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.
兩根杖聯合在一起，成為一座聖殿。四十六乃是聖殿嘅象徵，而將北國被擄同南國被擄分隔開嘅，正正係四十六年。當「踐踏聖所同軍旅」喺末時、於1798年完成之時，將兩根杖聯合成為一座聖殿嘅，亦係四十六年。由公元前723年到公元前677年，聖殿被拆毀，並遭踐踏。到1798年，踐踏結束；及至1844年，一座聖殿已被建立。喺嗰度，佢哋本應成為一國，歸於一王之下，並永遠止息罪惡。呢個原是計劃，但1863年嘅悖逆將呢個計劃推遲到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.
保羅指出，教會乃是身體，而基督乃是頭；保羅又以身體作為肉體的象徵。對保羅而言，肉體與身體乃是可以互換的用語。
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.
因為你們若順從肉體而活，就必死；但你們若藉着聖靈治死身體的惡行，就必活着。羅馬書 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.
人嘅殿宇之設計，乃係根據神殿宇之設計。身體，即教會，相等於個人殿宇中嘅肉體。喺個人嘅殿宇裏面，心思係頭，身體乃係肉體。
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.
因我們是祂身上的肢體，是祂的骨中之骨、肉中之肉。為這個緣故，人要離開父母，與妻子連合，二人成為一體。這是極大的奧祕；但我是指着基督和教會說的。以弗所書 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.
約翰奉命要量度嘅殿，乃係神嘅殿；當第七位天使吹號，標誌住完成神奧祕之工嘅開始之時，所指嘅正係呢一座殿。然而，人嘅殿乃係照住神嘅殿嘅形象而造，因此二者可以互為象徵。摩西喺山上四十六日之久，期間有指示畀佢睇見一個樣式，叫佢照此去建立地上嘅會幕。呢個樣式乃係取自天上嘅殿。
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.
基督乃係屬天嘅殿，喺肉身中顯現；而且祂表明咗人之殿嘅樣式，因為人乃係照住祂嘅形象受造。為此，人之殿嘅樣式就以四十六條染色體表徵。
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.
眾聖殿在預言上乃是可以互相對應、彼此通用的。因此，約翰所奉命量度的殿，只由兩層聖所構成，並沒有外院。第一層聖所象徵人的殿，就是教會（新婦）、國度、身體，也就是肉體。第二層聖所象徵神的殿，就是新郎、君王、元首，也就是心思。那永約的應許，在末後日子要成就在十四萬四千人身上，已藉以西結書第三十七章的兩根木杖表明了；也藉約翰所見那由兩層聖所組成的殿表明了；也藉保羅對「基督在信徒裡面、榮耀的盼望」這奧祕所作明確的界定表明了。
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.
蓋印那十四萬四千人之工作，乃係將神性與人性永久結合之工作。此項工作乃於第七號吹響之時得以完成。此種結合，在聖經之中以各樣方式，循序漸進地表明出來。稱義與成聖之工，乃此項工作在神學上之用語。稱義乃基督作為我哋替身之工作，而成聖之工乃基督作為我哋榜樣之工作。稱義表明我哋得進天國之權利，而成聖表明我哋配進天國之資格。此兩項工作，皆藉聖靈之同在而臨到信徒。此項工作亦被表明為：神將祂嘅律法寫喺嗰啲被接納入永約之人嘅心裏同意念之中。
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」代表殿中之居所，亦即頭所在之處。心思就是所謂較高的性情，與肉體相對；肉體乃較低的性情。心思藉着我們的思想表現出來；肉體則藉着我們的感覺表現出來。
“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.
「許多人經歷不必要嘅憂愁。佢哋將心思離開耶穌，過分專注於自己。佢哋誇大細微嘅困難，又口出灰心喪志之言。佢哋犯咗一項大罪，就係對上帝嘅眷顧作出不必要嘅埋怨。因為我哋所有同我哋所是嘅一切，都係虧欠於上帝。佢已經賜畀我哋各樣能力；呢啲能力喺某種程度上，係同佢自己所具有嘅相似；而我哋應當殷勤努力去發展呢啲能力，唔係要取悅同高舉自己，乃係要榮耀佢。」
“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.
「我哋唔應當容讓自己嘅心思偏離對上帝嘅忠誠。藉住基督，我哋可以、亦都應當喜樂，並且應當養成自制嘅習慣。甚至連思想都必須被帶服喺上帝嘅旨意之下，而感情亦要受理性同宗教所管束。我哋嘅想像力並唔係賜畀我哋，任由佢肆意奔放、隨心所欲，而唔作任何約束同操練。若果思想錯誤，感情亦必錯誤；而思想同感情結合起來，就構成道德品格。當我哋斷定，作為基督徒，自己毋須約束思想同感情之時，我哋就落喺惡天使嘅影響之下，並且邀請佢哋嘅臨在同佢哋嘅控制。若我哋屈從於自己嘅印象，任由思想流入猜疑、疑惑同埋怨嘅軌道，我哋就必定唔會快樂，而我哋嘅人生亦將證明係失敗嘅。」《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.”
思想與感情結合起來，便構成道德品格。我們的品格是由較低與較高兩種本性所組成；心思乃是較高的本性，若心思中的思想得以成聖，我們的感情也必得以成聖。這是因為，在構成我們人性的兩種本性之中，心思乃是較高、具有管治作用的本性。那些被設計為我們存在之一部分的「能力」，在「某種程度上」，是「與」基督「所具有的那些相似」的；因我們是照着祂的形像被造，我們也「應當殷勤竭力去發展」那些「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.
屬於較高本性、或屬於人之心思的能力，乃是判斷力、記憶力、良知，尤其是意志。
“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.
「許多人都在問：『我當如何將自己降服於上帝呢？』你渴望將自己獻與祂，然而你在道德力量上軟弱，受疑惑所奴役，又被你罪惡生活的習慣所控制。你的應許和決心好像沙繩一樣。你不能控制自己的思想、衝動和情感。你知道自己曾失信背約、違背誓言，這就削弱了你對自己真誠的信心，並使你覺得上帝不能接納你；但你無須絕望。你所需要明白的，乃是意志真正的力量。這乃是人性中的統治力量，是決定的能力，或選擇的能力。一切都取決於意志的正確運用。上帝已將選擇的能力賜給人；如何運用，乃在乎他們自己。你不能改變自己的心，也不能憑自己將心中的情感獻給上帝；但你可以選擇事奉祂。你可以將你的意志交給祂；那時，祂就必照着祂自己的美意，在你裏面運行，使你立志行事。如此，你的整個本性都必置於基督之靈的管治之下；你的情感必專注於祂，你的思想必與祂和諧一致。」
“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.
「對良善同聖潔嘅渴望，就其所及而言，係正確嘅；但你若停留喺呢度，便毫無益處。許多人懷住希望同渴望要作基督徒，最終仍要失喪。佢哋並冇去到將自己嘅意志降服於上帝嗰一步。佢哋而家並冇揀選作基督徒。」
“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.
「藉着正確運用意志，你的整個人生都可以被改變。當你將自己的意志降服於基督，你便與那超乎一切執政的、掌權的能力聯合。你必從上頭得着力量，使你堅定不移；如此，藉着不斷向上帝降服，你就能得以活出新的生命，就是信心的生命。」《喜樂的泉源》，47、48頁。
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.
意志嘅能力，乃係人性之中嘅「統御之力」；而呢位統治者，係位於人呢座聖殿之中嗰個內室，並且與「那超乎一切執政掌權者之上嘅權能」相聯合。神性與人性喺人嘅聖殿之中相結合之處，就係靈魂嘅堡壘。每一個人都有一座堡壘，而嗰度唔係由基督所佔據，就係由基督嘅大仇敵所佔據。
“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.
「當基督佔有靈魂的堡壘時，這人便與祂合而為一。凡與基督合一、持守這聯合、讓祂在心中登位、並順服祂命令的人，便能脫離那惡者的網羅。與基督聯合，他便將基督的恩典聚集於己，並將力量、效能和權能分別為聖歸給主，用以為祂贏得生靈。藉着與救主合作，他便成了上帝藉以作工的器皿。及至撒但來到，竭力要佔有這靈魂時，他便發現，基督已使這人比那披甲的壯士更強。」《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.
靈魂嘅堡壘，就係人嘅心同意念。新約嘅應許為信徒指出三個主要嘅應許。佢蒙應許得着一片可居之地，正如伊甸園之於亞當同夏娃一樣；而伊甸園又預表祂同古時以色列所立之約中嘅應許之地；而應許之地又預表屬靈以色列嘅屬靈榮耀之地；而呢三者都逐行逐句地作見證，指向嗰為凡得勝、正如祂得勝一樣嘅人所應許之新天新地。
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.
當亞當同夏娃犯罪之時，佢哋因着「七個時期」而被「驅散」出伊甸園；並且要到七千年之後，大地先被更新，伊甸園先得以恢復。古以色列因着「七個時期」而被分散，乃係由亞當同夏娃被分散所預表。聖約應許一片可供居住之地，而呢個應許正係伊甸得以恢復之應許。聖所同軍旅被踐踏，乃代表自亞當犯罪開始於人類家族之中罪惡漸進升級嘅過程。
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.
約中其餘兩個應許，乃係忠心之人必得着一個新身體同埋一個新心思，甚至基督的心思。身體乃係肉體，即較低的本性；而就住與基督嘅關係而言，佢就係教會。心思乃係較高的本性，亦即懷愛倫姊妹所稱為「靈魂的堡壘」者。保羅清楚教導，我哋喺接受福音要求、即喺稱義之時，便領受基督的心思。佢亦教導，我哋要直到第二次降臨之時，先至會領受新而榮耀的身體。
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，我把一個奧祕告訴你們：我哋唔係人人都要睡了，卻係人人都要改變；就係喺一剎那，眨眼之間，喺末次號筒吹響嘅時候；因為號筒要響起，死人要復活，成為唔能朽壞的，我哋也要改變。因為這必朽壞的，總要穿上不朽壞；這必死的，總要穿上不死。及至這必朽壞的既穿上了不朽壞，這必死的既穿上了不死，那時經上所記的話就應驗了：「死亡被得勝吞滅。」「死啊，你的毒鉤喺邊度？陰間啊，你的得勝喺邊度？」死的毒鉤就是罪；罪的權勢就是律法。哥林多前書 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.
一種教義——約翰指出，凡相信此等謬誤教訓的人，便顯明他們是敵基督——主張基督從未取了那種會受罪之後果所制約的身體；而這些後果，自亞當犯罪起，便開始臨到全人類。
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.
凡靈若不承認耶穌基督是成了肉身而來的，就不是出於神；這就是那敵基督者的靈，你們曾聽見它要來；如今它已經在世上了。約翰一書 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）之酒，教導「無玷成孕」之說，聲稱馬利亞被造成完全，正如亞當與夏娃在犯罪之前一樣，為要使耶穌之出生乃建立於神性（聖靈）與完全人性（馬利亞）之受孕上。無玷成孕這虛假的教義，所論及的並不是耶穌何時在馬利亞腹中成孕，乃是馬利亞如何以亞當與夏娃的完全而被成孕。若主張基督為救贖世人而降臨時所取的人性之肉身，乃是無罪的肉身，並不帶有遺傳之影響，這就是敵基督的教訓。
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.
因為世上有許多迷惑人的已經出來，他們不承認耶穌基督是成了肉身而來的；這樣的人就是那迷惑人的，就是那敵基督。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.
當基督復活之時，默示慎重指出，祂那時已經有一個榮耀的身體。祂的復活預表義人在第二次降臨時的復活，而正是在那時，我們領受立約所應許的新身體。
“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.
「基督升到祂父寶座嘅時候已經到了。作為一位神聖嘅征服者，祂快要帶着勝利嘅戰利品返回天上嘅庭宇。喺祂受死之前，祂曾向父宣告：『你所託付我所作嘅工，我已經成全了。』約翰福音 17:4。喺祂復活之後，祂喺地上逗留了一段時候，好叫祂嘅門徒能夠熟悉祂復活而得榮耀嘅身體。如今，祂已預備好要告別了。祂已經證實了祂乃係一位活着嘅救主。祂嘅門徒毋須再將祂同墳墓聯繫起來；他們可以思想祂乃係喺天上全宇宙面前得了榮耀。」《歷代願望》，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.
關於有一片土地可以居住之約的應許，乃要到大地被更新、伊甸得以恢復，而頭一個亞當之人類被分散的「七期」（七千年）完結之時，才得以應驗。關於新而榮耀之身體的約中應許，則於主第二次降臨之時，在一瞬之間得以賜下。
“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.
「伯利恆嘅故事，乃係一個取之不盡、用之不竭嘅題旨。其中隱藏住『神豐富的智慧和知識；這深奧，誰能測透！』羅馬書 11:33。我哋因救主嘅犧牲而驚歎：祂以天上嘅寶座換取馬槽，以受敬拜之天使嘅陪伴換取棚裏嘅走獸。在祂面前，人的驕傲同自恃都受到斥責。然而，呢一切不過係祂奇妙屈尊嘅開始。即使喺亞當仍然喺伊甸園中保持無罪之時，神的兒子若取咗人性，對祂而言都已經近乎無限嘅降卑；但耶穌所接受嘅人性，乃係喺人類經過四千年罪惡削弱之後嘅人性。祂如同亞當每一個子孫一樣，承受咗遺傳大律運作所帶來嘅結果。呢啲結果究竟係乜嘢，可以從祂地上祖先嘅歷史中睇到。祂帶住咁樣嘅遺傳而來，為要分擔我哋嘅憂患同試探，並且畀我哋一個無罪生活嘅榜樣。」《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.
當一個人符合福音的要求之時，他當下就領受一個新的心思，甚至是基督的心思；但身體，或如保羅亦稱之為肉體，則要到第二次降臨時才得改變。較低的性情，就是由情感所構成的部分，並不會在歸正之時被消除。那些情感——作為道德品格的一部分——要一直存留，直到第二次降臨。那些情感代表情緒系統，與荷爾蒙系統相聯。它們也代表與神經系統相聯的感官。人較低性情中一切被視為情感的成分，可分為兩個基本類別。一類情感，是我們從祖先承受而來的傾向；另一類情感，則是我們藉着自己的選擇所形成、培養出來的傾向。
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.”
有啲遺傳傾向只不過係人類本質設計嘅一部分，而有啲遺傳傾向則係趨向作惡。至於後天培養出嚟嘅各種情感，乃係我哋藉住自己嘅選擇所建立嘅；而遺傳傾向，則係藉住「遺傳嘅大定律」傳遞落嚟。
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「喺人類因四千年罪惡而變得衰弱之時，接納咗人性。佢同亞當嘅每一個子孫一樣，承受咗遺傳定律呢一偉大法則運作所帶來嘅結果。呢啲結果係乜嘢，可以喺佢地上祖先嘅歷史中睇到。佢帶住咁樣嘅遺傳而嚟，為要分擔我哋嘅憂患同試探，並且畀我哋一個無罪生活嘅榜樣。」喺承受咗呢一偉大遺傳定律四千年運作之結果嘅情況下，耶穌始終藉住運用自己嘅意志，將呢啲傾向常常制伏，並且佢從來一次都冇參與培養任何罪惡嘅情感。
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.
如果耶穌所接受嘅係一個人嘅身體，正如亞當同夏娃未犯罪之前所表徵嘅一樣，而冇接受人類喺四千年墮落退化之中所產生之衰弱嘅結果，咁樣，佢就唔能夠提供一個榜樣，說明上帝每一個兒女點樣都可以得勝。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“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.
「好多人睇呢一場基督同撒但之間嘅爭戰，覺得同自己嘅人生冇乜特別關係；對佢哋嚟講，亦都冇乜興趣。但係，呢場爭議喺每一個人心靈嘅領域之內，都一再重演。人每逢離開罪惡嘅行列去事奉上帝，就必定會遭遇撒但嘅攻擊。基督所抗拒嘅引誘，正係我哋覺得極難抵擋嘅嗰啲。呢啲引誘加諸喺佢身上，程度遠比加諸喺我哋身上更大，正如佢嘅品格遠遠高過我哋一樣。基督肩負住世人罪孽可怕嘅重擔，喺關乎食慾、關乎愛世界、同埋關乎嗰種導致妄自僭越嘅炫耀之心嘅考驗上，都勝過咗試探。呢啲正係曾經勝過亞當同夏娃，亦都咁容易勝過我哋嘅試探。」
“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.
「撒但曾指出亞當的罪，作為上帝律法不公義、且不能遵守的證據。基督要在我哋所共有的人性之中，救贖亞當的失敗。然而，當亞當受試探者攻擊之時，罪所帶來嘅任何影響都未曾臨到佢身上。佢站立喺完全人性嘅力量之中，具備心智同身體全部嘅活力。佢被伊甸園嘅榮美環繞，並且每日都與天上嘅眾生交通。耶穌進入曠野與撒但交鋒嘅時候，情況卻並非如此。經過四千年，人類喺體力、智力同道德價值上都不斷衰退；而基督承擔咗墮落人類嘅軟弱。唯有如此，祂先能將人從自己墮落最深之處拯救出來。」
“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.
「許多人聲稱，基督係唔可能畀試探所勝過。若然如此，祂就唔可能被置於亞當嘅地位；祂亦唔可能取得亞當未能取得嘅勝利。若果我哋喺任何意義上所面對嘅爭戰，比基督所經歷嘅更為艱難，咁祂就唔能夠搭救我哋。但我哋嘅救主取咗人性，連同其中一切嘅弱點與責任。祂取咗人嘅本性，並具有向試探屈服嘅可能。我哋所要承受嘅，冇一樣係祂未曾忍受過嘅。」
“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.’
「對於基督，正如對伊甸園中那聖潔的一對一樣，食慾乃第一次大試探所立足之地。敗壞既正是從此開始，我們救贖之工也必須從此開始。亞當因放縱食慾而墮落；照樣，基督必須藉着克制食慾而得勝。『祂禁食四十晝夜，後來就餓了。那試探人的前來，對祂說：你若是上帝的兒子，可以吩咐這些石頭變成食物。祂卻回答說：經上記着說：「人活着，不是單靠食物，乃是靠上帝口裏所出的一切話。」』」
“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.
「由亞當之時直到基督之時，放縱自我已使食慾與情慾之勢力不斷增長，直到它們幾乎取得毫無限制的控制權。因此，人類已變得卑賤而患病，靠自己根本不可能得勝。基督為人類的緣故，藉着忍受最嚴峻的試驗而得了勝。祂為我們的緣故，操練出一種比飢餓或死亡更強的自制力。而在這第一次的勝利之中，已包含了其他一切與黑暗權勢爭戰時所涉的問題。」《歷代願望》，117頁。