谢谢你。 Thank you.
玛丽埃特·贝科并不是一个特别虔诚的女孩。 Mariette Beko was not a particularly devout girl.
她的父亲从不参加弥撒，她的母亲也很少去。 Her father never went to Mass, and her mother rarely did either.
玛丽埃特在教理课上表现不佳，还未领第一次圣餐就停止了学习。 Mariette herself did poorly in catechism class and stopped going before she ever even received her first communion.
这个11岁女孩的家庭代表了1930年代欧洲日益普遍的一种属灵贫乏。 The family of this 11-year-old girl represented a kind of spiritual poverty that was increasingly common in Europe in the 1930s.
弥撒出席率低，经济萧条，大陆仍在从第一次世界大战中恢复，似乎正走向第二次。 Mass attendance was low, the economy was depressed, and the continent, still recovering from the First World War, seemed to be slouching toward a second.
对一个小女孩来说，国际问题似乎很遥远。 To a little girl, international problems can seem very far away.
但对玛丽埃特来说，这些问题体现在她父亲长期失业和家庭贫困中。 But to Mariette, they manifested themselves in her father's chronic unemployment and her family's poverty.
1933年1月15日晚上，玛丽埃特注意到窗外有东西，但看不清形状。 On the night of January 15, 1933, Mariette noticed something outside her window but couldn't make out the form.
她走到另一个房间，从另一扇窗户向外看。 She moved to another room and looked out another window.
她看到是一位美丽的女士，手持念珠，似乎闪耀着光辉。 She saw that it was a beautiful lady holding a rosary who seemed to shine with a radiant light.
她叫来母亲，母亲也看到外面有个身影，但不太清楚。 She called for her mother, who saw a figure outside, but not so clearly.
她母亲不理会女孩的好奇心，把她赶离窗边，锁上了房门。 Her mother dismissed the girl's curiosity and sent her away from the window, locking the door to the room.
第二天，玛丽埃特去找本堂神父，告诉他所发生的事，但他指责她在演戏。 The next day, Mariette approached the parish priest and told him what had happened, but he accused her of play-acting.
但显现是有影响的，即使只是短暂一瞥，也足以激励玛丽埃特重返教理课。 But apparitions have consequences, and even just a brief glimpse of the lady was enough to inspire Mariette to return to her catechism lessons.
当这个曾经懒散的学生完美地掌握了课程时，神父感到惊讶。 The priest was surprised when this formerly sluggish student learned her material perfectly.
几天后的晚上，玛丽埃特的父亲惊讶地发现女儿跪 在家里的后院，似乎在默默祈祷，尽管外面很冷。 A few evenings later, Mariette's father was surprised to find his daughter on her knees in the family's backyard, apparently wrapped in silent prayer, even though it was very cold outside.
他看不到女儿所见的。 He couldn't see what his daughter saw.
她后来作证说，起初她看到一个光球靠近。 She later testified that at first she saw a ball of light approach the property.
然后她看到一个女人的轮廓。 Then she saw the outline of a woman.
接着她看到圣母马利亚站在云上。 Then she saw the Blessed Virgin Mary standing on a cloud.
马利亚指引她去附近的一个天然泉水，把手伸入水中。 Mary directed her to go to a natural spring nearby and plunge her hands in the water.
她说：「这泉水是为我保留的。」 "This fountain," she said, "is reserved for me."
第二天晚上，玛丽埃特同一时间又出去了。 The next night, Mariette went outside at the same time.
这次，有一小群人和她一起祈祷。 And this time, she was joined in prayer by a small crowd of people.
连她不信教的父亲也加入了念珠祷告。 Even her irreligious father joined in the recitation of the rosary.
这次，圣母对玛丽埃特说，这泉水是为万国保留的，要安慰病人。 This time, the Blessed Virgin said to Mariette that the spring was reserved for all the nations to bring comfort to the sick.
虽然有些邻居嘲笑玛丽埃特，但她的家人相信。 Though some of the neighbors mocked Mariette, her family believed.
显现的影响是立竿见影且深远的。 The effects of the apparition were immediate and profound.
她的父母重新实践信仰，玛丽埃特在教理课上的进步突飞猛进。 Her parents returned to the practice of the faith, and Mariette's progress in catechism class took off.
本堂神父认为她已准备好领受耶稣，她的第一次圣餐就在圣母首次显现几周后举行。 Her parish priest judged her ready to receive Jesus, and her first communion took place just weeks after the Blessed Virgin's first appearance.
总共，这位女士在比利时巴努向小玛丽埃特显现了八次。 In all, the lady appeared eight times to little Mariette in Banu, Belgium.
一年内，当地人在圣母指引玛丽埃特的泉水旁建了一座小堂。 Within a year, the local people had built a chapel by the spring where the Virgin directed Mariette.
发生了奇迹般的医治，许多人归信并实践天主教信仰。 Miraculous cures took place and many, many conversions to the practice of the Catholic faith.
在接下来的十五年里，当地和梵蒂冈当局调查了这些显现，认为值得相信。 The apparitions were investigated by local and Vatican authorities over the next decade and a half and were judged worthy of belief.
玛丽埃特长寿，巴努成为朝圣地。 Mariette lived a long life, and Banu became a pilgrim destination.
连圣若望保禄二世在位时也曾去那里朝圣。 Even St. John Paul II made pilgrimage there during his papacy.
他称巴努的圣母为和平的使者，召唤社会领袖成为和平的工匠和人民的教育者，邀 请每个人关心他的弟兄姊妹，那些卑微、被轻视和受苦的人，他们都是神所爱的。 He described Our Lady of Banu as a messenger of peace, summoning the leaders of society to become the artisans of peace and educators of peoples, inviting each person to care for his brothers and sisters, the lowliest, the most despised, and the suffering, who are all beloved by God.
那么，欢迎回到《圣经与圣母马利亚》。 So, Welcome back to the Bible and the Virgin Mary.
在过去的课程中，我们深入研究了马利亚在圣经中的地位。 Over the past sessions, we've undertaken a close study of the place of Mary in the Bible.
我们已经看到，虽然直接提到耶稣母亲的经文不多 ，但这些提到都将她置于基督生命和使命的中心。 And we've seen that although there are only a few direct mentions of Jesus' mother, the mentions that are made place her at the center of Christ's life and mission.
我们也看到，新约将马利亚与旧约的人物、象征和事物联系 起来：童贞的夏娃、锡安的女子、约柜和以色列的太后。 We've also seen that the New Testament connects Mary to persons, symbols, and things from the Old Testament: the Virgin Eve, Daughter Zion, the Ark of the Covenant, and Israel's Queen Mother.
根据新约作者的理解，马利亚是这些旧约象征的应验。 According to the authors of the New Testament, Mary is the fulfillment of those Old Testament icons.
她是新夏娃。 She's the new Eve.
她是真正的锡安女子，新约的约柜，所有神子民的太后。 She's the true Daughter Zion, the Ark of the New Covenant, and Queen Mother to all God's people.
在基督死而复活后的几个世纪里，教会继续反思这些关于马利亚的形象 ，部分以新约作者对她的理解为基础，形成关于耶稣母亲的正式教导。 In the centuries since Christ's death and resurrection, the Church has continued to reflect on those images of Mary, in part using the New Testament authors' understanding of her as the basis for its official teachings about Jesus' mother.
这些教导包括马利亚的终身童贞、她作为神之母的角色，以及她的无原罪始胎。 Those teachings include Mary's perpetual virginity, her role as Mother of God, and her Immaculate Conception.
还包括她蒙召升天和被立为天地之后的教义。 They also include the doctrine of her Assumption and Coronation as Queen of Heaven and Earth.
这个教义将是本次学习最后部分的重点。 That doctrine will be the focus of the final portion of this study.
让我们先谈谈升天的教义没有教导我们的。 Let's start by talking about what the dogma of the Assumption does not teach us.
它没有教导我们马利亚在升天前是否去世。 It does not teach us whether or not Mary died before she was assumed into heaven.
教会没有，也很可能不会对此问题表态。 The Church has not, and most likely will not, take a position on that question.
教会最伟大的神学家对此问题意见不一，双方都有很好的论据。 The Church's greatest theologians have differed on the issue, and good arguments can be made on either side.
教会确实教导的是，马利亚在世的日子结束时，灵魂体全然被接升天。 What the Church does teach with certainty is that at the end of her time on earth, Mary was taken up, body and soul, into heaven.
在那里，她坐在她儿子的右边，作为天地之后。 And there, she sits at her son's right hand as Queen of Heaven and Earth.
如同无原罪始胎，马利亚的升天并未明确记载在圣经中。 Like the Immaculate Conception, Mary's Assumption is not explicitly recorded in Scripture.
但也如无原罪始胎，这教义的基础深植于圣经。 But also like the Immaculate Conception, the foundation for the teaching is very much rooted in Scripture.
更具体地说，这教义根植于约翰在启示录12章中记载的神秘启示。让我 们重温这个异象，看看它如何启示教会关于马利亚升天和加冕的教导。 More specifically, the teaching is rooted in John's mysterious and apocalyptic vision recorded in Revelation 12. Let's revisit that vision now and see how it informs the Church's teaching about Mary's assumption and coronation.
我知道我们已经读过这段经文几次，但为了让它在我们脑海中清晰，再读一次。 I know we've already read this passage a couple of times, but just so it's fresh in our minds, let's read it once more.
当时，神天上的殿开了，在他殿中现出他的约柜来。 Then God's temple in heaven was opened, and the ark of His covenant was seen within His temple.
随后有闪电、声音、雷轰、地震、大雹。 And there were flashes of lightning, loud noises, peals of thunder, an earthquake, and heavy hail.
天上现出大异象来：有一个妇人身披日头，脚踏月亮，头戴十二星的冠冕。 And a great sign appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.
正如你们在第五课中记得的，约柜自公元前586年左右 就失踪了。那时，巴比伦人入侵以色列，毁灭了王国。 As you'll recall from Lesson 5, the Ark of the Covenant has been missing since about 586 BC. And around that time, the Babylonians invaded Israel and destroyed the kingdom.
为了保护约柜不被侵略者夺走，《马加比下》2章告诉 我们，先知耶利米将它从圣殿中取出，藏在尼波山上。 In an attempt to protect the Ark from invaders, 2 Maccabees 2 tells us the prophet Jeremiah took it from the temple and hid it on Mount Nebo.
那时，耶利米预言约柜将一直隐藏，直到神再次聚集他的子民，施行怜悯的时候。 At that time, Jeremiah foretold that the ark would remain hidden until the time when God gathers His people together again and shows His mercy.
先知们相信，这复兴将是以色列被掳者的大聚集。 The prophets believed this restoration would be a great ingathering of Israel's exiles.
这将是一次新的出埃及，最终全世界的列国都在耶路撒冷的圣殿中敬拜。 It would be a new exodus that would culminate in all the nations of the world worshiping in the temple of Jerusalem.
在预言约柜归来时，耶利米提到了摩西带领的第一次出埃及。 When prophesying about the return of the ark, Jeremiah alluded to the first exodus led by Moses.
他还提到国度和圣殿，承诺主的荣耀将以云彩显现。 He also alluded to the kingdom and temple, promising that the glory of the Lord would be seen in a cloud.
云彩象征着神的同在如何在摩西时代进入会幕，又如何在所罗门时代进入圣殿。 Now, the clouds signaled how God's presence came into the tabernacle in the time of Moses and how it came into the temple in the time of Solomon.
因此，约柜的归来将是神的同在回到以色列的标志。 So, the return of the ark was to be a sign that God's presence had returned to Israel.
这将表明他再次与他的子民同住。 It would be a sign that He again dwelled with His people.
因为所有以色列人都知道，如果没有约柜，就没有神的同在。 Because all the Israelites knew that if there was no ark, well, there was no presence of God.
但耶利米预言神将再次来与他的子民同在。 But Jeremiah prophesied that God would come again to be with His people.
在启示录中，我们发现这时刻终于到了。 In the book of Revelation, we discover that the time has finally come.
耶利米使用的所有形象都在那里，将基督的降临与神应许归回他的子民联系在一起。 All the images Jeremiah used are there, connecting the coming of Christ with the promised return of God to his people.
更具体地说，这些形象在启示录11章中。约翰关于约柜 的异象故意唤起旧约中神在西奈山向摩西显现的神迹。 More specifically, those images are in Revelation 11. There, John's vision of the ark deliberately evokes the theophany, or appearance of God to Moses on Mount Sinai, way back in the Old Testament.
到了第三天早晨，在山上有雷轰、闪电和密云，并且角声甚大，营中的百姓尽都发颤。 On the morning of the third day, there was thunder and lightning, and a thick cloud upon the mountain, and a very loud trumpet blast, so that all the people who were in the camp trembled.
摩西率领百姓出营迎接神，都站在山下。 Then Moses brought the people out of the camp to meet God, and they took their stand at the foot of the mountain.
第七位天使吹号，天上就有大声音说：「世上的国成 了我主和主基督的国。他要作王，直到永永远远。」 Then the seventh angel blew his trumpet, and there were loud voices in heaven saying, "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever."
在神面前坐着的二十四位长老，就面伏于地，敬拜神，说：「昔 在今在的主神，全能者啊，我们感谢你！因你执掌大权作王了。 And the twenty-four elders who sit on their thrones before God fell on their faces and worshiped God, saying, "We give thanks to you, Lord God Almighty, who are and who were, that you have taken your great power and begun to reign.
外邦发怒，你的忿怒也临到了。审判死人的时候也到了。你的仆人众先知和众圣徒，凡敬畏 你名的人，连大带小，得赏赐的时候到了。你败坏那些败坏世界之人的时候也就到了。」 The nations raged, but your wrath came, and the time for the dead to be judged, for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of the earth."
当时，神天上的殿开了，在他殿中现出他的约柜来。 Then God's temple in heaven was opened, and the ark of his covenant was seen within his temple.
随后有闪电、声音、雷轰、地震、大雹。 And there were flashes of lightning, loud noises, peals of thunder, an earthquake, and heavy hail.
在希腊文中，启示录11:19中翻译为「闪电」和「雷 轰」的词，与出埃及记中的「雷轰」和「闪电」相同。 In Greek, the words from Revelation 11:19 translated as flashes of lightning and peals of thunder are the same as those translated as thunder and lightning in Exodus.
正如摩西听到极大的角声，约翰也在约柜出现前几乎立刻听到天上的号声和大声音。 Just as Moses heard a very loud trumpet blast, John too hears trumpeting and loud voices in heaven almost immediately before the ark appears.
约翰在11:19中看到的猛烈冰雹，也让人想起出埃及记9章中神降在法 老身上的大冰雹。约柜重现的场景也呼应了旧约中耶利哥城倒塌的故事。 And the violent hailstorm John beholds in 11:19 also recalls the very heavy hail that God rained down upon Pharaoh in Exodus 9. The scene in which the ark reappears also echoes the Old Testament story depicting the fall of Jericho.
那一事件标志着以色列进入应许之地，结束了多年在旷野的漂流。 Now, that episode marked Israel's entrance into the Promised Land and the end of all of its years of wandering in the wilderness.
于是，过了约旦河，以色列人来到这座被高墙环绕的城。 So, crossing the Jordan River, the Israelites come to this city surrounded by huge walls.
但他们没有用投石机或其他传统手段攻击。 But they don't attack with trebuchets or any other traditional means.
相反，他们抬着约柜，绕耶利哥城行走七天，第七天绕城七次，然后吹号，最终城墙倒塌。 Instead, bearing the ark, the Israelites marched around Jericho for seven days, circling the city seven times on the seventh day, then blowing a trumpet that finally brought the city walls down.
在启示录中，号声同样如地震般响起，预示着新世界的开始，耶稣永恒的国度。 In Revelation, the trumpets likewise sound like an earthquake, signaling the beginning of a new world, the everlasting kingdom of Jesus.
约翰通过这个意象向我们展示，耶利米预言的应验和以色列新出埃及的时刻已经到来。 What John shows us with this imagery is that the time for the fulfillment of Jeremiah's prophecy and the promise of a new exodus for Israel has come.
基督已经复活。 Christ is risen.
国度已经复兴，约柜可以显现。 The kingdom has been restored and the ark can be revealed.
当约柜显现时，是一个妇人。 And when the ark is revealed, it's a woman.
请记得，原文中没有章节和节的划分。 Remember, there were no chapter and verse breaks in the original text.
约翰在一句话中宣告约柜在天上显现。 John announces in one sentence that the ark has appeared in heaven.
接着在下一句，他描述他所见的。 Then in the very next sentence, he describes what he sees.
他看到的是一个妇人，但不是普通的妇人。 And what he sees is a woman, but not just any ordinary woman.
她的身份是多面的。 Her identity is multifaceted.
首先，启示录12章的妇人被认定为马利亚。 First, the woman of Revelation 12 is identified as Mary.
毕竟，她生了一个男孩子，是将来用铁杖辖管万国的孩子，被提到神宝座那里。注意 ，约翰在启示录12:1-2中的用词似乎故意唤起以赛亚对弥赛亚降生的预言。 After all, she's the one who brought forth a male child, one who is to rule all the nations with a rod of iron, the one caught up to God and his throne, says Revelation 12:5. Note, too, that John's choice of words in Revelation 12:1 and 2 seem to deliberately evoke Isaiah's prophecy of the Messiah's birth.
耶和华又晓谕亚哈斯说：「你向耶和华你的神求一个兆头， Again, the Lord spoke to Ahaz, "Ask a sign of the Lord your God.
或求显在深处，或求显在高处。」 Let it be deep as Sheol, or high as heaven."
因此，主自己要给你们一个兆头。 Therefore the Lord himself will give you a sign.
所以在启示录和以赛亚书中，我们都读到高天之兆和妇人生子的预言。 So in both Revelation and Isaiah, we read of a sign high in the sky and of a woman giving birth to a son.
然而，启示录12章不仅仅将马利亚认作新约的约柜。 Again, however, Revelation 12 does more than identify Mary as the Ark of the New Covenant.
它还用意象揭示她是锡安的女子，以色列的王后，新约教会的母亲。 It also uses imagery that reveals her to be daughter Zion, the queen bride of Israel, and the mother of the church.
正如我们在第四课中指出的，旧约中以色列常被描绘 为一个妇人，一个与神立约如婚姻般的童贞女儿。 As we noted in Lesson 4, Israel was often portrayed in the Old Testament as a woman, a virgin daughter espoused to God in a covenant relationship likened to marriage.
先知以赛亚和弥迦也描绘锡安的女子，以色列，在苦难中受苦，等待救恩的降生。 The prophets Isaiah and Micah also depicted daughter Zion, Israel, in travail, suffering in exile and awaiting the birth of her salvation.
以赛亚更具体地说，锡安的女子在圣殿的轰鸣声中，将生出一个男孩和更多的孩子。 Isaiah, even more specifically, said that daughter Zion, amid roaring sounds from the temple, would give birth to a male child and more children.
现在，这一切意象都包含在启示录对妇人的描绘中，她 在分娩的痛苦中呼喊，作为男孩和其他后裔的母亲。 Now, all of this imagery is bound up in Revelation's depiction of the woman both crying out in her pangs of birth in anguish for her delivery and as the mother of the male child and other offspring.
在启示录中，约翰不仅用旧约的意象将妇人比作锡安的女子，也比作以色列的王后。 In Revelation, John not only uses Old Testament imagery to liken the woman to daughter Zion, but also to the queen bride of Israel.
他描述她身披日头，脚踏月亮。 He describes her as clothed with the sun, with the moon under her feet.
这语言呼应了以赛亚，他在预言以色列的救恩时说，以色列将如光辉的王后新妇般装饰。 That language echoes Isaiah, who, in foretelling Israel's salvation, said that Israel would be arrayed like a radiant queen bride.
日头不再作你白昼的光，月亮也不再发光照耀你。 The sun shall no longer be your light by day, nor for brightness shall the moon give light to you by night.
耶和华却要作你永远的光，你的神要为你的荣耀。 But the Lord will be your everlasting light, and your God will be your glory.
你的日头不再下落，你的月亮也不退缩。 Your sun shall no more go down, nor your moon withdraw itself.
因为耶和华必作你永远的光，你悲哀的日子也完毕了。 For the Lord will be your everlasting light, and your days of mourning shall be ended.
你必成为耶和华手中的华冠，在你神掌上的冕旒。 You shall be a crown of beauty in the hand of the Lord, and a royal diadem in the hand of your God.
你必不再称为撇弃的，你的地也不再称为荒凉的。 You shall no more be termed forsaken, and your land shall no more be termed desolate.
你却要称为我所喜悦的，你的地也必称为有夫之妇。 But you shall be called, My delight is in her, and your land married.
因为耶和华喜悦你，你的地也必归他。 For the Lord delights in you, and your land shall be married.
少年人怎样娶处女，你的众民也要怎样娶你。 For as a young man marries a virgin, so shall your sons marry you.
新郎怎样喜悦新妇，你的神也要照样喜悦你。 And as the bridegroom rejoices over the bride, so shall your God rejoice over you.
所罗门在雅歌中的新妇也有类似的描述。 Solomon's bride in the Song of Songs is similarly described.
「那向外观看如晨光，美丽如月亮，皎洁如日头」的是谁呢？ Who is this that looks forth like the dawn, fair as the moon, bright as the sun?
约翰告诉我们，这妇人头戴十二星的冠冕，强调她与以色列王后之间的联系。 John underlines the connection between this woman and Israel's queen bride when he tells us that the woman wears a crown of 12 stars.
这十二星显然象征以色列的十二支派。 Now, those 12 stars are an obvious symbol of the 12 tribes of Israel.
然而，在启示录中，十二支派被视为十二使徒的象征，代表新以色列，神的新子民。 Throughout Revelation, however, the twelve tribes are reckoned as a sign of the twelve apostles, the representatives of the new Israel, the new people of God.
也就是说，它们被视为教会的象征。 That is to say, they are seen as a sign of the Church.
因此，正如锡安的女子是神所选民以色列的象征，启示录中的妇人也是教会的象征。 So, just as daughter Zion was a symbol of the chosen people of God, Israel, the woman in Revelation is also a symbol of the Church.
圣保罗用类似启示录的语言称教会为「在上的耶路撒冷，是我们的母」。 St. Paul, in language similar to that of Revelation, called the Church the Jerusalem above, our mother.
他也称教会为基督的新妇。 He also spoke of the Church as the bride of Christ.
同样，约翰也称教会为「蒙拣选的太太」。 Likewise, John referred to the Church as a lady.
然而，启示录中的妇人不仅仅是教会的象征。 The woman of Revelation, however, is more than a symbol for the Church.
她也是教会的母亲。 She's also its mother.
毕竟，除了她所生的男孩外，她还有其他后裔。 She does, after all, have offspring in addition to the one male child to whom she gives birth.
这些孩子在启示录中被描述为「那守神诫命、为耶稣作见证的」。 And those children are described in Revelation as those who keep the commandments of God and bear testimony to Jesus.
通过查看启示录12章中所有对旧约的暗示，我们更全面地认识到这身披日头的妇人是谁。 By looking at all the allusions to the Old Testament in Revelation 12, we come to a fuller realization of who the woman clothed with the Son is.
但要理解启示录如何成为教会关于升天教导的基础，我们 还需阐明异象的一个方面：妇人出现后随之而来的大战。 But in order to understand how Revelation forms the basis for the Church's teaching about the Assumption, there's still one more aspect of the vision we've got to flesh out: the great battle that follows the woman's appearance.
正如我们在上次课程中所说，这场战斗生动地描绘 了神在伊甸园中应许的实现，即所谓的原始福音。 As we said in our last session, this battle is a dramatic portrayal of the fulfillment of God's promise in the Garden of Eden, the so-called Proto-Evangelium, or First Gospel.
记得在那原始福音中，有一个女人、一条蛇、后裔的应 许，以及女人和她的后裔与蛇和它的后裔之间的仇恨。 Remember, in that First Gospel, we have a woman, a serpent, the promise of offspring, and the promise of enmity between both the woman and her offspring and the serpent and its offspring.
我们还有应许说，女人的后裔将战胜蛇的后裔。 We also have the promise that the woman's offspring will defeat the serpent's offspring.
现在让我们来看启示录中的场景。 Now let's examine the scene in Revelation.
天上又现出异象来。 And another sign appeared in heaven.
有一条大红龙，七头十角，七头上戴着七个冠冕。 Behold, a great red dragon with seven heads and ten horns and seven diadems upon his heads.
他的尾巴拖拉着天上星辰的三分之一，摔在地上。 His tail swept down a third of the stars of heaven and cast them to the earth.
龙就站在那将要生产的妇人面前，等她生产之后，要吞吃她的孩子。 And the dragon stood before the woman, who was about to bear a child, that he might devour her child when she brought it forth.
妇人生了一个男孩子，是将来要用铁杖辖管万国的。 She brought forth a male child, one who is to rule all the nations with a rod of iron.
她的孩子被提到神那里，到了神的宝座。 But her child was caught up to God and to his throne.
妇人就逃到旷野，在那里有神给她预备的地方，使她被养活一千二百六十天。 And the woman fled into the wilderness, where she has a place prepared by God, in which to be nourished for 1,260 days.
在天上就有了争战。米迦勒同他的使者与龙争战。 Now war arose in heaven, Michael and his angels fighting against the dragon.
龙也和他的使者去争战，并没有得胜，天上再没有他们的地方。 And the dragon and his angels fought, but they were defeated, and there was no longer any place for them in heaven.
大龙就是那古蛇，名叫魔鬼，又叫撒但，是迷惑普天 下的。它被摔在地上，它的使者也一同被摔下去。 And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world.
它被摔在地上，它的使者也一同被摔下去。 He was thrown down to the earth, and his angels were thrown down with him.
我听见在天上有大声音说：「我神的救恩、能力、国度，并他基督的权柄，现在都来到了。 And I heard a loud voice in heaven, saying, Now the salvation and the power and the kingdom of our God and the authority of his Christ have come.
因为那在我们神面前昼夜控告我们弟兄的，已经被摔下去了。 For the accuser of our brethren has been thrown down, who accuses them day and night before our God.
弟兄胜过它，是因羔羊的血和自己所见证的道。他们虽至于死，也不爱惜性命。 And they have conquered him by the blood of the Lamb, and by the word of their testimony, for they loved not their lives even unto death.
所以诸天和住在其中的，你们都快乐吧！ Rejoice then, O heaven, and you that dwell therein.
只是地与海有祸了！因为魔鬼知道自己的时候不多，就气忿忿地下到你们那里去了。 But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short.
龙见自己被摔在地上，就逼迫那生男孩子的妇人。 And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had borne the male child.
于是有大鹰的两个翅膀赐给妇人，叫她能飞到旷野，到自 己的地方，躲避那蛇。她在那里被养活一载二载半载。 But the woman was given the two wings of the great eagle that she might fly from the serpent into the wilderness to the place where she is to be nourished for a time and times and half a time.
蛇就在妇人身后，从口中吐出水来像河一样，要将妇人冲去。 The serpent poured water like a river out of his mouth after the woman to sweep her away with the flood.
地却帮助妇人，开口吞了龙从口中所吐的水。 But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river which the dragon had poured from his mouth.
龙向妇人发怒，去与她其余的儿女争战，这儿女就是那守神诫命、为耶稣作见证的。 Then the dragon was angry with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and bear testimony to Jesus.
那时，龙就站在海边的沙上。 And he stood on the sand of the sea.
好，让我们回顾一下这个场景中的角色。 Okay, let's review our cast of characters in this scene.
我们有一个妇人，她的儿子，还有一条龙。 We have a woman, we have her son, and we have a dragon.
约翰明确指出，这龙就是伊甸园的古蛇，迷惑全世界的魔鬼。 The dragon John clearly identifies as the ancient serpent of Eden, the devil who deceived the whole world.
蛇的身份提示我们妇人的身份。 The identity of the serpent clues us into the identity of the woman.
如果他是魔鬼，那么妇人必是创世记中预言的新夏娃。 If he's the devil, then the woman must be the new Eve foretold back in Genesis.
她的后裔必是那要打破蛇的。 And the offspring must be the one who will crush the serpent.
所以，创世记3:15中预言的所有角色都在启示录12章的战斗中出现了。这就是角色。 So, all the characters foretold in Genesis 3:15 are there at the battle of Revelation 12. Well, those are the characters.
现在来看情节。 Now for the plot.
首先，我们有一条蛇在妇人下面埋伏，准备吞吃她的后裔。 To start with, we have a serpent lying in wait beneath the woman, preparing to devour her offspring.
行动从她儿子的出生开始，这成为生死搏斗的契机。 The action commences with the birth of her son, and this becomes the occasion for mortal combat.
在战斗中，妇人逃到旷野，到神特别为她预备的地方。 Now, during the battle, the woman flees into the wilderness to a place especially prepared for her by God.
后来，在魔鬼被击败后，约翰看到妇人得了鹰的 翅膀，飞到旷野的地方，在那里受神的养育。 Later, after the devil's defeat, John sees the woman given eagle's wings to fly to a place in the wilderness where she would be nourished by God.
约翰的语言让人想起耶稣对使徒们的话。 Now John's language there recalls Jesus' words to his apostles.
「你们心里不要忧愁。 Let not your hearts be troubled.
你们信神， Believe in God.
也当信我。 Believe also in me.
在我父的家里有许多住处。 In my Father's house are many rooms.
若是没有，我就早已告诉你们了。我去原是为你们预备地方去。 If it were not so, would I have told you that I go to prepare a place for you?
我若去为你们预备了地方，就必再来接你们到我那里去。我在那里，叫你们也在那里。」 And when I go and prepare a place for you, I will come again and will take you to myself, that where I am, you may be also.
预备地方的语言在新约中常用来描述神为他的儿女所计划的命定。 The language of preparing a place is often used in the New Testament to describe the destiny that God has planned for his children.
他为信徒预备在基督右边的地方，为蒙福的人预备国度。 He prepares a place for believers at Christ's right hand and prepares the kingdom for those he has blessed.
约翰的话进一步唤起神在旷野中对以色列的眷顾，他在试炼中以鹰的翅膀背负他的 子民，如出埃及记19章和申命记所见，神的眷顾包括以天上的粮养育他的子民。 John's words further evoke God's care for Israel in the wilderness, where he bore his people on eagles' wings in their trials, as we see in Exodus 19 and Deuteronomy, and where God's care included nourishing his people with bread from heaven.
好吧，这信息量很大。 All right, this is a lot to take in.
内容非常丰富。 It's so rich.
但现在，我希望你开始明白这一切与教会关于马利亚升天的教导有何关系。 But by now, I'm hoping you're starting to see what all of this has to do with the church's teaching about Mary's Assumption.
在启示录12章中，我们得知约翰看到一个异象，他在天上看见新约的约柜。 In Revelation 12, we learn that John has had a vision in which he has seen the Ark of the New Covenant in heaven.
然而，在那异象中，约柜不是一个木头和金子制成的圣柜。 In that vision, however, the Ark isn't a sacred chest made of wood and gold.
约柜是一个有血有肉的妇人。 The Ark is a woman made of flesh and blood.
他说，这妇人是锡安的女子，生下了期待已久的救主耶稣基督。 The woman, he tells us, is daughter Zion, who gives birth to the long-awaited Savior, Jesus Christ.
她也是新夏娃，就是创世记3:15中应许的妇人，与撒但完全为敌。 She's also the new Eve, the woman promised in Genesis 3:15, who would live in total enmity with Satan.
她是教会的母亲，所有信徒的属灵母亲，神在天上为她预备了地方。 And she's the mother of the church, the spiritual mother of all believers, whose place has been prepared for her by God in heaven.
她被带到那地方，如同乘鹰的翅膀。 And to that place, she is taken up on eagle's wings.
在那地方，她是尊贵的王后，头戴十二星的冠冕，装饰如古时以色列的王后。 And in that place, she's a royal queen who wears a crown of 12 stars and is arrayed like Israel's queens of old.
启示录所描绘的图景成为教会关于马利亚升天教义的圣经纲要。 The picture Revelation paints serves as the biblical outline for the Church's dogma of Mary's assumption.
根据这教导，马利亚是锡安的女子，生下世界救主的妇人。 According to that teaching, Mary is Daughter Zion, the woman who gave birth to the world's Savior.
因为她是新夏娃，她不受罪的阴影及其后果的影响。 Because she is the new Eve, she's free from the shadow of sin and its consequences.
这包括我们其他人在等待末日身体复活时灵魂与身体的长期分离。 This includes the long-term separation of soul and body that exists for the rest of us as we await the resurrection of the body at the end of time.
马利亚被神接到天上，与她的儿子同在他为她预备的地方。 Mary has been taken up into heaven by God to join her Son in the place he prepared for her.
在那地方，作为基督君王的母亲，她坐在他右边，戴着太后的冠冕。 And in that place, as Christ the King's mother, she sits at his right hand wearing the crown of the Queen Mother.
当然，我们在讨论马利亚升天的圣经证据时，不能不提到旧约中至少还有两个类似的例子。 Of course, we can't finish our discussion of the scriptural evidence of Mary's assumption without mentioning that there are at least two other examples of similar occurrences in the Old Testament.
创世记5:24告诉我们，有一个名叫以诺的人与神同行，神将他取去，他就不在世了。 Genesis 5:24 tells us about a man named Enoch who walked with God, and he was not, for God took him.
希伯来书的作者明确说明了他的命运。 The author of Hebrews is very explicit as to his fate.
因着信，以诺被接去，不至于见死。 By faith, Enoch was taken up so that he should not see death.
人也找不着他，因为神已经把他接去了。 And he was not found because God had taken him.
另一个例子是大先知以利亚，正如列王纪下2:11所说，他乘火车火马，被旋风接 升天。许多解经家认为，在变像时与耶稣和以利亚一同显现的摩西，也被接入天。 Another example is the great prophet Elijah, who was swept up in a chariot of fire and went up by a whirlwind into heaven, says 2 Kings 2:11. Many commentators hold that Moses, who appeared with Jesus and Elijah at the Transfiguration, was taken into heaven as well.
如果神将这些义仆直接接到天上，那么相信神的母亲也有同样的命运，难道很难吗？ If God took these righteous servants right to heaven, is it so hard to believe that the Mother of God shared the same fate?
当然不难。 Of course not.
在《圣经与圣母马利亚》的最后一课中，我们将继 续讨论升天，然后重点讲述她被立为天地之后。 In our final session of the Bible and the Virgin Mary, we'll continue a bit more on the Assumption and then focus on her coronation as Queen of Heaven and Earth.
我们将讨论这教导与圣经及今日教会中常见的马利亚敬礼之间的关系。 We'll discuss the relationship between that teaching, Scripture, and the Marian devotions common in the Church today.
我们还将回答那些反对马利亚「共救主」、「中保」和「代求者」称号的人。 We're also going to answer those who object to the Marian titles of co-redemptrix, mediatrix, and advocate.
这些称号在我们分离的弟兄中引起了不少忧虑，但实际上是相当符合圣经的。 And these are titles that cause quite a bit of angst amongst our separated brethren, but are actually quite scriptural.
这将是一次精彩的最后课程。 It's going to be a great final session.
在那之前，愿神祝福你。 And until then, God bless you.