千多年墮落而致衰弱个結果，恁麼，伊就弗曾提供一個榜樣，來顯明上帝个每一個兒女當哪能得勝。
We will continue this study in the next article.
我伲会勒下一篇文章里继续个项研究。
“Many look on this conflict between Christ and Satan as having no special bearing on their own life; and for them it has little interest. But within the domain of every human heart this controversy is repeated. Never does one leave the ranks of evil for the service of God without encountering the assaults of Satan. The enticements which Christ resisted were those that we find it so difficult to withstand. They were urged upon Him in as much greater degree as His character is superior to ours. With the terrible weight of the sins of the world upon Him, Christ withstood the test upon appetite, upon the love of the world, and upon that love of display which leads to presumption. These were the temptations that overcame Adam and Eve, and that so readily overcome us.
“许多人看这场基督同撒但之间个争战，对佢拉自家个生活并呒没啥特别关系；所以，对佢拉来讲，这件事也少有兴趣。但㑚每一个人心里个境界之内，这场争论都一再重演。人若离开罪恶个队伍，转来事奉上帝，从来呒没一个勿遭着撒但个攻击。基督所抵挡个引诱，也就是㑚觉得顶难抵挡个引诱。撒但加诸于佢个试探，照佢个品格比㑚高出多少，就更大到那样个程度。基督肩负着世人罪孽个可怕重担，仍旧在关乎食欲、关乎爱世界，并关乎那种引人妄自擅取个好显扬个心之试炼当中站立得住。这些就是胜过亚当同夏娃个试探，也就是那样容易胜过㑚个试探。
“Satan had pointed to Adam’s sin as proof that God’s law was unjust, and could not be obeyed. In our humanity, Christ was to redeem Adam’s failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth; and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.
“撒但曾拿亚当个罪作证据，讲上帝个律法弗公义，也弗能够遵守。基督着伲人性里，原是要补赎亚当个失败。只是亚当受试探者攻击个辰光，罪个影响还一概弗曾落勒伊身浪。伊立勒完全人性个力量里，心思搭身体个精力都到足丰满。伊四围环着伊甸个荣光，又逐日搭天浪个众生交通。耶稣进到旷野去搭撒但交锋个辰光，却弗是格能。四千年来，人类勒身体个力量、心思个能力、并道德个价值浪，一直勒衰减；基督却担当了堕落人类个软弱。唯有格能，伊才救得人脱离自家卑贱里最低深个境地。”
“Many claim that it was impossible for Christ to be overcome by temptation. Then He could not have been placed in Adam’s position; He could not have gained the victory that Adam failed to gain. If we have in any sense a more trying conflict than had Christ, then He would not be able to succor us. But our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation. We have nothing to bear which He has not endured.
“许多人讲，基督断弗会拨试探所胜。若是恁样，伊就弗能够摆勒亚当个地位上；伊也弗能够得着亚当所弗曾得着个胜利。若是阿拉所经受个争战，哪怕有一点比基督所经受个还要严酷，恁伊就弗能够搭救阿拉。弗过阿拉个救主担起了人性，连同其一切软弱与负累。伊取了人个本性，也有向试探屈服个可能。阿拉所该担当个，冇一样是伊弗曾忍受过个。”
“With Christ, as with the holy pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began, the work of our redemption must begin. As by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. ‘And when He had fasted forty days and forty nights, He was afterward an hungered. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.’
“基督个情形，搭伊甸园里向个圣洁一对夫妻一样，食欲是头一趟大试探个根基。败坏就从啥地方开头，阿拉得赎个工作也必须从啥地方开头。亚当是因着放纵食欲跌倒个；照样，基督必须因着拒绝食欲个要求来得胜。‘伊禁食四十昼夜，后来就饿了。试探者来到伊跟前，对伊讲：若侬是上帝个儿子，就吩咐这些石头变做饼。伊回答讲：经上记着讲，人活着勿是单靠饼，乃是靠上帝口里所出个一切话。’”
“From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions, until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man’s behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness.” The Desire of Ages, 117.
“自亚当个辰光到基督个辰光，自我放纵已经加强了欲望搭激情个势力，直到伊拉几乎有了无限制个支配力。故此，人已经变得卑下而且多病；靠伊拉自家，根本弗可能得胜。基督为了人类，因忍受最严酷个试验而取得了胜利。为着我拉个缘故，伊施行了比饥饿或死亡更坚强个自制。并且，在这头一场胜利当中，已经包含了另外个问题；这些问题也进入我拉搭黑暗权势一切个争战之中。”《历代愿望》，117 页。