第93篇		Paper 93
玛可文塔•麦基洗德		Machiventa Melchizedek
93:0.1 (1014.1) 麦基洗德们被广泛地称为应急圣子，因为他们在地方宇宙的诸个世界上从事一系列惊人的活动。当任何极端问题出现时，或是要尝试某种不寻常之事时，接受该任务的通常是一位麦基洗德。麦基洗德在紧急情况下以及在广为不同的众多宇宙层次上、甚至在人格显现的物理层次上运作的能力，是其类别所独有的。只有生命载运者才会在任一程度上共享这种人格运作所具有的变形范围。		93:0.1 (1014.1) THE Melchizedeks are widely known as emergency Sons, for they engage in an amazing range of activities on the worlds of a local universe. When any extraordinary problem arises, or when something unusual is to be attempted, it is quite often a Melchizedek who accepts the assignment. The ability of the Melchizedek Sons to function in emergencies and on widely divergent levels of the universe, even on the physical level of personality manifestation, is peculiar to their order. Only the Life Carriers share to any degree this metamorphic range of personality function.
93:0.2 (1014.2) 麦基洗德们被广泛地称为应急圣子，因为他们在地方宇宙的诸个世界上从事一系列惊人的活动。当任何极端问题出现时，或是要尝试某种不寻常之事时，接受该任务的通常是一位麦基洗德。麦基洗德在紧急情况下以及在广为不同的众多宇宙层次上、甚至在人格显现的物理层次上运作的能力，是其类别所独有的。只有生命载运者才会在任一程度上共享这种人格运作所具有的变形范围。		93:0.2 (1014.2) The Melchizedek order of universe sonship has been exceedingly active on Urantia. A corps of twelve served in conjunction with the Life Carriers. A later corps of twelve became receivers for your world shortly after the Caligastia secession and continued in authority until the time of Adam and Eve. These twelve Melchizedeks returned to Urantia upon the default of Adam and Eve, and they continued thereafter as planetary receivers on down to the day when Jesus of Nazareth, as the Son of Man, became the titular Planetary Prince of Urantia.
1. 玛可文塔化身 ^top		1. The Machiventa Incarnation ^top
93:1.1 (1014.3) 在亚当的玉苒厦(Urantia)使命流产后的数千年期间，启示出来的真理受到了灭绝的威胁。人类尽管在智性上不断取得进步，但却在灵性上慢慢退步了。大约公元前3000年，神的概念已在人们头脑中变得十分模糊了。		93:1.1 (1014.3) Revealed truth was threatened with extinction during the millenniums which followed the miscarriage of the Adamic mission on Urantia. Though making progress intellectually, the human races were slowly losing ground spiritually. About 3000 b.c. the concept of God had grown very hazy in the minds of men.
93:1.2 (1014.4) 十二位麦基洗德接收者知道迈克尔即将在他们行星上的赠与，但他们不知道它多久后会发生；因此他们以隆重会议的方式聚集起来，祈请伊甸厦的极高者们为维护玉苒厦(Urantia)上的真理之光做些准备。这个请求未被受理，所伴随的指令是“撒旦尼亚606号的事务处理权完全掌握在麦基洗德监护者的手中。” 接收者们后来又向父者麦基洗德求助，但只收到消息说他们应以他们自己选定的方式继续维护真理，“直到一位赠与圣子的到来”，他“将会令行星所有权从丧失不定中解救出来。”		93:1.2 (1014.4) The twelve Melchizedek receivers knew of Michael’s impending bestowal on their planet, but they did not know how soon it would occur; therefore they convened in solemn council and petitioned the Most Highs of Edentia that some provision be made for maintaining the light of truth on Urantia. This plea was dismissed with the mandate that “the conduct of affairs on 606 of Satania is fully in the hands of the Melchizedek custodians.” The receivers then appealed to the Father Melchizedek for help but only received word that they should continue to uphold truth in the manner of their own election “until the arrival of a bestowal Son,” who “would rescue the planetary titles from forfeiture and uncertainty.”
93:1.3 (1014.5) 正是由于要完全依赖他们自身资源的缘故，玛可文塔 • 麦基洗德，十二位行星接收者之一，自愿去做那一仅在内巴顿(Nebadon)所有历史中被做过六次的事：即去在世上人格化为一名该域的临时人类，将自身作为一名照料世界的应急圣子而赠与。萨尔文顿的当权者们授许了这次冒险行动，玛可文塔 • 麦基洗德的实际化身是在巴勒斯坦曾经的撒冷城附近得以完成的。这位麦基洗德的整个物质化处理是由行星接收者与常驻玉苒厦(Urantia)的生命载运者、某些主物理控制者及其他天界人格体一起配合完成的。		93:1.3 (1014.5) And it was in consequence of having been thrown so completely on their own resources that Machiventa Melchizedek, one of the twelve planetary receivers, volunteered to do that which had been done only six times in all the history of Nebadon: to personalize on earth as a temporary man of the realm, to bestow himself as an emergency Son of world ministry. Permission was granted for this adventure by the Salvington authorities, and the actual incarnation of Machiventa Melchizedek was consummated near what was to become the city of Salem, in Palestine. The entire transaction of the materialization of this Melchizedek Son was completed by the planetary receivers with the co-operation of the Life Carriers, certain of the Master Physical Controllers, and other celestial personalities resident on Urantia.
2. 撒冷的圣人 ^top		2. The Sage of Salem ^top
93:2.1 (1015.1) 正是在耶稣诞生前的1,973年，玛可文塔被赠与到玉苒厦(Urantia)的人类各种族身上。他的到来并不引人注意；他的物质化并未被人类肉眼所见证到。他在那重大的一天最先被凡人所观察到，是在他进入苏美尔出身的迦勒底牧人阿姆顿的帐篷之时。对其使命的宣称，在他向这个牧羊人做的简短陈述中有所体现：“我是麦基洗德，极高者埃尔• 埃里昂、唯一之神的祭司。”		93:2.1 (1015.1) It was 1,973 years before the birth of Jesus that Machiventa was bestowed upon the human races of Urantia. His coming was unspectacular; his materialization was not witnessed by human eyes. He was first observed by mortal man on that eventful day when he entered the tent of Amdon, a Chaldean herder of Sumerian extraction. And the proclamation of his mission was embodied in the simple statement which he made to this shepherd, “I am Melchizedek, priest of El Elyon, the Most High, the one and only God.”
93:2.2 (1015.2) 当这位牧人从其惊愕中恢复过来，在他不停向这位陌生人追问了许多问题之后，他就请麦基洗德与他一起吃晚饭，这是玛可文塔在其漫长宇宙生涯中第一次享用物质性食物，这种食物将会在他作为物质存有的整个九十四年间滋养他。		93:2.2 (1015.2) When the herder had recovered from his astonishment, and after he had plied this stranger with many questions, he asked Melchizedek to sup with him, and this was the first time in his long universe career that Machiventa had partaken of material food, the nourishment which was to sustain him throughout his ninety-four years of life as a material being.
93:2.3 (1015.3) 那天晚上，当他们在繁星下详谈时，麦基洗德便开始了其有关神之真实性的真理启示使命，当时，他挥了一下手臂，转向阿姆顿，说道：“极高者埃尔 • 埃里昂是苍穹星辰乃至我们居住这片大地的神圣创造者，他也是天上的至高之神。”		93:2.3 (1015.3) And that night, as they talked out under the stars, Melchizedek began his mission of the revelation of the truth of the reality of God when, with a sweep of his arm, he turned to Amdon, saying, “El Elyon, the Most High, is the divine creator of the stars of the firmament and even of this very earth on which we live, and he is also the supreme God of heaven.”
93:2.4 (1015.4) 几年之内，麦基洗德便将一群学生、门徒和信徒召集到了他的周围，他们构成了后来撒冷社区的核心。不久，他便作为极高者埃尔 • 埃里昂的祭司以及撒冷的圣人而闻名于整个巴勒斯坦。在周围的某些部落中间，他常被称为撒冷的长老或君王。撒冷是在麦基洗德消失后成为耶布斯城的地方，后来被叫做耶路撒冷。		93:2.4 (1015.4) Within a few years Melchizedek had gathered around himself a group of pupils, disciples, and believers who formed the nucleus of the later community of Salem. He was soon known throughout Palestine as the priest of El Elyon, the Most High, and as the sage of Salem. Among some of the surrounding tribes he was often referred to as the sheik, or king, of Salem. Salem was the site which after the disappearance of Melchizedek became the city of Jebus, subsequently being called Jerusalem.
93:2.5 (1015.5) 在个人外貌上，麦基洗德很像当时混血的诺德族人和苏美尔人，身高近六英尺（一米八二），带有威严的表情。他会讲迦勒底语及六种其他语言。他穿着与迦南祭司差不多，除了他在胸前佩戴了一枚带有三个同心圆环的徽章以外，后者即撒旦尼亚的天堂三位一体象征物。在他侍奉的过程中，这一带有三个同心圆环的徽章被他的追随者视为太过神圣，以至他们从未敢使用它，随着几代人过后，它很快就被忘却了。		93:2.5 (1015.5) In personal appearance, Melchizedek resembled the then blended Nodite and Sumerian peoples, being almost six feet in height and possessing a commanding presence. He spoke Chaldean and a half dozen other languages. He dressed much as did the Canaanite priests except that on his breast he wore an emblem of three concentric circles, the Satania symbol of the Paradise Trinity. In the course of his ministry this insignia of three concentric circles became regarded as so sacred by his followers that they never dared to use it, and it was soon forgotten with the passing of a few generations.
93:2.6 (1015.6) 尽管玛可文塔按照该域人们的方式生活，但他从未结过婚，他也不会在世上留下后代。他的肉体虽像人类男性的肉体，但事实上却属于卡里迦夏一百名物质化成员所使用的那些专门构建的身体所属类别，除了它并未携带任何人类生命质以外，玉苒厦(Urantia)上那时也没有生命之树可用。如果玛可文塔在世上停留很长时期，他的肉体机制将会逐渐恶化；结果却是，在他的物质性身体开始分解之前许久，他便结束了其九十四年的赠与使命。		93:2.6 (1015.6) Though Machiventa lived after the manner of the men of the realm, he never married, nor could he have left offspring on earth. His physical body, while resembling that of the human male, was in reality on the order of those especially constructed bodies used by the one hundred materialized members of Prince Caligastia’s staff except that it did not carry the life plasm of any human race. Nor was there available on Urantia the tree of life. Had Machiventa remained for any long period on earth, his physical mechanism would have gradually deteriorated; as it was, he terminated his bestowal mission in ninety-four years long before his material body had begun to disintegrate.
93:2.7 (1016.1) 这位化身的麦基洗德接收了一个思想调整者，它作为时间的监管者和肉体的指导者而内驻于其超人类的人格体当中，从而获得那种对玉苒厦(Urantia)诸多问题以及内驻到化身圣子身中技巧的经验及实际介入，这一切使得这一上父之灵得以能在后来神子迈克尔以肉身方式在世上出现时，在其人类心智中如此英勇地运作。而这是唯一一个曾在玉苒厦两个心智中运作过的思想调整者，不过这两个心智既是人性的，又是神性的。		93:2.7 (1016.1) This incarnated Melchizedek received a Thought Adjuster, who indwelt his superhuman personality as the monitor of time and the mentor of the flesh, thus gaining that experience and practical introduction to Urantian problems and to the technique of indwelling an incarnated Son which enabled this spirit of the Father to function so valiantly in the human mind of the later Son of God, Michael, when he appeared on earth in the likeness of mortal flesh. And this is the only Thought Adjuster who ever functioned in two minds on Urantia, but both minds were divine as well as human.
93:2.8 (1016.2) 在以肉身方式化身期间，玛可文塔与其行星监护者团队的十一名成员保持全面联系，但他无法与其他类别的天界人格体交流。除了麦基洗德接收者以外，他与人类一样，并未与超人类智能存有有过更多的联系。		93:2.8 (1016.2) During the incarnation in the flesh, Machiventa was in full contact with his eleven fellows of the corps of planetary custodians, but he could not communicate with other orders of celestial personalities. Aside from the Melchizedek receivers, he had no more contact with superhuman intelligences than a human being.
3. 麦基洗德的教导 ^top		3. Melchizedek’s Teachings ^top
93:3.1 (1016.3) 随着十年的过去，麦基洗德在撒冷仿照第二伊甸园早期塞特族祭司所发展出来的古老体系而组织了他的学校；甚至连其后来皈依者亚伯拉罕所引入的什一制体系的观念，也是源自于古时塞特族人所采用方法的残留传统。		93:3.1 (1016.3) With the passing of a decade, Melchizedek organized his schools at Salem, patterning them on the olden system which had been developed by the early Sethite priests of the second Eden. Even the idea of a tithing system, which was introduced by his later convert Abraham, was also derived from the lingering traditions of the methods of the ancient Sethites.
93:3.2 (1016.4) 麦基洗德教导了一神、即一体性神灵的概念，但他允许人们将这一教导与诺拉歇德星座的星座之父关联起来，他称其为埃尔•埃里昂 -- 极高者。麦基洗德对于路西法的地位和耶路瑟姆的事务状态一直保持沉默。系统君主兰纳福格(Lanaforge)直到迈克尔赠与完成之后才与玉苒厦(Urantia)有点关系。对于大多数撒冷学生们来说，伊甸厦便是天堂，极高者便是神。		93:3.2 (1016.4) Melchizedek taught the concept of one God, a universal Deity, but he allowed the people to associate this teaching with the Constellation Father of Norlatiadek, whom he termed El Elyon—the Most High. Melchizedek remained all but silent as to the status of Lucifer and the state of affairs on Jerusem. Lanaforge, the System Sovereign, had little to do with Urantia until after the completion of Michael’s bestowal. To a majority of the Salem students Edentia was heaven and the Most High was God.
93:3.3 (1016.5) 麦基洗德采纳作为其赠与徽章的三个同心圆象征，大多人将其解释为代表人类、天使和神所在的三个王国，他们也获许去延续那一信仰；他的追随者中少数几个才知道这三个圆环是拥有神性维护与主管的天堂三位一体之无限性、永恒性和遍在性的象征；甚至连亚伯拉罕也有点将这一象征视为代表着伊甸厦的三位极高者，因为他曾受过指点，三位极高者如一体般运作。就麦基洗德教导的有关其徽章所象征的三位一体概念所及程度而言，他通常将它与诺拉歇德星座的三位沃朗达德(Vorondadek)支配者关联在一起。		93:3.3 (1016.5) The symbol of the three concentric circles, which Melchizedek adopted as the insignia of his bestowal, a majority of the people interpreted as standing for the three kingdoms of men, angels, and God. And they were allowed to continue in that belief; very few of his followers ever knew that these three circles were emblematic of the infinity, eternity, and universality of the Paradise Trinity of divine maintenance and direction; even Abraham rather regarded this symbol as standing for the three Most Highs of Edentia, as he had been instructed that the three Most Highs functioned as one. To the extent that Melchizedek taught the Trinity concept symbolized in his insignia, he usually associated it with the three Vorondadek rulers of the constellation of Norlatiadek.
93:3.4 (1016.6) 对于其追随者中的普通成员来说，他并未努力呈献超出伊甸厦极高者 -- 即玉苒厦(Urantia)诸神掌管统治权这一事实以外的教导。但对某些人来说，麦基洗德教导了先进的真理，包括地方宇宙的运行和组织，而对其杰出的门徒基尼人诺丹及其一群热切的学生们来说，他则教导了有关超级宇宙乃至哈沃纳(Havona)的真理。		93:3.4 (1016.6) To the rank and file of his followers he made no effort to present teaching beyond the fact of the rulership of the Most Highs of Edentia—Gods of Urantia. But to some, Melchizedek taught advanced truth, embracing the conduct and organization of the local universe, while to his brilliant disciple Nordan the Kenite and his band of earnest students he taught the truths of the superuniverse and even of Havona.
93:3.5 (1016.7) 麦基洗德与之生活了三十多年的卡特罗家族成员，知道这些较高真理中的许多内容，并在其家族中长久传承了它们，甚至到了其出色后代摩西所在的时代，后者由此拥有了一种令人叹服的麦基洗德时代的传统，这一切由其父亲一方、也通过其母亲一方的其他来源往下传给了他。		93:3.5 (1016.7) The members of the family of Katro, with whom Melchizedek lived for more than thirty years, knew many of these higher truths and long perpetuated them in their family, even to the days of their illustrious descendant Moses, who thus had a compelling tradition of the days of Melchizedek handed down to him on this, his father’s side, as well as through other sources on his mother’s side.
93:3.6 (1016.8) 麦基洗德教导了其追随者们所能接受和吸收的一切。甚至许多现代宗教有关天地、人、神和天使的观念，都没有远离麦基洗德的这些教导。不过这位伟大导师将一切都从属于一体之神、即宇宙神灵，天堂造物主，神圣之父这一教义。将重点放在这一教导之上，是为了引发人的崇拜之心，并为这位万有之父的圣子迈克尔之后来出现铺好了道路。		93:3.6 (1016.8) Melchizedek taught his followers all they had capacity to receive and assimilate. Even many modern religious ideas about heaven and earth, of man, God, and angels, are not far removed from these teachings of Melchizedek. But this great teacher subordinated everything to the doctrine of one God, a universe Deity, a heavenly Creator, a divine Father. Emphasis was placed upon this teaching for the purpose of appealing to man’s adoration and of preparing the way for the subsequent appearance of Michael as the Son of this same Universal Father.
93:3.7 (1017.1) 麦基洗德曾教导过，在某个未来时间，另一位神子将会像他一样以肉身方式前来，但他将会由一位女人所生；这也是为何众多后来的导师认为耶稣是一个祭司，或是职司，“永远照着麦基洗德的等次。”		93:3.7 (1017.1) Melchizedek taught that at some future time another Son of God would come in the flesh as he had come, but that he would be born of a woman; and that is why numerous later teachers held that Jesus was a priest, or minister, “forever after the order of Melchizedek.”
93:3.8 (1017.2) 就这样，麦基洗德便为迎接一体之神的一位真实天堂之子的赠与铺好了道路，搭建好了具有世界趋势的一神论舞台，他将这位一体之神生动地描绘为万有之父，又将他作为一个仅因个人信仰便愿意接受该人的神呈现给了亚伯拉罕。而当迈克尔出现在世上时，他确认了麦基洗德所教导过的有关天堂之父的一切。		93:3.8 (1017.2) And thus did Melchizedek prepare the way and set the monotheistic stage of world tendency for the bestowal of an actual Paradise Son of the one God, whom he so vividly portrayed as the Father of all, and whom he represented to Abraham as a God who would accept man on the simple terms of personal faith. And Michael, when he appeared on earth, confirmed all that Melchizedek had taught concerning the Paradise Father.
4. 撒冷教 ^top		4. The Salem Religion ^top
93:4.1 (1017.3) 撒冷崇拜的仪式非常简单。每一个在麦基洗德教会的泥版名册上签名或是做了记号的人，都承诺牢记并同意以下信条：		93:4.1 (1017.3) The ceremonies of the Salem worship were very simple. Every person who signed or marked the clay-tablet rolls of the Melchizedek church committed to memory, and subscribed to, the following belief:
93:4.2 (1017.4) 1. 我信仰极高神埃尔•埃里昂，唯一的万有之父和万物之造物主。		93:4.2 (1017.4) 1. I believe in El Elyon, the Most High God, the only Universal Father and Creator of all things.
93:4.3 (1017.5) 2. 我接受麦基洗德与极高者的圣约，它依照我的信仰而赐予神助，而非依照祭献物和烧祭物。		93:4.3 (1017.5) 2. I accept the Melchizedek covenant with the Most High, which bestows the favor of God on my faith, not on sacrifices and burnt offerings.
93:4.4 (1017.6) 3. 我许诺遵守麦基洗德的七条戒律，并将这一与极高者订立圣约的好消息告诉所有人。		93:4.4 (1017.6) 3. I promise to obey the seven commandments of Melchizedek and to tell the good news of this covenant with the Most High to all men.
93:4.5 (1017.7) 那便是撒冷侨团信条的全部内容。但即便是这样一种关于信仰的简短宣言，对于那些日子里的人们来说也完全太多、太过先进了。他们简直无法理解什么也不给 -- 单凭信仰就可获得神恩的观念。他们太过于相信人类生来就亏欠诸神。他们太过于长久而又热切地祭献，且向祭司们给予赠物，以致无法理解救赎、即神恩对于所有愿意信仰麦基洗德圣约的人来说是一种慷慨赠与这个好消息。不过亚伯拉罕却半心半意地相信了，即便那也被“算为正义”。		93:4.5 (1017.7) And that was the whole of the creed of the Salem colony. But even such a short and simple declaration of faith was altogether too much and too advanced for the men of those days. They simply could not grasp the idea of getting divine favor for nothing—by faith. They were too deeply confirmed in the belief that man was born under forfeit to the gods. Too long and too earnestly had they sacrificed and made gifts to the priests to be able to comprehend the good news that salvation, divine favor, was a free gift to all who would believe in the Melchizedek covenant. But Abraham did believe halfheartedly, and even that was “counted for righteousness.”
93:4.6 (1017.8) 麦基洗德所颁布的七条戒律，是沿袭古时达拉玛希亚最高律法而摹制的，也与第一和第二伊甸园里所教导的七条戒律非常相似。撒冷教的这七条戒律是：		93:4.6 (1017.8) The seven commandments promulgated by Melchizedek were patterned along the lines of the ancient Dalamatian supreme law and very much resembled the seven commands taught in the first and second Edens. These commands of the Salem religion were:
93:4.7 (1017.9) 1. 你不应侍奉除天地之极高造物主以外的任何神。		93:4.7 (1017.9) 1. You shall not serve any God but the Most High Creator of heaven and earth.
93:4.8 (1017.10) 2. 你不应怀疑信仰是永恒救赎的唯一要求。		93:4.8 (1017.10) 2. You shall not doubt that faith is the only requirement for eternal salvation.
93:4.9 (1017.11) 3. 你不应作伪证。		93:4.9 (1017.11) 3. You shall not bear false witness.
93:4.10 (1017.12) 4. 你不应杀人。		93:4.10 (1017.12) 4. You shall not kill.
93:4.11 (1017.13) 5. 你不应偷窃。		93:4.11 (1017.13) 5. You shall not steal.
93:4.12 (1018.1) 6. 你不应通奸。		93:4.12 (1018.1) 6. You shall not commit adultery.
93:4.13 (1018.2) 7. 你不应对父母和长辈表现出不敬。		93:4.13 (1018.2) 7. You shall not show disrespect for your parents and elders.
93:4.14 (1018.3) 尽管在侨团内不准祭献，但麦基洗德很清楚突然根除长久建立起来的习俗是多么困难，因此他明智地向这些人提供了由饼和酒组成的圣餐，以代替过去的血肉祭献。据记载，“麦基洗德，撒冷之王，带来了饼和酒。”但即便是这一谨慎的革新也并未完全成功；各个部落都在撒冷的郊区保有附属中心，他们在那里供奉祭献物和烧祭物。甚至连亚伯拉罕在战胜基大老玛之后也采用了这种野蛮的作法；直到供奉了传统的祭品以后，他才觉得放心。而麦基洗德一直没有成功地完全根除其追随者(甚至包括亚伯拉罕)的这种来自宗教习俗的祭献癖性。		93:4.14 (1018.3) While no sacrifices were permitted within the colony, Melchizedek well knew how difficult it is to suddenly uproot long-established customs and accordingly had wisely offered these people the substitute of a sacrament of bread and wine for the older sacrifice of flesh and blood. It is of record, “Melchizedek, king of Salem, brought forth bread and wine.” But even this cautious innovation was not altogether successful; the various tribes all maintained auxiliary centers on the outskirts of Salem where they offered sacrifices and burnt offerings. Even Abraham resorted to this barbarous practice after his victory over Chedorlaomer; he simply did not feel quite at ease until he had offered a conventional sacrifice. And Melchizedek never did succeed in fully eradicating this proclivity to sacrifice from the religious practices of his followers, even of Abraham.
93:4.15 (1018.4) 像耶稣一样，麦基洗德严格留意其赠与使命的履行。他并未尝试去改革习俗，甚至未去传播先进的卫生习惯和科学真理。他前来要实现两个任务：在世上保存有关一神的真理，并为万有之父的一位天堂之子的后来凡人赠与铺好道路。		93:4.15 (1018.4) Like Jesus, Melchizedek attended strictly to the fulfillment of the mission of his bestowal. He did not attempt to reform the mores, to change the habits of the world, nor to promulgate even advanced sanitary practices or scientific truths. He came to achieve two tasks: to keep alive on earth the truth of the one God and to prepare the way for the subsequent mortal bestowal of a Paradise Son of that Universal Father.
93:4.16 (1018.5) 麦基洗德在撒冷教导初级的启示真理长达九十四年，在这一期间，亚伯拉罕在三个不同时间参加了撒冷的学校。他最终成了撒冷教导的皈依者，并成了麦基洗德最为杰出的学生和主要支持者之一。		93:4.16 (1018.5) Melchizedek taught elementary revealed truth at Salem for ninety-four years, and during this time Abraham attended the Salem school three different times. He finally became a convert to the Salem teachings, becoming one of Melchizedek’s most brilliant pupils and chief supporters.
5. 对亚伯拉罕的拣选 ^top		5. The Selection of Abraham ^top
93:5.1 (1018.6) 尽管谈及“受选之民”或许是一种谬误，但将亚伯拉罕指涉为受选之人却并非是个错误。麦基洗德的确将不同于盛行之多神信仰的一神真理保持生机的重任放到了亚伯拉罕身上。		93:5.1 (1018.6) Although it may be an error to speak of “chosen people,” it is not a mistake to refer to Abraham as a chosen individual. Melchizedek did lay upon Abraham the responsibility of keeping alive the truth of one God as distinguished from the prevailing belief in plural deities.
93:5.2 (1018.7) 将巴勒斯坦作为玛可文塔活动地点的选择，部分是基于与某个体现出领导潜能的人类家族建立联系的愿望。在麦基洗德化身之时，世上有许多家族也像亚伯拉罕家族一样，准备好了接受撒冷的教义。在红种人、黄种人以及西面和北面的安德族人后代中间，同样有一些颇具天赋的家族。但这些地点都不如地中海东海岸这样的合适，以有利于迈克尔后来在世上的现身。麦基洗德在巴勒斯坦的使命，以及迈克尔在希伯来人中间的随后出现，在很大程度上是由地理所决定，由巴勒斯坦位于当时世界贸易、旅行和文明之中心地带的事实所决定。		93:5.2 (1018.7) The choice of Palestine as the site for Machiventa’s activities was in part predicated upon the desire to establish contact with some human family embodying the potentials of leadership. At the time of the incarnation of Melchizedek there were many families on earth just as well prepared to receive the doctrine of Salem as was that of Abraham. There were equally endowed families among the red men, the yellow men, and the descendants of the Andites to the west and north. But, again, none of these localities were so favorably situated for Michael’s subsequent appearance on earth as was the eastern shore of the Mediterranean Sea. The Melchizedek mission in Palestine and the subsequent appearance of Michael among the Hebrew people were in no small measure determined by geography, by the fact that Palestine was centrally located with reference to the then existent trade, travel, and civilization of the world.
93:5.3 (1018.8) 麦基洗德接收者们观察亚伯拉罕的祖先们已有一段时间了，他们充满信心地期待某一代中会出现颇具智能、主动、睿智和真诚特征的子孙。亚伯拉罕之父他拉的子女，在每一方面都满足了这些期望。正是这种与他拉这些多才多艺子女接触的可能性，与麦基洗德在撒冷、而非在埃及、中国、印度或北方部落中间出现有相当大的关系。		93:5.3 (1018.8) For some time the Melchizedek receivers had been observing the ancestors of Abraham, and they confidently expected offspring in a certain generation who would be characterized by intelligence, initiative, sagacity, and sincerity. The children of Terah, the father of Abraham, in every way met these expectations. It was this possibility of contact with these versatile children of Terah that had considerable to do with the appearance of Machiventa at Salem, rather than in Egypt, China, India, or among the northern tribes.
93:5.4 (1019.1) 对于已在迦勒底得到传讲的撒冷教，他拉及其全家都是半心半意的皈依者；他们是通过一个在乌尔宣讲撒冷教义的腓尼基导师奥维德的布道知道麦基洗德的。他们离开乌尔，打算直接取道前往撒冷，但亚伯拉罕的兄弟拿赫不够热情，并劝服他们在哈兰逗留。直到在抵达巴勒斯坦许久之后，他们才愿意毁掉他们随身带来的所有家奉诸神；他们慢慢才为了撒冷的一神而放弃美索不达米亚的诸神。		93:5.4 (1019.1) Terah and his whole family were halfhearted converts to the Salem religion, which had been preached in Chaldea; they learned of Melchizedek through the preaching of Ovid, a Phoenician teacher who proclaimed the Salem doctrines in Ur. They left Ur intending to go directly through to Salem, but Nahor, Abraham’s brother, not having seen Melchizedek, was lukewarm and persuaded them to tarry at Haran. And it was a long time after they arrived in Palestine before they were willing to destroy all of the household gods they had brought with them; they were slow to give up the many gods of Mesopotamia for the one God of Salem.
93:5.5 (1019.2) 亚伯拉罕的父亲他拉去世后的几个星期，麦基洗德派他的一个学生赫梯人贾拉姆向亚伯拉罕和拿赫发出以下邀请：“到撒冷来吧，你们在这儿将会听到我们有关永恒造物主真理的教导，整个世界将会因你们两兄弟受到启发的后代而得福。”此时拿赫并未完全接受麦基洗德的福音；他留了下来，并以其名字建立了一个强大的城邦；但亚伯拉罕的侄子罗得则决定与他叔叔一起去撒冷。		93:5.5 (1019.2) A few weeks after the death of Abraham’s father, Terah, Melchizedek sent one of his students, Jaram the Hittite, to extend this invitation to both Abraham and Nahor: “Come to Salem, where you shall hear our teachings of the truth of the eternal Creator, and in the enlightened offspring of you two brothers shall all the world be blessed.” Now Nahor had not wholly accepted the Melchizedek gospel; he remained behind and built up a strong city-state which bore his name; but Lot, Abraham’s nephew, decided to go with his uncle to Salem.
93:5.6 (1019.3) 到达撒冷之际，亚伯拉罕和罗得选择了城市附近的一个山中要塞，他们在那里可以抵御北方入侵者的多次突袭。此时，赫梯人、亚述人、非利士人以及其他族群不断入侵巴勒斯坦中南部的部落。亚伯拉罕和罗得常从其山中要塞前往撒冷朝圣。		93:5.6 (1019.3) Upon arriving at Salem, Abraham and Lot chose a hilly fastness near the city where they could defend themselves against the many surprise attacks of northern raiders. At this time the Hittites, Assyrians, Philistines, and other groups were constantly raiding the tribes of central and southern Palestine. From their stronghold in the hills Abraham and Lot made frequent pilgrimages to Salem.
93:5.7 (1019.4) 在撒冷附近安身之后不久，亚伯拉罕和罗得便前往尼罗河谷去获得粮食供给，因为那时巴勒斯坦境内曾有过一场旱灾。在埃及的短暂逗留中，亚伯拉罕发现一位远亲在埃及王位上，他替这位国王担当了两次非常成功军事远征的指挥官。在尼罗河岸上逗留的后半段时间，他及其妻子撒拉住在宫廷里，而当他离开埃及时，他被给予了其军事行动所获战利品的一份。		93:5.7 (1019.4) Not long after they had established themselves near Salem, Abraham and Lot journeyed to the valley of the Nile to obtain food supplies as there was then a drought in Palestine. During his brief sojourn in Egypt Abraham found a distant relative on the Egyptian throne, and he served as the commander of two very successful military expeditions for this king. During the latter part of his sojourn on the Nile he and his wife, Sarah, lived at court, and when leaving Egypt, he was given a share of the spoils of his military campaigns.
93:5.8 (1019.5) 对于亚伯拉罕来说，要放弃埃及宫廷的荣誉而回归到玛可文塔所襄助的更为灵性的工作中需要很大的决心。但麦基洗德即便在埃及也备受尊崇，而当整个故事在法老面前得以陈述时，他强烈要求亚伯拉罕回归到他对撒冷事业所发誓言的履行当中。		93:5.8 (1019.5) It required great determination for Abraham to forgo the honors of the Egyptian court and return to the more spiritual work sponsored by Machiventa. But Melchizedek was revered even in Egypt, and when the full story was laid before Pharaoh, he strongly urged Abraham to return to the execution of his vows to the cause of Salem.
93:5.9 (1019.6) 亚伯拉罕有过称王的抱负，在从埃及返回的路上，他向罗得陈述了他要征服整个迦南并将其人们归到撒冷治下的计划。 罗得更爱好经商；因此，在一次后来的争论之后，他前往了所多玛去从事贸易和动物饲养。罗得既不喜欢军事生涯，也不喜欢牧人生活。		93:5.9 (1019.6) Abraham had kingly ambitions, and on the way back from Egypt he laid before Lot his plan to subdue all Canaan and bring its people under the rule of Salem. Lot was more bent on business; so, after a later disagreement, he went to Sodom to engage in trade and animal husbandry. Lot liked neither a military nor a herder’s life.
93:5.10 (1019.7) 在与家人回到撒冷之际，亚伯拉罕便开始去酝酿其军事计划。不久，他就被公认为撒冷地区的全民统治者，并在其领导下令七个附近的部落结为联盟。的确，麦基洗德要约束亚伯拉罕是极为困难的，后者满怀热情，想要前去用武力收拢邻近各部落，这样就可以让他们更快来认识撒冷真理。		93:5.10 (1019.7) Upon returning with his family to Salem, Abraham began to mature his military projects. He was soon recognized as the civil ruler of the Salem territory and had confederated under his leadership seven near-by tribes. Indeed, it was with great difficulty that Melchizedek restrained Abraham, who was fired with a zeal to go forth and round up the neighboring tribes with the sword that they might thus more quickly be brought to a knowledge of the Salem truths.
93:5.11 (1019.8) 麦基洗德与所有周围部落保持了和平的关系；他并非是黩武的，也从未被任何来回移动的军队袭击过。他完全乐意亚伯拉罕为撒冷制定防御策略，正像随后所付诸实施的那样，但他并不赞成其学生雄心勃勃的征服计划；因此在关系上出现了一种友善的隔阂，亚伯拉罕转向了希伯仑去建立他的军事首都。		93:5.11 (1019.8) Melchizedek maintained peaceful relations with all the surrounding tribes; he was not militaristic and was never attacked by any of the armies as they moved back and forth. He was entirely willing that Abraham should formulate a defensive policy for Salem such as was subsequently put into effect, but he would not approve of his pupil’s ambitious schemes for conquest; so there occurred a friendly severance of relationship, Abraham going over to Hebron to establish his military capital.
93:5.12 (1020.1) 亚伯拉罕由于与著名麦基洗德的紧密联系，相比于周围小王们占有很大优势；他们都尊崇麦基洗德，也过于畏惧亚伯拉罕。亚伯拉罕了解到了这一畏惧，只待一个恰当时机去攻打其近邻，当这些统治者中的一些擅自劫掠其住在所多玛的侄子罗得的财产时，这个借口就来了。一听到这一切，亚伯拉罕就率领其七个结盟部落向其敌人进发了。他自己的318名保镖指挥了这次进攻的、为数过4,000的军队。		93:5.12 (1020.1) Abraham, because of his close connection with the illustrious Melchizedek, possessed great advantage over the surrounding petty kings; they all revered Melchizedek and unduly feared Abraham. Abraham knew of this fear and only awaited an opportune occasion to attack his neighbors, and this excuse came when some of these rulers presumed to raid the property of his nephew Lot, who dwelt in Sodom. Upon hearing of this, Abraham, at the head of his seven confederated tribes, moved on the enemy. His own bodyguard of 318 officered the army, numbering more than 4,000, which struck at this time.
93:5.13 (1020.2) 当麦基洗德听说了亚伯拉罕的宣战时，他前往去劝阻，但却仅在他先前这位门徒从战斗中胜利归来时才赶上他。亚伯拉罕坚持说撒冷的神让他战胜了其敌人，并执意要将其十分之一的战利品交给撒冷的国库。另外的百分之九十他则移往了他在希伯仑的首都。		93:5.13 (1020.2) When Melchizedek heard of Abraham’s declaration of war, he went forth to dissuade him but only caught up with his former disciple as he returned victorious from the battle. Abraham insisted that the God of Salem had given him victory over his enemies and persisted in giving a tenth of his spoils to the Salem treasury. The other ninety per cent he removed to his capital at Hebron.
93:5.14 (1020.3) 在这场西订之战过后，亚伯拉罕成了十一个部落组成的第二个联盟的领袖，他不仅要向麦基洗德交付什一税，还设法让那个地区的所有其他人都要这样做。他与所多玛国王的外交往来，加上该王所常持的畏惧，使得所多玛王及其他人都加入了希伯仑的军事联盟；亚伯拉罕在巴勒斯坦建立一个强大城邦的路途真的是十分顺遂。		93:5.14 (1020.3) After this battle of Siddim, Abraham became leader of a second confederation of eleven tribes and not only paid tithes to Melchizedek but saw to it that all others in that vicinity did the same. His diplomatic dealings with the king of Sodom, together with the fear in which he was so generally held, resulted in the king of Sodom and others joining the Hebron military confederation; Abraham was really well on the way to establishing a powerful state in Palestine.
6. 麦基洗德与亚伯拉罕的圣约 ^top		6. Melchizedek’s Covenant with Abraham ^top
93:6.1 (1020.4) 亚伯拉罕想要征服整个迦南。他的决心仅因麦基洗德不愿支持这一事业的事实才有所削弱。但亚伯拉罕想要决定去从事这项事业时，他没有儿子来继承他作为这个提建王国统治者的想法，却开始令他担心起来。他安排了与麦基洗德会面；正是在这次会面的过程中，这位撒冷的祭司，可见的神子，说服亚伯拉罕放弃他物质征服和世间统治的计划，以支持有关天国的灵性观念。		93:6.1 (1020.4) Abraham envisaged the conquest of all Canaan. His determination was only weakened by the fact that Melchizedek would not sanction the undertaking. But Abraham had about decided to embark upon the enterprise when the thought that he had no son to succeed him as ruler of this proposed kingdom began to worry him. He arranged another conference with Melchizedek; and it was in the course of this interview that the priest of Salem, the visible Son of God, persuaded Abraham to abandon his scheme of material conquest and temporal rule in favor of the spiritual concept of the kingdom of heaven.
93:6.2 (1020.5) 麦基洗德向亚伯拉罕解释了与亚摩利人联盟抗争的无益，但同时清晰指出这些落后民族必定会因其愚蠢的做法而自取灭亡，因此在几代之内他们就会大受削弱，以致与此同时大为增加的亚伯拉罕后代就能轻而易举胜过他们。		93:6.2 (1020.5) Melchizedek explained to Abraham the futility of contending with the Amorite confederation but made it equally clear that these backward clans were certainly committing suicide by their foolish practices so that in a few generations they would be so weakened that the descendants of Abraham, meanwhile greatly increased, could easily overcome them.
93:6.3 (1020.6) 麦基洗德与亚伯拉罕在撒冷订立了一个正式的圣约。他对亚伯拉罕说道：“向天观看，尽你所能数算群星；你的后裔也将要那么多。”亚伯拉罕相信了麦基洗德， “他由此而被算为正义。”随后，麦基洗德告诉了亚伯拉罕其后代将来在旅居埃及之后占领迦南的详情。		93:6.3 (1020.6) And Melchizedek made a formal covenant with Abraham at Salem. Said he to Abraham: “Look now up to the heavens and number the stars if you are able; so numerous shall your seed be.” And Abraham believed Melchizedek, “and it was counted to him for righteousness.” And then Melchizedek told Abraham the story of the future occupation of Canaan by his offspring after their sojourn in Egypt.
93:6.4 (1020.7) 麦基洗德与亚伯拉罕的这一圣约，代表了玉苒厦(Urantia)神性与人性之间的伟大协约，藉此神同意做好一切；而人只同意相信神的许诺，遵循他的指示。在此之前，人们相信救赎只能通过备品 -- 祭献和供品才会得以确保；此时，麦基洗德再次把福音带到了玉苒厦，即救赎、神助可通过信仰而获得。但这一单纯信仰神的福音太过先进；闪族部落的人们后来还是宁愿回到过去的祭献以及通过流血来赎罪。		93:6.4 (1020.7) This covenant of Melchizedek with Abraham represents the great Urantian agreement between divinity and humanity whereby God agrees to do everything; man only agrees to believe God’s promises and follow his instructions. Heretofore it had been believed that salvation could be secured only by works—sacrifices and offerings; now, Melchizedek again brought to Urantia the good news that salvation, favor with God, is to be had by faith. But this gospel of simple faith in God was too advanced; the Semitic tribesmen subsequently preferred to go back to the older sacrifices and atonement for sin by the shedding of blood.
93:6.5 (1021.1) 正是在这一圣约订立后不久，亚伯拉罕的儿子以撒依照麦基洗德的许诺出生了。在以撒出生后，亚伯拉罕对他与麦基洗德的圣约采取了一种十分严肃的态度，他前往撒冷让它以书面的形式得以陈述出来。正是在这一对圣约公开正式的认可时，他将其名字由亚伯兰改成了亚伯拉罕。		93:6.5 (1021.1) It was not long after the establishment of this covenant that Isaac, the son of Abraham, was born in accordance with the promise of Melchizedek. After the birth of Isaac, Abraham took a very solemn attitude toward his covenant with Melchizedek, going over to Salem to have it stated in writing. It was at this public and formal acceptance of the covenant that he changed his name from Abram to Abraham.
93:6.6 (1021.2) 大多数撒冷的信徒都实施过割礼，尽管它从未被麦基洗德设为强制性的。由于亚伯拉罕一直反对割礼，在这一场合他决定通过正式接受这项仪式来使该事件神圣化，以表征对撒冷圣约的追认。		93:6.6 (1021.2) Most of the Salem believers had practiced circumcision, though it had never been made obligatory by Melchizedek. Now Abraham had always so opposed circumcision that on this occasion he decided to solemnize the event by formally accepting this rite in token of the ratification of the Salem covenant.
93:6.7 (1021.3) 正是在这一真正公开放弃其个人抱负而代以麦基洗德的更大计划之后，三位天界存有在幔利草原上向他现身了。这是一个出现的事实，尽管它与随后有关所多玛和蛾摩拉自然毁灭的编造叙述有所关联。这些有关那些日子里所发生之事的传说，表明了即便如此近来一个时代道德伦理还是多么的发展迟缓。		93:6.7 (1021.3) It was following this real and public surrender of his personal ambitions in behalf of the larger plans of Melchizedek that the three celestial beings appeared to him on the plains of Mamre. This was an appearance of fact, notwithstanding its association with the subsequently fabricated narratives relating to the natural destruction of Sodom and Gomorrah. And these legends of the happenings of those days indicate how retarded were the morals and ethics of even so recent a time.
93:6.8 (1021.4) 在这一庄严圣约圆满之际，亚伯拉罕和麦基洗德之间的和解也就完成了。亚伯拉罕再次承担了撒冷侨团的民事和军事领导权，该侨团在其鼎盛时曾将十万多名定期交付什一税的人转录到了麦基洗德兄弟会的名册上。亚伯拉罕大为修缮了撒冷庙宇，并为整个学校提供了新的帐篷。他不仅扩展了什一税体系，还在极大促进布道宣传部门的更好处理以外，制定了许多处理学校事务的改进办法。他在促进畜群改良、重组撒冷乳业上也做了许多。亚伯拉罕是个精明能干的商人，他那个时代的富人；他并不过分虔敬，但他却是彻底真诚的，他也的确相信玛可文塔•麦基洗德。		93:6.8 (1021.4) Upon the consummation of the solemn covenant, the reconciliation between Abraham and Melchizedek was complete. Abraham again assumed the civil and military leadership of the Salem colony, which at its height carried over one hundred thousand regular tithe payers on the rolls of the Melchizedek brotherhood. Abraham greatly improved the Salem temple and provided new tents for the entire school. He not only extended the tithing system but also instituted many improved methods of conducting the business of the school, besides contributing greatly to the better handling of the department of missionary propaganda. He also did much to effect improvement of the herds and the reorganization of the Salem dairying projects. Abraham was a shrewd and efficient business man, a wealthy man for his day; he was not overly pious, but he was thoroughly sincere, and he did believe in Machiventa Melchizedek.
7. 麦基洗德传教士 ^top		7. The Melchizedek Missionaries ^top
93:7.1 (1021.5) 若干年来，麦基洗德持续指导他的学生并培训撒冷传教士，后者深入到所有周围部落，尤其是埃及、美索不达米亚和小亚细亚。几十年过去了，这些导师带着玛可文塔相信和信仰神的福音，从撒冷愈行愈远。		93:7.1 (1021.5) Melchizedek continued for some years to instruct his students and to train the Salem missionaries, who penetrated to all the surrounding tribes, especially to Egypt, Mesopotamia, and Asia Minor. And as the decades passed, these teachers journeyed farther and farther from Salem, carrying with them Machiventa’s gospel of belief and faith in God.
93:7.2 (1021.6) 聚集在凡湖岸边的亚当森后人，是撒冷教派赫梯族导师们的乐意听众。从这个一度的安德族中心，导师们被派往欧亚的边远地区。撒冷传教士们深入到整个欧洲，甚至到了不列颠群岛。一队经由法罗群岛而到了冰岛的安东族人那里，另一队则穿过中国而抵至东部群岛的日本人那里。由撒冷、美索不达米亚及凡湖勇敢出发前往启发东半球各部落的男女们所拥有的生活经历，代表了人类编年史中一段英勇的篇章。		93:7.2 (1021.6) The descendants of Adamson, clustered about the shores of the lake of Van, were willing listeners to the Hittite teachers of the Salem cult. From this onetime Andite center, teachers were dispatched to the remote regions of both Europe and Asia. Salem missionaries penetrated all Europe, even to the British Isles. One group went by way of the Faroes to the Andonites of Iceland, while another traversed China and reached the Japanese of the eastern islands. The lives and experiences of the men and women who ventured forth from Salem, Mesopotamia, and Lake Van to enlighten the tribes of the Eastern Hemisphere present a heroic chapter in the annals of the human race.
93:7.3 (1022.1) 但任务是如此重大而各个部落又是如此落后，以致结果是晦暗不明的。从一个世代到另一个世代，撒冷福音在各处找到了立足之地，但除了在巴勒斯坦以外，—神的观念从未能获得一整个部落或种族的持续效忠。在耶稣到来之前许久，早期撒冷传教士的教导已广泛淹没在旧有更为普遍的迷信和信仰中了。原初的麦基洗德福音，已几近完全被吸收进了对大母神、太阳神及其它古老教派的信仰之中。		93:7.3 (1022.1) But the task was so great and the tribes were so backward that the results were vague and indefinite. From one generation to another the Salem gospel found lodgment here and there, but except in Palestine, never was the idea of one God able to claim the continued allegiance of a whole tribe or race. Long before the coming of Jesus the teachings of the early Salem missionaries had become generally submerged in the older and more universal superstitions and beliefs. The original Melchizedek gospel had been almost wholly absorbed in the beliefs in the Great Mother, the Sun, and other ancient cults.
93:7.4 (1022.2) 今日享受印刷术利处的你们，很少会理解在这些较早的时代期间使真理持续下去是多么困难；从一个世代到另一个世代忽视一种新的教义是多么容易。对于新的教义来说，总有一种被吸收进旧有宗教教导和魔法操作体系的倾向。新的启示总是会被旧有的进化类信仰所玷污。		93:7.4 (1022.2) You who today enjoy the advantages of the art of printing little understand how difficult it was to perpetuate truth during these earlier times; how easy it was to lose sight of a new doctrine from one generation to another. There was always a tendency for the new doctrine to become absorbed into the older body of religious teaching and magical practice. A new revelation is always contaminated by the older evolutionary beliefs.
8. 麦基洗德的离开 ^top		8. Departure of Melchizedek ^top
93:8.1 (1022.3) 正是在所多玛和蛾摩拉毁灭之后不久，玛可文塔决定结束他在玉苒厦(Urantia)上的紧急赠与。麦基洗德要终止其肉身旅居的决定，受到了许多条件的影响，最主要的一个是周围部落、甚至是其身边的同伴都将他视为半神、将他当作是一个超自然存有的渐增倾向，而他的确也是这样；但他们却开始过度敬畏他，并怀有一种极为迷信的畏惧。除了这些原因，麦基洗德想要在亚伯拉罕死前足够长的一段时间里离开其世上活动的地点，以确保唯一神的真理在其追随者的心中牢固确立起来。因此，玛可文塔一天晚上在向其人类同伴道过晚安后，回到他在撒冷的帐篷，当他们一早去叫他的时候，他已不在那儿了，因为他的同伴们已把他带走了。		93:8.1 (1022.3) It was shortly after the destruction of Sodom and Gomorrah that Machiventa decided to end his emergency bestowal on Urantia. Melchizedek’s decision to terminate his sojourn in the flesh was influenced by numerous conditions, chief of which was the growing tendency of the surrounding tribes, and even of his immediate associates, to regard him as a demigod, to look upon him as a supernatural being, which indeed he was; but they were beginning to reverence him unduly and with a highly superstitious fear. In addition to these reasons, Melchizedek wanted to leave the scene of his earthly activities a sufficient length of time before Abraham’s death to insure that the truth of the one and only God would become strongly established in the minds of his followers. Accordingly Machiventa retired one night to his tent at Salem, having said good night to his human companions, and when they went to call him in the morning, he was not there, for his fellows had taken him.
9. 麦基洗德离开以后 ^top		9. After Melchizedek’s Departure ^top
93:9.1 (1022.4) 当麦基洗德如此突然消失时，这对于亚伯拉罕来说是一个巨大的试炼。尽管他已充分警告过他的追随者们，他必定会在某个时候如他前来时那样离开，但他们对失去其杰出领袖并未释怀。在撒冷建立起来的大型组织几近消失了，尽管这些日子的传统正是摩西在带领希伯来奴隶们走出埃及时所赖以构建的基础所在。		93:9.1 (1022.4) It was a great trial for Abraham when Melchizedek so suddenly disappeared. Although he had fully warned his followers that he must sometime go as he had come, they were not reconciled to the loss of their wonderful leader. The great organization built up at Salem nearly disappeared, though the traditions of these days were what Moses built upon when he led the Hebrew slaves out of Egypt.
93:9.2 (1022.5) 麦基洗德的失去，在亚伯拉罕心中造成了一种他无法完全克服的悲伤。在他放弃构建一个物质王国的抱负时，他舍弃了希伯仑；而此时，在构建灵性王国失去其同伴之际，他离开了撒冷，往南前行而住在靠近其势力范围的基拉耳。		93:9.2 (1022.5) The loss of Melchizedek produced a sadness in the heart of Abraham that he never fully overcame. Hebron he had abandoned when he gave up the ambition of building a material kingdom; and now, upon the loss of his associate in the building of the spiritual kingdom, he departed from Salem, going south to live near his interests at Gerar.
93:9.3 (1022.6) 在麦基洗德消失后，亚伯拉罕马上就变得心虚胆怯了。在到达基拉耳之际，他隐瞒了其身份，因此亚比米勒霸占了他的妻子。（在亚伯拉罕与撒拉婚后不久, 他一晚曾无意中听到一个要谋杀他以得到其美丽妻子的阴谋。这件可怕之事对于这个在别的事情上勇敢大胆的领袖人物来说，成了一件惊怖之事；他一生当中都害怕有人会秘密杀害他以得到撒拉。这也解释了为何在三次不同的场合，这个勇敢之人表现出了真正的懦弱。）		93:9.3 (1022.6) Abraham became fearful and timid immediately after the disappearance of Melchizedek. He withheld his identity upon arrival at Gerar, so that Abimelech appropriated his wife. (Shortly after his marriage to Sarah, Abraham one night had overheard a plot to murder him in order to get his brilliant wife. This dread became a terror to the otherwise brave and daring leader; all his life he feared that someone would kill him secretly in order to get Sarah. And this explains why, on three separate occasions, this brave man exhibited real cowardice.)
93:9.4 (1023.1) 但亚伯拉罕在其作为麦基洗德继任者的使命中并未被阻止太长时间。不久，他便在非利士人和亚比米勒的民众中间促成许多皈依，和他们立约，也反过来被他们的许多迷信所熏染，特别是其祭献头生子的做法。亚伯拉罕由此再次成为巴勒斯坦的一位伟大领袖。他受到了所有族群的敬重，并受到了所有王者的尊重。他是所有邻近部落的灵性领袖，他的影响在其死后还持续了一段时间。在其生命的结尾几年，他再次回到了希伯仑，他早年活动的场所，以及与麦基洗德并肩工作过的地方。亚伯拉罕的最后行动，就是派可靠的仆人到毗邻美索不达米亚的其兄弟拿赫的城市，去为他的儿子以撒找到一个他自身民族的女人做妻子。长久以来，亚伯拉罕族人与其表亲结婚是一种习俗。亚伯拉罕怀着对神的那种信仰安然去世了，那是他从已然消失的撒冷学校中向麦基洗德学来的。		93:9.4 (1023.1) But Abraham was not long to be deterred in his mission as the successor of Melchizedek. Soon he made converts among the Philistines and of Abimelech’s people, made a treaty with them, and, in turn, became contaminated with many of their superstitions, particularly with their practice of sacrificing first-born sons. Thus did Abraham again become a great leader in Palestine. He was held in reverence by all groups and honored by all kings. He was the spiritual leader of all the surrounding tribes, and his influence continued for some time after his death. During the closing years of his life he once more returned to Hebron, the scene of his earlier activities and the place where he had worked in association with Melchizedek. Abraham’s last act was to send trusty servants to the city of his brother, Nahor, on the border of Mesopotamia, to secure a woman of his own people as a wife for his son Isaac. It had long been the custom of Abraham’s people to marry their cousins. And Abraham died confident in that faith in God which he had learned from Melchizedek in the vanished schools of Salem.
93:9.5 (1023.2) 对下一代来说，要理解麦基洗德的故事是极为困难的；五百年以内，许多人就视整个故事为神话。以撒相当好地坚持了其父亲的教导，并滋养了撒冷侨团的福音。但对雅各来说，要理解这些传统的重要性却较难。约瑟是对麦基洗德的坚信者，并在很大程度上因此而被其兄弟们视为一个做梦者。约瑟在埃及的荣誉主要是由于人们对其曾祖父亚伯拉罕的纪念。约瑟被授予了埃及军队的军事指挥权，但由于如此坚信麦基洗德的传统以及后来亚伯拉罕和以撒的教导，他选择了担当民事管理者，相信他这样能更好地为天国的推进劳作。		93:9.5 (1023.2) It was hard for the next generation to comprehend the story of Melchizedek; within five hundred years many regarded the whole narrative as a myth. Isaac held fairly well to the teachings of his father and nourished the gospel of the Salem colony, but it was harder for Jacob to grasp the significance of these traditions. Joseph was a firm believer in Melchizedek and was, largely because of this, regarded by his brothers as a dreamer. Joseph’s honor in Egypt was chiefly due to the memory of his great-grandfather Abraham. Joseph was offered military command of the Egyptian armies, but being such a firm believer in the traditions of Melchizedek and the later teachings of Abraham and Isaac, he elected to serve as a civil administrator, believing that he could thus better labor for the advancement of the kingdom of heaven.
93:9.6 (1023.3) 麦基洗德的教导是全面而完备的，但对于后来的希伯来祭司来说，这些岁月的记载却显得不实而又荒诞，尽管许多人对这些事实有着某种理解，至少到巴比伦集体编撰旧约记录的时代。		93:9.6 (1023.3) The teaching of Melchizedek was full and replete, but the records of these days seemed impossible and fantastic to the later Hebrew priests, although many had some understanding of these transactions, at least up to the times of the en masse editing of the Old Testament records in Babylon.
93:9.7 (1023.4) 旧约记录所描述的亚伯拉罕与神之间的对话，事实上是亚伯拉罕与麦基洗德之间的交谈。后来抄写者们将麦基洗德这个词视为与神同义。有关亚伯拉罕和撒拉与“上主使者” 的多次接触，指的是他们多次拜访麦基洗德。		93:9.7 (1023.4) What the Old Testament records describe as conversations between Abraham and God were in reality conferences between Abraham and Melchizedek. Later scribes regarded the term Melchizedek as synonymous with God. The record of so many contacts of Abraham and Sarah with “the angel of the Lord” refers to their numerous visits with Melchizedek.
93:9.8 (1023.5) 希伯来人对以撒、雅各和约瑟的讲述，要远比亚伯拉罕的那些讲述更为可靠，尽管它们也包含了许多与事实不符的偏离，即在巴比伦被囚期间，希伯来祭司在对这些记录编撰时，有意或无意所做的改动。基士拉不是亚伯拉罕的一位妻子；她像夏甲一样，只是一个妾。亚伯拉罕的所有财产都归了以撒，即正妻撒拉的儿子。亚伯拉罕并不像记载所示的那么老，他的妻子更为年轻。这些年龄都被故意改动了，以便为后来以撒所谓的奇迹般出生做好准备。		93:9.8 (1023.5) The Hebrew narratives of Isaac, Jacob, and Joseph are far more reliable than those about Abraham, although they also contain many diversions from the facts, alterations made intentionally and unintentionally at the time of the compilation of these records by the Hebrew priests during the Babylonian captivity. Keturah was not a wife of Abraham; like Hagar, she was merely a concubine. All of Abraham’s property went to Isaac, the son of Sarah, the status wife. Abraham was not so old as the records indicate, and his wife was much younger. These ages were deliberately altered in order to provide for the subsequent alleged miraculous birth of Isaac.
93:9.9 (1023.6) 犹太人的民族自尊心因巴比伦被囚而受到了极大的压抑。在其对抗民族自卑感的反应中，他们转向了充满国家和种族自负感的另一极端，在这当中，他们扭曲了他们的传统，为的是要将他们自身抬升到所有民族之上，成为神的选民；因此他们小心翼翼地修改了他们的所有记录，目的是将亚伯拉罕及其他民族领袖抬升到高于所有其他人，连麦基洗德自身也概莫能外。因此，希伯来文士们毁掉了他们所能发现的有关这些重大时刻的每一项记录，只保留了西订战役之后亚伯拉罕和麦基洗德会面的陈述，他们认为这反映了亚伯拉罕身上的巨大荣耀。		93:9.9 (1023.6) The national ego of the Jews was tremendously depressed by the Babylonian captivity. In their reaction against national inferiority they swung to the other extreme of national and racial egotism, in which they distorted and perverted their traditions with the view of exalting themselves above all races as the chosen people of God; and hence they carefully edited all their records for the purpose of raising Abraham and their other national leaders high up above all other persons, not excepting Melchizedek himself. The Hebrew scribes therefore destroyed every record of these momentous times which they could find, preserving only the narrative of the meeting of Abraham and Melchizedek after the battle of Siddim, which they deemed reflected great honor upon Abraham.
93:9.10 (1024.1) 就这样，因忽略了麦基洗德，他们也就忽略了这位应急圣子有关应许赠与圣子之灵性使命的教导；他们如此完全而又彻底地忽略了这一使命的本质，以致在迈克尔如玛可文塔所预言的那样出现在世上时，他们的子孙中很少有人能够或愿意承认并接受他。		93:9.10 (1024.1) And thus, in losing sight of Melchizedek, they also lost sight of the teaching of this emergency Son regarding the spiritual mission of the promised bestowal Son; lost sight of the nature of this mission so fully and completely that very few of their progeny were able or willing to recognize and receive Michael when he appeared on earth and in the flesh as Machiventa had foretold.
93:9.11 (1024.2) 但《希伯来书》的作者之一理解麦基洗德的使命，因为它有写道：“这位麦基洗德、即极高者的祭司，也是和平之王；他无父、无母、无族谱，无生之始，无命之终，但却像神子一样受造，并永远做祭司。”这位作者指明麦基洗德与后来赠与的迈克尔是一个类别，断言耶稣是“永远遵从麦基洗德类别的职司。”尽管这种对比并非完全恰当，但基督在其赠与时的确是“依照当值的十二位麦基洗德接收者的类别”而接收玉苒厦(Urantia)临时所有权的，这一点是千真万确的。		93:9.11 (1024.2) But one of the writers of the Book of Hebrews understood the mission of Melchizedek, for it is written: “This Melchizedek, priest of the Most High, was also king of peace; without father, without mother, without pedigree, having neither beginning of days nor end of life but made like a Son of God, he abides a priest continually.” This writer designated Melchizedek as a type of the later bestowal of Michael, affirming that Jesus was “a minister forever on the order of Melchizedek.” While this comparison was not altogether fortunate, it was literally true that Christ did receive provisional title to Urantia “upon the orders of the twelve Melchizedek receivers” on duty at the time of his world bestowal.
10. 玛可文塔•麦基洗德的当前身份 ^top		10. Present Status of Machiventa Melchizedek ^top
93:10.1 (1024.3) 在玛可文塔化身的岁月当中，玉苒厦(Urantia)麦基洗德接收者们以十一员的方式运作。当玛可文塔认为他作为应急圣子的使命完成时，他将这一事实用信号发给了他的十一名同伴，他们立即准备好了技术，藉此将他从肉身中释放出来，并安全恢复到其原来的麦基洗德身份。在他从撒冷消失后的第三天，他就出现在其十一名承担玉苒厦任务的同伴中间，继续他作为撒旦尼亚606号行星接收者中一员中断过的生涯。		93:10.1 (1024.3) During the years of Machiventa’s incarnation the Urantia Melchizedek receivers functioned as eleven. When Machiventa considered that his mission as an emergency Son was finished, he signalized this fact to his eleven associates, and they immediately made ready the technique whereby he was to be released from the flesh and safely restored to his original Melchizedek status. And on the third day after his disappearance from Salem he appeared among his eleven fellows of the Urantia assignment and resumed his interrupted career as one of the planetary receivers of 606 of Satania.
93:10.2 (1024.4) 玛可文塔突然而又悄无声息地结束了他作为血肉受造物的赠与，正如他开始之时一样。他的出现和离开都未伴随任何不寻常的宣告或展现；既无复活点名，也无行星天命时代之终结作为他出现在玉苒厦(Urantia)上的标志；他的赠与是一次应急赠与。但直到玛可文塔经父者麦基洗德获许适时离开，并被告知他的应急赠与已得到了内巴顿(Nebadon)首席执行官、萨尔文顿的加百列的认可，他才结束了他在人类肉身中的旅居。		93:10.2 (1024.4) Machiventa terminated his bestowal as a creature of flesh and blood just as suddenly and unceremoniously as he had begun it. Neither his appearance nor departure were accompanied by any unusual announcement or demonstration; neither resurrection roll call nor ending of planetary dispensation marked his appearance on Urantia; his was an emergency bestowal. But Machiventa did not end his sojourn in the flesh of human beings until he had been duly released by the Father Melchizedek and had been informed that his emergency bestowal had received the approval of the chief executive of Nebadon, Gabriel of Salvington.
93:10.3 (1024.5) 玛可文塔•麦基洗德曾持续对那些在他肉身时信奉其教导之人的后代事务非常关心。但经由以撒与基尼人通婚而产生的亚伯拉罕后裔，是长久持续滋养所有关于撒冷教导之清晰概念的唯一一条血脉。		93:10.3 (1024.5) Machiventa Melchizedek continued to take a great interest in the affairs of the descendants of those men who had believed in his teachings when he was in the flesh. But the progeny of Abraham through Isaac as intermarried with the Kenites were the only line which long continued to nourish any clear concept of the Salem teachings.
93:10.4 (1024.6) 就是这位麦基洗德，在接下来的十九个世纪中，持续与许多先知先见合作，从而竭力使撒冷的真理保持生机，直到迈克尔在世上出现的时机成熟之时。		93:10.4 (1024.6) This same Melchizedek continued to collaborate throughout the nineteen succeeding centuries with the many prophets and seers, thus endeavoring to keep alive the truths of Salem until the fullness of the time for Michael’s appearance on earth.
93:10.5 (1025.1) 玛可文塔继续担当行星接收者，直到迈克尔在玉苒厦(Urantia)上凯旋之时。随后，他作为二十四位主管者之一，被配属到了耶路瑟姆(Jerusem)的玉苒厦服务团队中，就在最近他被提升为造物之子在耶路瑟姆的亲身大使，拥有玉苒厦代理行星君王的头衔。据我们认为，只要玉苒厦还保留为一个居住性世界，玛可文塔•麦基洗德就不会全然回到其圣子类别的职责当中，而是会留下来，就时间来说，他将永远作一位代表基督•迈克尔的行星侍奉者。		93:10.5 (1025.1) Machiventa continued as a planetary receiver up to the times of the triumph of Michael on Urantia. Subsequently, he was attached to the Urantia service on Jerusem as one of the four and twenty directors, only just recently having been elevated to the position of personal ambassador on Jerusem of the Creator Son, bearing the title Vicegerent Planetary Prince of Urantia. It is our belief that, as long as Urantia remains an inhabited planet, Machiventa Melchizedek will not be fully returned to the duties of his order of sonship but will remain, speaking in the terms of time, forever a planetary minister representing Christ Michael.
93:10.6 (1025.2) 因为他的赠与是在玉苒厦(Urantia)的一次应急赠与，从记载中也就看不出玛可文塔的未来将是怎样的。情形发展的可能是，内巴顿(Nebadon)的麦基洗德团队要承受其中一员的永远失去。从伊甸厦的极高者们传下、后来又经尤沃萨(Uversa)的亘古常在者确认的近来裁决，强烈暗示这位赠与麦基洗德注定要取代堕落的行星君王卡里迦夏。如果我们在这方面的推测是正确的，那么完全有可能的是，玛可文塔•麦基洗德或许会再次亲身出现在玉苒厦上，并以某种变型的方式继续被罢黜行星君王的职责，或是代表基督•迈克尔作为代理行星君王而在世上运作，后者此时实际持有玉苒厦行星君王的头衔。尽管我们并不清楚玛可文塔的命运会是什么样的，但近来发生的事情强烈暗示，前面的推测也许离真相不远。		93:10.6 (1025.2) As his was an emergency bestowal on Urantia, it does not appear from the records what Machiventa’s future may be. It may develop that the Melchizedek corps of Nebadon have sustained the permanent loss of one of their number. Recent rulings handed down from the Most Highs of Edentia, and later confirmed by the Ancients of Days of Uversa, strongly suggest that this bestowal Melchizedek is destined to take the place of the fallen Planetary Prince, Caligastia. If our conjectures in this respect are correct, it is altogether possible that Machiventa Melchizedek may again appear in person on Urantia and in some modified manner resume the role of the dethroned Planetary Prince, or else appear on earth to function as vicegerent Planetary Prince representing Christ Michael, who now actually holds the title of Planetary Prince of Urantia. While it is far from clear to us as to what Machiventa’s destiny may be, nevertheless, events which have so recently taken place strongly suggest that the foregoing conjectures are probably not far from the truth.
93:10.7 (1025.3) 我们清楚地理解了迈克尔如何通过他在玉苒厦(Urantia)上的凯旋而成了卡里迦夏和亚当的继任者；以及他如何成了该行星的和平之君和第二亚当。此时我们又看到这位麦基洗德被授予了玉苒厦代理行星君王的头衔。他还会被任命为玉苒厦代理物质性之子吗？或是有可能会发生一件出乎预料而又史无前例的事情，亚当和夏娃将会在某个时间回到该行星，或是他们后代的某些人会作为迈克尔的代表而拥有玉苒厦第二亚当代理者的头衔？		93:10.7 (1025.3) We well understand how, by his triumph on Urantia, Michael became the successor of both Caligastia and Adam; how he became the planetary Prince of Peace and the second Adam. And now we behold the conferring upon this Melchizedek of the title Vicegerent Planetary Prince of Urantia. Will he also be constituted Vicegerent Material Son of Urantia? Or is there a possibility that an unexpected and unprecedented event is to take place, the sometime return to the planet of Adam and Eve or certain of their progeny as representatives of Michael with the titles vicegerents of the second Adam of Urantia?
93:10.8 (1025.4) 所有这些猜测，伴随未来执法之子和三一性教导之子都将会出现的确定性，连同造物之子某个时候会再临的明确许诺，使得玉苒厦(Urantia)成了一个充满未来不确定性的行星，也让它成了内巴顿(Nebadon)整个宇宙中最令人感兴趣、最引人入胜的星球之一。完全有可能的是，在玉苒厦接近光与生命时代的某个未来时代，在路西法反叛和卡里迦夏脱离事务最终得以裁定之后，我们或许可以见证到玛可文塔、亚当、夏娃和基督•迈克尔，以及一名执法之子乃至数名三一性教导之子同时出现在玉苒厦上。		93:10.8 (1025.4) And all these speculations associated with the certainty of future appearances of both Magisterial and Trinity Teacher Sons, in conjunction with the explicit promise of the Creator Son to return sometime, make Urantia a planet of future uncertainty and render it one of the most interesting and intriguing spheres in all the universe of Nebadon. It is altogether possible that, in some future age when Urantia is approaching the era of light and life, after the affairs of the Lucifer rebellion and the Caligastia secession have been finally adjudicated, we may witness the presence on Urantia, simultaneously, of Machiventa, Adam, Eve, and Christ Michael, as well as either a Magisterial Son or even Trinity Teacher Sons.
93:10.9 (1025.5) 我们类别长期以来的观点是，玛可文塔在耶路瑟姆的玉苒厦(Urantia)主管者、即二十四位顾问团队中的出现，是确保以下看法的充足证据，即他注定会追随玉苒厦凡人经历进步和提升的宇宙计划，乃至达到天堂的终局团队。我们知道，亚当和夏娃由此注定会在玉苒厦安住于光与生命当中时，伴随他们的世间同伴们继续天堂历险。		93:10.9 (1025.5) It has long been the opinion of our order that Machiventa’s presence on the Jerusem corps of Urantia directors, the four and twenty counselors, is sufficient evidence to warrant the belief that he is destined to follow the mortals of Urantia on through the universe scheme of progression and ascension even to the Paradise Corps of the Finality. We know that Adam and Eve are thus destined to accompany their earth fellows on the Paradise adventure when Urantia has become settled in light and life.
93:10.10 (1025.6) 不到一千年前，这位玛可文塔•麦基洗德，一度的撒冷圣人，曾在玉苒厦(Urantia)上隐身临在了一百年的时期，担当该行星的常驻总督；如果主管行星事务的现行体系延续下去，他将会在一千多年内适时返回担当同一职责。		93:10.10 (1025.6) Less than a thousand years ago this same Machiventa Melchizedek, the onetime sage of Salem, was invisibly present on Urantia for a period of one hundred years, acting as resident governor general of the planet; and if the present system of directing planetary affairs should continue, he will be due to return in the same capacity in a little over one thousand years.
93:10.11 (1026.1) 这便是玛可文塔•麦基洗德的故事，曾与玉苒厦(Urantia)历史相关的最为独特的人物之一，也是有可能注定会在你们不符常规而又不同寻常的世界之未来经历中起到重要作用的一个人物。		93:10.11 (1026.1) This is the story of Machiventa Melchizedek, one of the most unique of all characters ever to become connected with the history of Urantia and a personality who may be destined to play an important role in the future experience of your irregular and unusual world.
93:10.12 (1026.2) [由内巴顿(Nebadon)的一位麦基洗德所呈献。]		93:10.12 (1026.2) [Presented by a Melchizedek of Nebadon.]