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.
两根木杖连合成为一座圣殿。四十六是圣殿的象征，而北国被掳与南国被掳之间相隔四十六年。到了1798年的末时，圣所与军旅被践踏之事告成；正是四十六年，把两根木杖连为一体，成为圣殿。从公元前723年到公元前677年，圣殿被拆毁并遭践踏。1798年，践踏结束；到1844年，一座圣殿已经被建立起来。在那里，他们本要成为一个民族，归一个王统治，并永远止息犯罪。那原是计划，但1863年的悖逆把这计划推迟到了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.
保罗将教会界定为身体，将基督界定为元首，并且以身体作为肉体的象征。对保罗而言，“肉体”和“身体”是可以互换的术语。
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.
因为你们若顺着肉体活着，必要死；但若借着圣灵治死身体的行为，必要活着。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.
人的殿的设计是基于神的殿的设计。身体，也就是教会，在个人的殿中相当于肉身。在个人的殿中，心智是头，身体就是肉身。
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.
因为我们是他身体的肢体，就是他的肉、他的骨。为这缘故，人要离开父母，与妻子联合，二人成为一体。这是极大的奥秘，但我是指着基督和教会说的。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.
当第七位天使吹号，标志着完成上帝奥秘之工的开端之时，约翰所要丈量的圣殿乃是上帝的圣殿；但人所造的圣殿是按着上帝圣殿的形像所造的。二者是可以互换的象征。摩西在山上四十六日，蒙指示他在建立地上会幕时当采用的样式；此样式乃取自天上的圣殿。
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.
基督是天上的圣殿，显现在肉身中；祂代表人的圣殿的样式，因为人是按着祂的形象被造的。因此，人的圣殿的样式以四十六条染色体来表示。
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.
这些殿在预言上可以互相替代。因此，约翰被吩咐去量的殿只由两间组成，没有外院。第一间代表人性的殿——教会（新妇）、国家、身体，也就是肉体。第二间代表神性的殿——新郎、君王、头，即心思。那在末后的日子为十四万四千人所成就的永约之应许，已借着以西结书三十七章的两根木杖得到说明；也借着约翰的殿（由两间组成）得到说明；又借着保罗对“基督在信徒里面，荣耀的盼望”这一奥秘的具体界定得到说明。
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.
给那十四万四千人施行盖印的工作，就是将神性与人性永久联合的工作。这项工作在第七号吹响之时成就。这种联合在圣经中以多种方式、层层铺陈地被表明。“称义”与“成圣”是对此项工作的神学术语。称义是基督作为我们替代者所成就的工作，成圣之工则是基督作为我们榜样所施行的工作。称义表明我们得天国之名分，成圣表明我们得以适于天国。这两项工作皆因圣灵的同在而临到信徒。此工亦被表述为将神的律法写在那些被接纳进入永约之人的心与意念之中。
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.
“心智”象征圣殿中的内室，也就是头脑所居之处。心智被称为较高的本性；相对地，肉身是较低的本性。心智以我们的思想为代表，肉身以我们的情感为代表。
“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.
许多人经历着不必要的忧愁。他们把心思从耶稣身上移开，过分以自我为中心。他们把小困难夸大，说泄气的话。他们因对上帝的护理无谓地发怨言而犯下大罪。我们的一切所有和一切所是，都亏欠上帝。他赐给我们能力，在某种程度上与他自己所拥有的相似；我们应当殷勤努力发展这些能力，不是为取悦并高举自己，而是为荣耀他。
“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.
我们不可容让心思意念被动摇，以致背离对上帝的忠诚。借着基督，我们可以并且应该喜乐，也当养成自制的习惯。连思想都必须顺服上帝的旨意，感情则要受理性与信仰的约束。我们的想象力并不是赐给我们用来肆意妄为、随心所欲的，而不作任何约束与操练的努力。思想若错，感情也会错；思想与感情合在一起，便构成道德品格。当我们认定身为基督徒并不需要克制自己的思想和感情时，我们就落在恶天使的影响之下，招致他们的临在与辖制。若我们顺从一时的感觉，让思想沿着猜疑、怀疑与埋怨的轨道运行，我们就会不快乐，我们的人生也将被证明是失败的。——《评论与先驱》，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.”
思想与情感结合，共同构成道德品格。我们的品格由较低与较高两种本性构成；心智是较高的本性；若心智之思想得以成圣，我们的情感也将成圣。因为在构成人性的两种本性之中，心智是较高且具统御性的本性。被设定为我们存有之一部分的“能力”，在“某种程度上”，“类似于”基督“所拥有的”；因我们是按着祂的形像被造的，并且我们“当殷勤努力以培养”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.
属于人类高等本性（即心灵）的能力有判断力、记忆力、良心，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.
许多人在问：“我该如何把自己完全交给上帝？”你渴望把自己交给他，但你在道德力量上软弱，被疑惑捆绑，又受罪恶生活的习惯所控制。你的诺言和决心像沙做的绳索，靠不住。你无法控制自己的思想、冲动和情感。意识到自己毁约失信，削弱了你对自身真诚的信心，使你觉得上帝不能接纳你；然而你不必绝望。你需要明白的是意志的真正力量。它是人性中主宰性的力量，是决断与选择的能力。一切都取决于意志的正确运用。上帝已把选择的能力赐给了人；运用它在于他们自己。你不能改变自己的心，也不能单靠自己把心的爱献给上帝；但你可以选择事奉他。你可以把你的意志交给他；这样，他就会在你里面运行，使你立志行事，都成就他的美意。这样，你整个人就会归在基督之灵的掌管之下；你的情感将以他为中心，你的思想将与他相一致。
“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.
对良善与圣洁的渴望就其本身而言是对的；但如果你止步于此，这些渴望将毫无益处。许多人在盼望并渴望成为基督徒的时候仍将灭亡。他们没有走到把自己的意志顺服于神的地步。他们现在并不选择成为基督徒。
“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.
“通过正确地运用意志，你的生命就可以发生彻底的改变。把你的意志交托给基督，你便与那超乎一切执政者与掌权者之上的大能联合。你将从上头得着力量，使你坚定不移；如此，借着不断地向上帝降服，你就能活出新的生命，就是信心的生活。”《走向基督》，第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.
意志之力乃人性中的“统御之权”；而这位统御者所驻之处，乃在人的圣殿的一间殿室，该殿室与那“超乎一切执政者与掌权者之上的大能”相联合。在人的圣殿中，神性与人性相联合之处，乃是灵魂的要塞。人人皆有一座要塞；此要塞或为基督所据守，或为基督之大仇敌所据守。
“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.
当基督占据灵魂的堡垒时，人就与他合而为一。与基督合一的人，若保持这合一，在心中尊他为王，并遵行他的命令，便可免受那恶者的网罗。与基督相连，他便将基督的诸般恩典归集于己，并把力量、效能与权能奉献给主，用以赢得灵魂归向他。借着与救主同工，他就成为上帝施行作为的器皿。于是，当撒但前来，图谋占据灵魂时，便发现基督已使这人比那披挂全副武装的壮士更为强大。 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.
灵魂的堡垒乃是人的心与意念。新约所包含的应许为信徒指明三项首要的应许。他被应许得享一片可居之地，正如伊甸园之于亚当与夏娃；而伊甸园又预表祂与古代以色列所立之约中的应许之地；而那应许之地又预表属灵的以色列之属灵的荣美之地；此三者皆“律上加律，例上加例”地共同为那新地的应许作见证——这新地乃赐给那些如同祂那样得胜的人。
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.
当亚当和夏娃犯罪时，他们被“分散”离开伊甸园，历经“七个时期”；并且在七千年之后，地球被更新，伊甸园得以恢复。古代以色列被“分散”的“七个时期”，是由亚当和夏娃被分散所预表的。圣约应许一片可居之地，而这应许正是伊甸复原的应许。对圣所与军旅的践踏，象征着自亚当之罪开始在人类家族中不断升级的罪恶。
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.
这圣约的另外两项应许，是忠信者将得着新的身体与新的心智，就是基督的心思意念。身体乃是肉体，属较低的本性；并且就着与基督的关系说，它就是教会。心智乃较高的本性，正是怀爱伦姐妹所称的“灵魂的堡垒”。保罗清楚教导，当我们接受福音的要求而称义之时，便领受基督的心思意念。他也教导，直到基督再来之时，我们才会得着新的、荣耀的身体。
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，我要告诉你们一个奥秘：我们不是都要睡去，乃是都要被改变；就在一霎时，眨眼之间，在末次号筒响的时候。因为号筒要响，死人要复活，成为不朽坏的，我们也要被改变。因为这必朽坏的必须穿上不朽坏，这必死的必须穿上不死。既然这必朽坏的穿上了不朽坏，这必死的穿上了不死，那时经上所记的话就要应验：“死亡被得胜吞灭了。”死啊，你的刺在哪里？坟墓啊，你的得胜在哪里？死的刺就是罪；罪的权势就是律法。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——约翰说，凡相信这种谬误教导的人都是敌基督——主张基督从未取过一个会受罪之后果所辖制的身体，而这种罪的后果自亚当犯罪以来便开始影响人类。
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.
凡不承认耶稣基督是成了肉身来的灵，都不是出于神；这就是那敌基督的灵，你们从前听见他要来，现在已经在世上了。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.
教导“圣母无染原罪”的巴比伦之酒（敌基督）声称，马利亚被造为完全，正如亚当和夏娃在犯罪之前那样，为使耶稣的降生建立在神性（圣灵）的成孕之上，并与完全的人性（马利亚）相结合。“圣母无染原罪”的这谬误教义并不是在讨论耶稣何时在马利亚腹中受孕，而是讨论马利亚自身如何受孕——也就是她在受孕时便拥有如同亚当和夏娃犯罪前的完美。主张基督在来救赎人类时所取的肉身是无罪的、且不含遗传影响的肉身，是一种敌基督的教导。
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.
因为有许多迷惑者已经来到世上，他们不承认耶稣基督是成了肉身来的。这样的人就是迷惑者，也是敌基督的。约翰二书 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.
启示明确指出，基督复活的时候，祂就有了荣耀的身体。祂的复活预表了在主再来时义人的复活，并且也正是在那时，我们将领受上帝之约所应许的新身体。
“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.
时候到了，基督要升到祂父的宝座上。作为一位神圣的得胜者，祂正要带着胜利的战果回到天庭。临死之前，祂曾向祂的父宣告：“你所交给我做的工，我已经做成了。”约翰福音17:4。复活之后，祂又在地上停留了一段时日，使祂的门徒得以熟悉祂那复活并得荣耀的身体。如今祂已预备好要告别。祂已经证实了祂是活着的救主这一事实。祂的门徒不必再把祂与坟墓联系在一起；他们可以把祂看作在天上宇宙面前已得荣耀的那一位。——《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.
关于有一片可居之地的盟约应许，将在地球更新、伊甸园恢复，且第一亚当的人类被分散的“七次”（七千年）时期告终之时得以应验。关于新而荣耀身体的盟约应许，将在第二次降临时转眼之间被赐下。
“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.
伯利恒的故事是一个取之不尽的主题。其中隐藏着“神智慧与知识丰富的深奥”。罗马书11:33。我们惊叹救主的牺牲：祂以天上的宝座换成马槽，又以与敬拜祂的天使为伴换成畜栏中的牲畜。人类的骄傲与自恃在祂面前受到责备。然而，这不过是祂奇妙降卑的开始。即便在亚当仍在伊甸纯真无罪之时，神子取了人的本性也几乎是无限的降卑；但耶稣接受人性的时候，人类已被四千年的罪孽所削弱。像亚当的一切子孙一样，祂接受了遗传大法则运行所产生的结果。这些结果如何，从祂在世祖先的历史中便可见一斑。祂带着这样的遗传而来，与我们分担忧伤与试探，并为我们树立无罪生活的榜样。历代的渴望，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.
当一个人满足福音的要求时，他便当下就得着一个新的心思意念，就是基督的心思；但身体——或者照保罗的说法，称为“肉体”——要在第二次降临时才被改变。由情感构成的较低本性并不会在归信时被除去。这些情感作为道德品格的一部分，会一直保留到第二次降临。这些情感代表着与内分泌系统相关联的情绪系统。它们也代表着与神经系统相关联的诸感官。人在较低本性中凡被视为情感的各种要素，可分为两大类：一类是我们从祖先那里遗传来的倾向；另一类是我们凭自己的选择后天培养出来的倾向。
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.”
有些遗传倾向只是人类本性的一部分，而有些遗传倾向则会驱使人作恶。后天培养的情感类型是由我们自己的选择所确立的，而遗传倾向则由“伟大的遗传法则”传递下来。
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.
耶稣“在人类因四千年的罪而衰弱之后，取了人性。像亚当的一切子孙一样，祂接受了遗传的大法则运行所产生的结果。这些结果为何，已由祂地上祖先的历史加以显明。祂带着这样的遗传而来，为要与我们同分忧患与试探，并为我们树立无罪生活的榜样。” 带着遗传的大法则运行四千年的结果，耶稣始终藉着祂意志的运用，使那些倾向受制；祂从未一次助长任何罪恶的情感。
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.
倘若耶稣取了像亚当和夏娃犯罪之前那样的人身，而没有承担因人类四千多年的堕落所致的衰弱之后果，那么他就不会为每一位神的儿女树立一个如何得胜的榜样。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.
许多人认为，基督与撒但之间的这场冲突同他们自己的生活并无特别关系；因此他们对此也兴趣不大。可是，在每一个人的心灵领域里，这场争战都在重演。没有人能从邪恶的阵营转向事奉上帝而不遭遇撒但的攻击。基督所抵挡的诱惑，正是我们觉得最难抗拒的那些；并且因为祂的品格远胜于我们，这些诱惑向祂施压的程度也大得多。肩负着世人罪恶的可怕重担，基督在食欲、对世界的爱，以及那种导致冒昧的爱炫耀之心上，都经受住了试炼。这些正是曾使亚当和夏娃失败的试探，如今也往往轻易使我们败下阵来。
“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.
撒但把亚当的罪当作证据，指称上帝的律法不公正，且无法遵行。基督在我们的人性中，要挽回亚当的失败。然而，当亚当遭那试探者攻击时，他身上并没有罪的任何影响；他以完全之人的力量站立，身心都具有充沛的活力。他被伊甸的荣美所环绕，并且每日与天上的生灵相交。耶稣进入旷野与撒但对抗时，情况却并非如此。四千年来，人类在体力、智力和德性上不断衰退；而基督承担了堕落人性的软弱。唯有如此，祂才能把人从堕落的最深处拯救出来。
“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.
许多人声称基督不可能被试探所胜。那么祂就不可能被置于亚当的位置上；祂也不可能获得亚当未能获得的胜利。若是我们在任何意义上所遭遇的争战比基督所遭遇的更为艰难，那么祂就不能援助我们。然而我们的救主取了人性，带着它一切的弱点。祂取了人的本性，具有屈从试探的可能。我们所要承受的，没有一种是祂未曾承受过的。
“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.’
对于基督，正如对伊甸园中那圣洁夫妇一般，食欲乃是第一个重大试探的根基。败亡开始于何处，救赎之工也必须由何处开始。亚当因纵容食欲而堕落；照样，基督必须借着克制食欲而得胜。“祂禁食四十昼夜，后来就饿了。那试探者前来对祂说：你若是神的儿子，就吩咐这些石头变成饼吧。祂却回答说：经上记着：人活着不是单靠饼，乃是靠出于神口中的一切话。”
“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.
自亚当至基督之时，自我放纵使食欲与情欲的势力日益壮大，几乎到了不受限制地支配人的地步。因此，人类变得堕落而病态，凭自己根本不可能胜过它们。为人类的缘故，基督借着忍受最严峻的试炼而得胜。为我们的缘故，祂运用了胜过饥饿甚至死亡的自制力。而在这第一次的胜利中，也牵涉到其他因素，这些因素关乎我们与黑暗权势的一切争战。 《历代愿望》，第117页。