加大利纳·拉布雷出生在法国勃艮第地区一个农民家庭，是17个孩子中的一个。 Catherine Laboure was one of 17 children born to a farming family in the Burgundy region of France.
若按当时的标准，这个家庭生活尚算安逸，那也是他们辛勤劳作所得。 If the family was comfortable by the standards of the time, they'd certainly earned their few comforts by hard work.
加大利纳从小就帮忙种地和照料牲畜。 Catherine, too, from her earliest years, helped raise crops and tend animals.
她母亲在加大利纳九岁时去世。 Her mother died when Catherine was only nine years old.
葬礼后，小女孩拿起圣母像说：「现在你要做我的母亲。」 And after the funeral, the little girl picked up a statue of the Blessed Virgin and said, "Now you will be my mother."
加大利纳随后在姑母家住了几年，十二岁时回到农场，管理父亲的家务。 Catherine then spent some years with an aunt before returning to the farm at age 12 to manage her father's household.
她的姐姐进了修道院，几年后，加大利纳请求允许也走修道生活。 An older sister entered the convent, and after several years, Catherine asked permission to follow her into religious life.
她父亲拒绝了她。 Her father refused to grant permission.
但她的愿望依然坚定，加大利纳继续准备将生命献给神。 But the desire persisted, and Catherine continued to prepare to give her life to God.
她拒绝了几次求婚，寻求老师帮助她学习修道生活所需的技能。 She turned down several marriage proposals and sought tutors to help her acquire the skills she'd need for life in the convent.
最终，她如愿以偿，进入了仁爱会。 Eventually, she prevailed and was able to enter the Daughters of Charity.
1830年一个早晨，她醒来听见一个孩子的声音召唤她去小堂祷告。 One morning in 1830, she awoke to hear a child's voice calling her to prayer in the chapel.
到了那里，她听见圣母的声音对她说话。 Once there, she heard the voice of the Virgin Mary speak to her.
圣母说，天上有一个特别的使命给加大利纳修女。 The Blessed Mother said that heaven had a special mission for Sister Catherine.
这使命是什么呢？ What would the mission be?
随着时间的推移，加大利纳明白她要安排制作一枚勋章，供忠实的天主教徒佩戴。 Over time, it became clear that Catherine should arrange the production of a medal to be worn by faithful Catholics.
圣母向她展示了设计。 The Blessed Virgin showed her the design.
马利亚出现在一个椭圆框内，站在地上。 Mary appeared inside an oval frame, standing upon the earth.
光芒从她的手中射出。 Rays of light came forth from her hands.
框的周围写着：「圣母马利亚，您无原罪而成胎，求您为我们祈祷，我们投奔于您。」 Around the frame were the words, "O Mary, conceived without sin, pray for us who have recourse to thee."
框外有十二颗星星，一个大写的M，上面有十字架，下面是耶稣和马利亚的心。 The frame was surrounded by twelve stars, a large letter M with a cross on top, and the images of the hearts of Jesus and Mary below.
圣母还警告加大利纳修女，她所在的巴黎即将发生社会动荡：一次短暂但血腥的叛乱。 The Blessed Virgin also warned Sister Catherine about social upheavals that were about to come to her city of Paris: a brief but bloody rebellion.
加大利纳没有告诉任何人这些异象，除了她的灵修指导和告解神父。 Catherine told no one about these visions except the priest who served as her spiritual director and confessor.
神父非常谨慎，研究了加大利纳的说法两年，才将请求呈交给巴黎总主教。 The priest was extremely cautious, and he studied Catherine's claims for two years before taking the request to the Archbishop of Paris.
总主教似乎对圣母无原罪成胎有深厚的敬奉，因此对加大利纳的异象报告非常感动。 The Archbishop, it seems, had a deep devotion to the Blessed Virgin under the title Immaculate Conception, and so he was quite taken with the report of Catherine's visions.
忠实的天主教徒一直相信马利亚的无罪，但教会尚未正式宣告为教义。 Faithful Catholics had always believed in Mary's sinlessness, but the Church had not yet solemnly proclaimed it as a dogma.
对总主教来说，马利亚向加大利纳修女显现，似乎是天上对他最深敬奉的确认。 For the Archbishop, Mary's appearance to Sister Catherine seemed to arrive as heaven's confirmation of his dearest devotion.
他安排铸造了这枚勋章，很快就大受欢迎。 He arranged to have the medal struck, and it soon proved to be enormously popular.
不久，全球数百万人获得了这枚勋章，他们报告说对他们的灵性生活产生了惊人的影响。 Before long, many millions were acquired by people all over the world, and they reported astonishing effects on their spiritual lives.
这种敬奉至今仍然广受欢迎。 The devotion continues in popularity even to this day.
自教会初期以来，基督徒就使用圣物来增强他们的信心。 Since the earliest days of the Church, Christians have used sacramentals as a means of intensifying their faith.
圣物是一些实物，如圣像或敬奉勋章，经过祝福，用来激励人们祷告。 Sacramentals are material objects, like sacred images or devotional medals, that have been blessed for the purpose of moving people to prayer.
考古学家发现古代许多圣物上都有圣母的形象：勋章、灯、杯和圣像。 Archaeologists have found the Blessed Virgin's image impressed on many sacramentals from ancient times: medals, lamps, cups, and icons.
过去和现在一样，这些物品使我们预备好接受神的恩典，并愿意与之合作。 Then, as now, these items prepare us to receive God's grace and dispose us to cooperate with it.
这就是奇迹勋章最大的神迹：个人的心归向耶稣基督。 That's the greatest miracle of the Miraculous Medal: the conversion of individual hearts to Jesus Christ.
加大利纳的告解神父保守了她的身份秘密，她自己也是如此。 Catherine's confessor kept her identity a secret, and so did she.
四十六年来，她继续与姐妹们默默工作，照顾病人和临终者。 For 46 years, she continued to work quietly with her sisters, tending the sick and dying.
自她1876年圣洁去世以来，她的身体从未腐朽。 Since her holy death in 1876, her body has never suffered decay.
她的遗体完好无损，供朝圣者瞻仰。 She remains incorrupt and exposed for view by pilgrims.
她本身就是她帮助带到世上的奇迹勋章的见证。 She is herself a testimony to the miraculous quality of the metal she helped to bring into the world.
大家好，欢迎回到《圣经与圣母马利亚》。 Hello and welcome back to the Bible and the Virgin Mary.
在上一次的课程中，我们开始关注著名的迦拿婚宴。 In our last session together, we began our focus upon the famous wedding at Cana passage.
我们看到《创世记》前两章与《约翰福音》前两章之间有相似之处。 And we saw that there are parallels between the first two chapters of Genesis and the first two chapters of John.
所以有创造和新创造。 So you've got creation and a new creation.
第一个亚当和新亚当耶稣基督。 First Adam and the new Adam, Jesus Christ.
同样，约翰将伊甸园中的女人，第一位夏娃，与迦拿婚宴的女人，新夏娃马利亚联系起来。 Likewise, John connects the woman in the Garden of Eden, the first Eve, to the woman at the wedding at Cana, the new Eve, Mary.
事实上，我们上次结束时驳斥了耶稣称她为「女人」是贬低她的错误观念。 In fact, we finished last time by debunking the false notion that by calling her woman, Jesus demeaned her.
我们还表明，耶稣在马太福音12章、马可福音3章和路加福音8章中，当他 母亲来找他时，并没有轻视她。当他说：「谁是我的母亲？谁是我的弟兄？」 We also show Jesus wasn't being dismissive of his mother when she came looking for him in the story seen in Matthew 12, Mark 3, and Luke 8. When he says, "Who is my mother and who are my brethren?"
在马太福音12章48节，他在50节立即回答：「凡 遵行我天父旨意的人，就是我的弟兄姐妹和母亲了。」 in Matthew 12:48, he immediately answers his own question in verse 50. "Whoever does the will of the Father in heaven is my brother, my sister, my mother."
马利亚正是这人中的典范。 Well, Mary is that person par excellence.
她完全将自己托付给神的旨意。 She's fully entrusted herself to the will of God.
回到迦拿，我们看到耶稣并不打算责备或疏远他的母亲。 So getting back to Cana, we see that Jesus didn't intend to scold or distance himself from his mother.
但他意欲何为呢？ But what did he intend?
发现这一点的关键在于耶稣称呼他母亲的方式。 The key to discovering that lies in the way Jesus addressed his mother.
他称她为「女人」。 He calls her woman.
在反天主教的论战中，这个称呼常被用作耶稣疏远他母亲的例证。 Again, in anti-Catholic polemics, the use of that term is often held up as an example of Jesus distancing himself from his mother.
但没有证据支持这一点。 But there's no evidence of that.
耶稣在经文中常这样称呼妇女。 Jesus often addresses women that way in Scriptures.
在每个例子中，他对那些妇女都是礼貌和尊重的。 And in every instance, he's being polite and respectful to those women.
然而，耶稣这样称呼他的母亲是不寻常的。 It is unusual, however, for Jesus to address his mother that way.
事实上，至少在经文中，没有人这样称呼自己的母亲。 In fact, it's unusual for anyone to address their mother that way, at least in Scripture.
在圣经或当时的文献中，都没有儿子称呼母亲为「女人」的例子。 Nowhere else in either the Bible or the literature of that time is there an example of a son calling his mother "woman."
这表明这个词，至少在这里的用法，对约翰和耶稣有象征意义。 What this suggests is that the word, at least as it's used here, has symbolic value for John and Jesus.
这一观点进一步得到支持，因为在约翰福音中，「女人」是耶稣唯一称呼马利亚的方式。 And that idea gets further support from the fact that "woman" is the only way Jesus addresses Mary in John's Gospel.
即使在十字架上，耶稣将马利亚托付给约翰时，他也称她为「女人」。 Even when he's hanging on the cross, when Jesus entrusts Mary to John, he also refers to her as "woman."
约翰福音19章26节说：「母亲，看你的儿子。」为了理解这个 词的象征意义，我们需要从约翰的新创造框架来解读这段经文。 "Woman, behold your son," says John 19:26. Here again, in order to unlock the meaning of the word's symbolic value, we need to read this passage in light of John's framework of a new creation.
记得在第一次创造中，「女人」是亚当给夏娃的名字。 Remember that in the first creation, "woman" was the name Adam gave Eve.
那人说：「这是我骨中的骨，肉中的肉。 Then the man said, "This at last is bone of my bones and flesh of my flesh.
可以称她为『女人』。」 She shall be called 'woman.'"
在第二次创造中，约翰福音所描绘的新创造中，「女人」是耶稣给马利亚的名字。 And in the second creation, the new creation depicted by John in his Gospel, "woman" is the name Jesus gives Mary.
约翰所写的另一卷书《启示录》中，也有一个女人占据重要地位。 A woman also figures prominently in another of the books written by John, the Book of Revelation.
「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.
她怀了孕，在生产的艰难中疼痛呼叫。」 She was with child, and she cried out in her pangs of birth in anguish for delivery."
天上又现出异象来，有一条大红龙，七头十角，七头上戴着七个冠冕。 And another sign appeared in heaven, 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.
她的孩子被提到神宝座那里去了。 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.
龙也和他的使者争战，龙却敌不住，他们在天上再没有地方。 And the dragon and his angels fought, but they were defeated, and there was no longer any place for them in heaven.
请注意，约翰将那妇人描述为一个异象。 Note that John describes that woman as a sign.
正如在约翰福音中，《创世记》是《启示录》12章所描绘场景 的背景。所以《创世记》、约翰福音和《启示录》都是相连的。 As in John's gospel, the book of Genesis lies behind the scene depicted in Revelation 12. So Genesis, John, and Revelation, they're all connected.
换句话说，《启示录》12章所展现的戏剧是神在伊甸园中所应许的实现。 In other words, the drama that plays out in Revelation 12 is the fulfillment of the promise God made in the Garden of Eden.
我要叫你和女人彼此为仇。 I will put enmity between you and the woman.
你的后裔和女人的后裔也要彼此为仇。女人的后裔要伤你的头，你要伤他的脚跟。 And between your seed and her seed, he shall bruise your head and you shall bruise his heel.
你看到这场景与我们刚才读的《启示录》12章之间的联系了吗？在《创世记》中，亚 当和夏娃吃了果子后，神应许在人类历史中，蛇与女人之间会有仇恨，完全的对立。 Do you see the connection between that scene and the scene we read a few moments ago from Revelation 12? In Genesis, after Adam and Eve eat the fruit, God promised that throughout human history there would be an enmity, a total and complete opposition between the serpent and the woman.
他还应许蛇的后裔和女人的后裔之间也会有仇恨。 He also promised that there would be an enmity between the offspring of the serpent and the offspring of the woman.
此外，神应许会有决定性的斗争，女人的男孩子要伤蛇的头。 Furthermore, God promised that there would be a decisive struggle, and that the woman's male child would crush the serpent's head.
在《启示录》中，我们看到这场战斗以象征的方式展开。 Well, in Revelation, we see that battle metaphorically unfold.
在那里，一个妇人生了一个男孩子，蛇试图吞吃这孩子。 There, a woman gives birth to a male child, a child whom the serpent attempts to devour.
那蛇也与妇人其余的儿女争战，但最终未能得胜。 That serpent also makes war against the rest of the woman's offspring, but ultimately, he's not successful.
他被妇人的后裔打败。 He is defeated by the woman's offspring.
通过比较神在《创世记》3章15节的应许与《启示录》12章中应许的戏 剧性实现，我们可以看到两者中描绘的妇人就是我们在迦拿遇见的马利亚。 By comparing the promise God made in Genesis 3:15 with the dramatic fulfillment of that promise played out in Revelation 12, we can see that the woman depicted in both is the woman we meet in Cana, Mary.
在《启示录》中，妇人生了一个男孩子，受到蛇的攻击。 In Revelation, the woman gives birth to a male child who is under attack by the serpent.
然而，蛇不仅攻击她的男孩子。 The serpent, however, doesn't just attack her male child.
他也攻击她其余的儿女，《启示录》12章17节说。那蛇在《启示录》12章9节明确 被认定为《创世记》中的蛇。大龙就是那古蛇，名叫魔鬼，又叫撒但，是迷惑普天下的。 He also attacks her other offspring, says Revelation 12:17. Well, that serpent is explicitly identified as the serpent of Genesis in Revelation 12:9. And the great dragon was thrown down, that ancient serpent who is called the devil and Satan, the deceiver of the whole world.
他被摔在地上，他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.
但这妇人、孩子和其余的儿女是谁呢？ But who are the woman, the child, and the other offspring?
《启示录》12章5节告诉我们，这孩子是期待已久的弥赛亚。 We're told in Revelation 12:5 that the child is the long-awaited Messiah.
他是将要用铁杖辖管万国的男孩子。 He's the male child who would rule all the nations.
那只能是耶稣，这意味着那妇人，他的母亲，必定是马利亚。 Well, that can only be Jesus, which means that the woman, his mother, has to be Mary.
那么其余的儿女呢？ And the other offspring?
他们是神的子民，教会，就是《启示录》12章1 7节所说的那些守神诫命、为耶稣作见证的人。 Well, they're the people of God, the church, those who, as we're told in Revelation 12:17, keep the commandments of God and bear testimony to Jesus.
那么这如何帮助我们理解约翰对迦拿所发生事情的记载呢？ So how does this help us understand John's account of what took place at Cana?
《启示录》和迦拿都有相同的背景故事，就是《创世记》的创造故事。 Both Revelation and Cana share the same backstory, the creation story from Genesis.
在《启示录》和迦拿，马利亚都被称为「女人」。 In both Revelation and Cana, Mary is called Woman.
在《启示录》和迦拿，马利亚都被描述为耶稣，弥赛亚的母亲。 And in both Revelation and Cana, Mary is described as the mother of Jesus, the Messiah.
还要注意，她与耶稣的其他门徒有关联。 It's also important to note that she's associated with Jesus' other disciples.
在《启示录》中，她是其余儿女的母亲，神的子民。 In Revelation, she's the mother of other offspring, the people of God.
在迦拿，通过她的影响，耶稣行了他的第一个神迹，这神迹成为门徒信他的催化剂。 And at Cana, through her influence, Jesus performs his first miracle, the miracle that serves as the catalyst for his disciples' belief in him.
这是耶稣所行的头一件神迹，是在加利利的迦拿 行的，显出他的荣耀来，他的门徒就信他了。 This, the first of his signs, Jesus did at Cana in Galilee and manifested his glory, and his disciples believed in him.
最终，通过这些平行，约翰将马利亚描绘为新夏娃。 Ultimately, through setting up those parallels, John depicts Mary as the new Eve.
他向我们展示，正如亚当是基督的预表，夏娃也是马利亚的预表。 He shows us that just as Adam was a type of Christ, so too was Eve a type of Mary.
全人类的原始母亲预示并阐明了耶稣的母亲在救恩历史中所扮演的角色。 The original mother of all mankind foreshadowed and illuminated the role the mother of Jesus would play in salvation history.
在迦拿，从某种意义上说，新夏娃彻底扭转了第一位夏娃的决定。 At Cana, in a sense, the new Eve radically reversed the decision of the first Eve.
第一个女人引导第一个亚当犯下他的第一次恶行。 The first woman led the first Adam to commit his first evil act.
但在迦拿，新女人引导新亚当完成他的第一次荣耀工作。 But at Cana, the new woman leads the new Adam to perform his first glorious work.
夏娃劝亚当违背神，吃了果子。 Eve counseled Adam to defy God and eat the fruit.
然而，新夏娃将人们的需要带到她儿子面前，教导他们凭信心顺服他。 The new Eve, however, brings the people's needs to her son and teaches them to obey him in faith.
她在约翰福音2章5节说：「他告诉你们什么，你们就做什么 。」第一位夏娃，《创世记》3章20节说，是众生之母。 "Do whatever he tells you," she says in John 2:5. The first Eve, says Genesis 3:20, was the mother of all living.
通过教导门徒和仆人信靠耶稣，新夏娃成为教会的母亲。 And by teaching the disciples and servants to believe in Jesus, the new Eve becomes the mother of the Church.
她是所有信徒的母亲，所有在基督里活着的人。 She's the mother of all believers, all who live in Christ.
对马利亚在救恩历史中角色的认识几乎立即在早期教会中扎根。 Now this recognition of Mary's role in salvation history took root almost immediately in the early Church.
最早的基督教护教者之一，殉道者游斯丁，阐明了这种认识。 One of the first Christian apologists, Justin Martyr, articulated that recognition.
在二世纪，他写道：「基督由童贞女而成为人，为 要使从蛇而来的悖逆以其起源的方式被毁灭。」 In the second century, he wrote, "Christ became man by the Virgin in order that the disobedience that proceeded from the serpent might receive its destruction in the same manner in which it derived its origin."
她回答说：「愿照你的话成就在我身上。」 And she replied, "Be it done unto me according to thy word."
藉着她，生了我们已证明有许多经文所指的那位，神藉他毁灭了蛇和那些像他的天使与人。 And by her has he been born to whom we have proved so many scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him.
注意游斯丁指出了救恩历史的模式。 Notice that Justin points to the pattern of salvation history.
他说，一个邪恶的天使在第一位夏娃中孕育了罪。 He says, an evil angel conceived sin in the first Eve.
神的使者向新夏娃宣告耶稣的降生。 An angel of God announces the conception of Jesus to the new Eve.
当然，殉道者游斯丁并不是唯一一个看到约翰所见的教父。 Justin Martyr wasn't, of course, the only one of the Church Fathers who saw what John saw.
圣爱任纽，早期教会的第一位系统神学家，圣约翰门徒波利卡 普的门徒，也认识到马利亚在新创造中作为新夏娃的角色。 St. Irenaeus, the early Church's first systematic theologian and a disciple of St. John's disciple Polycarp, also recognized Mary's role as the new Eve in the new creation.
他写道：「夏娃悖逆所结的结，因马利亚的顺服而解开。 He wrote, "...the knot of Eve's disobedience was loosed by the obedience of Mary.
童贞女夏娃因不信所结的结，童贞女马利亚因信而解开。」 The knot which the Virgin Eve tied by her unbelief, the Virgin Mary opened by her belief."
接着他说，若前者夏娃不顺服神，后者马利亚则被劝服 顺服神，使童贞女马利亚成为童贞女夏娃的代求者。 Going on, he says, if the former, Eve, disobeyed God, the latter, Mary, was persuaded to obey God so that the Virgin Mary became the advocate of the Virgin Eve.
因此，正如人类因一位童贞女而陷入死亡的奴役，也因一位童贞女而得救。 And thus, as the human race fell into bondage to death by means of a virgin, so it was rescued by a virgin.
一旦我们认识到耶稣是新亚当，马利亚是新夏娃，我 们也能认识迦拿的婚宴是什么——新约的一个记号。 Once we recognize Jesus as the new Adam and Mary as the new Eve, we can also recognize the wedding at Cana for what it is, a sign of the new covenant.
正如安息日，第七日，是神与创造的第一个约的记号，迦拿的婚宴发生 在第七日，有忠心的仆人和神奇丰盛的酒，是神与创造的新约的记号。 As the Sabbath, the seventh day, was the sign of God's first covenant with creation, the wedding feast at Cana, which took place on the seventh day, with its faithful servants and miraculous abundance of wine, is a sign of God's new covenant with creation.
在第一个约中，我们见证了一男一女，亚当和夏娃的婚姻结合。 In the first covenant, we witness the marital union of a man and a woman, Adam and Eve.
在新约中，我们有一男一女出席婚宴。 And in the new covenant, we have a man and woman present at a wedding.
当然，马利亚是耶稣的母亲，不是他的新娘。 Mary, of course, is Jesus' mother, not his bride.
但要理解约翰在此意图的圣经象征的超自然深度，我们需要放下自然 的阅读方式，采用我们在早期课程中谈到的一些属灵的阅读方式。 But in order to understand the supernatural depths of the biblical symbolism that John intends here, we need to set aside our natural ways of reading and employ some of the spiritual ways of reading we talked about in an earlier lesson.
回想我们在上节课中读到的迦拿婚宴的完整记载。 Think back to the full account of the wedding at Cana that we read in our last lesson.
你注意到谁没有被提到吗？ Did you notice who was not mentioned?
就是那对新婚夫妇。 The couple being married.
婚宴被描述却不提新郎新娘，这不是很奇怪吗？ Isn't it odd the wedding feast would be described but not the bride and groom?
确实很奇怪。 Well, it is odd.
但当你理解约翰通过这个故事向我们揭示的内容时，这就有意义了。 But it makes sense when you understand what John reveals to us through this story.
首先，他向我们揭示马利亚是谁。 First, he reveals to us who Mary is.
作为女人，马利亚成为许多圣经象征和期望的中心。 As the woman, Mary becomes the locus of a host of biblical symbols and expectations.
她既是以色列的女儿，又是神新子民的母亲，还是神 的童贞新娘，藉着圣灵的能力怀孕生下他的儿子。 She is simultaneously a daughter of Israel, the mother of the new people of God, and the virgin bride of God, the one who conceives and bears his son through the power of the Holy Spirit.
更重要的是，在这个故事中，约翰揭示了基督是谁。 Even more important, in this story, John reveals who Christ is.
当管筵席的尝了酒，他对新郎的评论似乎是对耶稣说的。 When the head waiter tastes the wine, his remarks to the bridegroom seem to be addressed to Jesus.
你将好酒留到如今。 You have kept the good wine until now.
约翰通过紧接着管筵席的话写下这些话来强调这种解读。 John stresses this reading by immediately following the head waiter's remark with these words.
这是耶稣所行的头一件神迹，是在加利利的迦拿行的。 This, the first of his signs, Jesus did at Cana in Galilee.
在这里，约翰向我们展示，旧约中最古老的应许之一终于实现了。 Here, John shows us that one of the oldest promises of the Old Testament has finally been fulfilled.
那应许就是神要以神圣的新郎身份来，与他的子民立一个新的永恒的约。 That promise that God would come as a divine bridegroom who will wed his people in a new and everlasting covenant.
我们在先知书、某些诗篇和其他旧约著作如《雅歌》 中，以越来越强烈的方式看到这弥赛亚婚宴的应许。 And we see this promise of messianic nuptials with increasing intensity in the writings of the prophets, in certain psalms, and in other Old Testament writings like the Song of Songs.
例如，在耶利米书2章，以色列对主的爱被比作新妇的爱。 For example, in Jeremiah 2, Israel's love for the Lord is compared to the love of a bride.
在以西结书16章32节，以色列被描述为淫妇，背弃了她的丈夫主，去随从别国的假神。 In Ezekiel 16:32, Israel is described as an adulterous wife who has betrayed her husband, the Lord, for the false gods of other nations.
在以赛亚书54章4到7节，神对以色列说：「 我离弃你不过片时，却要施大恩将你收回。」 In Isaiah 54:4-7, God tells Israel, "For a brief moment, I forsook you, but with great compassion I will gather you."
旧约先知何西阿或许最清楚地描述了神的意图。 The Old Testament prophet Hosea gives perhaps the clearest description of God's intentions.
在那里，神用类似《创世记》的语言应许与创造立新约，以他与以色列的婚姻为顶点。 There, in language that's reminiscent of Genesis, God promises a new covenant with creation that will be capped by his marriage to Israel.
我以诚实聘你归我，你就必认识耶和华。 I will espouse you in faithfulness, and you shall know the Lord.
耶和华说：那日我必应允，我必应允天，天必应允地。 And in that day, says the Lord, I will answer the heavens, and they shall answer the earth.
在何西阿书和其他地方，新约的弥赛亚祝福伴随着或象征着新酒。 In Hosea and elsewhere, the messianic blessings of the new covenant are accompanied or symbolized by new wine.
耶和华说：日子将到，耕种的必接续收割的，踹葡萄的必接续撒种的。 Behold, the days are coming, says the Lord, when the plowman shall overtake the reaper, and the treader of grapes him who sows the seed.
大山要滴下甜酒，小山都必流奶。 The mountain shall drip sweet wine, and all the hills shall flow with it.
我必使我民以色列被掳的归回，他们必重修荒废的城邑居住。 I will restore the fortunes of my people Israel, and they shall rebuild the ruined cities and inhabit them.
栽种葡萄园，喝其中所出的酒；修造果木园，吃其中的果子。 They shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit.
同样的意象出现在《雅歌》中，象征性地描绘了神与他子民的婚礼。 That same type of imagery appears in the Song of Songs, which symbolically depicts the wedding of God to his people.
因此，在迦拿，约翰将耶稣呈现为应许的新郎。 At Cana then, John presents Jesus as the promised bridegroom.
他就是那位将在新约的婚宴上提供新酒的。 He's the one who will provide the new wine at the wedding feast of the new covenant.
再次，我们的解读得到约翰《启示录》的帮助，它以宇宙性的婚宴结束。 Again, our interpretation is helped by looking at John's Revelation, which concludes with a cosmic wedding feast.
那是羔羊的婚筵，庆祝基督与他的新妇教会的结合，我们在《启示录》 19、21和22章中读到。在那里，这筵席也标志着新创造的顶峰。 It's the marriage supper of the Lamb, the marriage supper celebrating the union between Christ and his bride, the church that we read about in Revelation 19, 21, and 22. There, too, this feast marks the pinnacle of a new creation.
我又看见一个新天新地，因为先前的天地已经过去，海也不再有了。 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.
《启示录》中将基督描绘为羔羊和新郎的形象呼应了约翰福音。 These depictions of Christ as the Lamb and the bridegroom in the book of Revelation echo John's Gospel.
在那里，耶稣也被认定为神的羔羊和新郎。 There, Jesus is also identified as the Lamb of God and as the bridegroom.
约翰还在迦拿向我们展示了新创造的首生者。 John also shows us at Cana, The firstborn of the new creation.
这暗示了圣保罗在哥林多前书15章中明确指出的，他称耶稣为亚当的预表，新亚当或末 后的亚当。同样，在迦拿，约翰揭示马利亚是新亚当的新妇，新夏娃，新创造的母亲。 And that implies what St. Paul makes explicit when he calls Jesus a type of Adam and the new or last Adam in 1 Corinthians 15. Likewise, at Cana, John reveals that Mary is the bride of the new Adam, the new Eve, the mother of the new creation.
这整个事件还有另一个有趣的小方面。 There's also another little interesting aspect of this whole episode.
值得注意的是，这场婚礼上唯一的誓言是马利亚对 仆人说的：「他告诉你们什么，你们就做什么。」 It is significant that the only vow spoken at this wedding is what Mary says to the servants: "Do whatever he tells you."
在马利亚的话中，我们听到了以色列约传统的遥远回声。 In Mary's words, we hear a distant echo of Israel's covenant traditions.
我们发现基本相同的短语用来描述以色列在西奈山确认 的约，就是神带他们出埃及后藉摩西与他们立的约。 We find essentially the same phrase used to describe Israel's ratification of the covenant at Mount Sinai, the covenant God made through Moses with Israel after bringing them up out of Egypt.
在那里，以色列许愿说：「凡耶和华所说的，我们都必遵行。」 There, Israel vowed, "All that the Lord has spoken, we will do."
这句话也用于约书亚记和尼希米记中以色列更新西奈之约的记载。 That phrase is also used in accounts of Israel's renewal of that Sinai covenant in Joshua and Nehemiah.
所以马利亚在迦拿所说的「他告诉你们什么，你 们就做什么」，是代表仆人和门徒的一种约誓。 So the words Mary speaks at Cana, "Do whatever he tells you," are a sort of a covenant vow on behalf of the servants and the disciples.
他们表达了对耶稣的接受和凭信心遵行他话语的愿望。 They express their acceptance of Jesus and their willingness to live by faith in his word.
仆人们分享她的信心，这反映在他们对耶稣的回应中。 And that the servants share her faith is reflected in their response to Jesus.
耶稣吩咐他们把缸倒满水，他们就倒满了，直到缸口，约翰福 音2章7节说。这当然是马利亚仍然呼召所有门徒的回应。 Told by him to fill the jars, they filled them to the brim, says John 2:7. And that, of course, is the response to which Mary still calls all disciples.
这是马利亚呼召你我作出的回应。 It's the response to which Mary calls you and me.
作为新夏娃，她是所有在基督里活着之人的母亲。 As the new Eve, she's the mother of all who live in Christ.
她是我们的母亲，告诉我们凭信心顺服基督。 She's our mother, telling us to obey Christ in faith.
在天使报喜时，马利亚代表以色列，锡安的女子，听到了神的选民渴望已久的话语。 At the Annunciation, Mary stood in the place of Israel, daughter Zion, hearing the words God's chosen people had longed to hear.
弥赛亚要来了。 The Messiah is coming.
同样，在迦拿，马利亚代表教会。 Similarly, at Cana, Mary stands in the place of the Church.
她是基督的新妇，完全献给神的女人，是新亚当的帮助者，实现新创造的应许。 She's the bride of Christ, the woman consecrated completely to God and the helpmate of the new Adam in bringing about the promises of the new creation.
在迦拿，基督并没有像一些反天主教者所说的那样责备马利亚。 At Cana, there's no rebuking of Mary by Christ as some anti-Catholics would have people believe.
相反，在迦拿，我们看到基督尊敬他的母亲，应她的请求开始了他的公开事工。 Rather, at Cana, we see Christ honor his mother by beginning his public ministry at her request.
在迦拿，马利亚在救恩历史中作为母亲、新妇和代求者的地位被明确展现。 At Cana, the place of Mary in salvation history as mother, bride, and intercessor is made clear.
下次我们将更仔细地看旧约中另一个非常重要的马利亚的预表或预示，就是约柜。 Next time we'll look a little more closely at another very important type or foreshadowing of Mary depicted in the Old Covenant, the Ark of the Covenant.
约柜是神的宝座，是他同在的伟大象征，安放在会幕和圣殿的至圣所。 Now the Ark of the Covenant was the very throne of God, the great symbol of his presence that resided in the most holy part of the tabernacle and temple.
我们将看到圣约翰和圣路加如何惊人地宣称马利亚是新约的约柜。 What we're going to see is how both St. John and St. Luke make the startling claim that Mary is the Ark of the New Covenant.
作为一个在归信过程中对马利亚感到困难的新教徒，我们将讨论的 所有相似之处对我发现圣母在救恩历史中的角色有巨大的帮助。 Now, as a Protestant who had a difficult time with Mary during my conversion, all the parallels we're going to discuss were huge in my discovery of Our Lady's role in salvation history.
所以，下一节课是我最喜欢的之一，我保证会有一些非常有趣的内容。 So, this next session is one of my favorites, and I promise there's going to be some very interesting stuff.
在那之前，愿神祝福你。 Until then, God bless you.