136:0.1 (1509.1) JESUS began his public work at the height of the popular interest in John’s preaching and at a time when the Jewish people of Palestine were eagerly looking for the appearance of the Messiah. There was a great contrast between John and Jesus. John was an eager and earnest worker, but Jesus was a calm and happy laborer; only a few times in his entire life was he ever in a hurry. Jesus was a comforting consolation to the world and somewhat of an example; John was hardly a comfort or an example. He preached the kingdom of heaven but hardly entered into the happiness thereof. Though Jesus spoke of John as the greatest of the prophets of the old order, he also said that the least of those who saw the great light of the new way and entered thereby into the kingdom of heaven was indeed greater than John.
136:0.1 (1509.1) 耶穌開始公眾事工時，正值約翰傳道所引發的大眾熱潮達到了頂峰，也正處於巴勒斯坦的猶太人熱切盼望彌賽亞出現的時期。約翰與耶穌之間有著極大的反差。約翰開展事工，熱切而竭誠；耶穌擔負辛勞，沉穩而喜樂，他一生中只有極少幾次行色匆忙。耶穌是對這個世界的一種安撫的慰藉，在某種程度上是一個榜樣；約翰算不得是慰藉或是榜樣。他宣揚天國，但幾乎未曾進入享受過天國的快樂。儘管耶穌稱約翰為舊秩序的先知中最偉大的，但他也說，凡看見新道路的大光明、藉此進入天國的人，即使是其中最小的，也確實比約翰還大。
136:0.2 (1509.2) When John preached the coming kingdom, the burden of his message was: Repent! flee from the wrath to come. When Jesus began to preach, there remained the exhortation to repentance, but such a message was always followed by the gospel, the good tidings of the joy and liberty of the new kingdom.
136:0.2 (1509.2) 約翰宣揚即將到來的王國時，他所傳訊息的核心是：悔改吧！逃離將要來臨的忿怒。及至耶穌開始傳道，也留有勸誡悔改的訓詞，但這樣的訊息總是伴隨著福音——關於新王國之喜悅與自由的佳音。
1. Concepts of the Expected Messiah
1. 對所預期彌賽亞之概念
136:1.1 (1509.3) The Jews entertained many ideas about the expected deliverer, and each of these different schools of Messianic teaching was able to point to statements in the Hebrew scriptures as proof of their contentions. In a general way, the Jews regarded their national history as beginning with Abraham and culminating in the Messiah and the new age of the kingdom of God. In earlier times they had envisaged this deliverer as “the servant of the Lord,” then as “the Son of Man,” while latterly some even went so far as to refer to the Messiah as the “Son of God.” But no matter whether he was called the “seed of Abraham” or “the son of David,” all were agreed that he was to be the Messiah, the “anointed one.” Thus did the concept evolve from the “servant of the Lord” to the “son of David,” “Son of Man,” and “Son of God.”
136:1.1 (1509.3) 關於所預期的拯救者，猶太人存有許多種觀點；這些不同的彌賽亞教義流派，每一個都能引據希伯來經文中的陳述作為各自論點的佐證。一般來說，猶太人認為本民族的歷史始於亞伯拉罕，最終達至彌賽亞和神之王國的新時代。早先時，他們設想這位拯救者是「主的僕人」；繼而又視之為「人子」；再後來，有些人竟至稱彌賽亞為「神子」。但無論他是被稱為「亞伯拉罕的後裔」，還是「大衛的子孫」，所有人都一致認為這位拯救者就是彌賽亞——「受膏者」。就這樣，這概念，從「主的僕人」，演變為「大衛的子孫」、「人子」與「神子」。
136:1.2 (1509.4) In the days of John and Jesus the more learned Jews had developed an idea of the coming Messiah as the perfected and representative Israelite, combining in himself as the “servant of the Lord” the threefold office of prophet, priest, and king.
136:1.2 (1509.4) 在約翰、耶穌時代，猶太人中學識較深的人已形成了一種觀念：那將要來的彌賽亞，是已臻完美、具有代表性的以色列人；他身為「主的僕人」，集先知、祭司與君王這三重職分於一身。
136:1.3 (1509.5) The Jews devoutly believed that, as Moses had delivered their fathers from Egyptian bondage by miraculous wonders, so would the coming Messiah deliver the Jewish people from Roman domination by even greater miracles of power and marvels of racial triumph. The rabbis had gathered together almost five hundred passages from the Scriptures which, notwithstanding their apparent contradictions, they averred were prophetic of the coming Messiah. And amidst all these details of time, technique, and function, they almost completely lost sight of the personality of the promised Messiah. They were looking for a restoration of Jewish national glory—Israel’s temporal exaltation—rather than for the salvation of the world. It therefore becomes evident that Jesus of Nazareth could never satisfy this materialistic Messianic concept of the Jewish mind. Many of their reputed Messianic predictions, had they but viewed these prophetic utterances in a different light, would have very naturally prepared their minds for a recognition of Jesus as the terminator of one age and the inaugurator of a new and better dispensation of mercy and salvation for all nations.
136:1.3 (1509.5) 猶太人虔誠地相信，正如摩西用神蹟奇事救他們先祖擺脫埃及的奴役，將要來的彌賽亞也必用甚至更大的權能奇蹟、民族勝利的奇事，救猶太人擺脫羅馬人的統治。拉比們已從經卷中收集了近五百處經文，儘管這些經文看起來有種種矛盾之處，但他們斷言，這些都是對將要來的彌賽亞的預言。在時機、做事方式與職分等等所有這些細節之中，他們幾乎完全忽視了應許的彌賽亞這個人格。他們在盼望復興猶太民族的榮耀——以色列人在俗世被高舉——而非世界的救恩。由此可見，拿撒勒的耶穌永遠都不可能符合猶太人心目中這種物質取向的彌賽亞概念。許多被視為彌賽亞預言的經文，倘若他們能換一種角度去看待這些預言性的話語，本可以使他們的思想很自然地預備好，承認耶穌不僅是一個時代的終結者，還是開創者——他將為萬民開啟一個更好的、充滿仁慈與救恩的新天命時代。
136:1.4 (1510.1) The Jews had been brought up to believe in the doctrine of the Shekinah. But this reputed symbol of the Divine Presence was not to be seen in the temple. They believed that the coming of the Messiah would effect its restoration. They held confusing ideas about racial sin and the supposed evil nature of man. Some taught that Adam’s sin had cursed the human race, and that the Messiah would remove this curse and restore man to divine favor. Others taught that God, in creating man, had put into his being both good and evil natures; that when he observed the outworking of this arrangement, he was greatly disappointed, and that “He repented that he had thus made man.” And those who taught this believed that the Messiah was to come in order to redeem man from this inherent evil nature.
136:1.4 (1510.1) 猶太人從小就被教導要相信關於舍金納（Shekinah）的教義。但這個普遍傳的神之臨在象徵，聖殿中無從得見。他們相信，彌賽亞的到來必使它重現。對於族類之罪，以及人的所謂邪惡本性，他們所持的觀點是混亂不清的。有一部分人教導：亞當的罪詛咒了全人類；而彌賽亞將除去這詛咒，使人重獲神的眷顧。另一些人教導：神造人之時，已將善惡兩種本性都置於人之存有中；當神看到這一安排所產生的結果時，他大感失望，「他就後悔這樣造了人」。那些教導這種觀點的人相信，彌賽亞來，是為將人從這種固有惡性的挾制中解救出來。
136:1.5 (1510.2) The majority of the Jews believed that they continued to languish under Roman rule because of their national sins and because of the halfheartedness of the gentile proselytes. The Jewish nation had not wholeheartedly repented; therefore did the Messiah delay his coming. There was much talk about repentance; wherefore the mighty and immediate appeal of John’s preaching, “Repent and be baptized, for the kingdom of heaven is at hand.” And the kingdom of heaven could mean only one thing to any devout Jew: The coming of the Messiah.
136:1.5 (1510.2) 多數猶太人相信，他們之所以還在羅馬人統治下受著煎熬，是因本民族的罪，也是因為外邦歸信者的半心半意。猶太民族並未全心悔改，因此彌賽亞遲遲不來。當時有許多談論悔改的言論；正因如此，約翰那「天國近了，悔改並受洗吧」的講道，才產生了如此強勁、直接的感召力。對於任何一個虔誠的猶太人而言，天國只能意味著一件事：彌賽亞的到來。
136:1.6 (1510.3) There was one feature of the bestowal of Michael which was utterly foreign to the Jewish conception of the Messiah, and that was the union of the two natures, the human and the divine. The Jews had variously conceived of the Messiah as perfected human, superhuman, and even as divine, but they never entertained the concept of the union of the human and the divine. And this was the great stumbling block of Jesus’ early disciples. They grasped the human concept of the Messiah as the son of David, as presented by the earlier prophets; as the Son of Man, the superhuman idea of Daniel and some of the later prophets; and even as the Son of God, as depicted by the author of the Book of Enoch and by certain of his contemporaries; but never had they for a single moment entertained the true concept of the union in one earth personality of the two natures, the human and the divine. The incarnation of the Creator in the form of the creature had not been revealed beforehand. It was revealed only in Jesus; the world knew nothing of such things until the Creator Son was made flesh and dwelt among the mortals of the realm.
136:1.6 (1510.3) 邁克爾贈予中有一個特點，在猶太人的彌賽亞概念中是完全陌生的，那就是人性與神性這二性的合一。對於彌賽亞，猶太人有著各種各樣的設想：是臻於完美的人、超越人類的存在，甚至是神性的存有；但他們從不曾抱有人性與神性合一的概念。而這正是耶穌早期門徒的巨大絆腳石。他們理解將彌賽亞設想為大衛子孫的屬人彌賽亞概念，正如較早期的先知們所呈現的；也理解將彌賽亞視為人子的觀念，也就是但以理與一些後來的先知所提出的超人類觀念；甚至理解視之為神子的觀念，正如《以諾書》的作者及其同時代人所描述的。然而，他們從未有一刻心存這樣一種真正符合實相的概念：人性與神性這二性，在一位地球的人格中合一。造物者以受造物之形化身之事，並未預先啟示。此事在耶穌身上才得以顯明；在造物聖子成為肉身、住在此界域的凡人中間之前，世人對此一無所知。
136:2.1 (1510.4) Jesus was baptized at the very height of John’s preaching when Palestine was aflame with the expectancy of his message—“the kingdom of God is at hand”—when all Jewry was engaged in serious and solemn self-examination. The Jewish sense of racial solidarity was very profound. The Jews not only believed that the sins of the father might afflict his children, but they firmly believed that the sin of one individual might curse the nation. Accordingly, not all who submitted to John’s baptism regarded themselves as being guilty of the specific sins which John denounced. Many devout souls were baptized by John for the good of Israel. They feared lest some sin of ignorance on their part might delay the coming of the Messiah. They felt themselves to belong to a guilty and sin-cursed nation, and they presented themselves for baptism that they might by so doing manifest fruits of race penitence. It is therefore evident that Jesus in no sense received John’s baptism as a rite of repentance or for the remission of sins. In accepting baptism at the hands of John, Jesus was only following the example of many pious Israelites.
136:2.1 (1510.4) 耶穌是在約翰傳道的鼎盛時期受洗的，在當時，巴勒斯坦因他 「神之王國近了」的訊息所喚起的期待之情而熾烈，整個猶太民族都投入到嚴肅、鄭重的自省中。猶太人的族類團結意識非常深厚。猶太人不僅相信父輩的罪會殃及子孫，而且還堅信單一個人的罪會給整個民族帶來詛咒。因此，受約翰施洗的人，並非全都認為自己犯了約翰所譴責的具體罪惡。許多虔誠的靈魂受約翰的洗，是為以色列民族的福祉。他們擔心自己某個因無知而造下的罪會延遲彌賽亞的到來。他們覺得自己屬於一個有罪、受罪詛咒的民族，於是便主動前來受洗，或許可以藉此顯出族類悔罪的果子。由此可見，無論是從哪種意義上，耶穌受約翰的洗，都並非是作為悔改的儀式，或是為了罪得赦免。耶穌接受約翰的施洗，只是在效法許多虔誠以色列人的做法。
136:2.2 (1511.1) When Jesus of Nazareth went down into the Jordan to be baptized, he was a mortal of the realm who had attained the pinnacle of human evolutionary ascension in all matters related to the conquest of mind and to self-identification with the spirit. He stood in the Jordan that day a perfected mortal of the evolutionary worlds of time and space. Perfect synchrony and full communication had become established between the mortal mind of Jesus and the indwelling spirit Adjuster, the divine gift of his Father in Paradise. And just such an Adjuster indwells all normal beings living on Urantia since the ascension of Michael to the headship of his universe, except that Jesus’ Adjuster had been previously prepared for this special mission by similarly indwelling another superhuman incarnated in the likeness of mortal flesh, Machiventa Melchizedek.
136:2.2 (1511.1) 當拿撒勒的耶穌下到約旦河中受洗時，他是此界域的一位凡人——他在與克勝心智、與內住之靈的自我認同相關聯的各個方面，都已達到了人類進化性揚升的頂峰。那一天，他，諸時空演化世界中一位臻於完滿的凡人，站在約旦河中。耶穌的凡人心智，與內住靈性調整者——他天堂父親的神性恩賜——之間，已經建立起完美的同步和全面的交流。自邁克爾擢升、在他的宇宙掌權以後，所有生活在玉苒厦的正常人，都有這樣的調整者住於其內；唯有耶穌的調整者除外，這位調整者早先已為這一特殊使命作了準備：它曾同樣內住於另一位以凡人肉身形態化身的超人，那就是瑪可文塔•默基瑟德。
136:2.3 (1511.2) Ordinarily, when a mortal of the realm attains such high levels of personality perfection, there occur those preliminary phenomena of spiritual elevation which terminate in eventual fusion of the matured soul of the mortal with its associated divine Adjuster. And such a change was apparently due to take place in the personality experience of Jesus of Nazareth on that very day when he went down into the Jordan with his two brothers to be baptized by John. This ceremony was the final act of his purely human life on Urantia, and many superhuman observers expected to witness the fusion of the Adjuster with its indwelt mind, but they were all destined to suffer disappointment. Something new and even greater occurred. As John laid his hands upon Jesus to baptize him, the indwelling Adjuster took final leave of the perfected human soul of Joshua ben Joseph. And in a few moments this divine entity returned from Divinington as a Personalized Adjuster and chief of his kind throughout the entire local universe of Nebadon. Thus did Jesus observe his own former divine spirit descending on its return to him in personalized form. And he heard this same spirit of Paradise origin now speak, saying, “This is my beloved Son in whom I am well pleased.” And John, with Jesus’ two brothers, also heard these words. John’s disciples, standing by the water’s edge, did not hear these words, neither did they see the apparition of the Personalized Adjuster. Only the eyes of Jesus beheld the Personalized Adjuster.
136:2.3 (1511.2) 通常，當一位此界域的凡人達到如此高的人格完滿層次時，會出現那些靈性提升的預備性現象，而這種現象的終局，便是凡人成熟的靈魂與配對的神性調整者的融合。按理，當拿撒勒的耶穌與他的兩個弟弟一同下到約旦河中接受約翰施洗時，他的人格經歷中似乎本該發生這樣一種變化。這一儀式，是他在玉苒廈上純人性生命歷程的終章；許多超人類觀察者預期見證這位調整者與其所內住心智的融合，但他們註定要失望了。某種全新的、甚至更為高超的事情發生了。在約翰按手在耶穌身上為他施洗之時，這位內住調整者永遠離開了約書亞・本・約瑟那臻於完滿的人類靈魂。片刻後，這位神性實體便作為一名人格化調整者以及整個內巴頓地方宇宙他這一類的首領，從神之聖都歸來。就這樣，耶穌親眼目睹了先前屬於自己的神性之靈，以人格化的形式降臨，回到他這裡。他聽見這位源自天堂的靈此時說道：「這是我的愛子，我所喜悅的。」約翰和耶穌的兩個弟弟也聽見了這些話。站在水邊的約翰門徒卻沒有聽見這些話，他們也沒有看見人格化調整者的顯現。只有耶穌親眼看見了這位人格化調整者。
136:2.4 (1511.3) When the returned and now exalted Personalized Adjuster had thus spoken, all was silence. And while the four of them tarried in the water, Jesus, looking up to the near-by Adjuster, prayed: “My Father who reigns in heaven, hallowed be your name. Your kingdom come! Your will be done on earth, even as it is in heaven.” When he had prayed, the “heavens were opened,” and the Son of Man saw the vision, presented by the now Personalized Adjuster, of himself as a Son of God as he was before he came to earth in the likeness of mortal flesh, and as he would be when the incarnated life should be finished. This heavenly vision was seen only by Jesus.
136:2.4 (1511.3) 這位回歸、此時已得擢升的人格化調整者如此說罷，現場陷入一片寂靜。他們四人仍停留在水中，此時耶穌抬頭看向近旁的調整者，祈禱道：「我在天上掌權的父啊，願人都尊你的名為聖。願你的國降臨！願你的旨意行在地上，如同行在天上。」他祈禱完畢時，「諸天都開了」，人子看見了此時已人格化的調整者所呈現的異象，他看見作為神子的自己，那是他以凡人肉身之形降臨世間以前的本來狀態，也是這化身生命歷程結束之後將會呈現的狀態。這屬天的異象，唯有耶穌看見了。
136:2.5 (1512.1) It was the voice of the Personalized Adjuster that John and Jesus heard, speaking in behalf of the Universal Father, for the Adjuster is of, and as, the Paradise Father. Throughout the remainder of Jesus’ earth life this Personalized Adjuster was associated with him in all his labors; Jesus was in constant communion with this exalted Adjuster.
136:2.5 (1512.1) 約翰和耶穌聽見的，正是這位人格化調整者的聲音，他代表萬有之父發言，因為調整者來自天堂父親，也如同天堂父親。在耶穌塵世生命餘下的歲月裡，在他的所有事工中，這位人格化調整者始終與他相偕，耶穌與這位擢升的調整者保持著持續的共融交流。
136:2.6 (1512.2) When Jesus was baptized, he repented of no misdeeds; he made no confession of sin. His was the baptism of consecration to the performance of the will of the heavenly Father. At his baptism he heard the unmistakable call of his Father, the final summons to be about his Father’s business, and he went away into private seclusion for forty days to think over these manifold problems. In thus retiring for a season from active personality contact with his earthly associates, Jesus, as he was and on Urantia, was following the very procedure that obtains on the morontia worlds whenever an ascending mortal fuses with the inner presence of the Universal Father.
136:2.6 (1512.2) 耶穌受洗時，並沒有作任何懺悔過犯的告白，也沒有作認罪的宣告。他受的洗，是獻身於履行天父旨意的洗禮。他正受洗時，聽見他父那確定無疑的呼喚，這是召他投身父之事業的最終召喚；於是他便離開眾人，獨自隱居了四十天，反覆思考這些錯綜複雜的問題。耶穌這樣暫時退離與塵世夥伴的常態人格往來，是在以他當時的狀態，在玉苒廈上，遵循著諸靈質性世界通行的程序——每當一個揚升凡人與來自萬有之父的內心臨在相融合時，便是如此。
136:2.7 (1512.3) This day of baptism ended the purely human life of Jesus. The divine Son has found his Father, the Universal Father has found his incarnated Son, and they speak the one to the other.
136:2.7 (1512.3) 受洗的這一日，耶穌純人類的生命階段畫上了句號。這位神性聖子尋見了他的父，萬有之父也尋見了他化身的子，他們彼此交談。
136:2.8 (1512.4) (Jesus was almost thirty-one and one-half years old when he was baptized. While Luke says that Jesus was baptized in the fifteenth year of the reign of Tiberius Caesar, which would be a.d. 29 since Augustus died in a.d. 14, it should be recalled that Tiberius was coemperor with Augustus for two and one-half years before the death of Augustus, having had coins struck in his honor in October, a.d. 11. The fifteenth year of his actual rule was, therefore, this very year of a.d. 26, that of Jesus’ baptism. And this was also the year that Pontius Pilate began his rule as governor of Judea.)
136:2.8 (1512.4) （耶穌受洗時，將近三十一歲半。儘管路加稱耶穌受洗是在提庇留·凱撒在位第十五年，也就是西元29年，因為奧古斯都是在西元14年去世的。但應記起，在奧古斯都去世前，提庇留與奧古斯都一起做了兩年半的共治皇帝，早在西元11年10月，便已有為尊崇他而鑄造的錢幣。因此，他實際掌權的第十五年，也就是耶穌受洗的那一年，是西元26年。也是在這一年，本丟·彼拉多出任猶地亞總督，開始其統治。）
136:3.1 (1512.5) Jesus had endured the great temptation of his mortal bestowal before his baptism when he had been wet with the dews of Mount Hermon for six weeks. There on Mount Hermon, as an unaided mortal of the realm, he had met and defeated the Urantia pretender, Caligastia, the prince of this world. That eventful day, on the universe records, Jesus of Nazareth had become the Planetary Prince of Urantia. And this Prince of Urantia, so soon to be proclaimed supreme Sovereign of Nebadon, now went into forty days of retirement to formulate the plans and determine upon the technique of proclaiming the new kingdom of God in the hearts of men.
136:3.1 (1512.5) 在受洗之前，耶穌已受過他凡人贈予的重大試探，那是在黑門山上，山間的露水浸濕了他，他就這樣度過了六週。就在黑門山上，他作為一個毫無外援的此界域凡人，遇見玉苒廈的僭稱者*——此世界的君王卡裡迦夏——並擊敗了他。在宇宙記錄中，在那個意義重大的日子，拿撒勒的耶穌成為玉苒廈的行星君王。這位不久後將迎來昭告他為內巴頓至高主權者的玉苒廈君王，此時進入四十天的隱退，以擬定各項計畫，斟酌確定宣揚新的神之王國的施行方法——這新的王國就在人的心中。
136:3.2 (1512.6) After his baptism he entered upon the forty days of adjusting himself to the changed relationships of the world and the universe occasioned by the personalization of his Adjuster. During this isolation in the Perean hills he determined upon the policy to be pursued and the methods to be employed in the new and changed phase of earth life which he was about to inaugurate.
136:3.2 (1512.6) 受洗之後，他正式進入了四十天的調整期，調整自己，以適應其調整者的人格化所帶來的、這個世界與這個宇宙層面已然改變的各種關係。在比利亞山中遺世獨處期間，他斟酌確定了他將要開啟的嶄新且已然改變的塵世生命階段中所要奉行的方針，以及要採用的各種方法。
136:3.3 (1512.7) Jesus did not go into retirement for the purpose of fasting and for the affliction of his soul. He was not an ascetic, and he came forever to destroy all such notions regarding the approach to God. His reasons for seeking this retirement were entirely different from those which had actuated Moses and Elijah, and even John the Baptist. Jesus was then wholly self-conscious concerning his relation to the universe of his making and also to the universe of universes, supervised by the Paradise Father, his Father in heaven. He now fully recalled the bestowal charge and its instructions administered by his elder brother, Immanuel, ere he entered upon his Urantia incarnation. He now clearly and fully comprehended all these far-flung relationships, and he desired to be away for a season of quiet meditation so that he could think out the plans and decide upon the procedures for the prosecution of his public labors in behalf of this world and for all other worlds in his local universe.
136:3.3 (1512.7) 耶穌隱退，並非為了禁食或是靈魂的苦行。他並非苦行者，他來世間，始終都是為了破除所有此類關於親近神的觀念。他此次隱退的原由，與曾驅使摩西、以利亞、甚至施洗約翰隱退的動機完全不同。此時耶穌已全然覺知他與自己所造宇宙、與眾宇宙所組成宇宙的關係——眾宇宙所組成的宇宙是由天堂父親、亦即他天上的父管轄的。他此時已完全憶起，在他正式進入玉苒廈化身之前，兄長以馬內利正式交付給他的贈予重任以及關於贈予的各項指示。他此時已清晰、全面地理解這一切廣闊遼遠的關係，他想要離開人群，度過一段靜思時光，以便思索構思各項計畫，斟酌確定開展公眾事工的行事方略——他開展公眾事工，既是為這個世界，也是為他地方宇宙中的所有其他世界。
136:3.4 (1513.1) While wandering about in the hills, seeking a suitable shelter, Jesus encountered his universe chief executive, Gabriel, the Bright and Morning Star of Nebadon. Gabriel now re-established personal communication with the Creator Son of the universe; they met directly for the first time since Michael took leave of his associates on Salvington when he went to Edentia preparatory to entering upon the Urantia bestowal. Gabriel, by direction of Immanuel and on authority of the Uversa Ancients of Days, now laid before Jesus information indicating that his bestowal experience on Urantia was practically finished so far as concerned the earning of the perfected sovereignty of his universe and the termination of the Lucifer rebellion. The former was achieved on the day of his baptism when the personalization of his Adjuster demonstrated the perfection and completion of his bestowal in the likeness of mortal flesh, and the latter was a fact of history on that day when he came down from Mount Hermon to join the waiting lad, Tiglath. Jesus was now informed, upon the highest authority of the local universe and the superuniverse, that his bestowal work was finished in so far as it affected his personal status in relation to sovereignty and rebellion. He had already had this assurance direct from Paradise in the baptismal vision and in the phenomenon of the personalization of his indwelling Thought Adjuster.
136:3.4 (1513.1) 耶穌在山間漫行、尋找合適的棲身處時，遇見了他的宇宙行政長官——內巴頓的明亮晨星加百列。此時加百列與本宇宙的造物聖子重新建立起個人交流；這是自邁克爾辭別薩爾文頓的夥伴們、前往伊甸廈為投身於玉苒廈贈予作準備以來，二人第一次直接會面。加百列遵照以馬內利的指示，憑藉尤沃薩亙古常在者的權柄，此時向耶穌呈報一則訊息，訊息言明，就本宇宙完全主權的獲得以及路西法反叛的終結而論，他在玉苒廈的贈予歷程實質上已完成。本宇宙完全主權的獲得，是在他受洗之日成就的，當時他的調整者的人格化，證明了他以凡人肉身之形的贈予臻於完滿，悉已完成；而路西法反叛的終結，在他從黑門山下來與等候他的孩子提格拉會合之日，便成為了歷史事實。耶穌此時被告知：依本地方宇宙和超級宇宙的最高權威，就他的贈予工作在主權、反叛等相關事務上對他個人身份地位的影響而言，他的贈予工作已完成。他早在受洗時的異象以及內住思想調整者的人格化現象中，便已直接從天堂得到了這份確證。
136:3.5 (1513.2) While he tarried on the mountain, talking with Gabriel, the Constellation Father of Edentia appeared to Jesus and Gabriel in person, saying: “The records are completed. The sovereignty of Michael number 611,121 over his universe of Nebadon rests in completion at the right hand of the Universal Father. I bring to you the bestowal release of Immanuel, your sponsor-brother for the Urantia incarnation. You are at liberty now or at any subsequent time, in the manner of your own choosing, to terminate your incarnation bestowal, ascend to the right hand of your Father, receive your sovereignty, and assume your well-earned unconditional rulership of all Nebadon. I also testify to the completion of the records of the superuniverse, by authorization of the Ancients of Days, having to do with the termination of all sin-rebellion in your universe and endowing you with full and unlimited authority to deal with any and all such possible upheavals in the future. Technically, your work on Urantia and in the flesh of the mortal creature is finished. Your course from now on is a matter of your own choosing.”
136:3.5 (1513.2) 他在山上逗留、與加百列交談之時，伊甸廈的星座之父親身向耶穌及加百列顯現，說道：「記錄已經完備。第611,121號邁克爾對其內巴頓宇宙的主權，已經完備地安放在萬有之父的右手邊。我給你帶來了你玉苒廈化身之保薦者-兄長以馬內利的贈予解除令。你如今便可，或是在往後任意時間，依你自己所選擇的方式，結束你的化身贈予，升往你父的右手邊，領受你的主權，接掌你應得的、對整個內巴頓的無條件統治權。同時，我也憑亙古常在者的授權作證，超級宇宙的相關各項記錄已完備，記錄內容包含：終結你的宇宙中所有罪惡-反叛，賦予你充分、無限制的權柄，用以處理未來任何、所有可能發生的此類動亂。嚴格按既定要求而論，你在玉苒廈上、以凡人受造物之肉身所行的工作已經完成。自此往後的道路，由你自行選擇。」
136:3.6 (1513.3) When the Most High Father of Edentia had taken leave, Jesus held long converse with Gabriel regarding the welfare of the universe and, sending greetings to Immanuel, proffered his assurance that, in the work which he was about to undertake on Urantia, he would be ever mindful of the counsel he had received in connection with the prebestowal charge administered on Salvington.
136:3.6 (1513.3) 伊甸廈的至高者父親辭別離去之後，耶穌與加百利就本宇宙的福祉進行了一番長談；耶穌向以馬內利傳達問候，並作出保證：在他即將在玉苒廈開展的事工中，必時刻謹記他所領受的、與贈予前職責有關的鄭重建議——這份贈予前職責委任是在薩爾文頓交托給他的。
136:3.7 (1514.1) Throughout all of these forty days of isolation James and John the sons of Zebedee were engaged in searching for Jesus. Many times they were not far from his abiding place, but never did they find him.
136:3.7 (1514.1) 在這四十天的遺世獨處期間，西庇太的兩個兒子詹姆斯和約翰一直在尋找耶穌。他們曾多次到他的棲居所不遠處，卻始終未尋見他。
136:4.1 (1514.2) Day by day, up in the hills, Jesus formulated the plans for the remainder of his Urantia bestowal. He first decided not to teach contemporaneously with John. He planned to remain in comparative retirement until the work of John achieved its purpose, or until John was suddenly stopped by imprisonment. Jesus well knew that John’s fearless and tactless preaching would presently arouse the fears and enmity of the civil rulers. In view of John’s precarious situation, Jesus began definitely to plan his program of public labors in behalf of his people and the world, in behalf of every inhabited world throughout his vast universe. Michael’s mortal bestowal was on Urantia but for all worlds of Nebadon.
136:4.1 (1514.2) 日復一日，就在這山間，耶穌為他玉苒廈贈予的餘下部分擬定著計畫。他首先決定，不與約翰同時開展教導。他計畫保持相對退隱的狀態，直到約翰的工作達至其目標，或是待到約翰因被下獄而驟然中止。耶穌深知，約翰無所畏懼、欠缺圓融的傳道，很快就會引起政府統治者的恐懼和敵意。鑒於約翰處境危殆，耶穌有針對性地開始規劃自己的公眾事工計畫——為他的民族同胞和這個世界，也為他整個廣袤宇宙中每一個有居住者的世界。邁克爾的凡人贈予是在玉苒廈上，但為的是內巴頓的所有世界。
136:4.2 (1514.3) The first thing Jesus did, after thinking through the general plan of co-ordinating his program with John’s movement, was to review in his mind the instructions of Immanuel. Carefully he thought over the advice given him concerning his methods of labor, and that he was to leave no permanent writing on the planet. Never again did Jesus write on anything except sand. On his next visit to Nazareth, much to the sorrow of his brother Joseph, Jesus destroyed all of his writing that was preserved on the boards about the carpenter shop, and which hung upon the walls of the old home. And Jesus pondered well over Immanuel’s advice pertaining to his economic, social, and political attitude toward the world as he should find it.
136:4.2 (1514.3) 在通盤思索過總體計畫之後——這一計畫協調了他的方案與約翰那邊的變化——耶穌所做的第一件事，便是在心中回顧以馬內利的各項指示。他仔細思索了當初給他的一些建議，涉及他事工的施行方式，以及他不可在這個星球上留下任何永久性手跡。從此後，除了在沙上，耶穌再沒有在任何物件上書寫。他下一次回拿撒勒時，毀去了留存在木匠作坊各處木板上以及掛在老宅牆上的全部手跡，這令他弟弟約瑟十分難過。耶穌也深入思索了以馬內利的其他一些建議，內容涉及他面對眼前這個世界時，在經濟、社會和政治等層面的立場。
136:4.3 (1514.4) Jesus did not fast during this forty days’ isolation. The longest period he went without food was his first two days in the hills when he was so engrossed with his thinking that he forgot all about eating. But on the third day he went in search of food. Neither was he tempted during this time by any evil spirits or rebel personalities of station on this world or from any other world.
136:4.3 (1514.4) 在這四十天的遺世獨處期間，耶穌並未禁食。他斷食最久的一次，是他進山的頭兩日，那時他全然沉浸於思索之中，以至於完全忘了吃飯。但在第三天他便去尋找食物了。在這段時間裡，他也並未受到這個世界或來自其他世界的任何邪靈或有身份的反叛人格的試探。
136:4.4 (1514.5) These forty days were the occasion of the final conference between the human and the divine minds, or rather the first real functioning of these two minds as now made one. The results of this momentous season of meditation demonstrated conclusively that the divine mind has triumphantly and spiritually dominated the human intellect. The mind of man has become the mind of God from this time on, and though the selfhood of the mind of man is ever present, always does this spiritualized human mind say, “Not my will but yours be done.”
136:4.4 (1514.5) 在這四十天裡，人類心智與神性心智之間進行了最終的會商, 更確切地說，是這兩種心智如今合一之後，首次真正運作。這段極其重要的靜思期所帶來的結果確切表明，神性心智已成功地、以靈性方式統攝他的人類智力。從那時起，屬人的心智已成為屬神的心智；儘管屬人心智的自我性始終存在，但靈性化的人類心智永遠宣稱:「不要成就我的意思，只要成就你的意思。」
136:4.5 (1514.6) The transactions of this eventful time were not the fantastic visions of a starved and weakened mind, neither were they the confused and puerile symbolisms which afterward gained record as the “temptations of Jesus in the wilderness.” Rather was this a season for thinking over the whole eventful and varied career of the Urantia bestowal and for the careful laying of those plans for further ministry which would best serve this world while also contributing something to the betterment of all other rebellion-isolated spheres. Jesus thought over the whole span of human life on Urantia, from the days of Andon and Fonta, down through Adam’s default, and on to the ministry of the Melchizedek of Salem.
136:4.5 (1514.6) 這段充滿大事的時間裡所發生的種種，並不是饑餓、虛弱的心智所產生的離奇異像，也不是後世記載下來、傳為「耶穌在曠野受試探」的那套混亂、幼稚的象徵敘事。相反，這段時間裡所發生的是：耶穌反覆思索這整段充滿重大事件、跌宕起伏的玉苒廈贈予歷程；仔細鋪定後續事工的各項計畫——這些計畫既要盡可能造福這個世界，同時也要對改善所有其他反叛-被隔離的星球有所助益。耶穌仔細思索了玉苒廈上人類生命的整個歷程——從安東、芳達時代，歷經亞當的失職，到撒冷的默基瑟德的事奉。
136:4.6 (1514.7) Gabriel had reminded Jesus that there were two ways in which he might manifest himself to the world in case he should choose to tarry on Urantia for a time. And it was made clear to Jesus that his choice in this matter would have nothing to do with either his universe sovereignty or the termination of the Lucifer rebellion. These two ways of world ministry were:
136:4.6 (1514.7) 加百列曾提醒耶穌，倘若他選擇在玉苒廈上繼續停留一段時間，可供他向世人顯明自己的道路有兩條。同時還使耶穌明白，他在此事上的選擇，與他的宇宙主權及路西法反叛的終結，毫無關聯。這兩條事奉世界的道路是：
136:4.7 (1515.1) 1. His own way—the way that might seem most pleasant and profitable from the standpoint of the immediate needs of this world and the present edification of his own universe.
136:4.7 (1515.1) 1. 他自己的道路 —— 從這個世界當下的需求以及他自己宇宙當前教化的角度來看，這似乎是最為合意、最為有利的方式。
136:4.8 (1515.2) 2. The Father’s way—the exemplification of a farseeing ideal of creature life visualized by the high personalities of the Paradise administration of the universe of universes.
136:4.8 (1515.2) 2. 上父的道路 —— 眾宇宙所組成宇宙的天堂管理體系中高階人格眼中，具有遠見卓識的受造物生命理想型的具象化。
136:4.9 (1515.3) It was thus made clear to Jesus that there were two ways in which he could order the remainder of his earth life. Each of these ways had something to be said in its favor as it might be regarded in the light of the immediate situation. The Son of Man clearly saw that his choice between these two modes of conduct would have nothing to do with his reception of universe sovereignty; that was a matter already settled and sealed on the records of the universe of universes and only awaited his demand in person. But it was indicated to Jesus that it would afford his Paradise brother, Immanuel, great satisfaction if he, Jesus, should see fit to finish up his earth career of incarnation as he had so nobly begun it, always subject to the Father’s will. On the third day of this isolation Jesus promised himself he would go back to the world to finish his earth career, and that in a situation involving any two ways he would always choose the Father’s will. And he lived out the remainder of his earth life always true to that resolve. Even to the bitter end he invariably subordinated his sovereign will to that of his heavenly Father.
136:4.9 (1515.3) 耶穌由此明白，他有兩條行事道路可以藉以安排他塵世生命的餘下歲月。就當時的局勢來衡量，這兩條道路都有其可取之處。人子很清楚，他在這兩種行事模式之間所作的選擇，與他領受宇宙主權不會有任何關聯；此事已成定局，並已封存在眾宇宙所組成宇宙的記錄裡，只待他親自提出要求。但有訊息向耶穌表明：倘若耶穌自己願意如他當初如此崇高地開始這段地球化身生涯那樣走完這段歷程的餘下部分，且始終順服上父的旨意，這將使他的天堂兄長以馬內利十分欣慰。在此次遺世獨處的第三天，耶穌向自己承諾：他要回到俗世完成自己的塵世生涯；但凡遇到有兩條路可走的情形，他必選擇上父的旨意。他度過了自己世間生命餘下的歲月，始終恪守這一決心。縱然走到苦難的結局，他也始終如一使自己的主權意志服從於他天父的旨意。
136:4.10 (1515.4) The forty days in the mountain wilderness were not a period of great temptation but rather the period of the Master’s great decisions. During these days of lone communion with himself and his Father’s immediate presence—the Personalized Adjuster (he no longer had a personal seraphic guardian)—he arrived, one by one, at the great decisions which were to control his policies and conduct for the remainder of his earth career. Subsequently the tradition of a great temptation became attached to this period of isolation through confusion with the fragmentary narratives of the Mount Hermon struggles, and further because it was the custom to have all great prophets and human leaders begin their public careers by undergoing these supposed seasons of fasting and prayer. It had always been Jesus’ practice, when facing any new or serious decisions, to withdraw for communion with his own spirit that he might seek to know the will of God.
136:4.10 (1515.4) 身處山野的這四十天，並不是一段主受重大試探的時日，而是他作出諸多重大決定的時日。在這些時日裡，他獨自與自己、與他父的直接臨在——人格化調整者（他不再有個人熾天使守護者）——共融交流，逐項作出重大決定，這些決定將支配他世間生涯中餘下部分的行事方針與模式。後來，關於極大試探的傳說，因與關於黑門山鬥爭的殘篇故事的混淆，而附會到這一遺世獨處的時段上；此外，還因為有一種慣例：所有偉大的先知與人類領袖，都要經歷這些人們設想的禁食、祈禱時期，然後才開始其公眾生涯。耶穌始終如一的慣常做法是：面臨任何新的、或是重要的決定時，便離群隱退，與他自己的靈共融交流，以求了解神的旨意。
136:4.11 (1515.5) In all this planning for the remainder of his earth life, Jesus was always torn in his human heart by two opposing courses of conduct:
136:4.11 (1515.5) 在為自己塵世生命的餘下歲月所作的這一切籌劃中，耶穌在人類心靈中始終受兩個截然不同的行事方向的拉扯：
136:4.12 (1515.6) 1. He entertained a strong desire to win his people—and the whole world—to believe in him and to accept his new spiritual kingdom. And he well knew their ideas concerning the coming Messiah.
136:4.12 (1515.6) 1．他心中懷有強烈的渴望，想要爭取使自己的民族同胞——以及全世界——相信他，接納他那新的靈性國度。他也清楚地知道他的同胞對於即將到來的彌賽亞的種種觀念。
136:4.13 (1515.7) 2. To live and work as he knew his Father would approve, to conduct his work in behalf of other worlds in need, and to continue, in the establishment of the kingdom, to reveal the Father and show forth his divine character of love.
136:4.13 (1515.7) 2. 依照他深知他的父會嘉許的方式去活、去工作；為其他有需要的世界開展事工；在王國建立的過程之中，繼續顯明上父，彰顯他充滿愛的神性品格。
136:4.14 (1515.8) Throughout these eventful days Jesus lived in an ancient rock cavern, a shelter in the side of the hills near a village sometime called Beit Adis. He drank from the small spring which came from the side of the hill near this rock shelter.
136:4.14 (1515.8) 在這些重大的日子裡，耶穌住在一個古老的岩洞中，那是位於山側的一處避身之所，鄰近一個曾被稱為貝特·阿地斯的村子。他飲用避身處附近山坡上湧出的小股泉水。
136:5.1 (1516.1) On the third day after beginning this conference with himself and his Personalized Adjuster, Jesus was presented with the vision of the assembled celestial hosts of Nebadon sent by their commanders to wait upon the will of their beloved Sovereign. This mighty host embraced twelve legions of seraphim and proportionate numbers of every order of universe intelligence. And the first great decision of Jesus’ isolation had to do with whether or not he would make use of these mighty personalities in connection with the ensuing program of his public work on Urantia.
136:5.1 (1516.1) 在開始與自己、與他的人格化調整者進行這番會商後的第三天，有異象呈現在耶穌面前：內巴頓天界軍團集合完畢，由各指揮官派遷前來，等候他們摯愛的主權者的旨意。這支龐大的軍團包含十二個大隊的熾天使，以及相應數量的各類宇宙靈智存有。耶穌遺世獨處期間的第一項重大決定，是關於：聯繫玉苒廈上後續的公眾工作規劃，他是否要動用這些強大的人格。
136:5.2 (1516.2) Jesus decided that he would not utilize a single personality of this vast assemblage unless it should become evident that this was his Father’s will. Notwithstanding this general decision, this vast host remained with him throughout the balance of his earth life, always in readiness to obey the least expression of their Sovereign’s will. Although Jesus did not constantly behold these attendant personalities with his human eyes, his associated Personalized Adjuster did constantly behold, and could communicate with, all of them.
136:5.2 (1516.2) 耶穌作出決定：他不會動用這一龐大集群中的任何一位人格，除非這顯明是他父的旨意。儘管有這一總體性決定，這一龐大軍團仍在他塵世生命的餘下歲月中一直伴隨著他，隨時待命，只要他們的主權者稍稍表達他的旨意，他們便即刻服從。儘管耶穌以肉眼無法一直看見這些隨侍待命的人格，但與他相偕的人格化調整者的確一直看見他們全體，且能與他們交流。
136:5.3 (1516.3) Before coming down from the forty days’ retreat in the hills, Jesus assigned the immediate command of this attendant host of universe personalities to his recently Personalized Adjuster, and for more than four years of Urantia time did these selected personalities from every division of universe intelligences obediently and respectfully function under the wise guidance of this exalted and experienced Personalized Mystery Monitor. In assuming command of this mighty assembly, the Adjuster, being a onetime part and essence of the Paradise Father, assured Jesus that in no case would these superhuman agencies be permitted to serve, or manifest themselves in connection with, or in behalf of, his earth career unless it should develop that the Father willed such intervention. Thus by one great decision Jesus voluntarily deprived himself of all superhuman co-operation in all matters having to do with the remainder of his mortal career unless the Father might independently choose to participate in some certain act or episode of the Son’s earth labors.
136:5.3 (1516.3) 在結束四十天的退隱、下山之前，耶穌將這支隨侍待命的宇宙人格大軍的直接指揮權，交給了他這位新近人格化的調整者。在此後四年多的玉苒廈時間裡，這些從宇宙靈智存有各部中選拔出來的人格，在這位崇高且經驗豐富的人格化神秘告誡者的英明指引下，順服、恭敬地行使著職責。在接掌這一強大集群指揮權的時候，曾是天堂父親一部分、是他靈性存在的調整者，向耶穌作出保證：無論是何種情況，都絕不會允許這些超人類執行單元，為他的塵世生涯效力，或是因與他塵世生涯相關、抑或為之而顯現自己；除非事態發展，上父希望有這樣的介入。就這樣，透過這一重大決定，耶穌自願捨棄了一切超人類協作，涵蓋他凡人生涯餘下部分相關的一切事務；除非上父可能自主選擇參與這位聖子所承擔世間事工的某一行動或事件。
136:5.4 (1516.4) In accepting this command of the universe hosts in attendance upon Christ Michael, the Personalized Adjuster took great pains to point out to Jesus that, while such an assembly of universe creatures could be limited in their space activities by the delegated authority of their Creator, such limitations were not operative in connection with their function in time. And this limitation was dependent on the fact that Adjusters are nontime beings when once they are personalized. Accordingly was Jesus admonished that, while the Adjuster’s control of the living intelligences placed under his command would be complete and perfect as to all matters involving space, there could be no such perfect limitations imposed regarding time. Said the Adjuster: “I will, as you have directed, enjoin the employment of this attendant host of universe intelligences in any manner in connection with your earth career except in those cases where the Paradise Father directs me to release such agencies in order that his divine will of your choosing may be accomplished, and in those instances where you may engage in any choice or act of your divine-human will which shall only involve departures from the natural earth order as to time. In all such events I am powerless, and your creatures here assembled in perfection and unity of power are likewise helpless. If your united natures once entertain such desires, these mandates of your choice will be forthwith executed. Your wish in all such matters will constitute the abridgment of time, and the thing projected is existent. Under my command this constitutes the fullest possible limitation which can be imposed upon your potential sovereignty. In my self-consciousness time is nonexistent, and therefore I cannot limit your creatures in anything related thereto.”
136:5.4 (1516.4) 在接受這支隨侍基督·邁克爾的宇宙軍團的指揮權時，這位人格化調整者極力向耶穌指出一點：這樣一個宇宙受造物集群，儘管在空間活動方面可能會受他們的造物者所授權柄的限制，但這種限制對於他們在時間中的運作沒有效力。這一制約的根源在於：調整者一旦人格化，便成為非時間性（nontime）存有。因此，耶穌受到鄭重的提醒：儘管調整者對於控制歸他管轄的在任靈智存有，能做到完備、完滿，就如對於所有涉及空間的事務那樣；但若涉及時間，便無法施加這等完美的限制。這位調整者說道：「我必依你的吩咐頒布禁令，在與你塵世生涯相關的事務上，禁止以任何方式動用這支隨侍待命的宇宙靈智存有大軍。唯有此情形例外：天堂父親指示我解除對這些執行單元的禁令，好使你所選擇的上父的神性旨意得以成就；在這種情況下，你可能會依自己的神性-人性意志作出任何選擇或採取任何行動，而這些選擇或行動，應只是偏離世間自然的時間秩序。遇到此類事情，我是無能為力的，你的這群在此聚集、力量完滿統一的受造物，也同樣無可奈何。你聯合的兩種本性一旦抱有這種願望，這些由你的選擇而確立的指令將得到立即執行。在此類事務上，你的願望將構成時間的縮短，而所投射之事便已是存在的。在我的管轄下，這構成了可施加於你潛在主權之上的最大限度的可能制約。在我的自我意識中，時間是不存在的；因此，在任何與時間相關聯的事上，我都無法約束你的受造物。」
136:5.5 (1517.1) Thus did Jesus become apprised of the working out of his decision to go on living as a man among men. He had by a single decision excluded all of his attendant universe hosts of varied intelligences from participating in his ensuing public ministry except in such matters as concerned time only. It therefore becomes evident that any possible supernatural or supposedly superhuman accompaniments of Jesus’ ministry pertained wholly to the elimination of time unless the Father in heaven specifically ruled otherwise. No miracle, ministry of mercy, or any other possible event occurring in connection with Jesus’ remaining earth labors could possibly be of the nature or character of an act transcending the natural laws established and regularly working in the affairs of man as he lives on Urantia except in this expressly stated matter of time. No limits, of course, could be placed upon the manifestations of “the Father’s will.” The elimination of time in connection with the expressed desire of this potential Sovereign of a universe could only be avoided by the direct and explicit act of the will of this God-man to the effect that time, as related to the act or event in question, should not be shortened or eliminated. In order to prevent the appearance of apparent time miracles, it was necessary for Jesus to remain constantly time conscious. Any lapse of time consciousness on his part, in connection with the entertainment of definite desire, was equivalent to the enactment of the thing conceived in the mind of this Creator Son, and without the intervention of time.
136:5.5 (1517.1) 耶穌由此得知，他選擇繼續以人的身份活在人群中的決定，將會怎樣得到落實。藉由這一決定，他阻止了所有隨侍待命、由各類靈智存有組成的宇宙大軍參與他後續的公眾事奉，唯有在涉及時間的事上除外。由此可見，耶穌事工之中伴隨發生的任何可能的超自然之事，或是據傳的超人類之事，全都與時間的消除有關，除非天上的父明確另有旨意。除了這一明確說明的時間問題以外，耶穌餘下的世間事工中所發生的任何奇蹟、仁慈侍奉或任何其他可能的事情，都不可能具備某種超越自然法則的行動才有的本質或特徵——他生活在玉苒廈時人類事務上既定的、例行的自然法則。當然，「上父的旨意」的彰顯，本不受任何限制。這位潛在的宇宙主權者，若表達願望，隨之而來的時間消除，唯有如此才能避免：這位神-人作出直接、明確的意志行為，指明與所涉行動或事件相關的時間，不得縮短或消除。為了防止出現明顯的時間奇蹟，耶穌必須時刻對時間保持覺察。一旦他在心懷明確願望時失去這份對時間的覺察，那便等同於這位造物聖子頭腦中構想之事直接落實，沒有時間的介入。
136:5.6 (1517.2) Through the supervising control of his associated and Personalized Adjuster it was possible for Michael perfectly to limit his personal earth activities with reference to space, but it was not possible for the Son of Man thus to limit his new earth status as potential Sovereign of Nebadon as regards time. And this was the actual status of Jesus of Nazareth as he went forth to begin his public ministry on Urantia.
136:5.6 (1517.2) 藉由與他相偕的人格化調整者的監督管制，就空間層面而言，邁克爾得以完美地約束他個人在世間的活動；但在時間層面，人子無法以同樣方式來限制他作為內巴頓潛在主權者這一世間新身份。這便是拿撒勒的耶穌即將在玉苒廈開展他的公眾事奉之際真實所處的狀態。
136:6.1 (1517.3) Having settled his policy concerning all personalities of all classes of his created intelligences, so far as this could be determined in view of the inherent potential of his new status of divinity, Jesus now turned his thoughts toward himself. What would he, now the fully self-conscious creator of all things and beings existent in this universe, do with these creator prerogatives in the recurring life situations which would immediately confront him when he returned to Galilee to resume his work among men? In fact, already, and right where he was in these lonely hills, had this problem forcibly presented itself in the matter of obtaining food. By the third day of his solitary meditations the human body grew hungry. Should he go in quest of food as any ordinary man would, or should he merely exercise his normal creative powers and produce suitable bodily nourishment ready at hand? And this great decision of the Master has been portrayed to you as a temptation—as a challenge by supposed enemies that he “command that these stones become loaves of bread.”
136:6.1 (1517.3) 考慮到他新的神性身份內蘊的潛能，如今已就與各類受造靈智存有的所有人格相關的方針，定下其中能確定的部分；耶穌此時便將思考的焦點轉向自身。他如今是具全面自我覺知的、本宇宙中現有萬物眾生的創造者，待回到加利利、重新展開在人群中的事工之時，在反覆出現的各種生活情境中，他要如何對待這些創造者特權？事實上，就在那片他身處其間的孤寂山中，這個問題便在獲取食物這件事上，以強有力的方式擺在他面前。到他獨自沉思的第三天，這具人類身體餓了。他應像普通人那樣去尋找食物，還是就運用自己正常的創造大能，就地造出適合身體的滋養之物？主的這一重大決定，一直被描述為一場試探——被描述成所謂的敵人發出的一項挑戰，要他「吩咐這些石頭變成食物」。
136:6.2 (1518.1) Jesus thus settled upon another and consistent policy for the remainder of his earth labors. As far as his personal necessities were concerned, and in general even in his relations with other personalities, he now deliberately chose to pursue the path of normal earthly existence; he definitely decided against a policy which would transcend, violate, or outrage his own established natural laws. But he could not promise himself, as he had already been warned by his Personalized Adjuster, that these natural laws might not, in certain conceivable circumstances, be greatly accelerated. In principle, Jesus decided that his lifework should be organized and prosecuted in accordance with natural law and in harmony with the existing social organization. The Master thereby chose a program of living which was the equivalent of deciding against miracles and wonders. Again he decided in favor of “the Father’s will”; again he surrendered everything into the hands of his Paradise Father.
136:6.2 (1518.1) 耶穌就此敲定針對他世間事工中餘下部分的另一項協調一致的方針。就他個人所需而言，在總體上，甚至在與其他人格的關係上，他現在刻意選擇走正常的世間生活道路；他明確決定不會選一套超越、違背或踐踏他自己立定的自然法則的方針。然而正如他的人格化調整者先前警示他的，他無法向自己保證，在某些能想到的情形下，這些自然法則不會大大加速。原則上，耶穌決定，他畢生事工的組織與推展，應依循自然法則，並與既有的社會體系相調和。因此，主選擇了一種生活方案，這一方案相當於決定不施行奇蹟與奇事。又一次，他作出抉擇，選擇了「父的旨意」；又一次，他交出一切，交到他天堂父親的手中。
136:6.3 (1518.2) Jesus’ human nature dictated that the first duty was self-preservation; that is the normal attitude of the natural man on the worlds of time and space, and it is, therefore, a legitimate reaction of a Urantia mortal. But Jesus was not concerned merely with this world and its creatures; he was living a life designed to instruct and inspire the manifold creatures of a far-flung universe.
136:6.3 (1518.2) 耶穌的人性本質決定了他的首要職責是自我保全；那是時空世界上自然之人的正常態度，因此，這是玉苒廈凡人的一種合理反應。但耶穌不僅僅關係到這個世界及其眾生；他在活出一種生命，一種為教導、啟迪一個廣袤宇宙中形形色色受造物的生命。
136:6.4 (1518.3) Before his baptismal illumination he had lived in perfect submission to the will and guidance of his heavenly Father. He emphatically decided to continue on in just such implicit mortal dependence on the Father’s will. He purposed to follow the unnatural course—he decided not to seek self-preservation. He chose to go on pursuing the policy of refusing to defend himself. He formulated his conclusions in the words of Scripture familiar to his human mind: “Man shall not live by bread alone but by every word that proceeds from the mouth of God.” In reaching this conclusion in regard to the appetite of the physical nature as expressed in hunger for food, the Son of Man made his final declaration concerning all other urges of the flesh and the natural impulses of human nature.
136:6.4 (1518.3) 在受洗時蒙啟之前，他就一直以完全順服於他天父之旨意與引導的方式生活。他毅然決定，要以這種凡人對上父的旨意全然信靠的方式繼續下去。他決心要走一條反常理的路線 —— 他決定不尋求自我保全。他選擇繼續奉行拒絕自衛的方針。他以自己人類心智熟悉的聖典中的話語，明確表達了自己的結論：「人活著不是單靠食物，乃是靠神口裡所出的一切話。」人子對肉體本性的慾望——體現為對食物的渴求——作出這一結論，從而也對肉身的所有其他驅策力、人性的自然本能衝動，作出了最終的宣告。
136:6.5 (1518.4) His superhuman power he might possibly use for others, but for himself, never. And he pursued this policy consistently to the very end, when it was jeeringly said of him: “He saved others; himself he cannot save”—because he would not.
136:6.5 (1518.4) 他的超人類力量，他或許可能會為他人而使用，但絕不會為他自己而使用。他始終貫徹這一方針，直至最後，當時有人嘲諷他說：「他救了別人，卻不能救自己。」 —— 因為他不願這麼做。
136:6.6 (1518.5) The Jews were expecting a Messiah who would do even greater wonders than Moses, who was reputed to have brought forth water from the rock in a desert place and to have fed their forefathers with manna in the wilderness. Jesus knew the sort of Messiah his compatriots expected, and he had all the powers and prerogatives to measure up to their most sanguine expectations, but he decided against such a magnificent program of power and glory. Jesus looked upon such a course of expected miracle working as a harking back to the olden days of ignorant magic and the degraded practices of the savage medicine men. Possibly, for the salvation of his creatures, he might accelerate natural law, but to transcend his own laws, either for the benefit of himself or the overawing of his fellow men, that he would not do. And the Master’s decision was final.
136:6.6 (1518.5) 猶太人預期著一位比摩西行更大奇事的彌賽亞——相傳摩西曾從沙漠的岩石中引出水來，並以曠野中的嗎哪供養他們的先祖。耶穌知道他的同胞們所預期的那種彌賽亞，他也具有一切能力與特權達成他們最樂觀的預期；但他決定不採用這種盛大壯觀、充滿權能與榮耀的方案。在耶穌看來，這樣一條眾所預期的行奇蹟路線，等同於退回愚昧魔法的古早時代，退回野蠻巫醫的低級行徑。為拯救他的受造物，他或許可以加速自然法則；但為自身利益或是為震攝自己的同胞而逾越他自己所立的法則，這樣的事他絕不會做。主的決定是最終決定。
136:6.7 (1518.6) Jesus sorrowed for his people; he fully understood how they had been led up to the expectation of the coming Messiah, the time when “the earth will yield its fruits ten thousandfold, and on one vine there will be a thousand branches, and each branch will produce a thousand clusters, and each cluster will produce a thousand grapes, and each grape will produce a gallon of wine.” The Jews believed the Messiah would usher in an era of miraculous plenty. The Hebrews had long been nurtured on traditions of miracles and legends of wonders.
136:6.7 (1518.6) 耶穌為自己的民族同胞感到悲傷；他完全了解，他們是如何被逐漸引導，有了這種對即將到來的彌賽亞的預期——彌賽亞的時代，「地上會結出萬倍的果實；一棵葡萄樹上有一千枝條，每根枝條會產出千串葡萄，每一串都結了千顆葡萄，每顆葡萄能釀出一加侖的酒」。猶太人相信，這位彌賽亞將開啟一個奇蹟般物質豐饒的時代。希伯來人長久以來一直受著各種奇蹟傳說、奇事傳奇的薰陶。
136:6.8 (1519.1) He was not a Messiah coming to multiply bread and wine. He came not to minister to temporal needs only; he came to reveal his Father in heaven to his children on earth, while he sought to lead his earth children to join him in a sincere effort so to live as to do the will of the Father in heaven.
136:6.8 (1519.1) 他並非來使食物和酒變多的彌賽亞。他來，不是只為事奉世俗的需求；他來，是要向他的世間子女顯明他天上的父，同時也力求引領他的世間子女與他一同誠心努力，活出那履行天父旨意的生命。
136:6.9 (1519.2) In this decision Jesus of Nazareth portrayed to an onlooking universe the folly and sin of prostituting divine talents and God-given abilities for personal aggrandizement or for purely selfish gain and glorification. That was the sin of Lucifer and Caligastia.
136:6.9 (1519.2) 在這一決定中，拿撒勒的耶穌向旁觀的全宇宙描繪出：為擴張個人的權位，或是為純粹私利與自我榮耀，而濫用神性才能與神賜能力，這是何等愚蠢和罪惡。那便是路西法和卡裡迦夏的罪惡。
136:6.10 (1519.3) This great decision of Jesus portrays dramatically the truth that selfish satisfaction and sensuous gratification, alone and of themselves, are not able to confer happiness upon evolving human beings. There are higher values in mortal existence—intellectual mastery and spiritual achievement—which far transcend the necessary gratification of man’s purely physical appetites and urges. Man’s natural endowment of talent and ability should be chiefly devoted to the development and ennoblement of his higher powers of mind and spirit.
136:6.10 (1519.3) 耶穌的這項重大決定，生動地描述了這樣一個真理：單憑自私的慾望滿足、感官上的愉悅，本身並不能給演進中的人類帶來幸福。在凡人存在狀態中，存在著更高的價值——智性上的通達與靈性上的達成——這些遠遠超越人類純肉體的欲望和衝動的必要滿足。人所稟受的才能與能力，應當主要用於他更高層次心智與屬靈力量的發展、升華。
136:6.11 (1519.4) Jesus thus revealed to the creatures of his universe the technique of the new and better way, the higher moral values of living and the deeper spiritual satisfactions of evolutionary human existence on the worlds of space.
136:6.11 (1519.4) 耶穌藉此向他宇宙中的受造物揭示了這條新的且更優的踐行方式、更高的生命道德價值，以及散佈於空間中的諸世界上進化性人類存在所能獲得的更深層靈性滿足。
136:7.1 (1519.5) Having made his decisions regarding such matters as food and physical ministration to the needs of his material body, the care of the health of himself and his associates, there remained yet other problems to solve. What would be his attitude when confronted by personal danger? He decided to exercise normal watchcare over his human safety and to take reasonable precaution to prevent the untimely termination of his career in the flesh but to refrain from all superhuman intervention when the crisis of his life in the flesh should come. As he was formulating this decision, Jesus was seated under the shade of a tree on an overhanging ledge of rock with a precipice right there before him. He fully realized that he could cast himself off the ledge and out into space, and that nothing could happen to harm him provided he would rescind his first great decision not to invoke the interposition of his celestial intelligences in the prosecution of his lifework on Urantia, and provided he would abrogate his second decision concerning his attitude toward self-preservation.
136:7.1 (1519.5) 在對食物、供應自己物質身體所需、照顧他自己和同伴們的健康等這類事作出各項決定之後，還餘其他問題有待解決。面對人身危險時，他當持什麼樣的態度？他決定：針對自己的人身安全，進行正常看顧，並採取合理的預防措施，以防他的肉身生涯過早終結；但當他肉體生命的轉折點到來之時，他要避免任何超人類的介入。擬定這項決定時，耶穌正坐在一塊向外懸伸的岩石臺上，身處樹蔭下，正面臨懸崖絕壁之境。他完全清楚，自己可以從這處岩臺躍下，墜入虛空，而不受任何傷害——只要他撤銷不調用天界靈智存有介入他在玉苒廈的畢生事工的第一項重大決定，並廢除關於他對自我保全之態度的第二項決定。
136:7.2 (1519.6) Jesus knew his fellow countrymen were expecting a Messiah who would be above natural law. Well had he been taught that Scripture: “There shall no evil befall you, neither shall any plague come near your dwelling. For he shall give his angels charge over you, to keep you in all your ways. They shall bear you up in their hands lest you dash your foot against a stone.” Would this sort of presumption, this defiance of his Father’s laws of gravity, be justified in order to protect himself from possible harm or, perchance, to win the confidence of his mistaught and distracted people? But such a course, however gratifying to the sign-seeking Jews, would be, not a revelation of his Father, but a questionable trifling with the established laws of the universe of universes.
136:7.2 (1519.6) 耶穌知道他的同胞預期著一位超越自然法則的彌賽亞。他熟知那段經文：「禍患必不臨到你，災害也不挨近你的帳篷。因他要為你吩咐他的使者，在你行的一切道路上保護你。他們要用手托著你，免得你的腳碰在石頭上。」若是為保護自己免於可能的傷害，抑或是為贏得那些受錯謬教導、心思迷亂的百姓的信靠，這種自恃、這種對他父所定立重力法則的違抗，是否便可被證為正當？但這樣的行事路線，固然能取悅那些尋求神蹟的猶太人，卻不是在顯明他的父，而是在以令人質疑的方式，玩弄眾宇宙所組成宇宙的既定法則。
136:7.3 (1519.7) Understanding all of this and knowing that the Master refused to work in defiance of his established laws of nature in so far as his personal conduct was concerned, you know of a certainty that he never walked on the water nor did anything else which was an outrage to his material order of administering the world; always, of course, bearing in mind that there had, as yet, been found no way whereby he could be wholly delivered from the lack of control over the element of time in connection with those matters put under the jurisdiction of the Personalized Adjuster.
136:7.3 (1519.7) 明白了這一切，並且知道了在涉及個人行為時主拒絕以違抗他所定立自然法則的方式行事，你們便確知，他從未在水上行走，也未做過任何踐踏他治理世界所立物質秩序之事。當然，要始終記得，當時尚未找到方法，可以使他完全擺脫這種狀況：在歸人格化調整者管轄的事務上，無法全然掌控時間元素。
136:7.4 (1520.1) Throughout his entire earth life Jesus was consistently loyal to this decision. No matter whether the Pharisees taunted him for a sign, or the watchers at Calvary dared him to come down from the cross, he steadfastly adhered to the decision of this hour on the hillside.
136:7.4 (1520.1) 在耶穌的整個塵世生命歷程中，他始終忠誠地信守這項決定。無論是法利賽人嘲弄他顯一個神蹟，還是髑髏地的圍觀眾人挑動他從十字架上下來，他都堅定不移地恪守此時此刻在山坡上作出的這項決定。
136:8.1 (1520.2) The next great problem with which this God-man wrestled and which he presently decided in accordance with the will of the Father in heaven, concerned the question as to whether or not any of his superhuman powers should be employed for the purpose of attracting the attention and winning the adherence of his fellow men. Should he in any manner lend his universe powers to the gratification of the Jewish hankering for the spectacular and the marvelous? He decided that he should not. He settled upon a policy of procedure which eliminated all such practices as the method of bringing his mission to the notice of men. And he consistently lived up to this great decision. Even when he permitted the manifestation of numerous time-shortening ministrations of mercy, he almost invariably admonished the recipients of his healing ministry to tell no man about the benefits they had received. And always did he refuse the taunting challenge of his enemies to “show us a sign” in proof and demonstration of his divinity.
136:8.1 (1520.2) 這位神-人要全力應對的下一個重大難題，以及他隨後依循天上父的旨意作出的相關決定，涉及這樣一個問題：他是否應運用他的任意超人類力量，來博取他同胞的關注，贏得他們的歸附。他是否應以任意方式動用他的宇宙權能，去滿足猶太人對奇觀、奇蹟的渴望？他心下斷定，自己不應這麼做。他經過深思後確立了一套行事方針，這套方針摒除一切此類做法：以這類行事為手段，引人關注他的使命。他始終如一地貫徹這一重大決定。即便他容許顯現多次縮短時間的仁慈事奉，但幾乎每次都囑咐得到他醫治的人，不要將他們所得的益處告訴人。面對敵人這種嘲弄式挑戰——「顯個神蹟給我們看」，以此證明、展示他的神性——他始終予以拒絕。
136:8.2 (1520.3) Jesus very wisely foresaw that the working of miracles and the execution of wonders would call forth only outward allegiance by overawing the material mind; such performances would not reveal God nor save men. He refused to become a mere wonder-worker. He resolved to become occupied with but a single task—the establishment of the kingdom of heaven.
136:8.2 (1520.3) 耶穌極為睿智地預見，成就奇蹟、施行奇事，只會藉由威懾物質性心智喚起表面的效忠；這類作為既不會顯明神，也不會拯救人。他拒絕只是做一名行奇事的工匠（wonder-worker）。他立定心志，要只專注於一項任務——建立天國。
136:8.3 (1520.4) Throughout all this momentous dialogue of Jesus’ communing with himself, there was present the human element of questioning and near-doubting, for Jesus was man as well as God. It was evident he would never be received by the Jews as the Messiah if he did not work wonders. Besides, if he would consent to do just one unnatural thing, the human mind would know of a certainty that it was in subservience to a truly divine mind. Would it be consistent with “the Father’s will” for the divine mind to make this concession to the doubting nature of the human mind? Jesus decided that it would not and cited the presence of the Personalized Adjuster as sufficient proof of divinity in partnership with humanity.
136:8.3 (1520.4) 在耶穌這段與自己共融交流、意義重大的對話中，有著質疑、幾近懷疑的人性成分，因為耶穌既是神，也是人。很顯然，倘若他不行奇蹟，猶太人便永遠不會接納他、認他是彌賽亞。此外，他只要同意做一件非自然之事，人性心智便會確知自己從屬於真正神性的心智。神性心智若這樣遷就人性心智中的懷疑本性，這是否與「上父的旨意」相合？耶穌心下斷定：這不相符；並指出，人格化調整者的臨在，便是神性與人性合作的充分證明。
136:8.4 (1520.5) Jesus had traveled much; he recalled Rome, Alexandria, and Damascus. He knew the methods of the world—how people gained their ends in politics and commerce by compromise and diplomacy. Would he utilize this knowledge in the furtherance of his mission on earth? No! He likewise decided against all compromise with the wisdom of the world and the influence of riches in the establishment of the kingdom. He again chose to depend exclusively on the Father’s will.
136:8.4 (1520.5) 耶穌曾多次外出遊歷，他回想起羅馬、亞歷山卓與大馬士革。他知道這個世界的種種方式方法——人們在政治和商業上是如何透過妥協與外交達成其目的的。他要利用這些知識來促進自己在地球上的使命嗎？不！他同樣作出決定：在建立王國這件事上，不向世俗的智慧與財富的影響力作出任何妥協。他又一次選擇唯依靠父的旨意。
136:8.5 (1520.6) Jesus was fully aware of the short cuts open to one of his powers. He knew many ways in which the attention of the nation, and the whole world, could be immediately focused upon himself. Soon the Passover would be celebrated at Jerusalem; the city would be thronged with visitors. He could ascend the pinnacle of the temple and before the bewildered multitude walk out on the air; that would be the kind of a Messiah they were looking for. But he would subsequently disappoint them since he had not come to re-establish David’s throne. And he knew the futility of the Caligastia method of trying to get ahead of the natural, slow, and sure way of accomplishing the divine purpose. Again the Son of Man bowed obediently to the Father’s way, the Father’s will.
136:8.5 (1520.6) 耶穌完全清楚，憑他諸般權能中的一項就能走各種捷徑。他知道許多方法，可以讓這個民族、乃至全世界的目光立即聚焦在他身上。不久耶路撒冷就要慶祝逾越節，城中將擠滿來客。他可以升上聖殿的尖頂，在困惑的民眾面前行走於空中；那正是他們期待的那一類彌賽亞。但之後他會令他們失望，因為，他來，並非為重建大衛的寶座。他知道卡裡迦夏方法徒勞無益——那套方法，試圖趕超自然、緩慢而穩妥地達成神性目標的進程。人子再次順服地依從於上父的道路、上父的旨意。
136:8.6 (1521.1) Jesus chose to establish the kingdom of heaven in the hearts of mankind by natural, ordinary, difficult, and trying methods, just such procedures as his earth children must subsequently follow in their work of enlarging and extending that heavenly kingdom. For well did the Son of Man know that it would be “through much tribulation that many of the children of all ages would enter into the kingdom.” Jesus was now passing through the great test of civilized man, to have power and steadfastly refuse to use it for purely selfish or personal purposes.
136:8.6 (1521.1) 耶穌選擇以自然、平常、艱難且充滿考驗的方式，在人類心中建立天國；這種方式，正是他世間的子女日後在擴充、延展天國的工作中必須遵循的。因為人子深知，「在每一個時代，其中的許多子女進入神的國，都必須經歷諸多艱難」。耶穌此時正經歷著受文明薰陶之人的重大考驗———擁有權能，卻堅決拒絕為純粹自私或個人目的而動用它。
136:8.7 (1521.2) In your consideration of the life and experience of the Son of Man, it should be ever borne in mind that the Son of God was incarnate in the mind of a first-century human being, not in the mind of a twentieth-century or other-century mortal. By this we mean to convey the idea that the human endowments of Jesus were of natural acquirement. He was the product of the hereditary and environmental factors of his time, plus the influence of his training and education. His humanity was genuine, natural, wholly derived from the antecedents of, and fostered by, the actual intellectual status and social and economic conditions of that day and generation. While in the experience of this God-man there was always the possibility that the divine mind would transcend the human intellect, nonetheless, when, and as, his human mind functioned, it did perform as would a true mortal mind under the conditions of the human environment of that day.
136:8.7 (1521.2) 在考究人子的一生與經歷時，應永遠銘記於心的是：神子是化身於一個一世紀人的心智中，而非二十世紀或是其他世紀凡人的心智中。我們想要藉此表達的觀點是：耶穌的人類稟賦是自然獲得的。他是他那個時代的遺傳和環境因素，再加上他所受訓練與教育的影響，所有這一切共同造就的產物。他的人性是真實、自然的，完全來自那個時期與世代的實際智識狀態以及社會經濟條件的歷史狀況與孕育。在這位神-人的經歷中，儘管始終存在神性心智超越人類層面智力的可能性，但是，當他的人類心智運作時，在此過程中，其表現確如那個時代人類環境條件下的一個真正的凡人心智一般。
136:8.8 (1521.3) Jesus portrayed to all the worlds of his vast universe the folly of creating artificial situations for the purpose of exhibiting arbitrary authority or of indulging exceptional power for the purpose of enhancing moral values or accelerating spiritual progress. Jesus decided that he would not lend his mission on earth to a repetition of the disappointment of the reign of the Maccabees. He refused to prostitute his divine attributes for the purpose of acquiring unearned popularity or for gaining political prestige. He would not countenance the transmutation of divine and creative energy into national power or international prestige. Jesus of Nazareth refused to compromise with evil, much less to consort with sin. The Master triumphantly put loyalty to his Father’s will above every other earthly and temporal consideration.
136:8.8 (1521.3) 耶穌向他廣袤宇宙中的所有世界描繪出：為展示任意專斷的權柄而製造人為情境，或是為提高道德價值、加速靈性進展而隨意施展超常之力，此舉何其愚蠢。耶穌決定，他絕不讓自己在世間的使命用來重演馬加比家族統治的失望。他拒絕降格使用自己的神性屬性，用以獲取不勞而得的聲望，或是贏得政治威信。他絕不縱容將神性且具創造性的能量轉化為國家權力或國際威望的行為。拿撒勒的耶穌拒絕向惡妥協，更不會與罪為伍。主以凱旋之姿，將對他父之旨意的忠誠，置於所有其他世間、現世的考量之上。
136:9.1 (1521.4) Having settled such questions of policy as pertained to his individual relations to natural law and spiritual power, he turned his attention to the choice of methods to be employed in the proclamation and establishment of the kingdom of God. John had already begun this work; how might he continue the message? How should he take over John’s mission? How should he organize his followers for effective effort and intelligent co-operation? Jesus was now reaching the final decision which would forbid that he further regard himself as the Jewish Messiah, at least as the Messiah was popularly conceived in that day.
136:9.1 (1521.4) 解決了這類關乎他個人與自然法則、與靈性力量之間關係的行事方針問題之後，他轉而著重思考，要選擇哪些方法用以宣揚、建立神的國度。約翰已開始了這項工作，他要如何延續這一訊息？他應如何承接約翰的使命？他應如何組織他的追隨者，以達成有效的行動、明智的合作？耶穌此時正作出最終的決定，這一決定禁止他未來將自己視為猶太人的彌賽亞——至少不視為當時人們所普遍設想的彌賽亞。
136:9.2 (1522.1) The Jews envisaged a deliverer who would come in miraculous power to cast down Israel’s enemies and establish the Jews as world rulers, free from want and oppression. Jesus knew that this hope would never be realized. He knew that the kingdom of heaven had to do with the overthrow of evil in the hearts of men, and that it was purely a matter of spiritual concern. He thought out the advisability of inaugurating the spiritual kingdom with a brilliant and dazzling display of power—and such a course would have been permissible and wholly within the jurisdiction of Michael—but he fully decided against such a plan. He would not compromise with the revolutionary techniques of Caligastia. He had won the world in potential by submission to the Father’s will, and he proposed to finish his work as he had begun it, and as the Son of Man.
136:9.2 (1522.1) 猶太人想像中的拯救者是這樣的：他以神蹟大能降臨，擊垮以色列的敵人，確立猶太人為世界的統治者，他們從此擺脫匱乏與壓迫。耶穌知道，這一期望永遠不可能實現。他知道，天國在於顛覆人內心的惡，這純粹是靈性層面的事務。他慎重地考量了以輝煌耀眼的權能展示來開啟靈性王國的可行性——這樣的路線本就允許，且完全在邁克爾的權限範圍內——但他心意已定，決定不採用這樣的方案。他不會與卡裡迦夏的顛覆性手段妥協。他已透過服從上父的旨意，在潛在意義上贏得了世界；他打算如起初那樣，以人子的身份完成自己的工作。
136:9.3 (1522.2) You can hardly imagine what would have happened on Urantia had this God-man, now in potential possession of all power in heaven and on earth, once decided to unfurl the banner of sovereignty, to marshal his wonder-working battalions in militant array! But he would not compromise. He would not serve evil that the worship of God might presumably be derived therefrom. He would abide by the Father’s will. He would proclaim to an onlooking universe, “You shall worship the Lord your God and him only shall you serve.”
136:9.3 (1522.2) 你們幾乎無法想像，這位如今潛在擁有天上地下一切權能的神-人，他一旦決定展開主權之旗幟，集結他行奇蹟的軍隊，列隊準備出征，玉苒廈會發生什麼！但他絕不會妥協。他絕不侍奉惡，哪怕由此或許能衍生出對神的崇拜。他要遵行上父的旨意。他要向一個旁觀注視著的宇宙宣告：「當崇拜主你的神，單要侍奉他。」
136:9.4 (1522.3) As the days passed, with ever-increasing clearness Jesus perceived what kind of a truth-revealer he was to become. He discerned that God’s way was not going to be the easy way. He began to realize that the cup of the remainder of his human experience might possibly be bitter, but he decided to drink it.
136:9.4 (1522.3) 隨著時間的推移，耶穌愈發清晰地認知自己要成為一名怎樣的真理啟示者。他看出，神的道路並非坦途。他開始意識到，自己餘下這段人類經歷的杯，或許是苦的，但他決定飲下。
136:9.5 (1522.4) Even his human mind is saying good-bye to the throne of David. Step by step this human mind follows in the path of the divine. The human mind still asks questions but unfailingly accepts the divine answers as final rulings in this combined life of living as a man in the world while all the time submitting unqualifiedly to the doing of the Father’s eternal and divine will.
136:9.5 (1522.4) 就連他的人類心智也在告別大衛的寶座。這人類心智一步步地行在神性的道路上。這人類心智仍會發疑問，但每次都接受神性的回覆，視之為這在世為人的合一生命中的最終定斷，同時始終無條件順服於履行上父永恆、神性的旨意。
136:9.6 (1522.5) Rome was mistress of the Western world. The Son of Man, now in isolation and achieving these momentous decisions, with the hosts of heaven at his command, represented the last chance of the Jews to attain world dominion; but this earthborn Jew, who possessed such tremendous wisdom and power, declined to use his universe endowments either for the aggrandizement of himself or for the enthronement of his people. He saw, as it were, “the kingdoms of this world,” and he possessed the power to take them. The Most Highs of Edentia had resigned all these powers into his hands, but he did not want them. The kingdoms of earth were paltry things to interest the Creator and Ruler of a universe. He had only one objective, the further revelation of God to man, the establishment of the kingdom, the rule of the heavenly Father in the hearts of mankind.
136:9.6 (1522.5) 羅馬是當時西方世界的霸主。人子那時處於遺世獨處之中，正在達成這些重大決定，有天界大軍供他調遣，他代表了猶太人實現主宰世界的最後機會；但這位生於塵世的猶太人——他擁有如此驚人的智慧與權能——拒絕使用他的宇宙稟賦來使他自己顯赫或讓他的民族登上王座。他彷彿看見了「這世界的諸國」，也擁有權能獲得這一切。伊甸廈的諸位至高者已將這一切權能交到他手中，但他並不想要。對這位整個宇宙的造物者與統治者而言，地上的諸國實在微不足道，不足以打動他。他只有一個目標：向人類進一步顯明神，建立天國——天父在人類心中的掌權。
136:9.7 (1522.6) The idea of battle, contention, and slaughter was repugnant to Jesus; he would have none of it. He would appear on earth as the Prince of Peace to reveal a God of love. Before his baptism he had again refused the offer of the Zealots to lead them in rebellion against the Roman oppressors. And now he made his final decision regarding those Scriptures which his mother had taught him, such as: “The Lord has said to me, ‘You are my Son; this day have I begotten you. Ask of me, and I will give you the heathen for your inheritance and the uttermost parts of the earth for your possession. You shall break them with a rod of iron; you shall dash them in pieces like a potter’s vessel.’”
136:9.7 (1522.6) 耶穌非常排斥戰鬥、爭奪和殺戮這些理念，這些他一點都不想要。他要以和平之君的身份現世，來顯明一位充滿愛的神。受洗之前，他已再次拒絕奮銳黨人邀他率眾反抗羅馬壓迫者的提議。此時，對於母親曾教他的經文，他作出了最終的決斷，例如這段經文：「上主曾對我說，『你是我的兒子，我今日生你。你求我，我就將列國賜你為基業，將地極賜你為田產。你必用鐵杖打破他們，你必將他們如同窯匠的瓦器摔碎。』」
136:9.8 (1522.7) Jesus of Nazareth reached the conclusion that such utterances did not refer to him. At last, and finally, the human mind of the Son of Man made a clean sweep of all these Messianic difficulties and contradictions—Hebrew scriptures, parental training, chazan teaching, Jewish expectations, and human ambitious longings; once and for all he decided upon his course. He would return to Galilee and quietly begin the proclamation of the kingdom and trust his Father (the Personalized Adjuster) to work out the details of procedure day by day.
136:9.8 (1522.7) 拿撒勒的耶穌得出結論：這些話語並非指他。最後，人子的人類心智終於徹底廓清所有這些關於彌賽亞的難題與矛盾——希伯來經文、父母的培養、會堂領誦者的教導、猶太人的預期以及人類野心勃勃的熱望；他一次性永久地確定了自己的行事路線。他打算回到加利利，悄然開始宣揚王國，信靠他的父（人格化的調整者）逐日安排具體實施事宜。
136:9.9 (1523.1) By these decisions Jesus set a worthy example for every person on every world throughout a vast universe when he refused to apply material tests to prove spiritual problems, when he refused presumptuously to defy natural laws. And he set an inspiring example of universe loyalty and moral nobility when he refused to grasp temporal power as the prelude to spiritual glory.
136:9.9 (1523.1) 通過這些決定，耶穌為一個廣袤宇宙中每個世界上的每一個人立下了可貴的榜樣：他拒絕用物質層面的測試來證明靈性疑問，拒絕肆意違背自然法則。他拒絕以攫取世俗權力作為靈性榮耀的先聲，從而也樹立了一個彰顯宇宙忠誠與道德高尚的鼓舞人心的榜樣。
136:9.10 (1523.2) If the Son of Man had any doubts about his mission and its nature when he went up in the hills after his baptism, he had none when he came back to his fellows following the forty days of isolation and decisions.
136:9.10 (1523.2) 如果說人子在受洗後上山時仍對自己的使命及其本質尚存有疑惑的話，那麼在經歷四十天的遺世獨處、作出各項決定、隨後回到同伴那裡時，他再無任何不確定之處。
136:9.11 (1523.3) Jesus has formulated a program for the establishment of the Father’s kingdom. He will not cater to the physical gratification of the people. He will not deal out bread to the multitudes as he has so recently seen it being done in Rome. He will not attract attention to himself by wonder-working, even though the Jews are expecting just that sort of a deliverer. Neither will he seek to win acceptance of a spiritual message by a show of political authority or temporal power.
136:9.11 (1523.3) 耶穌已擬定建立父之王國的方案。他不會迎合民眾的身體上的滿足。他不會像最近在羅馬所見的那樣，向群眾分發食物。他不會藉由行奇事來吸引目光，即使猶太人預期著那樣的一位拯救者。他也不會藉由展示政治權威或世俗力量，來贏得人們對靈性訊息的接納。
136:9.12 (1523.4) In rejecting these methods of enhancing the coming kingdom in the eyes of the expectant Jews, Jesus made sure that these same Jews would certainly and finally reject all of his claims to authority and divinity. Knowing all this, Jesus long sought to prevent his early followers alluding to him as the Messiah.
136:9.12 (1523.4) 拒絕採用這些方法——滿心期待的猶太人眼中抬升那將臨王國的方法，耶穌確知，他這樣做，這些猶太人必定、也最終會拒絕他對權威與神性的一切主張。耶穌很清楚這一切，便一直設法防止他早期的追隨者暗指他為彌賽亞。
136:9.13 (1523.5) Throughout his public ministry he was confronted with the necessity of dealing with three constantly recurring situations: the clamor to be fed, the insistence on miracles, and the final request that he allow his followers to make him king. But Jesus never departed from the decisions which he made during these days of his isolation in the Perean hills.
136:9.13 (1523.5) 在他整個公眾事奉過程中，都不得不面對三種反覆發生的狀況：呼喊要得飽食，堅持要他行奇蹟，以及最後請求他允許眾追隨者立他為王。但耶穌從未背離他在比利亞山中遺世獨處的時日裡作出的各項決定。
136:10.1 (1523.6) On the last day of this memorable isolation, before starting down the mountain to join John and his disciples, the Son of Man made his final decision. And this decision he communicated to the Personalized Adjuster in these words, “And in all other matters, as in these now of decision-record, I pledge you I will be subject to the will of my Father.” And when he had thus spoken, he journeyed down the mountain. And his face shone with the glory of spiritual victory and moral achievement.
136:10.1 (1523.6) 在此次難忘的遺世獨處的最後一天，在動身下山與約翰及其門徒會合之前，人子作出了他的最後一項決定。他以這些話語將這個決定告訴了人格化調整者：「我向你立誓：就如這些已載入決斷記錄中的事務一樣，在所有其他事務上，我必服從我父的旨意。」說完這番話，他便下山了。他的面容散發著靈性勝利與道德成就的榮光。