2819# 关于主所经历的试探，可以分为外在和内在两大类。内在的试探通常更为严重。最深层的试探在经上有所描述（马太福音26:37-39，42，44； 27:46； 马可福音14:33-36； 15:34； 路加福音22:42-44）。
之前我们讨论过主的试探，整理如下：
主最初是从表面看似良善和真实的事物中开始战斗的（参1661节）。他出于对全人类的神性之爱，与自我之爱和世俗之爱作斗争（参1690，1691，1789，1812，1813，1820节）。只有主能够凭借神性之爱进行战斗（参1812，1813节）。所有的邪恶势力都与主的爱对抗，而主的爱是为了拯救全人类（参1820节）。主承受了最严重的试探（参1663，1668，1787节）。通过这些试探和胜利，主凭借自身的力量成为公义（参1813，2025节）。这些试探和胜利也使主的人性本质与神性本质得以结合（参1737，1813，1921，2025，2026节）。
关于试探的一般性质，我们可以总结如下（参59，63，227，847节）：试探本质上是一场善恶、真伪之间的权力斗争（参1923节）。试探中会
出现愤怒和各种复杂的情感（参1917节）。试探可以分为属天的、属灵的和自然的三种（参847节）。在试探中，邪灵会攻击那些属于爱的东西，也就是人的生命（参847，1820节）。试探的效果（1692，1717，1740节）。试探的目的是驯服人的肉体（参857节）。在重生的人身上，恶与伪通过试探被驯服，但不是被消除（参868节）。真理首先投入战斗（参1685节）。人们会凭借通过知识获得的良善和真理来战斗，尽管这些本身并不是良善和真理（参1661节）。邪灵激起人内心的恶与伪，由此产生试探（参741，751，761节）。在经历试探时，人可能会感到主的远离，但实际上，主此时更加亲近（参840节）。人绝不能靠自己承受试探的战斗，因为这是与所有地狱作战（参1692节）。只有主在人里面战斗（参1661，1692节）。通过试探，邪灵会失去在人身上行恶和灌输伪谬的能力（参1695，1717节）。试探发生在有良心的人身上，对于拥有直接领受的人，试探可能更加激烈（参1668节）。如今很少有试探，但有其它来源的焦虑（参762节）。灵性上的“死人”无法承受试探的战斗（参270节）。试探常常伴随着对结果的绝望感（参1787，1820节）；试探之后会出现动摇（参848，857节）。善良的人通过试探明白他们只有邪恶，一切事情都是出于怜悯（参2334节）。通过试探，良善与真理更紧密地结合（参272节）。如果人在经历试探时失败，或者认为自己通过承受试探而获得了功德，那么他们就不会因为经历这些试探而得救。（参273节）。在每次试探中都存在选择的自由，而且这种自由比平常更加强烈（参1937节）。
2819、关于主总体上的试探，有些试探更外在，有些更内在；它们越内在，就越严厉。福音书描述了主最内在的试探（马太福音26:37-39，42，44；27:46；马可福音14:33-36；15:34；路加福音22:42-44）。关于主的试探，可参看前面的阐述，即以下内容：主在争战中的武器，首先是看似良善和真理的良善和真理，也就是系良善和真理之表象的良善和真理（1661节）。祂出于对整个人类的神性之爱与爱自己和爱世界的邪恶争战（1690节，1691e节，1789，1812-1813，1820节）。唯独祂出于神性之爱争战（1812，1813节）。所有地狱都与主的爱，就是整个人类的救赎争战（1820节）。主承受了最严厉的试探（1663，1668，1787节）。主凭自己的能力通过试探和胜利成为公义（1813，2025节）。主通过试探和胜利实现人身或人性本质和神性本质的合一（1737，1813，1921，2025，2026节）。也可参看前面关于总体上的试探的说明（59，63，227，847节）。试探是权力之战，决定了要掌权的是良善还是邪恶，是真理还是虚假（1923节）。试探期间会出现愤慨和其它许多情感（1917节）。试探有属天的，属灵的和属世的（847节）。在试探期间，邪恶的魔鬼和灵人会攻击人所爱的事物，因而攻击构成其生命的事物（847，1820节）。试探产生的效果（1692开头，1717，1740节）。因此，试探的目的是制伏肉体事物（857节）。一个正在重生之人里面的邪恶和虚假通过试探被制伏，但没有被清除（868节）。真理首先进行争战（1685节）。人通过知识或认知所获得的良善和真理是他争战所用的武器，尽管它们本身并不是良善和真理（1661节）。邪恶的灵人和魔鬼激起人里面的虚假和邪恶，这导致试探（741，751，761节）。在试探期间，人以为主不在场；而事实上，那时祂更同在（840节）。人凭自己决不能承受试探的争战，因为它们与所有地狱争战（1692e节）。唯独主在人里面争战（1661，1692节）。通过试探，邪恶的魔鬼和灵人被剥夺在人里面实行邪恶和激发虚假的能力（1695，1717节）。试探发生在那些拥有良心的人里面，在那些拥有感知的人里面则更激烈（1668节）。如今试探很少发生，取而代之的是焦虑；而焦虑是某种不同的东西，并且有一个不同的来源（762节）。在属灵方面死亡的人不能忍受试探的争战（270节）。一切试探都伴随着对目的绝望（1787，1820节）。试探过后会出现摇摆（848，857节）。通过试探，善人获知他们无非是邪恶，一切事物都是出于怜悯（2334节）。通过试探，良善与真理更紧密地结合在一起（2272节）。如果人们在试探中屈服，或认为他们通过试探获得功德，他们的试探就无法拯救他们（2273节）。一切试探都包含自由在里面，并且这自由比试探之外的自由更大（1937节）。
Potts(1905-1910) 2819
2819. As regards the Lord's temptations in general, some were more external and some more internal; and the more internal they were, the more grievous. The inmost ones are described by the Evangelists (Matt. 26:37-39, 42, 44; 27:46; Mark 14:33-36; 15:34; Luke 22:42-44); but see what has been said before respecting the Lord's temptations, namely: That the Lord first contended from goods and truths which appeared as goods and truths (n. 1661); That He contended against the evils of the love of self and the world from Divine Love toward the whole human race (n. 1690, 1691 at the end, 1789, 1812-1813, 1820); That He alone contended from the Divine Love (n. 1812, 1813): That all the hells fought against the Lord's love, which was for the salvation of the whole human race (n. 1820): That the Lord endured the most grievous temptations of all (n. 1663, 1668, 1787): That the Lord became righteousness from His own power by means of temptations and victories (n. 1813, 2025): That the union of His Human Essence with His Divine Essence was effected by the Lord by means of temptations and victories (n. 1737, 1813, 1921, 2025, 2026). See also what has been said before concerning temptations in general (n. 59, 63, 227, 847): That temptation is a combat concerning power, as to whether good or evil, truth or falsity, is to reign supreme (n. 1923): That in temptations there are indignations, and many other affections (n. 1917): That temptations are celestial, spiritual, and natural (n. 847): That in temptations the evil genii and spirits assail the things of the love, and thus the things of the man's life (n. 847, 1820): What temptations effect (n. 1692 at the beginning, 1717, 1740): That temptation is for the purpose that corporeal things may be subdued (n.857): That the evils and falsities in a man who is being regenerated are subdued by temptations, not abolished (n. 868): That truth has the first place in combat (n. 1685): That man combats from the goods and truths which he has acquired by knowledges, though they be not in themselves goods and truths (n. 1661): That evil spirits and genii excite the falsities and evils in a man, and hence come temptations (n. 741, 751, 761). That in temptations man thinks that the Lord is absent, whereas He is then more present (n. 840): That man can by no means sustain the combats of temptations of himself, because they are against all the hells (n. 1692 at the end): That the Lord alone combats in man (n. 1661, 1692): That by means of temptations evil genii and spirits are deprived of the power of doing evil and inspiring falsity in man (n. 1695, 1717): That temptations come with those who have conscience, and more acute ones with those who have perception (n. 1668): That temptations rarely exist at this day, but in their place anxieties, which are of another character and from another source (n. 762): That men spiritually dead cannot sustain the combats of temptations (n. 270): That all temptations are attended with despair respecting the end (n. 1787, 1820): That after temptations there is fluctuation (n. 848, 857): That the good learn by temptations that they are nothing but evil, and that all things are of mercy (n. 2334): That by temptations goods are conjoined more closely with truths (n. 2272): That men are not saved by temptations if they yield in them, nor if they think that they have merited by them (n. 2273): That in every temptation there is freedom, and stronger than out of temptations (n. 1937).
Elliott(1983-1999) 2819
2819. As regards the Lord's temptations in general, some were more external, others more internal. The more internal they were, the more severe they were. His inmost temptations are described in Matt 26: 37-39, 42, 44; 27: 46; Mark 14: 33-36; 15: 34; Luke 22:-42-44. But see what has been stated already regarding the Lord's temptations, namely the following:
The Lord first of all fought from goods and truths which were appearances of goods and truths, 1661. Out of Divine love towards the whole human race He fought against the evils of self-love and of love of the world, 1690, 1691 (end), 1789, 1812, 1813, 1820. He alone has fought out of Divine love, 1812, 1813. All the hells fought against the Lord's love, which was the salvation of the whole human race, 1820. The Lord suffered the severest temptations of all, 1663, 1668, 1787. By means of temptations and victories the Lord by His own power became righteousness, 1813, 2025. The Lord effected the union of the Human Essence to the Divine Essence by means of temptations and victories, 1737, 1813, 1921, 2025, 2026. See also what has been stated already about temptations in general, in 59, 63, 227, 847. Temptation is a power-struggle over whether good or evil, truth or falsity, is to prevail, 1923. Temptations involve feelings of anger, and many other emotions, 1917. Temptations are celestial, spiritual, or natural, 847. In temptations evil genii and spirits attack the things that belong to a person's love, and so the things that constitute his life, 847, 1820. What temptations accomplish, 1692, 1717, 1740. The purpose of temptation therefore is that bodily things may be subdued, 857. Evils and falsities with a person who is being regenerated are subdued by means of temptations, not done away with, 868. Truth goes into battle first, 1685. A person fights from the goods and truths which he has acquired by means of cognitions even when they are not in themselves goods and truths, 1661. Spirits and evil genii activate the falsities and evils within man, and this leads to temptations, 741, 751, 761. In temptations a person assumes that the Lord is absent, when in fact He is at such times more present, 840. A person cannot by any means endure by himself the conflicts brought about by temptations, for they are conflicts against every hell, 1692 (end). The Lord alone fights in man, 1661, 1692. By means of temptations evil genii and spirits are deprived of their power to do evil and to inspire falsity within man, 1695, 1717. Temptations take place with those who have conscience, and are more intense with those who have perception, 1668. Temptations take place rarely at the present day; instead occasions of anxiety occur, which are something different and have a different origin, 762. Persons who are dead spiritually are not able to suffer the conflicts brought about by temptations, 270. All temptations bring with them despair over the end in view, 1787, 1820. After temptations fluctuation occurs, 848, 857. By means of temptations the good learn that [left to themselves] they are nothing but evil, and that all things are subject to mercy, 2334. By means of temptations goods become joined more closely to truths, 272. People are not saved by virtue of enduring temptations if they go under, or if they imagine that they have acquired merit through them, 273. Every temptation involves freedom, greater freedom than outside of temptations, 1937.
Latin(1748-1756) 2819
2819. Quod tentationes Domini in genere attinet, fuerunt illae exteriores et interiores, et quo interiores, eo graviores; intimae descriptae sunt, Matth. xxvi 37-39, 42, 44; xxvii 46; Marc. xiv 33-36; xv 34; Luc. xxii 42-44; sed videantur quae de tentationibus Domini prius dicta sunt, nempe: quod Dominus primum pugnaverit ex boni et veris, quae apparebant ut bona et vera, n. 1661: quod pugnaverit contra mala amoris sui et mundi, ex Amore Divino erga universum genus humanum, n. 1690, 1691 f., 1789, 1812, 1813, 1820: quod Solus ex Amore Divino pugnaverit, n. 1812, 1813: quod omnia inferna pugnaverint contra Domini amorem, qui fuit salus universi generi humani, n. 1820: quod Dominus omnium gravissimas tentatione sustinuerit, n. 1663, 1668, 1787: quod Dominus per tentationes et victorias ex propria potentia factus justitia, n. 1813, 2025: quod facta unio Essentiae Humanae cum Divina a Domino per tentationes et victorias, n. 1737, 1813, 1921, 2025, 2026: videantur etiam quae prius de tentationibus in genere dicta sunt, n. 59, 63, 227, 847: quod tentatio sit pugna de potestate, num bonum vel malum, verum vel falsum imperaturum, n. 1923: quod in tentationibus sint indignationes, et plures affectiones, n. 1917: quod tentationes sint caelestes, spirituales et naturales, n. 847: quod in tentationibus mali genii et spiritus aggrediantur illa quae sunt amoris, ita quae sunt vitae hominis, n. 847, 1820 quid efficiunt tentationes, n. 1692 pr, 1717, 1740: quod tentatio ideo ut domentur corporea, n. 857: quod mala et falsa apud hominem qui regeneratur, per tentationes domentur, non aboleantur, n. 868: quod verum sit primum pugnae, n. 1685: quod homo ex bonis veris pugnet, quae per cognitiones imbuit, tametsi in se non bona et vera sint, n. 1661: quod spiritus et genii mali excitent falsa et mala apud hominem, et quod inde tentationes, n. 741, 751, 761: quod homo in tentationibus putet Dominum abesse, cum tamen tunc praesentior est, n. 840: quod homo nequaquam ex se possit sustinere pugnas tentationum, quia sunt contra omnia inferna, n. 1692 f.: quod Dominus solus apud hominem pugnet, n. 1661, 1692: quod per tentationes mali genii et spiritus {1}depriventur potentia malum agendi et falsum inspirandi apud hominem, n. 1695, 1717: quod tentationes fiant apud eos qui conscientiam habent, et acutiores apud eos qui perceptionem, n. 1668: quod hodie raro fiant tentationes, sed anxietates quae aliae et aliunde, n. 762: quod homines spiritualiter mortui non possint sustinere pugnas tentationum, n. 270 quod omnes tentationes secum habeant desperationem de fine, n. 1787, 1820: quod post tentationes fluctuatio, n. 848, 857: quod boni per tentationes discant quod non sint nisi malum, et quod omnia sint misericordiae, n. 2334 quod per tentationes conjungantur arctius bona veris, n. 2272 quod non salventur {2}propter tentationes si succumbunt, nec si putant se per eas meruisse, n. 2273: quod in omni tentatione sit liberum, fortius quam extra tentationes, n. 1937. @1 before mali$ @2 I has per, but see Index and n. 2273 where propter is twice used.$