谢谢你。 Thank you.
这些人同心合意地恒切祷告，同着耶稣的母亲马利亚。 All of them with one accord devoted themselves to prayer, together with Mary, the mother of Jesus.
这是我们对教会最早的描述。 That's the earliest description we have of the Church.
耶稣的小群聚集在耶路撒冷的楼房，等候圣灵的降临。 Jesus' little flock gathered in the upper room in Jerusalem, awaiting the arrival of the Holy Spirit.
这记载在《使徒行传》的开篇。 It's in the opening chapter of the Acts of the Apostles.
但这也可以描述历世历代的教会。 But it could describe the Church in every age.
我们是使徒的教会，总是与耶稣的母亲马利亚一同聚集祷告。 We are the apostolic Church, always gathered in prayer, together with Mary, the mother of Jesus.
有时她以强有力的方式显现，我们称这些时刻为马利亚的显现。 Sometimes she makes her presence known in a powerful way, and we refer to such moments as Marian apparitions.
在我们的学习中，我们将讨论几次教会认可的圣母显 现，因为如果她努力显现，我们就该关注，不是吗？ And over the course of our study, we're going to discuss a few of the Church-approved apparitions of Our Lady, because if she's making the effort to appear, we owe her attention, right?
此外，马利亚的这些显现自教会初期就已在我们的传统中占有一席之地。 Plus, these appearances of Mary have had a place in our tradition since the earliest days of the Church.
事实上，最早的显现似乎就记载在新约中。 In fact, the earliest of these appearances seems to be recorded in the New Testament itself.
在《启示录》中，圣约翰看见天上有一个妇人，身披日头，脚踏月亮，头戴十二星的冠冕。 In the book of Revelation, St. John looks into heaven and sees a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.
她生了弥赛亚，万国的统治者，她的孩子被提到神那里，坐在他的宝座上。 She gives birth to the Messiah, the ruler of all nations, and her child is caught up to God and to his throne.
约翰的描述充满奥秘，采用了深刻的象征语言。 John's description is mysterious, and it's written in deeply symbolic language.
如果这是第一次马利亚的显现，那它绝不是最后一次。 Now, if his was the first Marian apparition, it certainly wasn't the last.
历史为我们记载的下一次显现在三世纪中叶，圣母探访了圣格列高利·行神迹者。 The next that history has recorded for us is from the mid-third century, when the Blessed Mother paid a visit to Saint Gregory the Wonder Worker.
格列高利是卡帕多家伟大的使徒，这片土地从托罗斯山脉延伸到黑海，如今属于土耳其。 Gregory was the great apostle of Cappadocia, the land that ranged from the Taurus Mountains to the Black Sea, land that is today part of Turkey.
年轻时，格列高利远行求学于世界上最伟大的圣经学者，名叫俄利根。 In his youth, Gregory had traveled far to study with the world's greatest scripture scholar, a man named Origen.
然而，格列高利的呼召是成为一名传教士。 Gregory's call, however, was to be a missionary.
他是一位传福音者。 He was an evangelizer.
于是他回到家乡，那是一片充满异教徒的土地。 And so he returned to his home country, a land that was overwhelmingly pagan.
他初任主教时，城里只有十七位基督徒。 When he first became bishop, there were only 17 Christians in the city.
随后他开始了使他赢得「行神迹者」称号的工作。 Then he undertook the labors that earned him the nickname Wonder Worker.
经过十三年的传道，城里只剩下十七位异教徒。 And after 13 years of his preaching, there were only 17 pagans left in the city.
他所传福音的家庭中，有伟大圣徒的祖先，如该撒利 亚的圣巴西流、尼撒的圣格列高利和圣玛克里纳。 Among the families he evangelized were the ancestors of great saints such as St. Basil of Caesarea, St. Gregory of Nyssa, and St. Macrina.
一晚，格列高利在祷告时，有两个人向他显现， 一位是尊贵的老者，一位是美丽的年轻女子。 One night, while Gregory was at prayer, two figures appeared to him, a dignified old man and a beautiful young woman.
他们都发出强烈的光辉，以至于格列高利不得不转开目光。 Both were radiant with a light so strong that Gregory had to avert his eyes.
随着异象的进行，格列高利得知那老者是使徒约翰，那女子是圣母。 As the vision went on, Gregory learned that the old man was the Apostle John and the woman was the Blessed Virgin.
他们共同教导这位年轻的主教，使他将基督教教义传给卡帕多家的人。 Together, they instructed the young bishop in the Christian doctrine he was to pass on to the people of Cappadocia.
格列高利没有将这恩典据为己有。 Gregory didn't keep this grace to himself.
当他宣讲福音时，他告诉人们他与这些天上来访者相遇的经历。 When he proclaimed the gospel, he told the people of his encounter with these visitors from heaven.
像之前的圣约翰一样，他可以说这是他亲耳听见、亲眼看见的福音。 Like St. John before him, he could say that his was a gospel he had heard himself and seen with his own eyes.
显现是天上赐给某些蒙拣选之人的特殊恩典。 An apparition is a special grace given by heaven to certain chosen people.
我们永远无法知道有多少人领受了这样的恩典，因为许多都未被报告和审查。 We'll never know how many people have received such graces because many go unreported and unexamined.
教会只认可少数几次为所有基督徒所当信的。 The Church is recognized only a few as worthy of belief by all Christians.
这些特殊的显现通常不仅与个别见者的信仰有关，也与整个教会有关。 These particular apparitions usually have relevance not only for the faith of the individual seer, but also for the Church as a whole.
圣母在二百五十年代向圣格列高利显现的信息是什么呢？ What could be the message of Our Lady's appearance to St. Gregory in the mid-200s?
马利亚总是与教会同在，正如她在《使徒行传》中那样，教会应当常常传福音。 Mary is always there with the Church, as she was in the Acts of the Apostles, and the Church should always be evangelizing.
与马利亚同在，我们能为她的圣子行传福音的奇迹。 With Mary, we can work wonders of evangelization for her divine Son.
欢迎回到《圣经与童贞马利亚》。 Welcome back to the Bible and the Virgin Mary.
在我们的第一次课程中，我们注意到圣经中提到童贞马利亚的次数仅有十几次。 In our first session, we noted that there are just barely more than a dozen mentions of the Virgin Mary in the Bible.
然而，一旦我们学会从教会的心意来正确阅读圣 经，就会发现她深深地融入了默示的经文中。 That being said, once we learn how to read Scripture appropriately, from the heart of the Church, we discover that she is deeply woven into the fabric of the inspired text.
这样阅读圣经首先需要寻找经文在上下文中的字面意义。 Reading the Bible this way first requires looking for the literary or the literal meaning of the text as it's written in context.
一旦我们明白作者想表达的意思，就可以更深入地寻找字面意义所指向的属灵含义。 Now once we know what the author was trying to say, then we can look a bit deeper to find the spiritual meanings to which the literal meaning points.
通过这种方法，我们了解到马太在新约的第一章 介绍圣母时，就将她置于以色列历史的中心。 In using this approach, we learn that Matthew's introduction of Our Lady in the very first chapter of the New Testament places her smack dab in the middle of Israel's history.
那久盼的弥赛亚通过马利亚来到世上。 The long-awaited Messiah comes to the world through Mary.
现在让我们继续学习圣经，转向路加福音中关于天使报喜的记载。 So now let's continue our reading lesson of Sacred Scripture by turning to the Gospel of Luke and his account of the Annunciation.
这段经文有点长，但我们需要读完整个故事。 It's a bit long, but it's important that we read the whole story.
到了第六个月，天使加百列奉神的差遣，往加利利的一座城去，这城名叫 拿撒勒，到一个童女那里，是已经许配大卫家的一位名叫约瑟的男子。 In the sixth month, the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David.
童女的名字叫马利亚。 And the virgin's name was Mary.
天使进去，对她说：「蒙大恩的女子，我问你安，主和你同在了！」 And he came to her and said, "Hail, full of grace, the Lord is with you."
马利亚因这话就很惊慌，又反复思想这样问安是什么意思。 But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be.
天使对她说：「马利亚，不要怕！你在神面前已经蒙恩了。 And the angel said to her, "Do not be afraid, Mary, for you have found favor with God.
你要怀孕生子，可以给他起名叫耶稣。 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus."
他要为大，称为至高者的儿子。 He will be great, and will be called the Son of the Most High.
主神要把他祖大卫的位给他；他要作雅各家的王，直到永远。 And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever.
他的国也没有穷尽。」 And of his kingdom there will be no end.
马利亚对天使说：「我没有出嫁，怎么有这事呢？」 And Mary said to the angel, "How can this be, since I have no husband?"
天使回答说：「圣灵要降临在你身上，至高者的能力要荫庇你。 And the angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you.
因此所要生的圣者必称为神的儿子。 Therefore the child to be born will be called Holy, the Son of God.
况且你的亲戚以利沙伯，在年老的时候也怀了男胎 ，就是那素来称为不生育的，现在有孕六个月了。 And behold, your kinswoman Elizabeth, in her old age, has also conceived a son, and this is the sixth month with her, who is called barren.
因为出于神的话，没有一句不带能力的。」 For with God nothing will be impossible."
马利亚说：「我是主的使女， And Mary said, "Behold, I am the handmaid of the Lord.
情愿照你的话成就在我身上。」 Let it be to me according to your word."
天使就离开她去了。 And the angel departed from her.
在这里，我们的首要目标是理解这段记载的上下文。 Here again, our first objective is to understand the account in context.
我们要明白字面上所写的关于马利亚的信息。 We want to understand what the literal words written tell us about Mary.
路加像马太一样，将马利亚介绍为许配给约瑟的童女，约瑟是大卫的后裔。 Luke, like Matthew, introduces Mary as a virgin betrothed to Joseph, a descendant of David.
路加还告诉我们，天使加百列用一句有趣的话问安 ：「蒙大恩的女子，我问你安，主和你同在了！」 Luke also tells us that the angel Gabriel greets her with an interesting phrase: "Hail, full of grace, the Lord is with you."
我们首先要明白，这句话中的「问安」并不是「高贵」的同义词。 Now the first thing we want to understand about that sentence is that the word "hail" is not intended to be a synonym for "high."
路加并不是在说：「嗨，蒙大恩的女子。」 Luke isn't saying, "Hey there, full of grace."
相反，这个被译为「问安」的词，有时也译为「欢喜」，是以色列的先知们用 来开始关于应许的弥赛亚和他将带给神子民的喜乐的预言时所用的同一个词。 Rather, the word which is translated as "hail," and which is also sometimes translated as "rejoice," is the same word that Israel's prophets used to begin prophecies about the promised Messiah and the joy he would bring God's people.
例如，我们在约珥书2:23-24和撒迦利亚书9:9中都看到了这 一点。事实上，路加中天使的宣告似乎几乎逐字取自西番雅书的预言。 We see that, for example, in both Joel 2:23-24 and Zechariah 9:9. In fact, the angel's announcement in Luke seems to be drawn almost word for word from a prophecy of Zephaniah.
首先，在路加福音1章，我们有「蒙大恩的女子 ，我问你安」，或「欢喜吧，蒙大恩的女子」。 First, in Luke 1, we have, "Hail, or rejoice, full of grace.
主和你同在。 The Lord is with you.
马利亚，不要怕。 Do not be afraid, Mary.
你要怀孕生下至高者的儿子。」 You will conceive in your womb the Son of the Most High."
与西番雅书3章比较：「锡安的民哪，应当欢呼！以色列的民哪，应当快乐 ！耶和华已经除去你的刑罚，赶出你的仇敌。以色列的王耶和华在你中间。 Compare that with what we see in Zephaniah 3: "Sing aloud, O daughter of Zion, the King of Israel, the Lord is in your midst.
你必不再惧怕灾祸。耶和华你的神是施行拯救、大有能力的主。 他在你中间必因你欢欣喜乐，默然爱你，且因你喜乐而欢呼。 Do not fear, O Zion, the Lord your God is in your midst, a warrior who gives victory."
或如新美圣经所译：「你的神在你中间，是大能的救主。」 Or as the New American Bible puts it, "Your God is in your midst, a mighty Savior."
通过比较这两段经文，我们可以看到路加似乎将马利亚描绘为锡安的女子。 By comparing these two passages, we can see that Luke seems to be depicting Mary as the daughter of Zion.
他将她描绘为她子民的代表，被召欢喜，因为神作为她的救主和王，已来到她中间。 He's depicting her as the representative of her people, the one who's called to rejoice because God, as her Savior and King, has come into her midst.
路加像马太一样，告诉我们以色列历史的盼望集中在马利亚身上。 Luke, again like Matthew, is telling us that the historic hopes of Israel are focused on Mary.
她是第一个有幸听到全以色列渴望听到的话的人：神再次来与他的子民同住。 She's the one who's first privileged to hear the words that all of Israel has been longing to hear: God has come again to dwell with his people.
路加的记载还告诉我们，马利亚的儿子将是至高者的儿子，并要得他父大卫的位。 Luke's account also tells us that Mary's son will be the son of the Most High and will be given the throne of his father David.
要理解这段经文的字面意义，我们必须回到旧约，仔细查看神与大卫所立的约。 Now, to grasp the literal meaning of that passage, we've got to return to the Old Testament and take a closer look at God's covenant with David.
「你寿数满足、与你列祖同睡的时候，我必使你的后裔接续你的位，我也必坚定他的国。 "When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom.
他必为我的名建造殿宇，我必坚定他的国位，直到永远。 He shall build a house for my name, and I will establish the throne of his kingdom forever.
我要作他的父，他要作我的子。 I will be his father and he shall be my son.
他若犯了罪，我必用人的杖责打他，用人的鞭责罚他。 When he commits iniquity, I will chasten him with the rod of men, with the stripes of the sons of men."
但我的慈爱仍不离开他，像离开在你面前所废弃的扫罗一样。 But I will not take my merciful love from him, as I took it from Saul, whom I put away from before you.
你的家和你的国必在我面前永远坚立； And your house and your kingdom shall be made sure forever before me.
你的国位也必坚定，直到永远。」 Your throne shall be established forever.
现在，你看到路加关于天使报喜的记载与这段经文的相似之处了吗？ Now, do you see the similarities between Luke's account of the Annunciation and that passage?
神向大卫起誓说，大卫的儿子要作我的子。 God swore to David that David's son shall be my son.
加百列应许马利亚，她的儿子将是至高者的儿子，也就是神的儿子。 And Gabriel promises Mary that her son will be the son of the Most High, which is another way of saying son of God.
神还向大卫起誓，他的儿子要永远坐在大卫的宝座上。 God also swore to David that his son would rule on David's throne forever.
同样，加百列应许马利亚，她的儿子将永远坐在他父大卫的宝座上。 Likewise, Gabriel promises Mary that her son will be seated on the throne of David, his father, forever.
我们将在以后的课程中关注路加天使报喜故事的其 他元素，但现在，我们要跳到这个记载的结尾。 We'll focus on other elements of Luke's Annunciation story in future lessons, but for now, we're going to jump to the conclusion of this account.
马利亚问她作为童女，如何能怀孕生下天使所应许的孩子。 Mary has asked how she, being a virgin, will conceive the child promised by the angel.
加百列回答说，因为出于神的话，没有一句不带能力的。 Well, Gabriel responds, for with God, nothing will be impossible.
我们都听过这句话无数次。 Now, all of us have heard these words a thousand times.
每当我们遇到似乎无法克服的障碍时，总有虔诚 的人会说，不要担心，因为在神没有难成的事。 Whenever we come up against some seemingly insurmountable obstacle, some pious soul is sure to say, well, don't worry about it, because nothing is impossible with God.
但当一世纪的基督徒和犹太人听到这些话时，他们不会将其与甜腻的贺卡联系在一起。 But when first-century Christians and Jews heard those words, they didn't connect them to some saccharine sweet Hallmark card.
他们将其与旧约和旧约圣经联系在一起。 They connected them with the Old Covenant and the Old Testament.
因为当撒拉笑她年老还能生子时，天使几乎用同样的话对亚伯拉罕的妻子撒拉说过。 Because an angel spoke almost those exact same words to Sarah, Abraham's wife, when she laughed at the idea that she could bear a son in her old age.
耶和华岂有难成的事吗？ Is anything too hard for the Lord?
到明年这时候，我必回到你这里，撒拉必生一个儿子。」 At the appointed time, I will return to you in the spring, and Sarah shall have a son."
通过使用这些话，路加向我们表明，马利亚像撒拉一样，被召生下神约应许的儿子。 By using those words, Luke shows us that Mary, like Sarah, is being called to bear the son of God's covenant promise.
然而，这些话不仅将马利亚的儿子与撒拉的儿子联系起来。 Those words, however, don't just connect Mary's son to Sarah's son.
它们将她与救恩历史中所有其他奇迹般的出生联系起来。 They connect her to all the other miraculous births in salvation history.
除了以撒的出生，我们还能听到利百加怀雅各和以扫的回声。 In addition to the birth of Isaac, we can hear echoes of Rebekah's conception of Jacob and Esau.
以撒因他妻子不生育，就为她祈求耶和华，耶和华应允他的祈求。 And Isaac prayed to the Lord for his wife because she was barren, and the Lord granted his prayer.
他的妻子利百加就怀了孕。（创25:21）我们也能听到拉结怀约瑟的回声。 And Rebekah, his wife, conceived, says Genesis 25:21. We can also hear echoes of Rachel's conception of Joseph.
神顾念拉结，应允了她，使她能生育。 Then God remembered Rachel, and God hearkened to her and opened her womb.
拉结怀孕生子，说：「神除去了我的羞耻。」 She conceived and bore a son and said, "God has taken away my reproach."
天使对马利亚的话将她与那三位母亲和她们奇迹般的怀孕联系在一起。 The angel's words to Mary connect her to those three mothers and their miraculous conceptions.
同样，马利亚对天使的回应将她与另一位奇迹般怀孕生子的母亲哈拿联系在一起。 Likewise, Mary's response to the angel connects her to yet another mother who miraculously conceived a son, Hannah.
哈拿是撒母耳的母亲，撒母耳是膏大卫作以色列全地之王的祭司和先知。 Now, Hannah is the mother of Samuel, the priest and prophet who anointed David king of all of Israel.
哈拿像撒拉、利百加和拉结一样，不生育。 And Hannah, like Sarah and Rebekah and Rachel, was barren.
她极其渴望有个孩子，就向神许愿说，如果她有了 儿子，就把他献给神，将这男孩奉献给主的事工。 Desperately wanting a child, she promised God that if she had a son, she would give him back to God, that she would consecrate the boy to the Lord's service.
她许愿说：「万军之耶和华啊，你若垂顾婢女的苦情，眷念不忘婢女， 赐我一个儿子，我必使他终身归于耶和华，不用剃头刀剃他的头。」 And she vowed a vow and said, "O Lord of hosts, if you will indeed look on the affliction of your maidservant, and remember me, and not forget your maidservant, but will give to your maidservant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head."
哈拿在耶和华面前不住地祈祷，以利定睛看她的嘴。 As she continued praying before the Lord, Eli observed her mouth.
原来哈拿心中默祷，只动嘴唇，不出声音。 Hannah was speaking in her heart; only her lips moved, and her voice was not heard.
因此以利以为她喝醉了。 Therefore, Eli took her to be a drunken woman.
以利对她说：「你要醉到几时呢？ And Eli said to her, "How long will you be drunken?
你不应该喝酒。」 Put away your wine from you."
哈拿回答说：「主啊，不是这样！我是心里愁苦的妇人。 But Hannah answered, "No, my lord, I am a woman sorely troubled."
清酒、浓酒都没有喝，但在耶和华面前倾心吐意。 I have drunk neither wine nor strong drink, but I have been pouring out my soul before the Lord.
不要将婢女看作不正经的女子，我因被人激动，愁苦太多，所以祈求到如今。」 Do not regard your maidservant as a base woman, for all along I have been speaking out of my great anxiety and vexation.
以利说：「你可以平平安安地回去，愿以色列的神允准你向他所求的。」 Then Eli answered, "Go in peace, and the God of Israel grant your petition, which you have made to him."
哈拿说：「愿婢女在你眼前蒙恩。」 And she said, "Let your maidservant find favor in your eyes."
于是妇人走去吃饭，面上再不带愁容了。 Then the woman went her way and ate, and her countenance was no longer sad.
在这段经文中，哈拿五次称自己为主的婢女或使女。 Five times in that passage, Hannah described herself as the Lord's maidservant or handmaid.
马利亚将自己呈现为主的使女，使人想起哈拿和她的誓言。 And in presenting herself as the handmaid of the Lord, Mary recalls Hannah and her oath.
马利亚也将她的儿子奉献给神的事工。 Mary, too, will consecrate her son to God's service.
她也将他归还给神，使他成为受膏的祭司和先知，作大卫的王。 She, too, will give him back to God so that he can be a priest and prophet anointed to be a Davidic king.
路加在探访的记载中更清楚地将马利亚与哈拿联系起来。 Luke draws the connection between Mary and Hannah even more clearly in his account of the visitation.
当马利亚去探望她的表亲以利沙伯时，以利沙伯问 安，马利亚的回应是一首赞美神救赎计划的诗歌。 When Mary goes to visit her cousin Elizabeth, Elizabeth greets her with the words, Mary's response is a song of praise for God's saving plan.
马利亚说：「我心尊主为大，我灵以神我的救主为乐。 And Mary said, "My soul magnifies the Lord, and my spirit rejoices in God my Savior.
因他顾念他使女的卑微。 For he has regarded the lowest state of his handmaiden.
从今以后，万代要称我有福。 For behold, henceforth all generations will call me blessed.
那有权能的为我成就了大事，他的名为圣。 For he who is mighty has done great things for me, and holy is his name.
他怜悯敬畏他的人，直到世世代代。 And his mercy is on those who fear him from generation to generation.
他用膀臂施展大能。 He has shown strength with his arm.
那狂傲的人正心里妄想，就被他赶散了。 He has scattered the proud in the imagination of their hearts.
他叫有权柄的失位，叫卑贱的升高。 He has put down the mighty from their thrones and exalted those of low degree.
叫饥饿的得饱美食，叫富足的空手回去。 He has filled the hungry with good things and the rich he has sent empty away."
他扶助了他的仆人以色列， He has helped his servant Israel in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his posterity forever.
这首诗是我们称为尊主颂的祷告，与撒母耳记上哈拿怀孕生子后所祷告的诗极为相似。 That song is the prayer that we call the Magnificat, and it closely resembles the song of Hannah in 1 Samuel, which Hannah prayed after she conceived and bore a son.
通过这些比较，路加不仅仅是将耶稣与救恩历史中所有其他奇迹般的出生联系起来。 By drawing all these comparisons, Luke does more than just connect Jesus with all the other miraculous births of salvation history.
他表明耶稣是这些出生中最后也是最伟大的。 He demonstrates that Jesus is the last and greatest of these births.
他是真正应许的儿子。 He's the true son of the promise.
他是终于来到的弥赛亚。 He's the Messiah who has come at last.
通过这样做，路加也表明马利亚是救恩历史中最伟大的母亲。 And in doing that, Luke also demonstrates that Mary is the greatest mother of salvation history.
她是应许的女子。 She is the woman of the promise.
她是旧约中所有其他伟大母亲所预表的女子。 She is the woman who all the other great mothers of the Old Testament foreshadowed.
我说过，这前几节课将是阅读课。 Now, I said these first couple of sessions were going to be a reading lesson.
这些课程旨在给我们提供工具，使我们能阅读圣经并理解它关于圣母马利亚的教导。 So they're lessons designed to give us the tools that we need to read the Bible and understand what it has to say about the Blessed Virgin Mary.
那么，到目前为止我们学到了什么？ So, what have we picked up so far?
首先，我们看到，文学性的阅读，即在上下文中阅读字面经文，使我们认识历史的真理。 First, we've seen that a literary reading, so reading a literal text in context, gives us knowledge of historical truth.
在我们迄今所读的经文中，历史的真理是耶稣由圣灵感孕，生于名叫马利亚的童女。 In the passages we've read so far, the historical truth has been that Jesus was born through the Holy Spirit to a virgin named Mary.
但这历史的真理也传达了神圣的意义，或属灵的含义。 But this historical truth also conveys a divine meaning, or spiritual sense.
也就是说，历史事件及其书写方式传达的不仅仅是事 实，因为它们揭示了神在历史中施行的救赎计划。 That's to say, the historical events and the manner in which the events are written about communicate far more than just facts, because they reveal the existence of a plan of salvation that God is working out in human history.
事实上，马太和路加的记载假定了一个神圣计划的存在，其中神与 亚伯拉罕和大卫所立的约要在耶稣基督的降临中得到最终实现。 In fact, Matthew and Luke's accounts assume the existence of a divine plan in which the covenant oaths that God swore with Abraham and David are meant to find their ultimate fulfillment in the coming of Jesus Christ.
他们似乎设想有一条金线将旧约的事件、人物和制度与新约的相连。 The two seem to envision a sort of a golden thread connecting the events, figures, and institutions of the Old Testament with those of the New Testament.
福音书作者仔细引用和暗示以色列过去的原因是要揭示新旧约之间的统一性。 The reason for the evangelist's careful use of quotes and allusions to Israel's past is to reveal the unity between the Old and the New Testaments.
他们想要展示马利亚身上所发生的事如何是之前一切的延续和高潮。 So they want to show how what happens to Mary is the continuation and the culmination of what has come before.
这种阅读和写作方式通常被称为预表论。 And this way of reading and writing is broadly known as typology.
在理解圣经关于马利亚的教导时，预表论是你工具箱中最重要的工具之一。 And when it comes to understanding what the Bible has to say about Mary, well, typology is one of the most important tools in your toolbox.
预表论将旧约的人物、地点和事件与新约的人物、地点和事件联系起来。 Typology connects the persons, places, and events of the Old Testament to the persons, places, and events of the New Testament.
它研究神在旧约中的作为如何预示他在新约中通过基督所成就的。 It studies how God's work in the Old Covenant prefigured what he accomplished through Christ in the New Covenant.
因此，这里发生的事预示那里发生的事。 So, what happens here points forward to what happens here.
预表是旧约中任何指向基督降临及其救赎工作的事物。 A type is anything in the Old Testament that points to the coming of Christ and his work in our redemption.
耶稣自己教导使徒们在阅读圣经时用预表论来理解他。 And Jesus himself taught the apostles to understand him using typology in their reading of scriptures.
例如，在马太福音12:39-40中，他向他们展示先知约拿如何预示他。 For example, in Matthew 12:39 to 40, he showed them how the prophet Jonah was a sign that prefigured him.
耶稣回答说：「一个邪恶淫乱的世代求神迹，除 了先知约拿的神迹以外，再没有神迹给他们看。 But he answered them, "An evil and adulterous generation seeks for a sign, but no sign shall be given it except the sign of the prophet Jonah.
约拿三日三夜在大鱼腹中，人子也要这样三日三夜在地里头。」 For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth."
几节之后，他还向他们展示所罗门如何预表他。 A couple verses later, he also showed them how Solomon was a type of him.
「南方的女王要在审判的时候起来定这世代的罪， "The Queen of the South will arise at the judgment of this generation and condemn it.
因为她从地极而来，要听所罗门的智慧。 For she came from the ends of the earth to hear the wisdom of Solomon.
看哪！在这里有一人比所罗门更大。」 And behold, something greater than Solomon is here."
在约翰福音2:19中，他还说圣殿预表他。 In John 2:19, he also said the temple is a type of him.
耶稣回答说：「你们拆毁这殿，我三日内要再建立起来。」 Jesus answered them, "Destroy this temple, and in three days I will raise it up."
当然，他不是在说犹太人来献祭敬拜的耶路撒冷圣殿。 Of course, he wasn't talking about the Jerusalem temple where the Jews came to sacrifice and worship.
他是在说他自己，新约的新殿。 He was talking about himself, the new temple of the new covenant.
耶稣在路加福音24:44-45中总结了这种阅读圣经的方式， 他说：「这正是我从前与你们同在之时所告诉你们的话，说摩西的 律法、先知的书和诗篇上所记的，凡指着我的话都必须应验。」 Jesus summed up this way of reading scriptures in Luke 24:44 to 45, when he said, "So what he showed them was that the persons, places, and things, and events of the Old Testament were written to prepare us for him."
即使在耶稣的时代，这种阅读圣经的方式也不新鲜。 Now, even in Jesus' day, this way of reading the Scriptures was nothing new.
在旧约中，特别是在先知和诗篇的著作中，我们常 常发现预表论被用来预备以色列迎接将来的救主。 In the Old Testament, particularly in the writings of the prophets and the psalmists, we often find typology used to prepare Israel for its coming Savior.
例如，以赛亚谈到新创造。 For example, Isaiah spoke of a new creation.
「看哪，我造新天新地，先前的事不再被记念，也不再追想。」（赛6 5:17）以赛亚还回顾了以色列在摩西时代从埃及奴役中的出埃及。 "For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind," says Isaiah 65:17. Isaiah also referred back to Israel's exodus from slavery in Egypt during the time of Moses.
在以赛亚书11章，他说那第一次出埃及预示了新的出埃及。 In Isaiah 11, he said that that first exodus foreshadowed a new exodus.
「耶和华必使埃及海汊枯干，抡手用暴热的风，使大河分为七条，令人过去不至湿脚。 "And the Lord will utterly destroy the tongue of the sea of Egypt and will wave his hand over the river with his scorching wind and smite it into seven channels that men may cross dry shod.
为主余剩的百姓，就是从亚述所剩下的，必有一 条大道，如当日以色列从埃及地上来一样。」 And there will be a highway from Assyria for the remnant which is left of his people, as there was for Israel when they came up from the land of Egypt."
以赛亚、以西结和耶利米也谈到新大卫牧者王的来临和国度的复兴。 Isaiah, as well as Ezekiel and Jeremiah, also spoke of the coming of a new Davidic shepherd king and the restoration of the kingdom.
新约作者看到这些伟大的创造、出埃及和大卫国度的预表在耶稣的新约中荣耀地实现了。 The New Testament writers saw each of these great types of creation, the exodus, and the kingdom of David gloriously fulfilled in the new covenant of Jesus.
圣保罗告诉我们，耶稣是新亚当，新创造的首生者。 St. Paul tells us that Jesus was the new Adam, the firstborn of the new creation.
保罗和路加宣告，他的十字架和复活标志着从罪的奴役进入荣耀的新出埃及 ，而他的教会，正如新约多位作者所说，是新耶路撒冷和大卫的新国度。 Paul and Luke declare that his cross and resurrection mark a new exit from slavery to sin into glory, while his church, says a number of New Testament authors, is the new Jerusalem and the new kingdom of David.
预表论不仅照亮我们对耶稣的理解，也照亮我们对马利亚的理解。 And typology doesn't just illuminate our understanding of Jesus but also illuminates our understanding of Mary.
正如我们将在后面的课程中看到的，新约作者对马 利亚在救恩历史中的角色发展了预表性的理解。 As we'll see in the lessons ahead, the New Testament writers developed a typological understanding of Mary's role in salvation history.
他们视她为新夏娃、新约的约柜，和神国度的新太后。 They saw her as the New Eve, the Ark of the New Covenant, and the new Queen Mother of the Kingdom of God.
当我们理解作者如何使用预表论时，我们发现马利 亚被描绘为与她儿子的救赎使命神秘地不可分割。 And when we understand how the writers used typology, we find that Mary is depicted as mysteriously inseparable from the saving mission of her Son.
因此，新约关于马利亚的记载可能只有几节经文，但在 整个故事的背景下阅读，它告诉了我们所需的一切。 So what the New Testament has to say about Mary may only fill up a few verses, but read in the context of the rest of the story, it tells us all we need to know.
马利亚被成圣，从永恒中被预定为道成肉身，生 神的独生子，并被立为进入他国度之人的母亲。 Mary was made holy, destined from all eternity to give the Word flesh, to bear God's only begotten Son, and to be crowned mother over all who enter his kingdom.
在下一课中，我们将关注约翰福音第二章中的伟大故事，加拿的婚宴。 In our next lesson, we'll turn our attention to that great story in John chapter 2, the wedding at Cana.
我们都知道这是耶稣第一次行神迹，将水变为酒，但这个故事还有更多内涵。 And we all know it is Jesus' first miracle when he turned the water into wine, but there's a whole lot more to the story.
事实上，我们将看到这段经文如何一直连接到圣经的 开端，《创世记》的创造记载，以及这意味着什么。 In fact, we're going to see how this passage is connected all the way back to the very beginning of the Bible, the creation account in Genesis, and what that means.
我们还将了解为什么有些人声称耶稣在加拿责备马利亚，其实并不符合经文。 We're also going to learn why some people who claim that Jesus scolded Mary at Cana, they're not really being true to the text.
在那之前，愿神祝福你们。 Until then, God bless you.
所以，非常感谢你们。 So, so thank you.