谢谢你。 Thank you.
你好，我是马修·伦纳德，圣保罗圣经神学中心的执行主任。 Hi, I'm Matthew Leonard, Executive Director of the St. Paul Center for Biblical Theology.
欢迎参加《圣经与童贞马利亚》课程，这是圣保罗 中心的活泼圣经学习项目「经行旅程」的一部分。 And welcome to the Bible and the Virgin Mary, part of the St. Paul Center's dynamic scripture study program called Journey Through Scripture.
我们将要探索圣经和天主教教导如何论述这位有史以来最奇妙的女性。 We're about to embark on an exploration of what scripture and Catholic teaching have to say about the most amazing woman who ever lived.
我们将在托马斯·阿奎那学院校园内美丽的至圣三位 一体圣母小堂进行这项学习，这是再合适不过的。 And it's quite appropriate; we'll undertake our study in the beautiful chapel of Our Lady of the Most Holy Trinity here on the campus of Thomas Aquinas College.
在我们开始学习之前，请听圣保罗中心的创始人兼主席、《圣母 颂》一书的作者司各特·韩博士讲话，本课程就是基于这本书。 Well, before we dive into our study, here's Dr. Scott Hahn, founder and president of the St. Paul Center and author of Hail Holy Queen, the book upon which this study is based.
你好，我是司各特·韩博士。 Hi, I'm Dr. Scott Hahn.
圣保罗中心存在的唯一目的就是帮助天主教徒通过圣经爱上我们的主。 The St. Paul Center exists for one purpose: to help Catholics to fall in love with our Lord through sacred scripture.
我们通过从教会的心意出发来阅读圣经实现这一目标。 And we do that by reading scripture from the heart of the church.
我们马上回来。 We'll be right back.
它旨在帮助你理解日常生活。 It's designed to help you make sense out of everyday life.
因为圣经不仅仅是一本书；它是神的道。 Because the Bible isn't just a book; it's the Word of God.
而这道也是一个人，就是耶稣基督。 And that Word is also a person, Jesus Christ.
因此，圣耶柔米著名地宣告：「不认识圣经就是不认识基督。」 That's why St. Jerome famously declared that ignorance of Scripture is ignorance of Christ.
但不认识圣经也是不认识他蒙福的母亲。 But ignorance of Scripture is also ignorance of His Blessed Mother.
我研究圣经已有四十多年。 I've been studying Sacred Scripture now for over 40 years.
我上过大学课程、研究生课程，学习了希腊文和希伯来文。 I took college courses, graduate classes, I learned Greek and Hebrew.
但如果要指出对我影响最大的一件事，那就是蒙福的童贞马利亚。 But if I could pinpoint one thing that has made the biggest difference of all, it is the Blessed Virgin Mary.
通过她的眼睛看这故事，通过她母亲的心看耶稣，这使圣经在我心中活了过来，前所未有。 Looking at the story through her eyes, looking at Jesus through her maternal heart, this is what has made the Bible come alive for me like nothing else.
我祈祷《圣经与童贞马利亚》也能让圣经在你心中活过来。 My prayer is that the Bible and the Virgin Mary makes it come alive for you as well.
愿你享受这次学习。 Enjoy the study.
关于马利亚，已有成千上万的书籍、歌曲和诗篇被写成，几乎每位伟大的 ，有时不那么伟大的艺术家都曾画过、描绘过，甚至雕刻过她的形象。 Thousands of books, songs, and poems have been written about Mary, and almost every great, sometimes not so great, artist has painted, drawn, maybe even sculpted her image.
同样，士兵在上战场时呼求马利亚的名，国王和总统在领导人民 时也许如此，甚至最简单和谦卑的人在日常生活中也这样做。 Likewise, you've got the name of Mary being invoked by soldiers as they go into battle, maybe by kings and presidents as they've led their people, even the simplest and humblest of souls as they've gone about the business of their everyday lives.
别告诉我你从未在满满的停车场里说过：「圣母马利亚，满有恩典，帮我找个停车位。」 Don't tell me you've never rolled into a full-mass parking lot and said, "Hail Mary, full of grace, help me find a parking place."
你知道，我第一次在斯托本维尔方济各大学教授《圣经与童贞马利亚》时， You know, the first time that I taught the Bible and the Virgin Mary was at Franciscan University of Steubenville.
停车位非常紧张，因为他们正在施工。 And parking was at a premium because they had construction going on.
我快迟到了，于是决定试试这个祷告。 I was running late, and so I decided, well, I'm going to give this prayer a try.
结果，我得到了整个校园第二好的停车位，就在我要上课的楼前。 And wouldn't you know it, I got the second best parking spot in the entire campus, right in front of the building in which I was going to teach.
于是我拿起公文包跑上楼，把我如何得到这个停车位的故事告诉了学生们。 So I grabbed my briefcase, and I ran upstairs, and I told the story to my students of how it is I got this parking spot.
前排有两个小修女，其中一个举手说：「马特，你占了我们的停车位。」 There were these two little nuns in the front row, and one of them raised her hand and said, "Matt, you took our parking space."
我说：「修女，是因为你们没有祷告。」 And I said, "Sister, it's because you didn't pray the prayer."
这或许不是教会正式的祷告，但我仍然使用，就像许多人 在过去几个世纪中在各种情况下寻求马利亚的帮助一样。 Now, maybe that's not an official prayer of the church, but I still use it, just like many others who have sought out Mary's help in so many situations over the centuries.
但有趣的是，新约只记录了大约十五个涉及蒙福童贞马利亚的事件。 But for all that, it's interesting to note that the New Testament only records about 15 different episodes involving the Blessed Virgin Mary.
对此，我们可以得出几个可能的结论。 Now, there are a couple of possible conclusions we can draw from that.
首先，我们可以认为马利亚其实不是救恩历史的重要部分。 First, we could conclude that Mary actually isn't an important part of salvation history.
所有的故事、歌曲和艺术作品都只是事后的附加。 That all the stories and the songs and the artwork, they're just an afterthought.
它们只是福音真信息的附加。 They're just an add-on to the true message of the gospel.
或者我们可以认为，那些经文中有更深的含义。 Or we could conclude that there's more to those few passages than meets the eye.
如果你知道如何正确地阅读圣经，它们的意义并不难理解。 And that their meaning isn't hard to see if you know how to read Scripture the right way.
如果你能以教会的心意和心灵阅读圣经，就不难看出。 It's not hard to see if you know how to read Scripture with the mind and the heart of the Church.
这就是我们在这里的原因。 That's why we're here.
我们要学习如何从教会的心意出发阅读圣经，以便解开新旧约中关于马利亚的一切。 We're going to learn how to read Scripture from the heart of the Church so we can unpack all that the New and the Old Testament has to say about Mary.
我们将学习到马利亚不是事后的附加。 And we're going to learn that Mary's not an afterthought.
她不是福音的附加。 She's no add-on to the gospel.
相反，她在救恩历史的故事中居于中心。 Rather, she's at the very center of the story of salvation history.
她在神赐给你我生命、永生的计划中居于中心。 She's at the very center of God's plan to bring life, eternal life, to you and to me.
在我们深入学习之前，让我们快速回顾一下新约中直接或间接提到马利亚的那些事件。 Before we really get into the study, let's quickly review those New Testament episodes that refer to Mary either directly or indirectly.
再次说明，这些事件并不多。 And again, there aren't that many.
基本上，这就是我们所知道的关于她的事。 Basically, this is what we're told about her.
除了马太的家谱提到她是耶稣的母亲外，我们在路加福音中得知，天使向马利 亚宣告，她是许配给约瑟的童贞女，将因圣灵的能力怀孕生子，名叫耶稣。 In addition to Matthew's genealogy, which mentions her as the mother of Jesus, we learn in the Gospel of Luke that an angel announced to Mary, a virgin betrothed to a man whose name was Joseph, that she would bear a son, Jesus, through the power of the Holy Spirit.
怀着这个儿子时，马利亚长途探访了她的表亲以利沙伯。 While pregnant with this son, Mary pays a long visit to her cousin Elizabeth.
在马太福音中，我们得知她在伯利恒生下这个儿子，并在牧羊人和博士向他敬拜时在场。 In the Gospel of Matthew, we learn that she bears this son in the city of Bethlehem and was present as the shepherds and magi paid him homage.
当邪恶的希律王下令杀死两岁以下的男孩时，马利亚和她的丈夫约瑟带着孩子逃往埃及。 When the evil King Herod orders the death of all the male children under the age of two in that horrible slaughter of the innocents, Mary and her husband Joseph flee with the child to Egypt.
圣经还告诉我们，马利亚在耶稣还是婴孩时把他献在圣殿，后 来在他十二岁时，马利亚在同一圣殿中找到正在教导的耶稣。 Scripture also tells us that Mary presented Jesus in the temple when he was a small baby and that later, when he was 12, Mary found Jesus teaching in that same temple.
马利亚也出席了迦拿的婚宴，在约翰福音第二章中，她见证了耶稣行第一次公开神迹 。她在马太福音十二章中寻找耶稣，当他在拿撒勒被自己的族人拒绝时也提到她。 Mary was also present at a wedding in Cana, where she watched Jesus perform his first public miracle in John 2. She came looking for him when he was teaching in Matthew 12 and was mentioned later in Nazareth when he was rejected by his own people.
后来，马利亚当然目睹了她的儿子死在十字架上， 并与使徒们一起在耶路撒冷等候所应许的圣灵。 Later, of course, Mary watched her son die on the cross and was among those gathered with the apostles in Jerusalem awaiting the promised Holy Spirit.
更多间接提到马利亚的是在路加福音十一章，一 位无名妇人向耶稣呼喊：「怀你胎的有福了。」 More indirect references to Mary come in Luke 11, where an anonymous woman cries out to Jesus, "Blessed is the womb that bore you."
保罗在加拉太书四章四节提到她，但未提名：「及至时候满 足，神就差遣他的儿子，为女子所生，且生在律法以下。」 Paul mentions her, but not by name, in Galatians 4:4: "But when the time had fully come, God sent forth his Son, born of woman, born under the law."
最后，她出现在启示录中，那身披日头的妇人，生了一个男孩子，将来要用铁杖辖管万国。 And lastly, she appears in Revelation, the woman clothed with the sun, who brought forth the male child, who is to rule all the nations.
这就是圣经最后一次提到马利亚。 And that's the last word the Bible has to say about Mary.
再次说明，根据不同的计算方法，新约中提到马利亚约十五次。 And again, depending on how you count it, Mary is mentioned about 15 times in the New Testament.
这比大多数使徒都少，远少于彼得，他被提到一百五十五次。 Now, that's less than most of the apostles, far less than Peter, who gets 155 different mentions.
但进入使徒信经的是马利亚，而不是彼得。 But it's Mary, not Peter, who makes it into the Apostles' Creed.
事实上，除了耶稣，她是信经中仅有的两个人之一。 In fact, she's one of only two people, besides Jesus, who are mentioned in the creeds.
这怎么会发生呢？ Now, how did that happen?
一个在圣经中仅被提到十几次的女人，如何激发了教会最早 的一些礼仪和祷告，以及一些最具争议和被误解的信仰？ How did a woman whose scriptural name is barely a dozen times come to inspire some of the church's earliest liturgies and prayers, as well as some of its most controversial and misunderstood beliefs?
这些都是好问题。 Now, those are good questions.
不出所料，这些问题一直是许多非天主教徒的难题，他们难以 找到天主教关于马利亚的信仰和我们如何尊敬她的圣经依据。 And not surprisingly, they've been sticking points for many non-Catholics who struggle to find a scriptural basis for what Catholics believe about Mary and how we honor her.
在最好的情况下，那些非天主教徒将我们的马利亚信仰和敬拜视为虔诚但误导的想象产物。 Now, at best, those non-Catholics look upon our Marian beliefs and devotions as products of a pious but, you know, misguided imagination.
在最坏的情况下，他们称之为马利亚崇拜，一种破 坏基督完美救赎工作并夺去他荣耀的虚假崇拜。 At worst, they call it Mariolatry, a false worship that undermines the perfect saving work of Christ and robs him of his glory.
这是一个相当严重的指控，值得认真回答。 Now that's a pretty serious charge, and it deserves a serious answer.
在接下来的十二课中，我们将找到答案。 And over the next 12 sessions, we're going to find that answer.
我们将看到像圣母颂这样的祷告主要由圣经的话语组成，并看到 教会关于马利亚的教导如何是对有关马利亚的经文的权威解释。 We'll see how prayers such as the Hail Mary are composed largely of biblical words, and we'll see how the Church's teachings about Mary are definitive interpretations of Scripture passages pertaining to Mary.
事实上，通过仔细研究圣经，我们将发现几乎所有天主教对马利亚的敬拜的种子。 In fact, through a close study of the Bible, we're going to find the seeds for nearly all Catholic devotions to Mary.
为了帮助你了解接下来十二课的方向，这里有一个大致的路线图。 Now, to help you get an idea of where we'll be going over the next 12 sessions, here's a roadmap of sorts.
我们将从讨论如何阅读圣经开始，特别是如何阅读关于马利亚的经文。 We're going to start by talking about how to read Scripture, and specifically, how we need to read the passages about Mary.
完成这部分后，我们将开始运用这些阅读技巧，看 看马利亚作为新夏娃如何融入神拯救我们的计划。 Once we've done that, we'll start putting those reading skills to use and see how Mary, as the new Eve, fits into God's plan to save us.
之后，我们将探讨马利亚与约柜的关系，看看这如何告诉我们关于马利亚的终身童贞。 After that, we'll explore Mary's relationship to the Ark of the Covenant and see what that has to tell us about Mary's perpetual virginity.
随后，马利亚的母性，包括她作为神之母的称号，将成为我们讨论的核心。 Later, Mary's motherhood, including her title as Mother of God, will be front and center in our discussion.
在第九和第十课中，我们将解开给予我们马利亚无原罪始胎和全圣称号的经文。 In Lessons 9 and 10, we'll unpack the scriptures that give us the doctrine of Mary's Immaculate Conception and her title All-Holy.
最后，在我们的最后几课中，我们将看到教会关于马利 亚升天和她被立为天地之王后的信仰如何根植于圣经。 Finally, in our last couple of sessions, we'll see how the Church's belief in Mary's Assumption and her coronation as Queen of Heaven and Earth is rooted in the Bible.
在整个学习过程中，我们不仅会看圣经如何论述马利亚，还会看最早的基督徒如何看待她。 And throughout the study, we'll look not only at what the Bible says about Mary, but also at what the earliest Christians believed about her.
我们将回应一些对马利亚敬拜和教义的常见反对意见，并讨论这些敬拜本身的圣经依据。 We'll address some of the most common objections against Marian devotions and doctrines, and talk about the biblical justification for the devotions themselves.
学习结束时，你将明白为什么天主教对马利亚的敬拜 ，根植于基督最初跟随者的圣经见证，绝非亵渎。 By the end of the study, you'll understand why Catholic devotion to Mary, rooted in the biblical witness of Christ's first followers, is far from blasphemy.
事实上，你可能会认为不尊敬马利亚这位最完美地符合神形象的人是错误的。 In fact, you'll probably be thinking that it's wrong not to honor Mary as the human person who most perfectly conforms to the image of God.
我们有很多内容要覆盖，但在欣赏圣经中的马利亚与教义和敬拜 中的马利亚之间的联系之前，我们首先需要学习如何阅读圣经。 Now we've got a lot of ground to cover, but before we can appreciate the connections between the Mary of Scripture and the Mary of doctrine and devotion, we first need to learn how to read Scriptures.
更具体地说，我们需要学习如何阅读圣经中关于马利亚的记载。 More specifically, we need to learn how to read what the Scriptures have to say about Mary.
一旦学会了这一点，我们将看到，虽然圣经中直接提 到的内容表面上似乎很少，但它们却深刻而丰富。 And once we've learned that lesson, we'll see that while the direct biblical references might seem scant on the surface, they're quite profound and rich with meaning.
我们还将看到马利亚深深地融入了默示的经文中。 We'll also see that Mary is deeply woven into the fabric of the inspired text.
现在，重要的是要明白，当我们谈论学习阅读圣经时，我们不是在说解码圣经。 Now, it's important to understand that when we talk about learning to read the Scriptures, we're not talking of decoding the Bible.
这部分圣经学习不是天主教徒的《达·芬奇密码》。 This part of the Bible study isn't the Da Vinci Code for Catholics.
相反，这一课的目标是给你那些天主教徒一直用来阅读和解释圣经的久经考验的工具。 Rather, the goal of this lesson is to give you the time-tested tools that Catholics have always used to read and interpret the Bible.
这些是教宗们在写论圣经时使用的方法。 These are the methods the popes used when they write about Scripture.
这些是教父和教会圣师在基督后的最初几个世纪写论圣经时使用的方法。 They're the methods the Church Fathers and Doctors used when they wrote about Scripture in the first centuries after Christ.
事实上，这些方法正是使徒和福音书作者在撰写圣经时所使用的。 They are, in fact, the same methods the apostles and evangelists used when they penned the actual pages of Scripture.
只有理解圣经作者希望我们如何阅读他们所写的内容，我们才能真正理解他们所写的。 Only by understanding how the Bible's authors intended us to read what they wrote can we actually understand what they wrote.
现在，我们将通过查看经文的字面或文学意义来开始这节阅读课。 Now we're going to begin this reading lesson simply by taking a look at the literal or literary sense of the texts.
换句话说，页面上的文字告诉我们关于马利亚什么？ In other words, what do the words on the page tell us about Mary?
马利亚在新约中的首次出现就在第一章，马太福音开篇的长家谱末尾。 Mary's first appearance in the New Testament comes in its very first chapter, at the end of this long genealogy that opens the Gospel of Matthew.
在那里，她被介绍为「马利亚，从她生了耶稣，称为基督」。 There, she's introduced as Mary, of whom Jesus was born, who is called Christ.
要理解马太用这些话告诉我们的内容，你必须在上下文中阅读。 Now, to understand what Matthew tells us with these words, you've got to read them in context.
它们结束了一个家谱，马太主要是为了证明耶稣基督是大卫的子孙，亚伯拉罕的后裔。 They conclude a genealogy that Matthew is primarily presented to demonstrate that Jesus Christ is the son of David, the son of Abraham.
那么，为什么证明这个事实对马太如此重要呢？ Now, why does demonstrating that fact matter so much to Matthew?
为什么他要在福音书的开篇就提到旧约的人物大卫和亚伯拉罕？ Why does he have to bring David and Abraham, Old Testament guys, into the opening verse of his gospel?
亚伯拉罕和大卫出现在马太福音开篇的原因是神与以色列立的约，救恩历史的约。 Well, the reason why Abraham and David make it into the very beginning of Matthew's gospel is because of God's covenants with Israel, the covenants of salvation history.
耶稣的故事，因此马利亚的故事，不能脱离以色列的故事来理解。 See, the story of Jesus, and therefore the story of Mary, cannot be understood apart from the story of Israel.
他们的故事是一个约的故事。 And their story is a story of covenants.
对于不熟悉这个词的人来说，约可能看起来像合同，但实际上大不相同。 Now, for those of you not familiar with the term, a covenant may seem like it's similar to a contract, but it's actually quite different.
首先，约比合同更具约束力。 To start with, a covenant is more binding than a contract.
违反约的惩罚是死亡，而不仅仅是罚款或处罚。 See, the punishment for violating a covenant is death, not a mere fine or a penalty.
约也更为强大。 Covenants are also far more powerful.
合同形成临时的商业伙伴关系，因此涉及商品和服务的交换。 Contracts form temporary business partnerships, so they involve the exchange of goods and services.
我有钱，你有我想买的车，所以这是我的，那是你的。 I've got money, you've got a car I want to buy, so this is mine, that's yours.
而约不是交换商品和服务，而是涉及人的交换。 Well, instead of exchanging goods and services, covenants involve an exchange of persons.
所以，约不是说「这是我的，那是你的」，而是说「我是你的，你是我的」。 So rather than, this is mine and that is yours, a covenant says, I am yours and you are mine.
换句话说，约建立家庭。 In other words, covenants make families.
因此，在整个救恩历史中，神用约将男女带入他的家庭，神的家。 Accordingly, throughout salvation history, God has used covenants to bring men and women into his family, the family of God.
这就是我们被造的目的。 I mean, that's what we're all made for.
回到神的家就是一切的核心。 Getting back into the family of God is what it's all about.
对于不熟悉「救恩历史」这个词的人来说，它只是指从神的角度看历史。 Now, for those of you not familiar with the term salvation history, it simply refers to history from God's perspective.
这是他如何在历史中使男女成为他家庭一部分的故事。 It's the story of how, in time, he has made men and women part of his family.
神自己在圣经中告诉我们这个故事。 And God himself tells us that story in the pages of the Bible.
正如《公教会教理》告诉我们的，神是圣经的主要作者。 And God, as the Catechism tells us, is the principal author of Scripture.
提摩太后书三章十六至十七节告诉我们，圣经都是神所默示的。 2 Timothy 3:16 and 17 tells us that all Scripture is inspired.
圣经都是神所默示的（theopneustos），于教训、督责 、使人归正、教导人学义都是有益的，叫属神的人得以完全，预备行各样的善事。 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.
保罗在这段经文中用的希腊词是theopne ustos，字面意思是「神所呼出的」。 The Greek word Paul uses for inspired in that passage is theonoustos, which literally means God-breathed.
所以，当我们说圣经是默示的，我们的意思是圣经的话就是神的话。 So when we talk about the Bible being inspired, we mean that the words of Scripture are the very words of God.
当然，这并不意味着圣经的话不是人的话。 Now that doesn't, of course, mean the words of Scripture weren't also the words of men.
圣经各卷书的作者并不是自动机器或机器人，机械地记录神的口述。 The authors of the various books of the Bible weren't automatons or robots mechanically taking down dictation from God in the beginning.
彼得后书一章二十至二十一节告诉我们，圣经的作者是被圣灵感动写下的。 2 Peter 1:20 and 21 tells us that the human authors of Scripture were moved to write by the Holy Spirit.
所以他们写下的正是神所要的，没有多余的。 So they wrote down exactly what God wanted and nothing more.
然而，圣经书卷仍然保留了他们个人的风格和独特的视角。 Nevertheless, the sacred books still bear their own personal style, their own individual perspective.
那么，这如何发生的呢？ Now, how did this happen?
这是一种类似于道成肉身的奥秘。 Well, it's a mystery similar to the Incarnation.
正如道成肉身既是人又是神，神的道在圣经中也是如此，既有人性又有神性。 Just as the Word made flesh is both human and divine, so is the Word of God brought to us in Scripture, both human and divine.
既然我们已经理清了救恩历史和默示等术语，我们 需要快速看看神用来将男女带入他神圣家庭的约。 Now that we've got all of our terms like salvation history and inspired straight, we need to take a quick look at the covenants God used to bring men and women into his divine family.
神在伊甸园与亚当和夏娃立了他与人类的第一个约。 God made his first covenant with humanity in the Garden of Eden with Adam and Eve.
然后，他通过救恩历史的第二个约，与挪亚立约，使他的家庭稍微扩大。 And then he made his family a little bit bigger with the second covenant of salvation history, his covenant with Noah.
这次，他不仅与一对夫妇立约，而是与挪亚的全家立约。 And this time, he didn't just make a covenant with one married couple, but rather with Noah's entire household.
然后，当神与亚伯拉罕立约时，那家庭变得更大，欢迎亚伯拉罕的族进入他的家庭。 Then that family got even bigger when God made his covenant with Abraham, welcoming Abraham's tribe into his family.
神接着与摩西和整个以色列民族立了第四个约。 God then made his fourth covenant with Moses and the entire nation of Israel.
他的第五个约是与大卫和大卫的国度立的，包括许多支派和民族的人。 And his fifth covenant with David and David's kingdom, which included people from many tribes and many nations.
所有这些旧约的约都预表了基督的新约，神通过这约将全人类带入他的神圣家庭。 All of those Old Testament covenants foreshadowed the new covenant of Christ, the covenant through which God would bring all of humanity into his divine family.
但即使所有这些约都预表了新约，神与亚伯拉罕和大卫所立的约具有特殊意义。 But even though all of those covenants foreshadowed the new covenant, God's covenants with Abraham and David have special significance.
记住，亚伯拉罕是神所拣选的子民以色列的始祖。 Remember, Abraham was the founding father of God's chosen people, Israel.
当神与他立约时，他应许亚伯拉罕说：「地上万国都必因你的后裔得福 」（创世记二十二章十八节）。神还应许亚伯拉罕，君王要从他而出。 And when God made his covenant with him, he promised Abraham that through his descendants, all the nations of the earth would be blessed in Genesis 22:18. God also promised Abraham that kings would stem from his line.
后来，神向其中一位君王大卫起誓，他的国位必永远坚立。 And later, God swore an oath to one of those kings, King David, that his kingdom would have no end.
他还起誓说，大卫的子孙要作神的儿子，永远统治以色列和世上的万国。 He also swore that David's son would be God's own son and that he would reign forever over Israel and all the nations of the world.
问题是，不到五百年后，大卫的国度崩溃，百姓被掳到异地。 Now, the problem was that less than 500 years later, the Davidic kingdom collapsed and its people were sent into exile.
这是一次许多人永远未能归回的流亡。 And that was an exile from which many of them never returned.
从人的角度看，似乎神没有履行他的承诺。 From a human perspective, it seemed like God hadn't held up his end of the bargain.
然而，尽管情况如此，以色列的先知仍然预言基督或弥赛亚。 And yet, despite how things seemed, Israel's prophets still spoke about a Christ or a Messiah.
他们应许，这位基督要解救以色列分散的支派，使他们在一个新的永恒国度中团聚。 This Christ, they promised, would liberate Israel's scattered tribes and reunite them in a new and everlasting kingdom.
他们说，那国度要成为万国的光。 And that kingdom, they said, would be a light to the nations.
他们还说，这位基督就是神应许给亚伯拉罕和大卫的子孙。 They also said that the Christ would be the son that God promised to Abraham and David.
在这样的背景下，马太在福音开篇给我们关于马利亚的几句话绝非小事。 Read in context then, the few words that Matthew gives us about Mary at the beginning of his gospel are no trifling matter.
在一句短短的话中，「马利亚，从她生了耶稣，称为基 督」，马太有效地将马利亚置于以色列历史的中心。 In one short sentence, Mary, of whom Jesus was born, who is called Christ, Matthew effectively places Mary at the center of Israel's history.
从她生了基督，神要借此实现他对亚伯拉罕和大卫的约的应许。 Of her was born the Christ through whom God would fulfill his covenant promises to Abraham and David.
但马太不仅仅用这句话将马利亚置于以色列历史的中心。 But Matthew didn't just position Mary at the center of Israel's history with that little sentence.
他也将她置于人类历史的中心。 He also positioned her at the center of human history.
马利亚腹中的果子是世界救恩的源头。 The fruit of Mary's womb is the source of the world's salvation.
借着从马利亚所生的基督，神将他的祝福赐给万国万民。 Through Christ, born of Mary, God bestows his divine blessing upon all nations and all peoples.
马太在几节之后重申这一点，说马利亚被发现怀了圣灵的孕。 Matthew reiterates that point a few verses later when he writes that Mary was found to be with child of the Holy Spirit.
耶稣基督降生的事记在下面。 Now the birth of Jesus Christ took place in this way.
他母亲马利亚已经许配了约瑟，还没有迎娶，马利亚就从圣灵怀了孕。 When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit.
她丈夫约瑟是个义人，不愿明明地羞辱她，想要暗暗地把她休了。 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to send her away quietly.
正思念这事的时候，有主的使者向他梦中显现，说：「大卫的子孙约瑟 ，不要怕，只管娶过你的妻子马利亚来。因她所怀的孕是从圣灵来的。 But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit.
她将要生一个儿子，你要给他起名叫耶稣，因他要将自己的百姓从罪恶里救出来。」 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.
这一切的事成就是要应验主借先知所说的话，说：「必有童女怀孕生子，人 要称他的名为以马内利。」（以马内利翻出来就是「神与我们同在」。） All this took place to fulfill what the Lord had spoken by the prophet, Behold, a virgin shall conceive and bear a son, and his name shall be called Immanuel, which means God with us.
约瑟醒了，起来，就遵着主使者的吩咐把妻子娶过来。 When Joseph woke from sleep, he did as the angel of the Lord commanded him.
只是没有和她同房，等她生了儿子，就给他起名叫耶稣。 He took his wife, but knew her not until she had borne a son, and he called his name Jesus.
马太在这里告诉我们，马利亚童贞怀孕耶稣应验了神通过旧约先知以赛亚所作的应许。 What Matthew tells us there is that Mary's virginal conception of Jesus fulfills this promise made by God through the prophet Isaiah in the Old Testament.
事实上，二十三节引用了以赛亚书七章十四节：「 必有童女怀孕生子，人要称他的名为以马内利。」 In fact, verse 23 quotes Isaiah 7:14. Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel, which means God with us.
然后，在第二章，马太重复了弥迦书的经文，向 我们展示那久盼的弥赛亚已通过马利亚降临。 Then, in chapter 2, Matthew repeats the passage from Micah, showing us that the long-awaited Messiah has come through Mary.
伯利恒以法他啊，你在犹大诸城中为小，将来必有一位从你那里出 来，在以色列中为我作掌权的。他的根源从亘古，从太初就有。 But you, O Bethlehem, Ephrathah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose origin is from of old, from ancient days.
耶和华必将以色列人交付敌人，直等那生产的妇人生下子来。 Therefore he shall give them up until the time when she who has labor pains has brought forth.
那时，掌权者其余的弟兄必归到以色列人那里。 Then the rest of his brethren shall return to the sons of Israel.
犹大地的伯利恒啊，你在犹大诸城中并不是最小的。 And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah.
因为将来有一位君王要从你那里出来，牧养我以色列民。 For from you shall come a ruler who will govern my people Israel.
马利亚就是那生产的妇人，借着马利亚，神与我们同在。 Mary is she who has brought forth, and through Mary, God is with us.
再次，要完全理解马太在这段经文中关于马利亚 的记载，我们必须理解马太所假设的旧约背景。 And again, to grasp the full import of what Matthew tells us about Mary in this passage, we have to understand the Old Testament context that Matthew assumes.
马太期望他的读者在这些话中听到救恩历史的一个伟大应许，就是神有一天要 再次与他的子民同住，正如大卫王国崩溃前神的同在真实地住在圣殿中一样。 You see, Matthew expects that his readers will hear in those words one of the great promises of salvation history, the promise that God will one day come again and dwell with his people like he used to before the collapse of the Davidic kingdom, when the presence of God literally dwelled in the temple.
我们在以赛亚书四十三章五节看到这一应许的暗示：「不要害怕，因我与你同在。」 We see hints of that promise in Isaiah 43:5. Fear not, for I am with you.
我们也在以西结书三十七章二十四至二十八节看到：「我的居 所必在他们中间。我要作他们的神，他们要作我的子民。」 We also see it in Ezekiel 37:24-28. My dwelling place shall be with them, and I will be their God, and they shall be my people.
在马太福音中，耶稣自己不断强调在他里面，那应许的实现已经来到。 And throughout Matthew's gospel, Jesus himself reinforces the notion that in him, the fulfillment of that promise has come.
例如，耶稣描述他将永远与我们同在，特别是在十八、二十五和二十六章的圣餐中。 他升天前对门徒的最后话语响彻着应许：「我就常与你们同在，直到世界的末了。」 For example, Jesus describes how he will be with us for all time, especially in the Eucharist in chapters 18, 25, and 26. And his last words to his disciples before his ascension into heaven resound with the promise, "I am with you always to the close of the age."
这就是为什么马太将马利亚称为以赛亚预言的童女 ，将她置于神对以色列和世界救赎计划的中心。 That's why Matthew's reference to Mary as the virgin prophesied by Isaiah places her at the center of God's saving plan for Israel and the world.
这里经文的字面意思是，马利亚是神早已应许赐给他子民的神圣记号。 The literal meaning of the text here is that Mary is the divine sign that God long ago promised to give his people.
她是神对他与大卫所立之约永恒信实的记号。 She is the sign of God's eternal faithfulness to his covenant with David.
她是神终于来实现他对全人类计划的记号。 She is the sign that God has finally come to bring about the fulfillment of his plan for all creation.
在下一课中，我们将继续关注如何阅读圣经中关于 马利亚的记载，特别是路加福音中的天使报喜。 In our next lesson, we're going to continue our focus on how to read what the Bible has to say about Mary by looking at the account of the Annunciation in the Gospel of Luke.
我们还将看到圣母奇妙怀孕耶稣如何呼应旧约中的几个类似事件。 We'll also see how Our Lady's miraculous conception of Jesus echoes several similar occurrences in the Old Testament.
但在我们回到经文之前，我们要做一些稍微不同的事情。 But before we jump back into the text, we're going to do something just a little different.
「经行旅程」的一部分目的是展示圣经中展开的内容应在我们生活中展开。 Part of the point of Journey Through Scripture is to show that what unfolds in Scripture is supposed to unfold in our lives.
你看，这个故事并未结束。 See, the story, it's not over and done with.
我们现在正站在救恩历史的洪流中。 We're standing in the stream of salvation history right now.
正如我们将在这次学习中了解到的，马利亚的角色并未结束。 And as we're going to learn in this study, Mary's role is not over and done with.
她仍然通过耶稣基督积极参与世界的救赎。 She remains a very active participant in the salvation of the world through Jesus Christ.
事实上，自耶稣基督以来的几个世纪中，她通过各种显现向我们显明自己。 In fact, she's made herself known to us through various apparitions over the centuries since the time of Jesus Christ.
所以在下一课中，我们将从圣母的几个早期显现开始，然后 每课开始时按时间顺序讨论一个梵蒂冈认可的马利亚显现。 So in our next lesson, we're going to begin with a couple of very early apparitions of Our Lady, and then we'll begin each subsequent lesson by discussing one of the Vatican-approved appearances of Mary in chronological order.
我们将在最后一课中以圣若望保禄二世教宗的马利亚维度结束对这些显现的 讨论。从显现开始，这是提醒我们马利亚不是圣经中遥远人物的好方法。 We'll close our discussions of these apparitions in our final lesson by looking at the Marian dimension of the papacy of St. John Paul II. Starting with the apparitions, it's a great way to remind us that Mary's not some far-off figure in the Bible.
她是一位慈爱的母亲，继续照顾她宝贵的儿女，就是你和我。 She's a loving mother who continues to look after her precious children, you and me.
在此之前，愿神赐福你。 Until then, God bless you.
谢谢你。 Thank you.