第134篇		Paper 134
过渡年月		The Transition Years
134:0.1 (1483.1) 在地中海旅行期间，耶稣仔细研究过他所遇到的人和他所经过的国家，大约在此时，他就他在世上余生做出了其最终决定。他已充分考虑，并在此时最终批准了以下计划，倘若他生于巴勒斯坦的犹太人家庭，因此他应有意返回加利利，等待他作为一个公众真理之师毕生工作的开始；他开始为在他父亲的约瑟夫民族土地上的公众生涯制定计划，他出于他自身自由意志做了这一切。		134:0.1 (1483.1) DURING the Mediterranean journey Jesus had carefully studied the people he met and the countries through which he passed, and at about this time he reached his final decision as to the remainder of his life on earth. He had fully considered and now finally approved the plan which provided that he be born of Jewish parents in Palestine, and he therefore deliberately returned to Galilee to await the beginning of his lifework as a public teacher of truth; he began to lay plans for a public career in the land of his father Joseph’s people, and he did this of his own free will.
134:0.2 (1483.2) 耶稣已通过亲身人类经历发现，巴勒斯坦是整个罗马世界中展开他世上生活之结束篇章、演出最后场景的最佳场所。他第一次对公开在他本土巴勒斯坦犹太人和外邦人中间显示他真正本质和揭示他神性身份的计划变得全然满意。他明确决定在他作为一个无助婴儿进入人类经历的同一土地上结束他的世上生活，完成他的凡人存在生涯。他的玉苒厦(Urantia)生涯在巴勒斯坦犹太人中间开始，他也选择在巴勒斯坦犹太人中间结束他的一生。		134:0.2 (1483.2) Jesus had found out through personal and human experience that Palestine was the best place in all the Roman world wherein to set forth the closing chapters, and to enact the final scenes, of his life on earth. For the first time he became fully satisfied with the program of openly manifesting his true nature and of revealing his divine identity among the Jews and gentiles of his native Palestine. He definitely decided to finish his life on earth and to complete his career of mortal existence in the same land in which he entered the human experience as a helpless babe. His Urantia career began among the Jews in Palestine, and he chose to terminate his life in Palestine and among the Jews.
1. 第三十年（公元24年） ^top		1. The Thirtieth Year (A.D. 24) ^top
134:1.1 (1483.3) 在公元23年12月于查拉克斯离开戈纳德和甘尼德之后，耶稣取道乌尔返回了巴比伦，在那儿他加入了一个前往大马士革的沙漠商队，从大马士革他前往拿撒勒，仅在迦百农停了几小时，在那儿他停留拜访西庇太一家人。在那儿，他遇到了他的弟弟詹姆斯，他之前某个时候前来西庇太的船店接他的班。在与詹姆斯和（也碰巧在迦百农的）犹大交谈、并将约翰•西庇太设法买下的小房子转给他弟弟詹姆斯之后，耶稣继续前往拿撒勒。		134:1.1 (1483.3) After taking leave of Gonod and Ganid at Charax (in December of a.d. 23), Jesus returned by way of Ur to Babylon, where he joined a desert caravan that was on its way to Damascus. From Damascus he went to Nazareth, stopping only a few hours at Capernaum, where he paused to call on Zebedee’s family. There he met his brother James, who had sometime previously come over to work in his place in Zebedee’s boatshop. After talking with James and Jude (who also chanced to be in Capernaum) and after turning over to his brother James the little house which John Zebedee had managed to buy, Jesus went on to Nazareth.
134:1.2 (1483.4) 在其地中海之行结束时，耶稣已收到了足够的钱，以满足几近直至他公众侍奉开始之前时的生活开支。但除了迦百农的西庇太和他在这次非凡之旅中所遇到的人以外，这个世界决不知道他做过这次旅行。他家人始终相信他花了这段时间在亚历山大学习。耶稣从未确认这些信念，他也从未公开否认这类误解。		134:1.2 (1483.4) At the end of his Mediterranean journey Jesus had received sufficient money to meet his living expenses almost up to the time of the beginning of his public ministry. But aside from Zebedee of Capernaum and the people whom he met on this extraordinary trip, the world never knew that he made this journey. His family always believed that he spent this time in study at Alexandria. Jesus never confirmed these beliefs, neither did he make open denial of such misunderstandings.
134:1.3 (1483.5) 在他逗留拿撒勒的几个周期间，耶稣与他家人和朋友闲谈，花了些时间与他弟弟约瑟夫在修理店，不过却将他的大多注意力集中在玛丽亚和露丝身上。露丝那时近十五岁大了，这是自她成为一个年轻女人以来，耶稣第一次有机会与她长谈。		134:1.3 (1483.5) During his stay of a few weeks at Nazareth, Jesus visited with his family and friends, spent some time at the repair shop with his brother Joseph, but devoted most of his attention to Mary and Ruth. Ruth was then nearly fifteen years old, and this was Jesus’ first opportunity to have long talks with her since she had become a young woman.
134:1.4 (1484.1) 西蒙和犹大想要结婚有段时间了，但他们不喜欢未经耶稣同意做这一切；相应地他们推迟了这些事，希望他们大哥的返回。尽管他们在大多事务上都将詹姆斯视为家庭的领头人，但当想起结婚，他们都想要耶稣的祝福。所以西蒙和犹大在公元24年这年三月初在一场双重婚礼上结婚了。所有较大的孩子们此时都结婚了；只有最小的露丝和玛利亚留在家中。		134:1.4 (1484.1) Both Simon and Jude had for some time wanted to get married, but they had disliked to do this without Jesus’ consent; accordingly they had postponed these events, hoping for their eldest brother’s return. Though they all regarded James as the head of the family in most matters, when it came to getting married, they wanted the blessing of Jesus. So Simon and Jude were married at a double wedding in early March of this year, a.d. 24. All the older children were now married; only Ruth, the youngest, remained at home with Mary.
134:1.5 (1484.2) 耶稣与他家庭的单个成员闲谈十分正常和自然，但当他们都在一起时，他却很少说话，以致他们彼此议论它。玛利亚尤其对她头生子的这一异常行为感到不安。		134:1.5 (1484.2) Jesus visited with the individual members of his family quite normally and naturally, but when they were all together, he had so little to say that they remarked about it among themselves. Mary especially was disconcerted by this unusually peculiar behavior of her first-born son.
134:1.6 (1484.3) 大约在耶稣准备离开拿撒勒之时，一个穿过该城的大型商队的向导病得厉害，耶稣作为一个语言学家自愿代替他。由于这场旅行需要他离开一年，由于他所有兄弟都结婚了，他母亲在家与露丝一起住，耶稣召开了一场家庭会议，他在会上提议他母亲和露丝前往迦百农，住在他近来刚给詹姆斯的房子中。相应地，在耶稣与商队离开几天后，玛利亚和露丝搬到了迦百农，她们在耶稣提供的房子里住到玛利亚度完余生。约瑟夫和他家人则搬进了旧有的拿撒勒房子里。		134:1.6 (1484.3) About the time Jesus was preparing to leave Nazareth, the conductor of a large caravan which was passing through the city was taken violently ill, and Jesus, being a linguist, volunteered to take his place. Since this trip would necessitate his absence for a year, and inasmuch as all his brothers were married and his mother was living at home with Ruth, Jesus called a family conference at which he proposed that his mother and Ruth go to Capernaum to live in the home which he had so recently given to James. Accordingly, a few days after Jesus left with the caravan, Mary and Ruth moved to Capernaum, where they lived for the rest of Mary’s life in the home that Jesus had provided. Joseph and his family moved into the old Nazareth home.
134:1.7 (1484.4) 这在人子的内心体验中是较为不寻常的年份之一；在引发他人类心智与内驻调整者运作和谐上取得了巨大进展。调整者积极从事于为不久将来的大事重组思维和预演心智。耶稣的人格正在为他在面对世界态度上的巨大改变做准备。这些是中间时期，即作为人出现而开始作为神而生活的那一存有的过渡阶段，他此时正准备好作为神出现来完成他作为人的世间生涯。		134:1.7 (1484.4) This was one of the more unusual years in the inner experience of the Son of Man; great progress was made in effecting working harmony between his human mind and the indwelling Adjuster. The Adjuster had been actively engaged in reorganizing the thinking and in rehearsing the mind for the great events which were in the not then distant future. The personality of Jesus was preparing for his great change in attitude toward the world. These were the in-between times, the transition stage of that being who began life as God appearing as man, and who was now making ready to complete his earth career as man appearing as God.
2. 商队的里海之旅 ^top		2. The Caravan Trip to the Caspian ^top
134:2.1 (1484.5) 正是在公元24年四月一日，耶稣离开拿撒勒前往去向里海地区的商队之旅。耶稣作为向导加入的这一商队，从耶路撒冷取道大马士革和乌尔米湖，经由亚述、米提亚和帕提亚去往里海东南地区。在他从这一旅程返回时刚好一整年。		134:2.1 (1484.5) It was the first of April, a.d. 24, when Jesus left Nazareth on the caravan trip to the Caspian Sea region. The caravan which Jesus joined as its conductor was going from Jerusalem by way of Damascus and Lake Urmia through Assyria, Media, and Parthia to the southeastern Caspian Sea region. It was a full year before he returned from this journey.
134:2.2 (1484.6) 对耶稣来说，这场商队旅行是又一场充满探索和个人侍奉的冒险。他与他的商队家人 -- 旅客、守卫和骆驼驾驭者有过一场有趣的经历。许多沿商队所行进路线居住的男男女女和孩子们，由于他们与耶稣这位对他们来说是一个常见商队非凡向导的接触，而过上了更为富有的生活。并非所有享受了他亲身侍奉这些机会的人都藉此获益，但那些与他相遇而交谈过的大多数人，都在他们余下的有生之年中变得更好了。		134:2.2 (1484.6) For Jesus this caravan trip was another adventure of exploration and personal ministry. He had an interesting experience with his caravan family—passengers, guards, and camel drivers. Scores of men, women, and children residing along the route followed by the caravan lived richer lives as a result of their contact with Jesus, to them, the extraordinary conductor of a commonplace caravan. Not all who enjoyed these occasions of his personal ministry profited thereby, but the vast majority of those who met and talked with him were made better for the remainder of their natural lives.
134:2.3 (1484.7) 在耶稣所有的世界旅行中，这场里海之行将他带到了最靠近东方之地，使他对远东各民族获得了一种更好的理解。除了红种人以外，他与玉苒厦(Urantia)每个存续种族都有过亲密而又亲身的接触。他同等享受他对这些多样种族和混血民族中每一个的亲身侍奉，他们都对他带给他们的鲜活真理善于接受。来自远西的欧洲人和来自远东的亚洲人以同样方式留意了他充满希望和永生的话语，都被他如此优雅在他们中间所活出的充满爱心服务和灵性侍奉的生活同等影响了。		134:2.3 (1484.7) Of all his world travels this Caspian Sea trip carried Jesus nearest to the Orient and enabled him to gain a better understanding of the Far-Eastern peoples. He made intimate and personal contact with every one of the surviving races of Urantia excepting the red. He equally enjoyed his personal ministry to each of these varied races and blended peoples, and all of them were receptive to the living truth which he brought them. The Europeans from the Far West and the Asiatics from the Far East alike gave attention to his words of hope and eternal life and were equally influenced by the life of loving service and spiritual ministry which he so graciously lived among them.
134:2.4 (1485.1) 这次商队旅行在各个方面都是成功的。这是耶稣人类生活中一段最为有趣的插曲，因为他在这年期间以一种执行能力而运作，对交托给他掌管的材料负责，并对组成商队群组的旅行者之安全行为负责。他最为信实、有效和明智地履行了他的多重职责。		134:2.4 (1485.1) The caravan trip was successful in every way. This was a most interesting episode in the human life of Jesus, for he functioned during this year in an executive capacity, being responsible for the material intrusted to his charge and for the safe conduct of the travelers making up the caravan party. And he most faithfully, efficiently, and wisely discharged his multiple duties.
134:2.5 (1485.2) 从里海地区回来时，耶稣在乌尔米湖放下了对商队的主管，他在那儿逗留了两个周多一点。他作为一个旅客与一个后来的商队返回了大马士革，驼队的主人们恳求他留在他们的服务团队中。他拒绝了这一提议，继续与去往迦百农的商队行列旅行，在公元25年四月一日抵达。他不再将拿撒勒视为他的家园。迦百农成了耶稣、詹姆斯、玛利亚和露丝的家。不过耶稣再没与他家人同住过；当在迦百农时，他与西庇太一家人同住。		134:2.5 (1485.2) On the return from the Caspian region, Jesus gave up the direction of the caravan at Lake Urmia, where he tarried for slightly over two weeks. He returned as a passenger with a later caravan to Damascus, where the owners of the camels besought him to remain in their service. Declining this offer, he journeyed on with the caravan train to Capernaum, arriving the first of April, a.d. 25. No longer did he regard Nazareth as his home. Capernaum had become the home of Jesus, James, Mary, and Ruth. But Jesus never again lived with his family; when in Capernaum he made his home with the Zebedees.
3. 乌尔米讲演 ^top		3. The Urmia Lectures ^top
134:3.1 (1485.3) 在前往里海的路上，耶稣在乌尔米湖西岸的古波斯城乌尔米停留了几天休息复原。在靠近乌尔米彼岸不远一群岛屿中最大的一个之上坐落着一个大的建筑 -- 一座奉献给“宗教之灵”的讲演圆形剧场。这座构建物真的是宗教哲学之圣殿。		134:3.1 (1485.3) On the way to the Caspian Sea, Jesus had stopped several days for rest and recuperation at the old Persian city of Urmia on the western shores of Lake Urmia. On the largest of a group of islands situated a short distance offshore near Urmia was located a large building—a lecture amphitheater—dedicated to the “spirit of religion.” This structure was really a temple of the philosophy of religions.
134:3.2 (1485.4) 这座宗教圣殿是由一个富有的乌尔米商人居民和他三个儿子所建造的。这个人是辛伯顿，他将许多不同民族位列其先祖中间。		134:3.2 (1485.4) This temple of religion had been built by a wealthy merchant citizen of Urmia and his three sons. This man was Cymboyton, and he numbered among his ancestors many diverse peoples.
134:3.3 (1485.5) 这所宗教学院的讲演和讨论在周中每早10点开始。下午讲习会在3点开始，晚上辩论在8点开始。辛伯顿或是他三个儿子中的一个总是在这些包含了教导、讨论和辩论的讲习席会上主持。这一独特宗教学院的奠基人生前和死时从未透露过他的个人宗教信仰。		134:3.3 (1485.5) The lectures and discussions in this school of religion began at ten o’clock every morning in the week. The afternoon sessions started at three o’clock, and the evening debates opened at eight o’clock. Cymboyton or one of his three sons always presided at these sessions of teaching, discussion, and debate. The founder of this unique school of religions lived and died without ever revealing his personal religious beliefs.
134:3.4 (1485.6) 耶稣曾几次参与了这些讨论，在他离开乌尔米之前，辛伯顿与耶稣安排在他返回旅程中和他们一起逗留两周，就“人类兄弟情谊”给予二十四场讲演，并进行十二场尤其关于他讲演的问题、讨论和辩论，以及大体有关人类兄弟情谊的晚上讲习会。		134:3.4 (1485.6) On several occasions Jesus participated in these discussions, and before he left Urmia, Cymboyton arranged with Jesus to sojourn with them for two weeks on his return trip and give twenty-four lectures on “The Brotherhood of Men,” and to conduct twelve evening sessions of questions, discussions, and debates on his lectures in particular and on the brotherhood of men in general.
134:3.5 (1485.7) 依照这一安排，耶稣在返回旅程上做了中途停留，发表了这些讲演。这是主在玉苒厦(Urantia)上所有教导中最为系统和最为正式的。关于包含在这些讲演和讨论中的涉及人类兄弟情谊这一主题，他之前和以后再没讲这么多。实际上，这些讲演涉及了“神之王国”和“人之王国”。		134:3.5 (1485.7) In accordance with this arrangement, Jesus stopped off on the return trip and delivered these lectures. This was the most systematic and formal of all the Master’s teaching on Urantia. Never before or after did he say so much on one subject as was contained in these lectures and discussions on the brotherhood of men. In reality these lectures were on the “Kingdom of God” and the “Kingdoms of Men.”
134:3.6 (1486.1) 在这一宗教哲学圣殿的教员表中，有三十多个宗教和宗教教派有所代表。这些教师由他们各自宗教团体所选定、支持和完全认可。此时大约有七十五位教师在教员表上，他们住在每个可容纳大约十二人的村舍中。每次新月之时，这些团体依照抽签而更换。不宽容、好争吵的精神，或任何其他妨碍社区平稳运行的性情，将会带来这个冒犯教师迅速而又即决的开除。他会被毫不客气地开除，他的候补者将会被立即安置到他的位子上。		134:3.6 (1486.1) More than thirty religions and religious cults were represented on the faculty of this temple of religious philosophy. These teachers were chosen, supported, and fully accredited by their respective religious groups. At this time there were about seventy-five teachers on the faculty, and they lived in cottages each accommodating about a dozen persons. Every new moon these groups were changed by the casting of lots. Intolerance, a contentious spirit, or any other disposition to interfere with the smooth running of the community would bring about the prompt and summary dismissal of the offending teacher. He would be unceremoniously dismissed, and his alternate in waiting would be immediately installed in his place.
134:3.7 (1486.2) 这些来自不同宗教的教师们，做出了极大努力就今生和来生的根本事物来展示他们的宗教是多么类似。要被接受以在这个教员表上获得一席之地只有一个信条 -- 每个教师必须要代表一个承认神 -- 即某种至高性神灵的宗教。在教员表上有五个不代表任何有组织宗教的独立教师，耶稣正是作为这样一个独立的教师而出现在他们面前。		134:3.7 (1486.2) These teachers of the various religions made a great effort to show how similar their religions were in regard to the fundamental things of this life and the next. There was but one doctrine which had to be accepted in order to gain a seat on this faculty—every teacher must represent a religion which recognized God—some sort of supreme Deity. There were five independent teachers on the faculty who did not represent any organized religion, and it was as such an independent teacher that Jesus appeared before them.
134:3.8 (1486.3) [当我们中道者起初准备耶稣在乌尔米的教导概要时，教会炽天使和进展炽天使们之间就在玉苒厦(Urantia)启示中包含这些教导之智慧出现了分歧。二十世纪盛行于宗教和人类管理机构中的状况是如此不同于那些盛行于耶稣时代的状况，以致令主在乌尔米的教导与二十世纪所存在的神之王国人之王国这些世界职能所包含诸多问题相适应的确是困难的。我们未能形成一份对于行星管理机构这两组炽天使都能接受的主之教导。最终，启示委员会的麦基洗德主席任命了我们成员中三个所形成的一个委员会来准备适应于二十世纪玉苒厦(Urantia)宗教和政治状况的我们关于主的乌尔米教导的观点。相应地，我们三个二类中道者完成了对耶稣教导的这样一种改编，重述他的宣告，因为我们会将它们应用于当今的世界状况，我们此时将这些陈述如启示委员会的麦基洗德主席校订后所处状态呈献。]		134:3.8 (1486.3) [When we, the midwayers, first prepared the summary of Jesus’ teachings at Urmia, there arose a disagreement between the seraphim of the churches and the seraphim of progress as to the wisdom of including these teachings in the Urantia Revelation. Conditions of the twentieth century, prevailing in both religion and human governments, are so different from those prevailing in Jesus’ day that it was indeed difficult to adapt the Master’s teachings at Urmia to the problems of the kingdom of God and the kingdoms of men as these world functions are existent in the twentieth century. We were never able to formulate a statement of the Master’s teachings which was acceptable to both groups of these seraphim of planetary government. Finally, the Melchizedek chairman of the revelatory commission appointed a commission of three of our number to prepare our view of the Master’s Urmia teachings as adapted to twentieth-century religious and political conditions on Urantia. Accordingly, we three secondary midwayers completed such an adaptation of Jesus’ teachings, restating his pronouncements as we would apply them to present-day world conditions, and we now present these statements as they stand after having been edited by the Melchizedek chairman of the revelatory commission.]
4. 主权 -- 神性的和人性的 ^top		4. Sovereignty—Divine and Human ^top
134:4.1 (1486.4) 人类兄弟情谊是基于神的父亲身份之上。神之家族源于神之爱 -- 神就是爱。上父在神性上热爱他的子女，他们全部。		134:4.1 (1486.4) The brotherhood of men is founded on the fatherhood of God. The family of God is derived from the love of God—God is love. God the Father divinely loves his children, all of them.
134:4.2 (1486.5) 天国、即神性管理机构，是基于神性主权 -- 即神就是灵这一事实之上。由于神就是灵，那么这一王国便是灵性的。天国既不是物质性的，也不只是智性的；它是神与人之间的一种灵性关系。		134:4.2 (1486.5) The kingdom of heaven, the divine government, is founded on the fact of divine sovereignty—God is spirit. Since God is spirit, this kingdom is spiritual. The kingdom of heaven is neither material nor merely intellectual; it is a spiritual relationship between God and man.
134:4.3 (1486.6) 如果不同宗教都认识到上父的属灵主权，那么所有这些宗教都会保持和平。只有当一个宗教假定它在某种程度上比所有其他宗教都优越，并当它拥有超过其他宗教的专一权威时，这样一个宗教才会擅自对其他宗教不宽容，或是敢于破坏其他宗教信奉者。		134:4.3 (1486.6) If different religions recognize the spirit sovereignty of God the Father, then will all such religions remain at peace. Only when one religion assumes that it is in some way superior to all others, and that it possesses exclusive authority over other religions, will such a religion presume to be intolerant of other religions or dare to persecute other religious believers.
134:4.4 (1487.1) 宗教和平 -- 即兄弟情谊 -- 永远无法存在，除非所有宗教都愿意让自身脱掉所有教会权威，并全然放弃所有灵性主权的概念。神本身就是属灵主权者。		134:4.4 (1487.1) Religious peace—brotherhood—can never exist unless all religions are willing to completely divest themselves of all ecclesiastical authority and fully surrender all concept of spiritual sovereignty. God alone is spirit sovereign.
134:4.5 (1487.2) 你们无法在没有宗教战争的情况下获得在各宗教之间的平等（即宗教自由），除非所有宗教都同意将所有宗教主权转移到某种超人类层次，转移到神本身。		134:4.5 (1487.2) You cannot have equality among religions (religious liberty) without having religious wars unless all religions consent to the transfer of all religious sovereignty to some superhuman level, to God himself.
134:4.6 (1487.3) 人们心中的天国将会创造出宗教团结（未必是一致），因为由这类宗教信奉者所组成的任一和所有宗教团体都将会免于所有教会权威 -- 即宗教主权的概念。		134:4.6 (1487.3) The kingdom of heaven in the hearts of men will create religious unity (not necessarily uniformity) because any and all religious groups composed of such religious believers will be free from all notions of ecclesiastical authority—religious sovereignty.
134:4.7 (1487.4) 神就是灵，神也给出他属灵自身的一个片段来居于人的心中。从灵性上来说，所有人都是平等的。天国免于等级、阶级、社会层次和经济团体。你们都是兄弟。		134:4.7 (1487.4) God is spirit, and God gives a fragment of his spirit self to dwell in the heart of man. Spiritually, all men are equal. The kingdom of heaven is free from castes, classes, social levels, and economic groups. You are all brethren.
134:4.8 (1487.5) 但在你们忽视上父之属灵主权的那一刻，某一个宗教将会开始声称比其他宗教优越；那时，将会开始纷争、责难，甚至宗教战争，至少是笃信宗教者之间的战争，而非世上的和平和人们之间的善意。		134:4.8 (1487.5) But the moment you lose sight of the spirit sovereignty of God the Father, some one religion will begin to assert its superiority over other religions; and then, instead of peace on earth and good will among men, there will start dissensions, recriminations, even religious wars, at least wars among religionists.
134:4.9 (1487.6) 视自身为平等者的自由意志存有，若他们不互相承认自身服从于某种超主权，某种超越他们自身之上的权威，便迟早会想要尝试他们获得高于他人或团体的力量和权威之能力。平等的概念决不会带来和平，除非相互承认某种具有超主权的总控性影响。		134:4.9 (1487.6) Freewill beings who regard themselves as equals, unless they mutually acknowledge themselves as subject to some supersovereignty, some authority over and above themselves, sooner or later are tempted to try out their ability to gain power and authority over other persons and groups. The concept of equality never brings peace except in the mutual recognition of some overcontrolling influence of supersovereignty.
134:4.10 (1487.7) 乌尔米的笃信宗教者们以相对和平宁静的方式生活在一起，因为他们已全然放弃了他们所有关于宗教主权的概念。从灵性上来说，他们都相信一个主权之神；从社交上来说，全然不可挑战的权威存留在他们主持头领 -- 辛伯顿身上。他们清楚知道任何一个擅自对其同伴教师飞扬跋扈的教师会发生什么。直到所有宗教团体自由放弃它们所有关于神性护佑、受选之民和宗教主权的概念，玉苒厦(Urantia)上才会有持久的宗教和平。只有当上父变成至高性的，人们才会变成宗教兄弟，在世上以宗教和平方式生活在一起。		134:4.10 (1487.7) The Urmia religionists lived together in comparative peace and tranquillity because they had fully surrendered all their notions of religious sovereignty. Spiritually, they all believed in a sovereign God; socially, full and unchallengeable authority rested in their presiding head—Cymboyton. They well knew what would happen to any teacher who assumed to lord it over his fellow teachers. There can be no lasting religious peace on Urantia until all religious groups freely surrender all their notions of divine favor, chosen people, and religious sovereignty. Only when God the Father becomes supreme will men become religious brothers and live together in religious peace on earth.
5. 政治主权 ^top		5. Political Sovereignty ^top
134:5.1 (1487.8) [尽管主关于神之主权的教导是一个真理 -- 仅因关于他的宗教在世界诸宗教间的随后出现而被复杂化了，但他关于政治主权的陈述却因过去一千九百多年间国家生活之政治演变而被大大复杂化了。在耶稣的时代，只有两大世界力量 -- 西方的罗马帝国和东方的汉帝国 -- 这两个帝国被帕提亚王国及其他介于中间的里海和土耳其斯坦地区的土地所隔绝开来。因此，我们在下面陈述中更为远离了主在乌尔米关于政治主权教导的实质，与此同时试图描述这一教导的重要性，因为它们是用于基督后二十世纪政治主权演变之尤为关键阶段。]		134:5.1 (1487.8) [While the Master’s teaching concerning the sovereignty of God is a truth—only complicated by the subsequent appearance of the religion about him among the world’s religions—his presentations concerning political sovereignty are vastly complicated by the political evolution of nation life during the last nineteen hundred years and more. In the times of Jesus there were only two great world powers—the Roman Empire in the West and the Han Empire in the East—and these were widely separated by the Parthian kingdom and other intervening lands of the Caspian and Turkestan regions. We have, therefore, in the following presentation departed more widely from the substance of the Master’s teachings at Urmia concerning political sovereignty, at the same time attempting to depict the import of such teachings as they are applicable to the peculiarly critical stage of the evolution of political sovereignty in the twentieth century after Christ.]
134:5.2 (1487.9) 只要各国紧抓住无限制国家主权的虚幻概念不放，玉苒厦(Urantia)上的战争将永不会终止。在一个有人居住的世界上只有两个层次的相对主权：个体凡人的灵性自由意志和人类作为一个整体的集体主权。在个体人类层次和人类总体层次之间，所有组合和联盟都是相对的，短暂的，且仅在它们提升个人和行星总体 -- 即人和人类之福利、福祉和进展范围内才会有价值。		134:5.2 (1487.9) War on Urantia will never end so long as nations cling to the illusive notions of unlimited national sovereignty. There are only two levels of relative sovereignty on an inhabited world: the spiritual free will of the individual mortal and the collective sovereignty of mankind as a whole. Between the level of the individual human being and the level of the total of mankind, all groupings and associations are relative, transitory, and of value only in so far as they enhance the welfare, well-being, and progress of the individual and the planetary grand total—man and mankind.
134:5.3 (1488.1) 宗教导师们必须永远记住，神之灵性主权会覆盖所有介于中间的灵性忠诚。终有一日，民众的统治者们会得知极高者们在人的王国掌权。		134:5.3 (1488.1) Religious teachers must always remember that the spiritual sovereignty of God overrides all intervening and intermediate spiritual loyalties. Someday civil rulers will learn that the Most Highs rule in the kingdoms of men.
134:5.4 (1488.2) 极高者们在人类王国的这一掌权，并非为了任何受到特别关爱的凡人团体之特别利益。没有像“受选之民”这样的事情。极高者们、即政治演进的总控制者们掌权，是一种旨在在最大限度时间内针对所有人类中最大数目之人培育最大之善行的掌权。		134:5.4 (1488.2) This rule of the Most Highs in the kingdoms of men is not for the especial benefit of any especially favored group of mortals. There is no such thing as a “chosen people.” The rule of the Most Highs, the overcontrollers of political evolution, is a rule designed to foster the greatest good to the greatest number of all men and for the greatest length of time.
134:5.5 (1488.3) 主权即是力量，它经由组织而成长。这一政治力量组织的成长是有益而适当的，因为它易于包含人类总体中不断扩展的部分。但这一政治组织的成长，会在最初而又自然的政治力量、即家庭与政治成长之最终圆满、即由全人类、为全人类的全人类管理机构每个介于中间阶段造成问题。		134:5.5 (1488.3) Sovereignty is power and it grows by organization. This growth of the organization of political power is good and proper, for it tends to encompass ever-widening segments of the total of mankind. But this same growth of political organizations creates a problem at every intervening stage between the initial and natural organization of political power—the family—and the final consummation of political growth—the government of all mankind, by all mankind, and for all mankind.
134:5.6 (1488.4) 政治主权始于家庭团体中的亲权，通过诸家庭重叠成血缘宗族组织而演进，后者由于诸多原因而团结起来成为部落单元 -- 即超血缘政治组合。之后，通过贸易、商业和征服，诸部落变得统一为一个国家，而国家自身有时则被帝国统一起来。		134:5.6 (1488.4) Starting out with parental power in the family group, political sovereignty evolves by organization as families overlap into consanguineous clans which become united, for various reasons, into tribal units—superconsanguineous political groupings. And then, by trade, commerce, and conquest, tribes become unified as a nation, while nations themselves sometimes become unified by empire.
134:5.7 (1488.5) 随着主权从较小团体传递到较大团体，战争会变少。也就是说，较小国家之间的小战争会减少，但随着行使主权的国家变得越来越大，更大战争的潜在性会增加。当整个世界被探索和占据时，当国家较少且强大有力时，当这些所谓的主权大国开始接壤时，仅当海洋将它们分开时，那么舞台将会为重大战争、即世界范围冲突搭建好了。所谓的主权国家交往，无法不产生冲突、不引发战争。		134:5.7 (1488.5) As sovereignty passes from smaller groups to larger groups, wars are lessened. That is, minor wars between smaller nations are lessened, but the potential for greater wars is increased as the nations wielding sovereignty become larger and larger. Presently, when all the world has been explored and occupied, when nations are few, strong, and powerful, when these great and supposedly sovereign nations come to touch borders, when only oceans separate them, then will the stage be set for major wars, world-wide conflicts. So-called sovereign nations cannot rub elbows without generating conflicts and eventuating wars.
134:5.8 (1488.6) 从家庭到全人类政治主权之演进上的困难，在于展现在所有中间层次的惰性抵抗力。家族有时会违抗他们的宗族，而宗族和部落则时常会颠覆该地域国家的主权。政治主权的每一崭新向前演进，会（且总是会）因政治组织先前发展的“脚手架阶段”而变得窘困和受阻。这是真实的，因为人类忠诚一旦被动员起来，便很难去改变。令部落演进成为可能的同一忠诚，会令超部落、即地域性国家的演进变得困难。令地域性国家之演进成为可能的同一忠诚（即爱国主义），会令所有人类之管理机构的演进发展极大复杂化。		134:5.8 (1488.6) The difficulty in the evolution of political sovereignty from the family to all mankind, lies in the inertia-resistance exhibited on all intervening levels. Families have, on occasion, defied their clan, while clans and tribes have often been subversive of the sovereignty of the territorial state. Each new and forward evolution of political sovereignty is (and has always been) embarrassed and hampered by the “scaffolding stages” of the previous developments in political organization. And this is true because human loyalties, once mobilized, are hard to change. The same loyalty which makes possible the evolution of the tribe, makes difficult the evolution of the supertribe—the territorial state. And the same loyalty (patriotism) which makes possible the evolution of the territorial state, vastly complicates the evolutionary development of the government of all mankind.
134:5.9 (1488.7) 政治主权出自对自我决定所做的放弃，起初由家庭中的个人做出，之后是由涉及部落和更大组团的家族和宗族做出。自我决定的这种从较小到不断变大政治组织的渐进性转移，自从明王朝和莫卧尔王朝建立以来，在东方一般未曾衰减的地进展着。在西方，它流行了一千多年，直到这次世界大战结束，这时一场不幸的倒退运动经由在欧洲重建众多小型团体的遗落政治主权而暂时颠倒了这一正常趋势。		134:5.9 (1488.7) Political sovereignty is created out of the surrender of self-determinism, first by the individual within the family and then by the families and clans in relation to the tribe and larger groupings. This progressive transfer of self-determination from the smaller to ever larger political organizations has generally proceeded unabated in the East since the establishment of the Ming and the Mogul dynasties. In the West it obtained for more than a thousand years right on down to the end of the World War, when an unfortunate retrograde movement temporarily reversed this normal trend by re-establishing the submerged political sovereignty of numerous small groups in Europe.
134:5.10 (1489.1) 玉苒厦(Urantia)不会享有持久的和平，直到所谓的主权国家智能而又全然地将它们的主权力量交到人类兄弟情谊 -- 即人类管理机构手中。国际主义 -- 即诸国联盟永远无法给人类带来永久的和平。世界范围的国家同盟将会有效阻止小型战争，合意地控制较小的国家，但它们将不会防止世界战争，也不会控制三四个或五个最为有力的政府。在面对真正冲突时，这些世界力量中的一个将会从联盟撤出并宣战。你们无法防止各国参加战争，只要它们仍被国家主权的妄想性病毒所感染。国际主义是迈向正确方向的一步。国际警察力量会阻止许多小型战争，但它却不会有效防止大型战争，即世上大军事政府之间的冲突。		134:5.10 (1489.1) Urantia will not enjoy lasting peace until the so-called sovereign nations intelligently and fully surrender their sovereign powers into the hands of the brotherhood of men—mankind government. Internationalism—Leagues of Nations—can never bring permanent peace to mankind. World-wide confederations of nations will effectively prevent minor wars and acceptably control the smaller nations, but they will not prevent world wars nor control the three, four, or five most powerful governments. In the face of real conflicts, one of these world powers will withdraw from the League and declare war. You cannot prevent nations going to war as long as they remain infected with the delusional virus of national sovereignty. Internationalism is a step in the right direction. An international police force will prevent many minor wars, but it will not be effective in preventing major wars, conflicts between the great military governments of earth.
134:5.11 (1489.2) 随着真正主权国家（即大国）数目减少，人类管理机构的机会和需求便会增加。当只有几个真正主权（大）国时，它们要么必定着手追求国家（帝国）霸权的生死争斗，要么自愿交出某些主权特权，它们必定会创建担当所有人类真正主权之开端的超国家力量之必要核心。		134:5.11 (1489.2) As the number of truly sovereign nations (great powers) decreases, so do both opportunity and need for mankind government increase. When there are only a few really sovereign (great) powers, either they must embark on the life and death struggle for national (imperial) supremacy, or else, by voluntary surrender of certain prerogatives of sovereignty, they must create the essential nucleus of supernational power which will serve as the beginning of the real sovereignty of all mankind.
134:5.12 (1489.3) 和平将不会来到玉苒厦(Urantia)，直到每个所谓的主权国家将其发动战争的权力交到全人类代表制管理机构的手中。政治主权是世界各民族所固有的。当玉苒厦(Urantia)所有民族创建一个世界政府时，它们会有权力和力量令这样一个政府有主权；当这个代表制或民主制世界力量控制这个世界的陆军、空军和海军时，世上的和平和人们之间的善意才能盛行 -- 但直到那时才会。		134:5.12 (1489.3) Peace will not come to Urantia until every so-called sovereign nation surrenders its power to make war into the hands of a representative government of all mankind. Political sovereignty is innate with the peoples of the world. When all the peoples of Urantia create a world government, they have the right and the power to make such a government SOVEREIGN; and when such a representative or democratic world power controls the world’s land, air, and naval forces, peace on earth and good will among men can prevail—but not until then.
134:5.13 (1489.4) 使用一个十九和二十世纪的例证：美国联邦的四十八个州，长久享有和平。它们在自身中间不再有更多战争。它们将其主权交给了联邦政府，通过对战争的仲裁，它们已放弃了对自我决定之妄想的所有声称。尽管每个州管理其内部事务，但它不再涉及对外关系、关税、移民、军事事务或州际贸易。每个州也不再令自身涉及公民身份事务。仅当联邦政府的主权在某种程度上受到危及时，这四十八个州才会遭受战争的破坏。		134:5.13 (1489.4) To use an important nineteenth- and twentieth-century illustration: The forty-eight states of the American Federal Union have long enjoyed peace. They have no more wars among themselves. They have surrendered their sovereignty to the federal government, and through the arbitrament of war, they have abandoned all claims to the delusions of self-determination. While each state regulates its internal affairs, it is not concerned with foreign relations, tariffs, immigration, military affairs, or interstate commerce. Neither do the individual states concern themselves with matters of citizenship. The forty-eight states suffer the ravages of war only when the federal government’s sovereignty is in some way jeopardized.
134:5.14 (1489.5) 这四十八个已放弃了主权论和自我决定论这对孪生诡辩论的州，享有州际和平与安宁。当玉苒厦(Urantia)各国自由地将其各自主权交到一个全球管理机构 -- 即人类兄弟情谊之主权手中时，它们才会开始享有和平。在这个世界国家中，小国会和大国一样有力，正如小州罗德岛和人口众多的纽约州或是大州德克萨斯一样，同样在美国国会中拥有它的两名参议员。		134:5.14 (1489.5) These forty-eight states, having abandoned the twin sophistries of sovereignty and self-determination, enjoy interstate peace and tranquillity. So will the nations of Urantia begin to enjoy peace when they freely surrender their respective sovereignties into the hands of a global government—the sovereignty of the brotherhood of men. In this world state the small nations will be as powerful as the great, even as the small state of Rhode Island has its two senators in the American Congress just the same as the populous state of New York or the large state of Texas.
134:5.15 (1490.1) 这四十八个州的有限（州）主权由人们所创，并为人们所创。美国联邦的超州性（国家）主权由这些州中最初十三个为了它们自己利益以及为了人们利益所创。终有一日，人类行星管理机构的超国家主权将会同样由各国为其自己利益以及为了人们利益所创。		134:5.15 (1490.1) The limited (state) sovereignty of these forty-eight states was created by men and for men. The superstate (national) sovereignty of the American Federal Union was created by the original thirteen of these states for their own benefit and for the benefit of men. Sometime the supernational sovereignty of the planetary government of mankind will be similarly created by nations for their own benefit and for the benefit of all men.
134:5.16 (1490.2) 公民并非为了政府利益而生；政府是为了人民利益被创造和设计出来的组织。若缺少所有人类主权政府的出现，政治主权的演进则没有尽头。所有其他主权在价值上是相对性的，在意涵上是中间性的，在地位上是从属性的。		134:5.16 (1490.2) Citizens are not born for the benefit of governments; governments are organizations created and devised for the benefit of men. There can be no end to the evolution of political sovereignty short of the appearance of the government of the sovereignty of all men. All other sovereignties are relative in value, intermediate in meaning, and subordinate in status.
134:5.17 (1490.3) 伴随科学进展，战争将变得越来越具毁灭性，直至它们变得几近具种族自杀性。在人们愿意创建人类政府并开始享受人们中间永久和平的赐福和善意、即世界范围善意安宁的兴盛之前，有多少世界战争必定要打，又有多少国家联盟必定失败呢？		134:5.17 (1490.3) With scientific progress, wars are going to become more and more devastating until they become almost racially suicidal. How many world wars must be fought and how many leagues of nations must fail before men will be willing to establish the government of mankind and begin to enjoy the blessings of permanent peace and thrive on the tranquillity of good will—world-wide good will—among men?
6. 法律、自由和主权 ^top		6. Law, Liberty, and Sovereignty ^top
134:6.1 (1490.4) 如果一个人渴求自由、解放，他必须要记住，所有其他人都渴求同样的自由。这类爱好自由的成群凡人，若不服从于授予每个人同等程度自由，同时确保所有他的同伴凡人拥有同等自由的这类法律、条例、规则，就无法和平地生活在一起。若一个人要绝对自由，那么另一个人必定会成为一个绝对的奴隶。自由的相对性本质在社交上、经济上和政治上都是真实的。自由是经由法律强制而得以成为可能的文明之礼物。		134:6.1 (1490.4) If one man craves freedom—liberty—he must remember that all other men long for the same freedom. Groups of such liberty-loving mortals cannot live together in peace without becoming subservient to such laws, rules, and regulations as will grant each person the same degree of freedom while at the same time safeguarding an equal degree of freedom for all of his fellow mortals. If one man is to be absolutely free, then another must become an absolute slave. And the relative nature of freedom is true socially, economically, and politically. Freedom is the gift of civilization made possible by the enforcement of LAW.
134:6.2 (1490.5) 宗教使之有可能在灵性上认识到人们的兄弟情谊，但它需要人类政府管理与这样一种人类幸福和效能目标相关的社交、经济和政治问题。		134:6.2 (1490.5) Religion makes it spiritually possible to realize the brotherhood of men, but it will require mankind government to regulate the social, economic, and political problems associated with such a goal of human happiness and efficiency.
134:6.3 (1490.6) 只要这个世界的政治主权被划分，并被一群民族国家所不公持有，那么将会有战争和战争谣言-- 国家将会起来反抗国家。英格兰、苏格兰和威尔士总是彼此争斗，直到它们放弃其各自的主权，将其寄托于联合王国之上。		134:6.3 (1490.6) There shall be wars and rumors of wars—nation will rise against nation—just as long as the world’s political sovereignty is divided up and unjustly held by a group of nation-states. England, Scotland, and Wales were always fighting each other until they gave up their respective sovereignties, reposing them in the United Kingdom.
134:6.4 (1490.7) 另一场世界战争将会教会所谓的主权国家形成某种联邦，由此创造出防止小型战争、即较小国家之间战争的机制。不过全球战争将会继续，直到人类政府得以创建。全球主权将会防止全球战争 -- 任何其他都不会。		134:6.4 (1490.7) Another world war will teach the so-called sovereign nations to form some sort of federation, thus creating the machinery for preventing small wars, wars between the lesser nations. But global wars will go on until the government of mankind is created. Global sovereignty will prevent global wars—nothing else can.
134:6.5 (1490.8) 这四十八个美国自由州和平共处。这四十八个州的居民中间有生活在欧洲不断冲突各国的各民族和种族。这些美国人代表了整个世界几近所有宗教和宗教派别和教派。然而，他们在北美这里却和平共处。所有这一切得以成为可能，是因为这四十八个州已将它们的主权交出，并放弃了所有关于所谓自我决定权的概念。		134:6.5 (1490.8) The forty-eight American free states live together in peace. There are among the citizens of these forty-eight states all of the various nationalities and races that live in the ever-warring nations of Europe. These Americans represent almost all the religions and religious sects and cults of the whole wide world, and yet here in North America they live together in peace. And all this is made possible because these forty-eight states have surrendered their sovereignty and have abandoned all notions of the supposed rights of self-determination.
134:6.6 (1490.9) 它并不是一个军备或是解除军备的问题。征兵制或志愿服兵役的问题，也不会成为维持世界范围和平的一部分。若你们将每种形式的现代机械装备和所有类型爆炸物从强国那里拿走，它们将会用拳头、石头和棍棒战斗，只要它们紧紧抓住它们关于国家主权之神圣权利的妄想不放。		134:6.6 (1490.9) It is not a question of armaments or disarmament. Neither does the question of conscription or voluntary military service enter into these problems of maintaining world-wide peace. If you take every form of modern mechanical armaments and all types of explosives away from strong nations, they will fight with fists, stones, and clubs as long as they cling to their delusions of the divine right of national sovereignty.
134:6.7 (1491.1) 战争并非人类的可怕大病；战争是一种症状，一种结果。真正疾病是国家主权的病毒。		134:6.7 (1491.1) War is not man’s great and terrible disease; war is a symptom, a result. The real disease is the virus of national sovereignty.
134:6.8 (1491.2) 玉苒厦(Urantia)各国并不拥有真正主权；它们决不会拥有一种能够保护它们免于世界大战蹂躏和破坏的主权。在创建人类全球政府的过程中，各国并未放弃那么多主权，因为它们实际上在创建一种真正、真诚和持久的世界主权，它自此以后能完全保护它们免于战争。地方事务将会由地方政府所处理；国家事务将会由国家政府所处理；国际事务将会由全球政府所管理。		134:6.8 (1491.2) Urantia nations have not possessed real sovereignty; they never have had a sovereignty which could protect them from the ravages and devastations of world wars. In the creation of the global government of mankind, the nations are not giving up sovereignty so much as they are actually creating a real, bona fide, and lasting world sovereignty which will henceforth be fully able to protect them from all war. Local affairs will be handled by local governments; national affairs, by national governments; international affairs will be administered by global government.
134:6.9 (1491.3) 世界和平无法靠条约、外交、对外政策、联盟、力量平衡或任何其他类型的玩弄国家主义主权的权宜之计得以维持。世界法律必须要形成，必须要被世界政府 -- 即全人类的主权所强制执行。		134:6.9 (1491.3) World peace cannot be maintained by treaties, diplomacy, foreign policies, alliances, balances of power, or any other type of makeshift juggling with the sovereignties of nationalism. World law must come into being and must be enforced by world government—the sovereignty of all mankind.
134:6.10 (1491.4) 个人在世界政府之下将会享有远多的自由。今日，大国的公民们被几近强迫征税、监管和控制，这种对个人自由的当前干涉大多在国家政府愿意将它们的主权作为国际事务交托到全球政府手中时消失。		134:6.10 (1491.4) The individual will enjoy far more liberty under world government. Today, the citizens of the great powers are taxed, regulated, and controlled almost oppressively, and much of this present interference with individual liberties will vanish when the national governments are willing to trustee their sovereignty as regards international affairs into the hands of global government.
134:6.11 (1491.5) 在全球政府之下，国家集团会被给予真正机会去认识和享受真正民主所带来的个人自由。自我决定的谬误将会得以终结。伴随全球性的货币和贸易归管，世界范围和平的新时代将会到来。不久，一种全球性语言或许会演变出来，至少会有某种终有一日拥有一种全球宗教 -- 或是带有一种全球视角的诸多宗教的希望。		134:6.11 (1491.5) Under global government the national groups will be afforded a real opportunity to realize and enjoy the personal liberties of genuine democracy. The fallacy of self-determination will be ended. With global regulation of money and trade will come the new era of world-wide peace. Soon may a global language evolve, and there will be at least some hope of sometime having a global religion—or religions with a global viewpoint.
134:6.12 (1491.6) 集体性安全，直到这一集体包括了全人类时，才会永远提供和平。		134:6.12 (1491.6) Collective security will never afford peace until the collectivity includes all mankind.
134:6.13 (1491.7) 代表制人类政府的政治主权将会在世上带来持久的和平，人类的灵性兄弟情谊将会永远确保所有人中间的善意。世上和平和人之间的善意，无法凭借任何其他方式得以实现。		134:6.13 (1491.7) The political sovereignty of representative mankind government will bring lasting peace on earth, and the spiritual brotherhood of man will forever insure good will among all men. And there is no other way whereby peace on earth and good will among men can be realized.
* * *		* * *
134:6.15 (1491.8) 辛伯顿死后，他的儿子们在维持一个和平的教员团队上遇到了极大困难。如果后来加入乌米尔教员团队的基督教导师们展现出更多智慧，施加更多容忍，那么耶稣教导的反响将会大很多。		134:6.15 (1491.8) After the death of Cymboyton, his sons encountered great difficulties in maintaining a peaceful faculty. The repercussions of Jesus’ teachings would have been much greater if the later Christian teachers who joined the Urmia faculty had exhibited more wisdom and exercised more tolerance.
134:6.16 (1491.9) 辛伯顿的长子曾向费拉德菲亚的艾伯纳请求帮助，但艾伯纳对教师的选择是最为不幸的，他们结果是不让步和不妥协的。这些教师寻求令他们的宗教凌驾于其他信仰之上。他们从未猜想到，常被提及的商队向导的讲演是由耶稣自己所发表的。		134:6.16 (1491.9) Cymboyton’s eldest son had appealed to Abner at Philadelphia for help, but Abner’s choice of teachers was most unfortunate in that they turned out to be unyielding and uncompromising. These teachers sought to make their religion dominant over the other beliefs. They never suspected that the oft-referred-to lectures of the caravan conductor had been delivered by Jesus himself.
134:6.17 (1491.10) 随着混乱在教员团队中增加，这三个兄弟撤回了他们的财政支持，五年之后，这个学院关闭了。后来它作为一个密特拉教圣殿而得以重新开放，最终在与一场他们的狂欢庆典相关活动中被烧毁了。		134:6.17 (1491.10) As confusion increased in the faculty, the three brothers withdrew their financial support, and after five years the school closed. Later it was reopened as a Mithraic temple and eventually burned down in connection with one of their orgiastic celebrations.
7. 第三十一年（公元25年） ^top		7. The Thirty-First Year (A.D. 25) ^top
134:7.1 (1492.1) 当耶稣从去往里海的旅行返回时，他知道他的世界旅行就要结束了。他仅做了另一次巴勒斯坦以外的旅行，那是前往叙利亚。在短暂访问迦百农之后，他去往了拿撒勒，停留了几天访问。在四月中旬，他离开拿撒勒，动身去往泰尔。从那儿他继续北行，在西顿呆了几天，但他的目的地是安提阿。		134:7.1 (1492.1) When Jesus returned from the journey to the Caspian Sea, he knew that his world travels were about finished. He made only one more trip outside of Palestine, and that was into Syria. After a brief visit to Capernaum, he went to Nazareth, stopping over a few days to visit. In the middle of April he left Nazareth for Tyre. From there he journeyed on north, tarrying for a few days at Sidon, but his destination was Antioch.
134:7.2 (1492.2) 这是耶稣独自漫游巴勒斯坦和叙利亚的一年。在这一整年的旅行中，他在这个国家的不同部分以不同名字而闻名：拿撒勒的木匠，迦百农的造船者，大马士革的文士以及亚历山大的教师。		134:7.2 (1492.2) This is the year of Jesus’ solitary wanderings through Palestine and Syria. Throughout this year of travel he was known by various names in different parts of the country: the carpenter of Nazareth, the boatbuilder of Capernaum, the scribe of Damascus, and the teacher of Alexandria.
134:7.3 (1492.3) 在安提阿，这位人子生活了两个多月，工作、观察、研究、造访、侍奉，与此同时，了解人如何生活，如何思考、感受，以及对人类生存环境做出反应。这段时期中的三个周，他作为一个造帐篷者工作。他在安提阿停留的时间比他在这次旅行中造访的任何其他地方都长。十年后，当使徒保罗在安提阿布道，并听到他的追随者们提起这个大马士革文士的教义时，他很少知道他的学生已听到过主本身的声音，倾听过主本身的教导。		134:7.3 (1492.3) At Antioch the Son of Man lived for over two months, working, observing, studying, visiting, ministering, and all the while learning how man lives, how he thinks, feels, and reacts to the environment of human existence. For three weeks of this period he worked as a tentmaker. He remained longer in Antioch than at any other place he visited on this trip. Ten years later, when the Apostle Paul was preaching in Antioch and heard his followers speak of the doctrines of the Damascus scribe, he little knew that his pupils had heard the voice, and listened to the teachings, of the Master himself.
134:7.4 (1492.4) 从安提阿耶稣沿着海岸南行至凯撒利亚，他在那儿停留了几个周，继续沿海岸向下至约帕。从约帕他沿内陆行至扎姆尼亚、阿什杜德和加沙。从加沙他沿内陆小道去往别示巴，他在那儿停留了一个周。		134:7.4 (1492.4) From Antioch Jesus journeyed south along the coast to Caesarea, where he tarried for a few weeks, continuing down the coast to Joppa. From Joppa he traveled inland to Jamnia, Ashdod, and Gaza. From Gaza he took the inland trail to Beersheba, where he remained for a week.
134:7.5 (1492.5) 耶稣之后开始了他的最后一次旅行，作为一个私密个人，从南部的别示巴，经由巴勒斯坦的心脏，前往北部的丹。在这场向北的旅行中，他在希伯仑、伯利恒（他在那看到了他的出生地）、耶路撒冷（他并未造访伯大尼）、比录、利波拿、叙加、示剑、撒玛利亚、迦巴、隐甘宁、隐多珥、玛顿停留过；他穿过抹大拉和迦百农，继续向北旅行；经过米伦水域东边，他取道卡拉塔去往丹，或是凯撒利亚腓立比。		134:7.5 (1492.5) Jesus then started on his final tour, as a private individual, through the heart of Palestine, going from Beersheba in the south to Dan in the north. On this journey northward he stopped at Hebron, Bethlehem (where he saw his birthplace), Jerusalem (he did not visit Bethany), Beeroth, Lebonah, Sychar, Shechem, Samaria, Geba, En-Gannim, Endor, Madon; passing through Magdala and Capernaum, he journeyed on north; and passing east of the Waters of Merom, he went by Karahta to Dan, or Caesarea-Philippi.
134:7.6 (1492.6) 内驻的思想调整者此时引领耶稣放弃人类居处，使他自己前往赫尔蒙山，如此他可以完成他掌控其人类心智的工作，以及完成令他完全奉献给他世上余生工作的任务。		134:7.6 (1492.6) The indwelling Thought Adjuster now led Jesus to forsake the dwelling places of men and betake himself up to Mount Hermon that he might finish his work of mastering his human mind and complete the task of effecting his full consecration to the remainder of his lifework on earth.
134:7.7 (1492.7) 这是主在玉苒厦(Urantia)世间生活中那些不寻常的非凡时期之一。另一段非常类似的时期是就在他洗礼之后，他独自在靠近佩拉的山中时所经历的体验。这段在赫尔蒙山上的隔离期，标志着他纯人类生涯的终结，也就是说，凡人赠与严格意义上的终结，与此同时，后来的隔离则标志着赠与之更为神性阶段的开端。耶稣在赫尔蒙山的山坡上独自与神生活了六个周。		134:7.7 (1492.7) This was one of those unusual and extraordinary epochs in the Master’s earth life on Urantia. Another and very similar one was the experience he passed through when alone in the hills near Pella just subsequent to his baptism. This period of isolation on Mount Hermon marked the termination of his purely human career, that is, the technical termination of the mortal bestowal, while the later isolation marked the beginning of the more divine phase of the bestowal. And Jesus lived alone with God for six weeks on the slopes of Mount Hermon.
8. 在赫尔蒙山的逗留 ^top		8. The Sojourn on Mount Hermon ^top
134:8.1 (1492.8) 在凯撒利亚-腓利比附近度过一段时间后，耶稣准备好他的供应，弄到一只驮兽和一个名叫提格拉的少年，他沿着大马士革道路行进到赫尔蒙山山脚一个曾叫做贝特简的村子。在这里，近公元25年八月中旬，他建立了他的总部，留下他的供应由提格拉监管，他登上了偏僻的山坡。提格拉伴随耶稣在这头一天上山，到了一个大约海拔6000英尺（约1800米）的指定点，他们在那儿建造了一个石箱，提格拉将会一周两次往里存放食物。		134:8.1 (1492.8) After spending some time in the vicinity of Caesarea-Philippi, Jesus made ready his supplies, and securing a beast of burden and a lad named Tiglath, he proceeded along the Damascus road to a village sometime known as Beit Jenn in the foothills of Mount Hermon. Here, near the middle of August, a.d. 25, he established his headquarters, and leaving his supplies in the custody of Tiglath, he ascended the lonely slopes of the mountain. Tiglath accompanied Jesus this first day up the mountain to a designated point about 6,000 feet above sea level, where they built a stone container in which Tiglath was to deposit food twice a week.
134:8.2 (1493.1) 头一天，在耶稣离开提格拉之后，他上山只走了一小段路，这时他停下祈祷。在其他事当中，他请求他的父亲将守护炽天使派回“与提格拉在一起”。他请求他获允独自前往他与凡人生存之诸多现实的最后一次斗争。他的请求被同意了。他仅与他内驻的、指导和支撑他的调整者一起进入这场伟大的考验。		134:8.2 (1493.1) The first day, after he had left Tiglath, Jesus had ascended the mountain only a short way when he paused to pray. Among other things he asked his Father to send back the guardian seraphim to “be with Tiglath.” He requested that he be permitted to go up to his last struggle with the realities of mortal existence alone. And his request was granted. He went into the great test with only his indwelling Adjuster to guide and sustain him.
134:8.3 (1493.2) 耶稣在山上时吃得很节俭；他一次仅禁食一两天，在这座山上面对他、他在属灵上与其搏斗、他在权能上所击败的那些超人类存有是真实的；他们是他在撒旦尼亚系统中的大敌；他们不是一个无法区分实相和失常心智之幻觉的虚弱饥饿凡人智性异常行为所演化出来的幻想类幻象。		134:8.3 (1493.2) Jesus ate frugally while on the mountain; he abstained from all food only a day or two at a time. The superhuman beings who confronted him on this mountain, and with whom he wrestled in spirit, and whom he defeated in power, were real; they were his archenemies in the system of Satania; they were not phantasms of the imagination evolved out of the intellectual vagaries of a weakened and starving mortal who could not distinguish reality from the visions of a disordered mind.
134:8.4 (1493.3) 耶稣在赫尔蒙山上度过了八月的后三个周和九月的前三个周。在这些周期间，他完成了达至心智理解和人格控制之诸层圈子的凡人任务。在这一整段与他天上之父的交融时期期间，内驻调整者也完成了被委派的服务。这一世间受造物的凡人目标在那儿得以达成了。仅有最终阶段的心智与调整者调谐仍待完满。		134:8.4 (1493.3) Jesus spent the last three weeks of August and the first three weeks of September on Mount Hermon. During these weeks he finished the mortal task of achieving the circles of mind-understanding and personality-control. Throughout this period of communion with his heavenly Father the indwelling Adjuster also completed the assigned services. The mortal goal of this earth creature was there attained. Only the final phase of mind and Adjuster attunement remained to be consummated.
134:8.5 (1493.4) 在五个多周与其天堂之父不间断的交融后，耶稣变得绝对确信他的本质，以及他战胜诸多物质层次时空人格显现的必然性。他全然信任并毫不犹豫声称他神性本质对其人性本质的支配地位。		134:8.5 (1493.4) After more than five weeks of unbroken communion with his Paradise Father, Jesus became absolutely assured of his nature and of the certainty of his triumph over the material levels of time-space personality manifestation. He fully believed in, and did not hesitate to assert, the ascendancy of his divine nature over his human nature.
134:8.6 (1493.5) 在山上逗留接近结束时，耶稣请求他的父他是否可以获允作为人子，作为约书亚•本•约瑟夫与他的撒旦尼亚仇敌们举行会谈。这一请求被同意了。在赫尔蒙山的最后一周期间，这场巨大的试探、宇宙考验发生了。撒旦（代表路西法）和反叛的行星君王卡里迦夏出现在耶稣面前，并得以让他完全看得见。这场“试探”，这场在面对反叛人格体的失实陈述对人类忠诚所做的最终考验，与食物、殿顶或放肆行为无关。它与这个世界的王国无关，但却与一个强大而又荣耀宇宙的主权相关。你们记载所具的象征意义是为这个世界孩子般想法的诸个落后时代所准备的。随后的猪大诸代人应理解这位人子在赫尔蒙山上那重大一天所经历的是一场多么大的斗争。		134:8.6 (1493.5) Near the end of the mountain sojourn Jesus asked his Father if he might be permitted to hold conference with his Satania enemies as the Son of Man, as Joshua ben Joseph. This request was granted. During the last week on Mount Hermon the great temptation, the universe trial, occurred. Satan (representing Lucifer) and the rebellious Planetary Prince, Caligastia, were present with Jesus and were made fully visible to him. And this “temptation,” this final trial of human loyalty in the face of the misrepresentations of rebel personalities, had not to do with food, temple pinnacles, or presumptuous acts. It had not to do with the kingdoms of this world but with the sovereignty of a mighty and glorious universe. The symbolism of your records was intended for the backward ages of the world’s childlike thought. And subsequent generations should understand what a great struggle the Son of Man passed through that eventful day on Mount Hermon.
134:8.7 (1493.6) 对于路西法使者的许多提议和对策，耶稣仅回答道：“愿我天堂之父的意志获胜，而你，我的反叛之子，愿亘古常在者们神圣地审判你。我是你的创造者兼父亲；我很难公正地审判你，你已经拒绝了我的仁慈。我把你交给一个更大宇宙的法官来裁决。”		134:8.7 (1493.6) To the many proposals and counterproposals of the emissaries of Lucifer, Jesus only made reply: “May the will of my Paradise Father prevail, and you, my rebellious son, may the Ancients of Days judge you divinely. I am your Creator-father; I can hardly judge you justly, and my mercy you have already spurned. I commit you to the adjudication of the Judges of a greater universe.”
134:8.8 (1494.1) 对路西法所提议的诸多妥协和权宜之计，对关于化身赠与的所有这些似是而非提议，耶稣仅回答道，“我天父的意志会得以完成”。当这一艰难考验得以完成时，离开的守护炽天使返回到耶稣身边来照料他。		134:8.8 (1494.1) To all the Lucifer-suggested compromises and makeshifts, to all such specious proposals about the incarnation bestowal, Jesus only made reply, “The will of my Father in Paradise be done.” And when the trying ordeal was finished, the detached guardian seraphim returned to Jesus’ side and ministered to him.
134:8.9 (1494.2) 在夏末的一天下午，在树丛中间和万籁俱寂中，内巴顿的迈克尔赢得了他宇宙无可置疑的主权。在那天，他完成了为造物之子安排的、在时空进化世界上以凡人肉身之形全然活出化身生活的任务。对这一重大成就的宇宙宣布，直到他数月之后洗礼之日才得以做出，但所有一切真正发生在山上的那一天。当耶稣从他在赫尔蒙山的逗留下来时，撒旦尼亚的路西法反叛和玉苒厦(Urantia)的卡里迦夏脱离实际上得以解决了。耶稣付出了他所需的代价来获得他宇宙的主权，它本身规管了所有反叛者的地位，并决定了所有这类未来动荡（若它们发生的话）可被立即而又有效地处理。相应地，可以看出耶稣的所谓“巨大试探”发生在他洗礼之前某个时候，而非在那一事件之后。		134:8.9 (1494.2) On an afternoon in late summer, amid the trees and in the silence of nature, Michael of Nebadon won the unquestioned sovereignty of his universe. On that day he completed the task set for Creator Sons to live to the full the incarnated life in the likeness of mortal flesh on the evolutionary worlds of time and space. The universe announcement of this momentous achievement was not made until the day of his baptism, months afterward, but it all really took place that day on the mountain. And when Jesus came down from his sojourn on Mount Hermon, the Lucifer rebellion in Satania and the Caligastia secession on Urantia were virtually settled. Jesus had paid the last price required of him to attain the sovereignty of his universe, which in itself regulates the status of all rebels and determines that all such future upheavals (if they ever occur) may be dealt with summarily and effectively. Accordingly, it may be seen that the so-called “great temptation” of Jesus took place sometime before his baptism and not just after that event.
134:8.10 (1494.3) 在山上这一逗留结束之时，当耶稣正下山时，他遇到了提格拉正上来到会合之地提供食物。他让他返回，仅说道：“休息时期结束了；我必须要返回到我父的事中。” 当他们返回丹时，他是一个沉默寡言、变化很大的人，他在那儿把驴子给了这个孩子，离开了他。他之后按原路往南行进至迦百农。		134:8.10 (1494.3) At the end of this sojourn on the mountain, as Jesus was making his descent, he met Tiglath coming up to the rendezvous with food. Turning him back, he said only: “The period of rest is over; I must return to my Father’s business.” He was a silent and much changed man as they journeyed back to Dan, where he took leave of the lad, giving him the donkey. He then proceeded south by the same way he had come, to Capernaum.
9. 等待的时间 ^top		9. The Time of Waiting ^top
134:9.1 (1494.4) 此时接近夏末，大约是赎罪日和住棚节的时间。耶稣在安息日于迦百农举行了一场家庭会议，第二天便与西庇太的儿子约翰动身前往耶路撒冷，去往（加利利）湖的东边并取道格拉撒继续往下经过约旦河谷。与此同时，他与他的同伴在路上造访了一些人，约翰注意到了耶稣身上的巨大变化。		134:9.1 (1494.4) It was now near the end of the summer, about the time of the day of atonement and the feast of tabernacles. Jesus had a family meeting in Capernaum over the Sabbath and the next day started for Jerusalem with John the son of Zebedee, going to the east of the lake and by Gerasa and on down the Jordan valley. While he visited some with his companion on the way, John noted a great change in Jesus.
134:9.2 (1494.5) 耶稣和约翰在伯大尼停留，与拉撒路和他的妹妹们一起过夜，第二天一早去往耶路撒冷。他们在这个城市之内和周围花了近三个周，至少约翰如此。许多天，约翰独自进入耶路撒冷，而耶稣则在附近山中散步，与他天上的父进行了许多次的灵性交融。		134:9.2 (1494.5) Jesus and John stopped overnight at Bethany with Lazarus and his sisters, going early the next morning to Jerusalem. They spent almost three weeks in and around the city, at least John did. Many days John went into Jerusalem alone while Jesus walked about over the near-by hills and engaged in many seasons of spiritual communion with his Father in heaven.
134:9.3 (1494.6) 他们二人都出席了赎罪日的庄严礼拜。约翰对这个所有犹太宗教仪式日子中重大一日的典礼极为印象深刻，但耶稣却保持作为一个沉思默想的旁观者。对于这位人子来说，这场表演是可怜而又可悲的。他将这一切视为对他天上之父品格和特性的非如实表达。他将这天的所为视作对神圣公平之事实和无限仁慈之真相的拙劣模仿。他热切想吐露出关于他父亲在宇宙中慈爱品格和仁慈行为之真正真相的宣告，但他信实的监控者告诫他，他的时刻还未到来。不过那晚在伯大尼，耶稣的确留下了许多令约翰极为不安的评论；约翰从未完全理解耶稣在那晚在他们发表意见过程中所说话语的真正意涵。		134:9.3 (1494.6) Both of them were present at the solemn services of the day of atonement. John was much impressed by the ceremonies of this day of all days in the Jewish religious ritual, but Jesus remained a thoughtful and silent spectator. To the Son of Man this performance was pitiful and pathetic. He viewed it all as misrepresentative of the character and attributes of his Father in heaven. He looked upon the doings of this day as a travesty upon the facts of divine justice and the truths of infinite mercy. He burned to give vent to the declaration of the real truth about his Father’s loving character and merciful conduct in the universe, but his faithful Monitor admonished him that his hour had not yet come. But that night, at Bethany, Jesus did drop numerous remarks which greatly disturbed John; and John never fully understood the real significance of what Jesus said in their hearing that evening.
134:9.4 (1495.1) 耶稣打算在整个住棚节周与约翰待在一起。这一节日是整个巴勒斯坦的年度假日，它是犹太人休假时间。尽管耶稣并未参与到这一欢乐时刻当中，但显而易见的是，当他看到老少无忧无虑、快乐放任时，他也获得了愉快，体验了满足。		134:9.4 (1495.1) Jesus planned to remain throughout the week of the feast of tabernacles with John. This feast was the annual holiday of all Palestine; it was the Jewish vacation time. Although Jesus did not participate in the merriment of the occasion, it was evident that he derived pleasure and experienced satisfaction as he beheld the lighthearted and joyous abandon of the young and the old.
134:9.5 (1495.2) 在庆祝周的中间，在欢庆结束之前，耶稣离开了约翰，说他渴望去往山里，他可在那儿与他的天堂之父更好交融。约翰本想与他一起走，但耶稣却坚持让他度过整个欢庆活动，说道：“不需要你承担人子的重任；当城市平安沉睡时，只有巡夜者必须要保持警醒。”耶稣并未返回耶路撒冷。在几近一周独自呆在靠近伯大尼的山中后，他动身前往迦百农。在回家路上，他独自在基利波山山坡上靠近扫罗王自杀的地方度过了一天一夜；当他抵达迦百农时，他似乎比他在耶路撒冷离开约翰时更为愉快了。		134:9.5 (1495.2) In the midst of the week of celebration and ere the festivities were finished, Jesus took leave of John, saying that he desired to retire to the hills where he might the better commune with his Paradise Father. John would have gone with him, but Jesus insisted that he stay through the festivities, saying: “It is not required of you to bear the burden of the Son of Man; only the watchman must keep vigil while the city sleeps in peace.” Jesus did not return to Jerusalem. After almost a week alone in the hills near Bethany, he departed for Capernaum. On the way home he spent a day and a night alone on the slopes of Gilboa, near where King Saul had taken his life; and when he arrived at Capernaum, he seemed more cheerful than when he had left John in Jerusalem.
134:9.6 (1495.3) 第二天早上，耶稣去往留在西庇太作坊中装有他个人财物的衣柜，系上他的围裙，让自己准备好工作，边说道：“我有必要保持忙碌，同时等待我时刻到来。”他在船厂与他弟弟詹姆斯并肩工作了几个月，直到来年一月。在这段与耶稣工作的时期后，无论什么疑问出来蒙蔽詹姆斯对人子毕生工作的理解，他再未真正完全放弃他对耶稣使命的信仰。		134:9.6 (1495.3) The next morning Jesus went to the chest containing his personal effects, which had remained in Zebedee’s workshop, put on his apron, and presented himself for work, saying, “It behooves me to keep busy while I wait for my hour to come.” And he worked several months, until January of the following year, in the boatshop, by the side of his brother James. After this period of working with Jesus, no matter what doubts came up to becloud James’s understanding of the lifework of the Son of Man, he never again really and wholly gave up his faith in the mission of Jesus.
134:9.7 (1495.4) 在耶稣在船厂工作的这一最后时期，他花了其大多时间忙于一些较大船只的内部装修。他在所有他的手工上都下了很大功夫，并在他完成了一件值得称赞的工作时看似体验到了人类成就的满足。尽管他很少在琐事上浪费时间，但当涉及到任意给定任务的要件时，他都是一个苦干的工人。		134:9.7 (1495.4) During this final period of Jesus’ work at the boatshop, he spent most of his time on the interior finishing of some of the larger craft. He took great pains with all his handiwork and seemed to experience the satisfaction of human achievement when he had completed a commendable piece of work. Though he wasted little time upon trifles, he was a painstaking workman when it came to the essentials of any given undertaking.
134:9.8 (1495.5) 随着时间流逝，诸多传言来到了迦百农，一个名叫约翰的人在布道，与此同时他在约旦河中给忏悔者施洗，约翰宣扬道：“天国近了，悔改并受洗吧。” 随着约翰慢慢从距离耶路撒冷最近的河流浅滩沿约旦河谷而上，耶稣听取了这些汇报。但耶稣继续工作，制造船只，直到约翰沿河而上在第二年、即公元26年一月达至靠近佩拉的一个地点，此时他放下他的工具，宣称，“我的时刻已到来了，”不久便出现在约翰面前要求受洗。		134:9.8 (1495.5) As time passed, rumors came to Capernaum of one John who was preaching while baptizing penitents in the Jordan, and John preached: “The kingdom of heaven is at hand; repent and be baptized.” Jesus listened to these reports as John slowly worked his way up the Jordan valley from the ford of the river nearest to Jerusalem. But Jesus worked on, making boats, until John had journeyed up the river to a point near Pella in the month of January of the next year, a.d. 26, when he laid down his tools, declaring, “My hour has come,” and presently presented himself to John for baptism.
134:9.9 (1495.6) 但是耶稣身上已发生了巨大变化。在他过去在这片土地上下奔走时，享受过他造访和照料的人们随后很难在这位公众导师身上认出先前岁月他们认识且热爱的那同一内向个人了，他早期受益者们未能在他后来公众权威导师的角色中认出他是有原因的。多年以来，这一心智和属灵的转变一直在进展中，它在赫尔蒙山上的重大逗留期间得以完成了。		134:9.9 (1495.6) But a great change had been coming over Jesus. Few of the people who had enjoyed his visits and ministrations as he had gone up and down in the land ever subsequently recognized in the public teacher the same person they had known and loved as a private individual in former years. And there was a reason for this failure of his early beneficiaries to recognize him in his later role of public and authoritative teacher. For long years this transformation of mind and spirit had been in progress, and it was finished during the eventful sojourn on Mount Hermon.