谢谢你。 Thank you.
在普法战争期间，小村庄蓬芒特处于一个脆弱的位置。 The tiny village of Pontmont occupied a vulnerable place during the Franco-Prussian War.
虽然规模不大，但它位于德军推进的路线和法国城市拉瓦勒之间。 Though insignificant in size, it lay between the advancing German army and the French city of Laval.
前线的消息并不令人鼓舞。 The news from the front wasn't very encouraging.
德军在法国东北部几乎没有遇到抵抗，到1870年底，大部分国家已在他们控制之下。 The Germans were meeting little resistance in northeastern France, and by the end of 1870, most of the country was under their control.
巴黎被围困，蓬芒特的人们已接受了不可避免的征服。 Paris was besieged, and the people of Pontmont reconciled themselves to the inevitable conquest.
像当时法国的大多数家庭一样，巴尔巴德特一家有许多忧虑。 Like most families in France at that time, the Barbadettes had many worries.
塞萨尔和维克多尔有一个儿子在军中，两个小儿子还在家。 Cesar and Victoire had one son away in the army and two young ones still at home.
他们知道普鲁士人的到来已是几天之内的事。 They knew that the arrival of the Prussians was just days away.
尽管如此，他们仍要过日常生活，于是就这样做了。 Nonetheless, they had to go about the business of their daily life, and so they did.
1871年1月17日，两个男孩，10岁的约 瑟和12岁的尤金，正在帮父亲在谷仓里干活。 On January 17, 1871, the two boys, 10-year-old Joseph and 12-year-old Eugene, were helping their father with work in the barn.
尤金休息时走到门口，凝望夜空中的第一颗星星，他看到的远超预期。 Now, Eugene took a break and walked to the door to gaze at the first stars in the evening sky, and he saw a lot more than he expected.
她美丽微笑，穿着如同女王。 She was beautiful, smiling, and dressed like a queen.
她的长袍是蓝色的，缀满星星，头戴金冠，覆着黑纱。 Her gown was blue and studded with stars, and she wore a golden crown over a black veil.
尤金的父亲和兄弟很快来到外面，他告诉他们所见。 Eugene was soon joined outside by his father and brother, and he told them what he saw.
他的兄弟也看见了，但父亲什么也看不见。 And his brother saw it too, but his father couldn't see anything.
邻居来了，随后是男孩们的母亲，但没有一个大人能看到那美丽的女士。 A neighbor came and then the boys' mother, but none of the adults could see the beautiful lady.
家人请来了当地的老师，她带来了另外两个孩子。 The family sent to the local school teacher, and she brought two other children.
大人们都看不见显现，但孩子们一个接一个地坚持说能看见。 None of the adults could see the apparition, though the children, one after another, insisted they could.
随着夜色渐深，人群越来越多，人们开始念玫瑰经，唱圣歌。 The crowd got bigger as the evening wore on, and the people began to pray the rosary and sing hymns.
显现持续了三个小时，异象的内容随着时间变化，常常回应人们的祷告。 The apparition lasted three hours, and the content of the vision changed over time, often in response to the prayers of the people.
孩子们看到旗帜，上面写着简单的信息：「但要祷告，我的孩子们，神很快会回应你们。 The children saw banners that bore a simple message: "But pray, my children, God will soon answer you.
我的儿子愿意被感动。」 My son allows himself to be moved."
因这信息，人们称蓬芒特的显现为「望德圣母」。 Because of this message, the people came to call the apparition of Pontmont, Our Lady of Hope.
的确，神证实了蓬芒特人们的盼望。 Indeed, God vindicated the hope of the people of Pontmont.
普鲁士军队突然停止前进，战争很快结束。 The Prussian army suddenly halted its advance, and the war soon ended.
最终，所有在蓬芒特看到圣母的四个孩子都进入了教会的事奉。 Eventually, all four of the children who saw Our Lady at Pontmont entered the service of the Church.
巴尔巴德特兄弟二人成为神父，其中一个女孩进了修道院。 The two Barbadette brothers became priests, and one of the girls entered a convent.
另一个女孩成为尤金神父所领导堂区的忠实管家。 The other girl became a devoted housekeeper at the parish led by Father Eugene.
我们能从这次显现中学到什么？ What can we learn from this apparition?
这不过是耶稣基督福音的信息。 Again, it's no more and no less than the message of the gospel of Jesus Christ.
耶稣说：「我实在告诉你们，你们若不回转，变成小孩子的样式，断不得进天国。」 Jesus said, "Truly I say to you, unless you turn and become like children, you will never enter the kingdom of heaven."
那夜在法国，成人看不见的，仰望天的孩子却看得清清楚楚。 What the grown-ups couldn't see in that night sky in France was plain as day to the children who looked up to heaven.
这为何如此重要？ And why is that so important?
因为我们在洗礼中确实成为了神的儿女。 Because we have truly become God's children in baptism.
我们是永恒圣父的儿女，耶稣基督的弟兄姊妹。 We are children of the Eternal Father, brothers and sisters of Jesus Christ.
耶稣看每个爱徒，就如在各各他的十字架上。 Jesus looks at every beloved disciple just as he did from the cross at Calvary.
他对我们每一个人说：「看你的母亲。」 And he says to each and every one of us, "Behold your mother."
然后对他的母亲说：「看你的儿子。」 And then he says to his mother, "Behold your child."
还有什么比当年蓬芒特的小孩子们所领受的信息更能激发我们的盼望呢？ What better cause could we find for hope than the message those little children long ago received at Pontmont?
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。 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 12 stars.
她生了一个男孩子，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.
如果你记得，这些话出自启示录12章1节和5节，描述了使徒约翰所见的异象。 If you recall, those words come from Revelation 12:1 and 12:5, and they describe a vision seen by the Apostle John.
在圣经中，我们看到这异象如何与童贞马利亚作为新约的约柜的形象相连。 Previously in the Bible, in the Virgin Mary, we saw how this vision is tied to the image of Mary as the Ark of the New Covenant.
它也似乎描绘基督为新生的王，注定要在宝座上掌权。 Well, it also seems to depict Christ as a newborn king, destined to rule on a throne.
然而，为何生他的妇人被描绘为王后？ Why, however, is the woman who gave birth to him depicted as a queen?
为何她头戴星冠，身披荣耀？ Why is she crowned with stars and arrayed in glory?
答案在于一个贯穿旧约到新约的悠久传统。 Well, the answer is found in a long tradition that runs right through the Old Testament and on into the New.
在过去的课程中，我们看到新约作者如何依靠旧约的形象和人 物，向我们展示耶稣的母亲马利亚是谁，耶稣基督又是谁。 Over the past sessions, we've seen how the authors of the New Testament rely on images and persons from the Old Testament to show us who and what Mary, the mother of Jesus, is, and who and what Jesus Christ is.
到目前为止，我们看到马利亚的母性如何被撒拉、拉结和哈拿等妇女的奇妙母性所预表。 Thus far, we've looked at how Mary's motherhood was foreshadowed by the miraculous motherhood of women such as Sarah, Rachel, and Hannah.
我们也看到马利亚是新夏娃，是所有在基督里活着之人的母亲。 We've also seen how Mary is the new Eve, the mother of all who live in Christ.
我们研究了马利亚如何是新约的约柜，在她体内怀有神的肉身。 And we've studied how Mary is the Ark of the New Covenant, who bore, within her own body, the very flesh of God.
约翰关于身披日头的妇人的异象启示了马利亚的另一个重要形象。 John's vision and revelation of a woman clothed with the sun also illuminates another important image of Mary.
这是马利亚作为王后的形象。 It's an image of Mary as queen.
像我们迄今讨论的其他形象一样，新约作者用它来告诉我们关于马利亚和耶稣基督的真理。 And like the other images we've talked about so far, the New Testament writers use it to tell us the truth about Mary and about Jesus Christ.
在这一课中，我们将解开这个形象的意义。 In this session, we're going to unpack the meaning of that image.
我们还将探讨这个形象与马利亚「神的母亲」称号的关系。 We're also going to look at that image's relationship to Mary's title, Mother of God.
但要理解启示录的启示，我们需要再次回到旧约。 But to understand what the book of Revelation reveals, we need to once more go back to the Old Testament.
事实上，一个好的起点是箴言书末尾的利慕伊勒王的篇章，箴言 31章：「你当开口按公义判断，为困苦和穷乏的人辨屈。」 In fact, a good place to start is King Lemuel's chapter at the end of the book of Proverbs, chapter 31. Open your mouth, judge righteously, maintain the rights of the poor and needy.
国王几乎总是有顾问告诉他该做什么。 Now, a king almost always has advisors telling him what he should do.
这就是为王的一部分。 And that's part of what it is to be a king.
当然，很多时候，他所收到的建议并不是为了他或王国的利益。 Oftentimes, of course, the advice he receives isn't aimed at benefiting him or the kingdom.
而是为了顾问自己的利益。 It's aimed at benefiting the advisor.
有时，听起来像建议的其实只是奉承。 At other times, what sounds like advice is really just flattery.
但在我们刚读的经文中，给王建议的人告诉他要照顾 贫穷和温柔的人，那些无人为他们辩护或关心的人。 But in the passage we just read, the person advising the king tells him to take care of the poor and the meek, the people who have no one else to defend them or care for them.
那么，谁能如此自由地对王说话，给他这样的建议呢？ Now, who could speak freely enough to the king to give him that kind of advice?
箴言中利慕伊勒王篇章的第一节给了我们答案。 The first verse of King Lemuel's chapter in Proverbs gives us the answer.
「利慕伊勒王的言语，是他母亲教训他的真言。」 The words of Lemuel, king of Massa, which his mother taught him.
这就完全说得通了。 Well, that makes perfect sense.
只有王的母亲能这样对他说话。 Only the king's mother could speak to him that way.
作为王，他可能是她的君主，但他仍是她的儿子。 As a king, he might be her ruler, but he was still her son.
这一章还记录了利慕伊勒的母亲传给她儿子的其他智慧。 This chapter also records some of the other bits of wisdom Lemuel's mother passed along to her son.
这些智慧包括不要爱慕放荡的女人，不要酗酒，要为自己找一个贤妻。 That wisdom includes tips such as don't fall in love with loose women, don't drink too much, and find yourself a good wife.
这是任何好母亲都会给儿子的建议。 Now that's advice any good mother would give her son.
但因为这个儿子恰好是王，他的母亲还必须提醒他作为统治者的职责。 But because this son also happens to be king, his mother also has to remind him of his duties as a ruler.
他必须为无助者发声，为无力者伸张权力。 He must be the voice of the defenseless, a power for the powerless.
他的国度必须为贫穷和温柔的人。 His kingdom must be for the poor and the meek.
一个奉承的臣子绝不会对王说这样的话。 A flattering courtier could never say anything like that to the king.
这就是为什么在像以色列这样的古代近东王国中，王的母亲传统上被视为穷人的朋友。 Which is why it's not surprising that in ancient Near Eastern kingdoms like Israel, the queen mother, the mother of the king, was traditionally looked upon as a friend of the poor.
她是王与百姓之间的代求者。 She was the intercessor between the king and the people.
当我们想到箴言书以太后的劝诫结束时，我们就 能明白，受默示的作者多么重视太后的智慧。 And when we consider that the book of Proverbs ends with the Queen Mother's advice, we can see just how importantly inspired writers considered the wisdom of the Queen Mother to be.
任何听到箴言书的人，无论是统治者还是其他人，都会耳边回响着太后的话语。 Any ruler, or any person for that matter, who heard the book of Proverbs read would be left with the Queen Mother's words ringing in his ears.
那么，这位利慕伊勒王是谁呢？ So who was this King Lemuel?
他的智慧母亲又是谁呢？ And who was his wise mother?
我们并不确知。 Well, we're not exactly sure.
利慕伊勒王在圣经其他地方从未提及，只在箴言31章。有一个古老的犹太传统说， 利慕伊勒其实是所罗门的别名，他是大卫和拔示巴的儿子，是大卫国度的继承人。 King Lemuel is never mentioned in any other place in Scripture, only here in Proverbs 31. One ancient Jewish tradition, however, says that Lemuel was actually a pseudonym for Solomon, who was the son of David and Bathsheba and the heir to David's kingdom.
作为继承人，所罗门是大卫的典型儿子，承受了神在撒母耳记下7 章向大卫家所应许的荣耀国度。他也因向神求得大智慧而闻名。 As the heir, Solomon was the prototypical son of David, inheriting all the promises of a glorious kingdom that God had made to David's line in 2 Samuel 7. He's also famous for having asked for and received great wisdom from God.
事实上，他如此智慧，以至于各地的人都来求问他的建议，听他讲话。 In fact, he was so wise that people came from all over the world to seek his advice and hear him speak.
但即使有如此大的智慧，他仍听从母亲的劝诫。 But even with his great wisdom, he still listened to his mother's advice.
事实上，我们听到的关于所罗门统治的第一件事，就是他母亲在其中的重要角色。 In fact, one of the first things we hear about Solomon's reign is the important part that his mother played in it.
于是拔示巴去见所罗门王，要为亚多尼雅说情。 So Bathsheba went to King Solomon to speak to him on behalf of Adonijah.
王起来迎接她，向她下拜。 And the king rose to meet her and bowed down to her.
随即坐在位上，又为王的母亲设一个位。 Then he sat on his throne and had a seat brought for the king's mother.
这很有趣。 Okay, this is interesting.
让我们回顾一下刚才发生的事。 Let's review what just happened.
当拔示巴进入她儿子的宫廷时，他向她下拜。 When Bathsheba enters her son's court, he bows to her.
然后让她坐在他右手的宝座上。 And then he has her seated on a throne at his right hand.
重要的是，除了王的母亲，没有其他臣民享有这样的尊荣，无 论是在所罗门的统治期间，还是在其他旧约王的统治期间。 Importantly, no subject other than the king's mother ever earned that honor, not during the reign of Solomon and not during the reign of any other Old Testament king.
那么，拔示巴坐下后发生了什么？ So, what happens after Bathsheba takes her seat?
她说：「我有一件小事求你。 Then she said, "I have one small request to make of you.
请你不要推辞。」 Do not refuse me."
王说：「母亲，请说，我必不推辞。」 And the king said to her, "Make your request, my mother, for I will not refuse you."
拔示巴说：「求你将书念的亚比煞赐给你哥哥亚多尼雅为妻。」 She said, "Let Abishag the Shunammite be given to Adonijah, your brother, as his wife."
在这里，拔示巴以她传统的代求者身份为百姓代求。 Here, Bathsheba acts in her traditional role as intercessor for the people.
她将所罗门一个兄弟的请求带到她儿子面前。 She puts a request made by one of Solomon's brothers before her son.
虽然所罗门告诉母亲他会答应她的任何请求，但这 次他并没有这样做，这是一个相当明智的决定。 Although Solomon told his mother he would grant her anything she asked, he actually doesn't this time around, which was a pretty wise decision.
他的兄弟请求娶大卫的一个妃嫔。 His brother was asking to marry one of David's concubines.
在古代近东文化中，娶王的妃嫔或妻子等同于宣称自己为王。 And in ancient Near Eastern cultures, marrying the king's concubine or wife was tantamount to declaring yourself king.
然而，重要的不是所罗门是否照母亲所求的去做。 What's important here, however, is not whether Solomon did as his mother asked.
重要的是他承认她有权提出请求，即使是这样的请求。 What's important is that he acknowledged her right to ask, even something like this.
通过将太后置于如此崇高的地位，所罗门向他的朝廷和我们表明，太后有权为他人代求。 By placing the queen mother in such an exalted position, Solomon shows his court, and us, that the queen mother has the right to intercede for others.
然而，最终还是王作出最后的判断。 Ultimately, however, it's the king who is the final judge.
所罗门死后，太后仍然是大卫王国的一个显著特征。 After Solomon's death, the queen mother continued to be one of the distinctive features of the Davidic kingdom.
虽然我们不常听到她的事，但每次听到时，显然她都有很大的影响力。 And while we don't hear about her very often, every time we do, it's clear that she has great influence.
在耶利米书13章18节，神对耶利米的指示以这些话开始：「你对君王和太后说。」 In Jeremiah 13, 18, God's instructions to Jeremiah begin with these words: "Say to the king and the queen mother."
接下来的灾祸预言若不是针对王和他的母亲，他们就不可能都是国中的有力领袖。 And the prophecy of doom that then follows would not have been addressed to both the king and his mother unless they were both powerful leaders in the kingdom.
最终，耶利米的预言应验了。 Eventually, Jeremiah's prophecy came true.
巴比伦人毁灭了王国，他们的皇帝尼布甲尼撒带走了耶路撒冷所有重要的人。 The Babylonians destroyed the kingdom, and their emperor Nebuchadnezzar took away all the important people of Jerusalem.
他将约雅斤王和王的母亲、王的妻妾、臣仆，以及国中的大官都掳到巴比伦去了。 And he carried away Jehoiakim, the king, to Babylon, the king's mother, the king's wives, his officials, and the chief men of the land.
他将约雅斤和王的母亲、王的妻妾、臣仆，以及国中的大官都掳到巴比伦去了。 （列王纪下24:15）注意，先提到王，然后是他的母亲，再是他的妻妾。 He took into captivity from Jerusalem to Babylon, says 2 Kings 24:15. Note that the king comes first, and then his mother, and then his wives.
这告诉我们，太后在王之下，地位高于他的妻妾。 That tells us that the Queen Mother is next in importance to the king and more important than his wives.
全世界的岳母们都点头说：「是的，当然，这很有道理。 And mother-in-laws all over the world are nodding their heads and saying, "Yes, of course, this makes perfect sense.
我多年来一直这么说。」 I've been saying this for years."
在大卫王国的历史中，太后一直占据这个地位，仅次于王。 All through the history of the Davidic kingdom, the Queen Mother occupied that place, second only to the king.
There was even a special word for the Queen Mother in Hebrew.
希伯来语中甚至有一个专门的词来称呼太后，叫做「基比拉」，意思是「大女士」。 She was called Gebera, which means "great lady."
好吧，让我们回顾一下迄今为止我们谈到的太后的职责。 All right, let's review the duties of the Queen Mother that we've talked about so far.
首先，如箴言31章所示，她以无人能及的方式劝诫王。 First, as we saw in Proverbs 31, she advised the king as nobody else could.
在所有臣民中，她是唯一一个他需要顺从的人。 Of all his subjects, she was the only one to whom he owed any kind of obedience.
其次，她在王面前为百姓代求。 Second, she interceded for the people before the king.
有趣的是，这不仅是大卫王国中太后的角色，也是许多古代近东王国中太后的角色。 Interestingly, this was the role of the Queen Mother in many other ancient kingdoms of the Near East, not just in the Davidic kingdom.
早在我们所知最古老的文学作品之一《吉尔伽美 什史诗》中，太后就充当了为百姓代求的角色。 As far back as the Epic of Gilgamesh, one of the most ancient literary works we know of, the Queen Mother filled the role of intercessor for the people.
现在，她还有一个功能。 Now, she also had one more function.
她是王合法统治的可见标志。 She was a visible sign of the king's legitimate rule.
记住，她不仅是王的母亲。 Remember, she wasn't just the king's mother.
她还是前王的妻子。 She was also the former king's wife.
她作为王的母亲，证明了他是前王的后裔。 Her motherhood of the king was a testimony to his descent from the previous king.
这些使太后在国中的所有臣民中具有独特的重要性。 These are the things that made the Queen Mother uniquely important among all the subjects in the kingdom.
王可能有许多妻妾，但他只有一个母亲。 The king may have had many wives, but he only had one mama.
这使她在王国的治理中占据了一个不可或缺且不可重复的位置。 That gave her an essential and unrepeatable place in the government of the kingdom.
旧约中我们看到的最后一对王和太后是被掳到巴比伦的那对。 Now, the last king and queen mother we see in the Old Testament is the pair who were led off into Babylon.
但他们不是我们所听到的最后一对王和太后。 But they aren't the last king and queen mother that we hear about.
记得，当神与大卫立约时，他应许这位年轻的王，他的国度要存到永远。 Remember, when God established his covenant with David, he promised the young king that his kingdom would last forever.
但当尼布甲尼撒将大卫的王和他的臣民掳走时， 大约400年后，似乎神违背了对大卫的应许。 But when Nebuchadnezzar led the Davidic king and his subjects away into exile, some 400 years later, it seemed as if God had gone back on his promise to David.
但神不会违背他的应许。 But God doesn't go back on his promises.
他只是以我们不一定理解或预期的方式成就它们。 He just fulfills them in ways that we don't necessarily understand or expect.
犹太人知道这一点。 The Jewish people knew that.
他们知道神的应许是无条件的。 They knew that God's promise was unconditional.
他们相信先知的话语。 And they believed in the words of the prophets.
那些话语预言了大卫国度将被恢复的日子。 Words that told of the day when the kingdom of David would be restored.
然而，那些关于国度恢复的预言不仅仅是关于未来的王。 Those prophecies about the restoration of the kingdom, however, weren't just about the future king.
它们也关于他的母亲。 They were also about his mother.
例如，在极大困境中，以赛亚告诉亚哈斯王要寻求一个兆头。 For example, in a time of great distress, Isaiah told King Ahaz to look for a sign.
「必有童女怀孕生子，给他起名叫以马内利。」（以赛亚书7:14） 在以赛亚书7章的早些时候，我们了解到这个兆头是为了安慰亚哈斯， 使他确信神在面对外敌威胁和阴谋时，仍然对大卫家有持续的承诺。 Behold, a virgin shall conceive and bear a son and shall call his name Emmanuel, says Isaiah 7:14. Earlier in that passage from Isaiah 7, we learned that this sign was meant to reassure Ahaz of God's continued commitment to the house of David in the face of foreign threats and intrigues.
另一位旧约先知弥迦更明确地预言了大卫家将来的统治者。 Another Old Testament prophet, Micah, even more explicitly prophesied about a coming ruler from the house of David.
在弥迦书5章1到3节，他告诉我们这位统治者将出生在大卫的城伯利恒。 In Micah 5, verses 1 to 3, he tells us that this ruler would be born in the city of David, Bethlehem.
像大卫一样，他将是牧者。 And like David, he would be a shepherd.
弥迦也提到未来统治者的母亲，指那将要生产的妇人。 Micah also mentions the future ruler's mother, referring to she who has labor pains, who is brought forth.
所以，再次有先知告诉我们，救恩的兆头是将来有一位王要从妇人而生。 So, once again, we have a prophet telling us that the sign of salvation is a future king who will be born of a woman.
乍一看，这似乎并不奇怪。 Now, at first glance, there may seem nothing unusual about that.
毕竟，所有未来的王不都是从妇人而生吗？ After all, aren't all future kings born of a woman?
他们还能从什么而生呢？ I mean, what else are they going to be born of?
对我们21世纪的人来说，先知谈论王从妇人而生似乎并不奇怪。 Perhaps to us 21st-century folks, it might not seem that unusual for prophets to talk about a king being born of a woman.
但对几千年前的古代以色列人来说，这非常不寻常。 But to the ancient Israelites a few thousand years ago, it was very unusual.
注意，以赛亚和弥迦都没有提到这位未来之王的父亲。 Notice that Isaiah and Micah say nothing about the father of this future king.
这就是不寻常之处。 That's the unusual part.
在圣经中，更不用说其他古代近东文献，几乎总是提到父亲。 In the Bible, not to mention other ancient documents from the Near East, it's the father who almost always gets the mention.
提到儿子或王时，父亲总是占据重要地位，而母亲常常根本不被提及。 The father is the person who figures prominently in any references to a son or a king, while the mother is often not mentioned at all.
例如，大卫是耶西的儿子，所罗门是大卫的儿子。 Think, for example, of David, son of Jesse, or Solomon, son of David, as examples.
但在以赛亚和弥迦的这些预言中不是这样。 But not in these prophecies in Isaiah and Micah.
在这些预言中，我们只听到「王，妇人的儿子」。 In them, all we hear is, king, son of a woman.
这至少部分地提示我们这位妇人在神计划中的重要性。 That, at least in part, is what clues us into the importance of this woman in God's plan.
现在，也许你注意到，在整个课程中，我们谈了很多关于大卫的国度。 Now, perhaps you've noticed that throughout this lesson, we've been talking a whole lot about the kingdom of David.
这不仅仅是因为太后是那个国度的一部分。 That's not just because the Queen Mother was a part of that kingdom.
而是因为大卫的国度是理解基督国度的关键。 It's because the kingdom of David is the key to understanding the kingdom of Christ.
所有新约作者都明确指出，生于伯利恒童贞女所生、牧养人群的耶稣是大卫的子孙。 All the New Testament authors make it clear that Jesus, born of a virgin in Bethlehem and a shepherd of men, is the son of David.
耶稣的国度就是所应许的大卫国度的恢复。 Jesus' kingdom is the promised restoration of the kingdom of David.
从一开始，使徒和早期基督徒就谈论耶稣如何成就了先知关于大卫子孙的应许。 From the very beginning, the apostles and the early Christians spoke about how Jesus fulfilled the prophets' promises about the son of David.
我们在使徒行传的开篇章节中看到这一点，在五旬节 ，耶稣升天后不久，彼得和使徒们在耶路撒冷传道。 We see this in the opening chapters of Acts, when on Pentecost, just days after Jesus' ascension into heaven, Peter and the apostles are evangelizing in Jerusalem.
大卫指着他说：「我看见主常在我眼前，他在我右边，叫我不至于摇动。 For David says concerning him, "I saw the Lord always before me, for he is at my right hand, that I may not be shaken.
所以我心里欢喜，我的灵快乐。 Therefore my heart was glad, and my tongue rejoiced.
并且我的肉身要安居在指望中。 Moreover my flesh will dwell in hope.
因你必不将我的灵魂撇在阴间，也不叫你的圣者见朽坏。 For you will not abandon my soul to Hades, nor let your Holy One see corruption.
你已将生命的道路指示我。 You have made known to me the ways of life.
你必叫我因见你的面得着满足的快乐。」 You will make me full of gladness with your presence."
「弟兄们，先祖大卫的事，我可以明明地对你们说，他死 了，也葬埋了，并且他的坟墓直到今日还在我们这里。 Brethren, I may say to you confidently of the patriarch David, that he both died and was buried, and his tomb is with us to this day.
大卫既是先知，又晓得神曾向他起誓，要从他的后裔中立一位坐在他的宝座上， Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants upon his throne, he foresaw and spoke of the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.
就预先看明这事，讲论基督复活说，他的灵魂不撇在阴间，他的肉身也不见朽坏。 This Jesus God raised up, and of that we are all witnesses.
这耶稣，神已经叫他复活了，我们都为这事作见证。 Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear.
他既被神的右手高举，又从父受了所应许的圣灵，就把你们所看见所听见的浇灌下来。 For David did not ascend into the heavens, but he himself says, "The Lord said to my Lord, Sit at my right hand, till I make your enemies a stool for your feet."
大卫并没有升到天上，但自己说：『主对我主说：你坐在我的右边， Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.
直到我使你仇敌作你的脚凳。』 The New Testament makes it clear that Jesus is the promised King, the King whose coming was long ago foretold by the prophets.
「故此，以色列全家当确实地知道，你们钉在十字 架上的这位耶稣，神已经立他为主，为基督了。」 It also makes it clear that his kingdom is the Davidic kingdom restored and transformed.
新约明确指出，耶稣就是那应许的王，先知们早已预言他要来。 And of course, if Jesus is the king and his kingdom is the restored Davidic kingdom, that means Mary is the queen mother.
它也明确指出，他的国度就是大卫国度的恢复和转化。 And that's exactly what the New Testament shows us.
当然，如果耶稣是王，他的国度是恢复的大卫国度，那就意味着马利亚是太后。 For example, Matthew's Gospel begins with a genealogy of Jesus Christ, and lectors all over the world dread having to read it.
这正是新约向我们展示的。 But it's a really fascinating passage to study because what seems at first to be merely a list turns out to be a masterpiece of literary craft.
例如，马太福音以耶稣基督的家谱开始，全世界的读经者都不愿意读它。 To start with, Matthew divides the whole genealogy into three groups of 14 generations.
但它确实是一个引人入胜的段落，因为乍看之下只是一个名单，实际上却是文学的杰作。 The fact that there are three groups is significant because in Hebrew, the number three is considered a symbol of perfection, which makes sense when you consider that God consists of three persons.
每组列出14位祖先这一事实也很重要。 The fact that there are 14 ancestors listed in each group is also significant.
在希伯来语中，数字用字母表示。 In Hebrew, numbers are represented by letters.
这与希腊语和拉丁语相似。 They're like Greek and Latin.
就像罗马数字中I代表1，V代表5。有趣但不意外的是 ，拼出大卫的字母的数值是14。希伯来语中没有元音。 So think Roman numerals with I representing 1 and the V representing 5. Interestingly, but not surprisingly, the numerical value of the letters that spell out David is 14. So together, the letters add up to 14. In Hebrew, there are no vowels.
所以你会把大卫的名字写成DVD。D等于4，V等于6，D等于4。所以4加6 加4等于14。马太的家谱通过这个数字模式向我们展示耶稣是完美的大卫子孙。 So you would write David's name as DVD. D equals 4, V equals 6, and D equals 4. So if you add 4 plus 6 plus 4, you get 14. So just by the numerical pattern of Matthew's genealogy, he shows us that Jesus is the perfect son of David.
在这家谱的末尾，我们找到马利亚。 And at the end of this genealogy, we find Mary.
家谱以「马利亚的丈夫约瑟」结束，「那称为基督的耶稣是从她所生的」。 It concludes with Joseph, the husband of Mary, of whom Jesus was born, who is called Christ.
注意马太的话如何回忆起以赛亚和弥迦的话。 Notice how Matthew's words recall the words of Isaiah and Micah.
还要注意约瑟因马利亚而在其中。 Also notice how Joseph is there because of Mary.
与家谱中的其他人不同，他因妻子而在其中。 Unlike any other man in that genealogy, he earns his place in it through his wife.
他没有被称为耶稣的父亲。 He's not called the father of Jesus.
相反，强调的是母亲。 Rather, it's the mother who is emphasized.
她是那应许之王所生的。 She is the one of whom the promised king is born.
她是先知预言的太后。 She is the queen mother foretold by the prophets.
马太的家谱中还有另一件不寻常的事。 And another unusual thing is present in Matthew's genealogy.
提到了四位妇女。 Four women are named.
这与通常通过父系列出的希伯来家谱大相径庭。 Now this is a striking departure from normal Hebrew genealogies, which list succession through the father.
然而，旧约中有一个重要的例外。 There is, however, one significant Old Testament exception to this norm.
列王纪上下中犹大大卫王的家谱将太后与他们的王子并列。 The genealogies of the Davidic kings of Judah in 1 and 2 Kings list the Queen Mother alongside their royal sons.
马太家谱中马利亚之前的最后一位妇女是拔示巴，所罗门的母亲。 And the last of the women before Mary in Matthew's genealogy is Bathsheba, the mother of Solomon.
她是典型的太后，正如所罗门是典型的大卫子孙。 She was the prototypical Queen Mother, just as Solomon was the prototypical son of David.
她在家谱中的位置表明她是马利亚的先驱或预表。 And her place in the genealogy identifies her as a forerunner or a foreshadowing of Mary.
好了，我们现在的时间就到这里。 All right, that's all we have time for right now.
在下一课中，我们将继续讨论马利亚作为太后，看看这如何与教会关于圣母的一个最 重要的教义相关，即她作为神的母亲的角色，这个角色有着引人入胜的背景故事。 In our next session, we're going to continue our discussion of Mary as the Queen Mother and see how it's related to one of the Church's most important teachings about Our Lady, her role as the Mother of God, a role entitled with a fascinating backstory.
在此之前，愿神祝福你。 Until then, God bless you.
非常感谢你们。 So, so thank you.