欢迎回到无耻教皇党。 Welcome back to Shameless Popery.
我是乔·赫施迈尔。 I'm Joe Heschmeyer.
今天我想回答这个问题，为什么早期基督徒相信童贞马利亚是新夏娃？ So, today I want to answer the question, why the early Christians believed that the Virgin Mary was the new Eve?
首先，这是什么意思，为什么他们认为强调这一点很重要？ What does that mean, first of all, and why did they think this was an important thing to stress?
如果这是你第一次听到这个教义，我想列举一些早期基督教的证据。 Now, if this is your first time hearing of this doctrine, I want to lay out some of the early Christian evidence.
最早的见证之一来自一个名叫爱任纽的人，里昂的圣爱任纽。 One of the earliest witnesses to this is a man by the name of Irenaeus, St. Irenaeus of Lyon.
他在早期教会中因很多原因而成为一个非常重要的人物。 And now, he was a really important figure for a lot of reasons in the early church.
在他大约公元180年写的反对异端的著作中，他首 次告诉我们四福音书是马太、马可、路加和约翰。 Amongst other things, in his work against heresies in about the year 180, he's the first to tell us that the four gospels are Matthew, Mark, Luke, and John.
爱任纽也很有资格谈论早期基督徒的信仰。 Irenaeus is also well-positioned to speak to what early Christians believe.
他是名叫坡旅甲主教的学生，而坡旅甲又是使徒约翰的学生。 He is a student of the bishop named Polycarp, who is in turn the student of the apostle John.
所以，他以这种方式与使徒们很接近。 So, he is close to the apostles in this way.
你知道，他从一个学习过使徒教导的人那里学习。 You know, he learned from somebody who learned from the apostles.
在反对异端的著作中，他首次告诉我们四福音书是什么，他还告 诉我们耶稣和亚当之间有比较，马利亚和夏娃之间也有比较。 Well, in against heresies, in the same work in which he tells us for the first time what the four gospels are, he also tells us that there's this comparison between Jesus and Adam, but also between Mary and Eve.
现在，许多非公教会基督徒会很容易承认基督是新亚当。 Now, many non-Catholic Christians will readily affirm Christ is the new Adam.
这就在新约圣经中。 It's right there in the New Testament.
但根据爱任纽的说法，我们还会看到其他人的观点，马利亚和夏娃之间也有重要的联系。 But according to Irenaeus, and as we're going to see others, there's an important connection as well between Mary and Eve.
他在反对异端第三卷第22章中这样说：按照这个设计，即耶稣和亚当之间 的联系，童贞女马利亚被发现是顺服的，说：看哪，我是主的使女，情愿照 你的话成就在我身上。但夏娃是不顺服的，因为她还是处女时就不顺从。 So, he puts it like this, in against heresies, book three, chapter 22. He says, in accordance with this design, that design being this connection between Jesus and Adam, Mary the Virgin is found obedient, saying, Behold, the handmaid of the Lord bid unto me according to your word, but Eve was disobedient, for she did not obey when as yet she was a virgin.
换句话说，你有一个相似点，你有两个处女，她们都将经历这 些遭遇，一个是与天使加百列，另一个是与堕落的天使撒但。 In other words, you've got a point of similarity, you've got two virgins, and both of them are going to have these encounters, one with the angel Gabriel and one with a fallen angel Satan.
这引导其中一个，马利亚，走向顺服的方向，而另一个，夏娃，则走向不顺服的方向。 And it leads one of them in the direction of obedience, Mary, and it leads the other in the direction of disobedience with Eve.
所以这是一个重要的相似点，然后是分歧。 So that's an important kind of similarity and then divergence.
因此，爱任纽说，尽管她有丈夫亚当，但仍然是处女 ，由于不顺服，成为了自己和整个人类死亡的原因。 And so, Irenaeus says, even as she, having indeed a husband, Adam, but being nevertheless as yet a virgin, having been disobedient, was made the cause of death, both to herself and to the entire human race.
所以，你有夏娃，她是一个已婚的处女，因为我们在 创世记第3章看到堕落发生时，他们还没有孩子。 So that is, you've got Eve, who is a virgin who is nevertheless married, because we don't see in Genesis 3 when the fall happens, they haven't had any kids yet.
所以她是一个已婚的处女，这是一个不寻常的注解。 So she's a married virgin, which is an unusual kind of note.
她既个人不顺服，又通过原罪成为死亡的原因，将自己融入整个人类。 She becomes both personally disobedient and the cause of death through original sin to move herself into the entire human race.
爱任纽说，马利亚也是如此，虽然已经订婚但仍是 处女，通过顺服成为自己和全人类得救的原因。 Well, Irenaeus says, so also did Mary, having a man betrothed and being nevertheless a virgin by yielding obedience become the cause of salvation, both to herself and to the whole human race.
我之前做过一集关于童贞马利亚婚姻状况的节目，根 据当时的犹太法律，她在法律上被认为是已婚的。 Now, I've done another episode before on the marital status of the Virgin Mary, that legally under Jewish law at the time, she was considered to actually be married.
但这是一个重要的细节，因为她是一个已婚的处女，就 像夏娃是一个已婚的处女一样，她遇到了这个天使。 But this is an important detail because she is a married virgin, just like Eve was a married virgin, and she encounters this angel.
爱任纽的观点似乎是，这不是巧合。 And Irenaeus's point seems to be, this is not a coincidence.
我们应该看到这个重大的比较，但也看到这个非常重要的分歧 ，一个已婚的处女选择了神，另一个已婚的处女选择了魔鬼。 We're supposed to see this major comparison, but also this really significant divergence, that one married virgin chooses God, the other married virgin chooses the devil.
选择魔鬼的结果是将罪引入世界。 And the result of the choice for the devil is the introduction of sin in the world.
马利亚顺服的结果是基督降生在世上，道成肉身发生了。 The result of Mary's obedience is the introduction of Christ in the world, that the incarnation happens.
因此，用他的话说，马利亚成为了自己和全人类得救的原因。 And so Mary becomes, in his words, the cause of salvation, both to herself and the whole human race.
现在，这真的很重要，因为想一想。 Now, this is really important, because think about it.
这可以追溯到四福音书的证据。 This is as far back as the evidence of the four Gospels.
你有基督徒，事实上，就是这些基督徒，说马利亚是 我们得救的原因，这在许多新教徒听来似乎是异端。 You have Christians, in fact, the very same Christians, saying that Mary's the cause of our salvation, which to many Protestant ears sounds heretical.
但如果你理解这里所说的，它完全符合圣经。 But if you understand what's being said here, it's completely biblical.
现在，这会是令人惊讶的，看，马利亚作为新夏娃和她在救恩中的重要 角色的证据可以追溯到我们对四福音书的认知，但这并不完全正确。 Now, this would be remarkable that, oh, look, evidence of Mary as the new Eve and this important role in salvation is as far back as our knowledge of the four Gospels, but that's not exactly true.
它实际上更古老。 It's actually much older.
殉道者游斯丁在30年前的一部名为《与特里弗的对 话》的作品中，大约在公元150年，是这样说的。 St. Justin Martyr, 30 years earlier, in a work called The Dialogue with Trifo, and this is about 150 now, puts it like this.
他说，对于夏娃，她是处女且未玷污的，注意，她不仅是处女，而且是无 罪的处女，夏娃，这个无罪的处女，怀了蛇的话，带来了不顺服和死亡。 He says, for Eve, who is a virgin and undefiled, so notice, she's not just a virgin, but a sinless virgin, Eve, this sinless virgin, conceives the word of the serpent, bringing forth disobedience and death.
但童贞女马利亚在天使加百列向她宣告好消息时，接受了信 心和喜乐，主的灵将临到她身上，至高者的能力将荫庇她。 But the Virgin Mary received faith and joy when the angel Gabriel announced the good tidings to her, the Spirit of the Lord would come upon her and the power of the Most High would overshadow her.
现在，注意，为了使他在这里设置的比较有意义，如果他的观点是夏娃在伊 甸园中是无罪的处女，那么他对马利亚说的是什么，她也是无罪的处女吗？ Now, notice, for this comparison to make sense that he's set up here, if his point is that Eve is a sinless virgin in the garden, what is he saying about Mary, that she's also a sinless virgin?
然后他说，哦，对不起，然后特土良，大约40年后，在公元200 年左右，在他的《论基督的肉身》中说，正如夏娃相信了蛇，马利亚 相信了天使，一个因相信而造成的过失，另一个因相信而抹去了。 And then he says, oh, excuse me, then Tertullian, about 40 years later, in about 200, in his work On the Flesh of Christ, says, as Eve had believed the serpent, so Mary believed the angel, the delinquency, which the one occasioned by believing, the other by believing effaced.
换句话说，她们都做出了某种信任的行为，信仰的行为，但其中一个相信 魔鬼的谎言并将罪带入世界，另一个相信神的应许并带来了那罪的救赎。 In other words, both of them make sort of acts of trust, acts of belief, but one of them believes the devil's lies and brings sin into the world, the other one believes the promises of God and brings in the remedy for that sin.
所以这是一种简化的，大致的，从2万英尺高度看马 利亚以某种方式、形式或形态成为新夏娃的含义。 So that's kind of simplified, kind of writ large, the 20,000 foot view of what it means to say that Mary is the new Eve in one way, shape, or form.
但要解释这一点，我想做几件事。 But to unpack that, I want to do a couple things.
首先，我想说，这整个新亚当、新夏娃的事到底是怎么回事？ First, I want to say, what is this whole new Adam, new Eve thing really all about?
并看看关于基督作为新亚当的圣经证据。 And look at the biblical evidence about Christ as the new Adam.
然后我想看看，说马利亚是新夏娃是否真的符合圣经，还是他们过分延伸了圣经证据？ And then I want to see, well, is it really biblically sound to say that Mary is the new Eve, or are they stretching the biblical evidence too far?
所以首先，说耶稣是新亚当是什么意思？ So first, what does it mean to say that Jesus is the new Adam?
我们将从那里开始，通过类比来建立，因为这在新约中相当清楚。 We'll start there and kind of build from there by analogy, because this is pretty clear in the New Testament.
哥林多前书15章，保罗写道，基督确实从死里复活了，是睡了之人初熟的果子。 First Corinthians 15, St. Paul writes that Christ has indeed been risen from the dead, the firstfruits of those who've fallen asleep.
初熟果子的概念将非常重要，因为他是新创造的开始。 That notion of firstfruits is going to be really important because he's the beginning of a new creation.
这只是他像亚当的一种方式。 That's just one way he's like Adam.
既然死是因一人而来，死人复活也是因一人而来。 For since death came through a man, the resurrection of the dead comes also through a man.
在亚当里众人都死了，照样，在基督里众人也都要复活。 For as in Adam all die, so in Christ all will be made alive.
所以你可以看到，这里有亚当和基督之间的比较，我们可以从两个方 面来谈论它，他们在一个方面是相似的，都是新创造的初熟果子。 So you can see here, there's this comparison between Adam and Christ, and we can talk about it in two ways, that they're like each other in one way, the firstfruits of a new creation.
亚当和基督都是这样，但他们在另一方面是不同的， 在亚当里众人都因罪而死，在基督里众人都要复活。 Both Adam and Christ are that, but they're unlike each other in another way, that in Adam all died because of sin, so in Christ all will be made alive.
因此，保罗说，经上也是这样记着：首先的人亚当 成了有灵的活人，末后的亚当成了叫人活的灵。 And so, St. Paul says, so it is written, the first man Adam became a living being, the last Adam a life-giving spirit.
所以亚当和基督之间的比较是非常明确的。 So the comparison between Adam and Christ is made really explicit.
称耶稣为末后的亚当，就是称他为新亚当。 In calling Jesus the last Adam, he's calling him the new Adam.
这就是它的意思。 That's what that means.
那么称他为新亚当是什么意思呢？ So what does it mean then to call him the new Adam?
我们已经看到了这两种含义。 Well, we've already seen both of the kind of meanings of that.
首先，从某种意义上说，耶稣是反亚当。 First, that in one way, Jesus is, if you will, the anti-Adam.
他没有使用这种说法。 He doesn't use that language.
我加上这种说法是为了解释末后亚当的含义。 I'm adding this language to kind of unpack the meaning of the last Adam.
说耶稣是反亚当是什么意思？ What does it mean to say Jesus is the anti-Adam?
保罗在罗马书第5章的其他地方说，因一人的过犯，死就因这一人作了王。 Well, St. Paul says elsewhere in Romans 5 that because of one man's trespass, death reigned through that one man.
何况那些受洪恩又蒙所赐之义的，岂不更要因耶稣基督一人在生命中作王吗？ Much more, will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.
所以你看到他们是如何相反的。 So you see how they're opposites.
亚当因选择犯罪而成为死亡之父。 Adam is a father in death because of the choice to sin.
基督是生命之父。 Christ is a father in life.
他们都带来了某些东西，但是相反的东西。 They both are bringing something forth, but it's opposite things.
他说，如同一次的过犯叫众人都被定罪，照样，一次的义行也叫众人都称义得生命。 And he says, then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal in life for all men.
看到保罗在耶稣和亚当之间做的对比了吗？ See the juxtaposition Paul is making between Jesus and Adam?
因一人的悖逆，众人成为罪人；照样，因一人的顺从，众人也成为义了。 For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous.
那么，这一人是谁？ Well, who's the one man?
当然，一个是亚当，另一个是基督。 Of course, it's in the one case Adam, in the other case Christ.
所以耶稣在某种程度上被呈现为亚当的解药，但他也被呈现为，如果你愿意这么说的 话，亚当2.0版。我们在哥林多前书15章中看到了这一点，我们已经看过了。 So Jesus is being presented as the antidote to Adam in a way, but he's also being presented as, if you will, Adam 2.0. And we see this in 1 Corinthians 15, which we've already looked at.
这里的背景是关于死人复活，保罗指出所种的是必朽坏的，复 活的是不朽坏的，意味着我们的身体将被改变，成为新造的。 The context here is on the resurrection of the dead, and Paul is making the point that what is sown is perishable, but what is raised is imperishable, meaning our bodies will be transformed and will become new creations.
这并不意味着我们的旧身体将被消灭。 It doesn't mean that our old bodies are going to be annihilated.
这意味着它们将被改变。 It means they're going to be transformed.
他说，若有血气的身体，也必有灵性的身体。 And he says, if there's a physical body, there's also a spiritual body.
经上也是这样记着说：首先的人亚当成了有灵的活人。 Thus it is written, the first man, Adam, became a living being.
然后他说，末后的亚当成了叫人活的灵。 And then he says, the last Adam became a life-giving spirit.
这就是我们已经看到的。 That's what we saw already.
但属灵的不在先，属血气的在先，以后才有属灵的。 But it is not the spiritual which is first, but the physical and then the spiritual.
头一个人是出于地，乃属土。 The first man, that is, Adam, was from the earth, a man of dust.
第二个人是出于天。 The second man is from heaven.
所以当我说亚当2.0时，是指第一个人、第二个人 这种说法，这里的人就是亚当这个词的字面意思。 So when I say Adam 2.0, it's that first man, second man kind of language, and man here is what the word Adam literally means.
所以他说的是第一个亚当，第二个亚当，或者如果你愿意，亚当1.0，亚 当2.0。正如我们已经带着那属土的形状，将来也必带着那属天的形状。 So he's saying first Adam, second Adam, or if you will, Adam 1.0, Adam 2.0. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.
让我们来解释一下这是什么意思。 Let's unpack what that means.
我们在生物学上已经属于亚当的家族。 That we already biologically share in the family of Adam.
所有人类都共享这一点，这给了我们一定的尊严感， 但也意味着我们是这个与原罪抗争的家族的一部分。 All human beings share this, and it gives us a certain sense of dignity, but it also means we're part of this family that struggles with original sin.
有创伤，有腐败，还有所有这些东西。 There's woundedness, and there's corruption, and there's all this stuff.
为了回应这些问题，耶稣来到世上，他医治罪恶。 And in response to those problems, Jesus comes into the world, and he remedies the evils of sin.
他也医治我们的创伤，并应许我们有一天会带着那属天的形状，就像我们现在在某种程度 上带着亚当的形象一样，如果你想这么说的话，我们有一天会更完全地分享基督的形象。 He also heals us in our woundedness, and he promises us that we will one day bear the image of the man of heaven, that just as we are now very much in one way in the image of Adam, if you want to put it that way, we will someday share more fully in the image of Christ.
我们将被造得像他，就像我们现在在一些重要方面被造得像亚当一样。 We'll be made like him, just as we are right now made like Adam in some important ways.
所以耶稣确实既是亚当的解药，也是新创造的亚当。 So Jesus really is both the remedy to Adam and the Adam of the new creation.
这就是耶稣和亚当。 So that's Jesus and Adam.
让我们看看是否可以合理地将其与夏娃和马利亚 联系起来，就像早期基督徒似乎想要做的那样。 Let's then see if we can legitimately connect that to Eve and Mary, the way the early Christians seem to want to do that.
要达到这一点，我认为我们必须深入研究圣经故事。 To get there, I think we have to dive deep in the biblical story.
让我们从堕落的故事开始。 So let's start with the story of the fall.
首先要注意的是，仅看创世记1到3章，它是如何开始的？ So the first thing to notice, going just Genesis 1 through 3, how does it begin?
它从起初开始。 It begins in the beginning.
起初，神创造天地，然后你有七天创造的详细描述。 In the beginning, God created the heavens and the earth, and then you have the spelling out of the seven days of creation.
这是第一天，第二天。 That's the first day, the second day.
实际上有六天的创造，尽管我们说七天的创造。 And then there's actually six days of creation, even though we say seven days of creation.
在第六天神造人，我们被告知，神说，我们要照着我们的形象，按着我们的样式造人 ，使他们管理海里的鱼、空中的鸟、地上的牲畜，和全地，并地上所爬的一切昆虫。 It's on day six that God makes man, and we're told, God says, let us make man in our image after our likeness, and let them have dominion over the fish of the sea, and the birds of the air, and the cattle, over all the earth, and over every creeping thing that creeps upon the earth.
创世记1章27节说，神就照着自己的形象造人。 And so Genesis 1 verse 27, so God created man in his own image.
乃是照着他的形象造男造女。 In the image of God, he created him.
他造男造女。 Male and female, he created them.
所以你不仅有人类的创造，而且在第六天特别有男人和女人的创造。 So you have not just a creation of human beings, but you have the creation of man and woman specifically on the sixth day.
然后我们被告知神看着一切所造的都甚好。 And then we're told that God saw everything that he made, and behold, it was very good.
之前只是说是好的。 Before it just said it was good.
现在说是甚好的。 Now it says very good.
然后宣布是第六日。 And then it's declared the sixth day.
所以是的，这是人们说七天创造时的第一个圣经琐事。 So yeah, that's the first kind of Bible trivia thing when people say the seven days of creation.
实际上有六天，第七天神安息了。 There's actually six days on the seventh day God rests.
第二件事是，好吧，那么第六天造的男人和女人是谁？ The second thing is, okay, well, so who are the man and woman made on the sixth day?
好像很简单，是亚当和夏娃。 And it's like, well, easy, it's Adam and Eve.
不，别这么快下定论。 No, not so fast.
因为在伊甸园里，女人的名字实际上不是夏娃。 Because in the garden, the woman's name isn't actually Eve.
相反，她的名字是女人。 Rather, her name is woman.
我们在创世记2章23节中明确看到这一点。当她被 造时，亚当看着她说，这是我骨中的骨，肉中的肉。 And we see this explicitly in Genesis 2 verse 23. When she's created, Adam looks at her and says, this at last is bone of my bones and flesh of my flesh.
她要称为女人，因为她是从男人身上取出来的。 We shall be called woman because she was taken out of man.
所以当你解释创造的第六天男人和女人被造的事件时，原 来的名字不是夏娃，夏娃的意思是母亲，我们将会看到。 So as you kind of unpack the events of day six of creation with the creation of man and woman, the original name isn't Eve, which means mother, as we're going to see.
只是女人。 It's just woman.
后来在创世记3章20节，在堕落之后，在他们完全被逐出 伊甸园之前，亚当转身将他妻子的名字从女人改为母亲。 Later on in Genesis 3.20, after the fall, before they're completely expelled from the garden, Adam turns and changes his wife's name from woman to mother.
现在，这是一个非常奇怪的时刻，有几个原因。 Now, this is a really bizarre moment for a couple of reasons.
我们被告知那人给他妻子起名叫夏娃，因为她是众生之母。 So we're told the man changed his wife's name Eve because she was the mother of all living.
为什么这很奇怪？ Why is this bizarre?
因为她还不是任何人的母亲，因为第一次提到孩 子是在创世记第4章。也因为他们正在受惩罚。 Because she's the mother of no one yet, because the first time a child is introduced to the scene is Genesis 4. Also because they're in the middle of being punished.
所以你显然有亚当和夏娃或亚当和女人在伊甸园中被造，然 后蛇诱惑他们，他们堕落了，神咒诅了男人、女人和蛇。 So you have, obviously, the creation of Adam and Eve or Adam and woman in the garden, and then the serpent tempts them, and they fall, and God curses the man, the woman, and the serpent.
然后在这中间，亚当转向他的妻子，告诉她将有 一个新名字，意思是母亲，而她还不是母亲。 And then in the middle of this, Adam turns to his wife and tells her she's going to have a new name, meaning mother, when she's not a mother yet.
然后神给他们做衣服，把他们赶出伊甸园。 And then God gives them the garments and kicks them out of the garden.
所以在时间安排上你有一些非常有趣的东西，我们应该问，为什么 就在这个非常奇怪的地方，夏娃从被称为女人变成被称为母亲？ So you have something really fascinating in terms of the timing of it, where we should be saying, why is it right here, in this very odd place, that Eve should go from being called woman to mother?
我们会回答这个问题。 We'll answer that.
但首先，让我们强调八个文学特征。 But first, let's just highlight eight literary features.
首先，你有起初，然后你有六天。 First, you've got in the beginning, then you've got the six days.
你有两个无罪的处女，男人和女人，亚当和女人，亚当和夏娃。 You have two sinless virgins, man and woman, Adam and woman, Adam and Eve.
当然，你还有蛇，在园中诱惑他们的那个。 You also have, of course, the serpent, the one tempting them in the garden.
你有伊甸园本身。 You have the garden itself.
你有他们从树上摘的果子，善恶知识导致在这个等式中引入罪。 You have the fruit they take from the tree, the knowledge of good and evil that leads to the introduction of sin in this equation.
然后，当然，你有那棵树。 And then, of course, you have the tree.
最后，你有这个奇怪的细节。 And then finally, you have this weird detail.
男人将女人的名字从女人改为母亲。 The man changes the woman's name from woman to mother.
这一切与救赎的故事有什么关系？ What does all of this have to do with the story of redemption?
让我们接下来讨论这个。 Let's go there next.
所以在看亚当和基督之间、亚当和夏娃之间、耶稣和马 利亚之间的联系时，一个好的起点是约翰福音第一章。 So in seeing the connections between Adam and Christ, between Adam and Eve, and Jesus and Mary, a good place to start is John chapter one.
为什么？ Why?
因为它使与创世记的联系非常明显。 Because it makes the connection to Genesis really blatant.
你从第一句话就看到这一点，太初有道。 And you see this from the first words, in the beginning was the word.
约翰福音以与创世记相同的方式开始并非巧合。 It's not a coincidence that John's gospel starts in the same way Genesis starts.
我认为，对犹太听众来说，这更加明显，因为我们称之为创世记的书，在希伯 来语中叫做Bereshit，意思就是太初，就像这本书的意思就是太初。 This is even more obvious, I think, to a Jewish audience, because the word we call Genesis, it's called Bereshit in Hebrew, which just means in the beginning, like the book just means in the beginning.
现在，这基本上就是创世记的意思，开始。 Now, that's basically what Genesis means, beginnings.
但它更加明确，因为旧约书卷通常只是以书的第一个词命 名，好吧，这里，约翰从创世记第一章开始，有这个词。 But it's more explicit, like because the Old Testament books are often just named with the first words of the book, well, here, John is beginning at Genesis one, there's the word.
他明确表示他在回应创世记。 He's making it that explicit that he's doing a callback to Genesis.
不太明显的是，他接着讲述了六天的故事。 What's less obvious is that he then proceeds to tell a story of six days.
所以你有太初，然后你有一个从神那里差来的人，施洗约翰。 So you have in the beginning, then you have a man sent from God, John the Baptist.
这是第一天。 So that's day one.
然后在第29节，我们被告知第二天，约翰看见耶稣来了。 Then in verse 29, we're told the next day, John sees Jesus coming.
这是第二天。 That's day two.
然后在第35节，又次日，现在我们到了第三天，这是他说看哪，神的羔羊的地方。 Then in verse 35, the next day again, now we're at day three, that's where he says, behold, the Lamb of God.
然后第43节，又次日，耶稣决定往加利利去。 Then verse 43, the next day, Jesus decided to go to Galilee.
现在我们到了第四天。 Now we're up to day four.
然后翻到约翰福音第二章，它说，第三日，在加利利的迦拿有娶亲的筵席。 Then turn the page to John chapter two, and it says, on the third day, there was a marriage at Cana in Galilee.
现在我们错过了这一点，因为我们对日子的计数方式不同，但第三日意味着两天后。 Now we miss this because we number days differently, but on the third day means two days later.
就像我们说耶稣在受难日死了，然后第三天从死里复活。 Like when we say Jesus died on Good Friday, and then on the third day, rose again from the dead.
顺便说一下，按我们计算日子的方式，实际上是两天后，但他们描述为三天后。 Well, by the way, we count days that would actually be two days later, but they describe it as three days later.
所以按我们的计算，第三日意味着两天后。 So on the third day means two days later by our counting.
所以如果我们在第四天，我们现在就到了第六天。 So if we were at day four, we're now at day six.
现在在第六天，从太初开始，第六天发生了什么？ Now in day six, from in the beginning, what happens on day six?
你有男人和女人。 You have man and woman.
在约翰福音描述的新创造中，第六天发生了什么？ What happens on day six in the new creation John's describing in his gospel?
你有迦拿的婚宴，在迦拿的婚宴上发生了什么？ You have the wedding feast of Cana, and what happens at the wedding feast of Cana?
耶稣，新亚当，转向他的母亲，说，妇人，我与你有什么相干？ Jesus, the new Adam, turns to his mother of all people, and he says, woman, what have you to do with me?
所以在创世记的第六天，你看到亚当和夏娃的创造，亚当给他的妻子起名叫女人。 So on day six in Genesis, you get the creation of Adam and Eve, Adam names his wife woman.
这里你有新的创造，这也在迦拿的婚宴中通过水变酒 表示出来，这是新的创造、转变、提升，所有这些。 Here you've got the creation, a new, which is signified also in the wedding feast of Cana by the turning of the water into wine, it's new creation, transformation, elevation, all of that.
在这其中，创世记第二章关于迦拿婚宴的记述中有一个关于耶稣和马利亚关系的迷人动态。 And in the midst of it, there's this fascinating dynamic in the Genesis 2 account of wedding feast of Cana about the relationship of Jesus and Mary.
所以即使它的设置方式非常奇怪。 And so even it is very strange the way it's set up.
在加利利的迦拿有娶亲的筵席，耶稣的母亲在那里。 There's a wedding at Cana in Galilee, and the mother of Jesus was there.
耶稣和他的门徒也被请去赴席。 Jesus also was invited to the marriage with his disciples.
这很奇怪，好像它开始时告诉你有一个马利亚去的婚礼，耶稣也在那里。 That's a strange, like it starts with telling you there's a wedding that Mary went to, and Jesus was also there.
这与其他记述不同，你知道，通常我们在约翰福音中是跟随耶稣的。 It's unlike the way other accounts, you know, usually we're following Jesus in the gospel of John.
但在这里，有一个短暂的时刻，我们跟随的是马利亚，耶稣也在那里。 But here for a brief moment, we're following Mary, and Jesus is also there.
然后当他们离开时，在第12节说，这事以后， 耶稣与他的母亲、弟兄和门徒都下迦百农去。 And then when they leave, in verse 12, it says, after this, he, Jesus, went down to Capernaum with his mother and his brethren and his disciples.
所以他们似乎是分别到达迦拿的婚宴，但一起离开。 So they seem to show up separately at the wedding feast of Cana and leave together.
现在，不要觉得奇怪，这都是婚姻的象征。 Now without making this weird, that's all marital imagery.
这就是新娘和新郎在婚礼上发生的事。 That's what happens with the bride and the bridegroom at a wedding.
我们在迦拿的婚宴中实际上根本没有看到新娘和新郎。 We don't actually see the bride and bridegroom at all in the wedding feast of Cana.
我不知道你是否注意到过这个细节。 I don't know if you've ever noticed this detail.
我们可以根据他们在迦拿这一点来猜测他们可能是谁，你知道，他们离得不远。 We can kind of guess who they might have been based on, you know, if they're in Cana, they weren't that far away.
可能是他们认识的人。 It's probably people they knew.
我们从未被告知他们的名字。 We're never told their names.
我们从未被告知关于他们的任何事。 We're never told anything about them.
我们从未听到他们的声音。 We never hear from them.
相反，被突出的男人和女人是耶稣和马利亚。 Instead, the man and woman who are featured are Jesus and Mary.
正是在这个背景下，新亚当对他的母亲说，妇人。 And it's in this context, the new Adam says to his mother, woman.
现在这常被解释为某种侮辱。 Now that's often interpreted as some kind of like insult.
哦，妇人，我与你有什么相干？ Oh, woman, what have you to do with me?
好像他在侮辱她？ Like he's insulting her?
不，不，不要用现代美国英语的眼光和耳朵来理解它。 Like, no, no, don't read it through the eyes and ears of modern American English.
用创世记的眼光和耳朵来理解它。 Read it in the eyes and ears of Genesis.
这个宣告说这是妇人似乎更加意义重大。 And this declaration that this is woman seems a lot more significant.
因此，我们可以识别出相同的前三个文学特征。 And so, we can identify the same first three literary characteristics.
所以，记住，我们之前识别的第八个特征以太初开始。 So, remember, the eighth that we identified before starts off in the beginning.
约翰福音第一章就是这样开始的。 Well, John 1 starts off that way.
然后你有六天。 Then you have the six days.
约翰福音第1章也有这些，引入第2章。你有两个无罪的处女，男人耶稣和女人马利亚。 Well, John 1 has those as well, leading into John 2. You have two sinless virgins, the man, Jesus, and the woman, Mary.
现在你们中的一些人会质疑马利亚是无罪处女的观点。 Now some of you are going to dispute the idea that Mary is a sinless virgin.
但在这一点上，它确实至少指向了文本自然走向的方向，对吧？ But on this, it certainly points to at least that's where the text is naturally headed, right?
所以，如果创世记中女人是无罪处女这一点很重要，就像早期基督 徒似乎认为的那样重要，那么，这似乎也隐含在这里的文本中。 So, if it matters that the woman is a sinless virgin in Genesis, as the early Christians seemed to think was very important, well, that seems to be implicit in the text here as well.
现在，还有一些特征我们在文本中看不到。 Now, there are still a bunch of features that we don't see in the text.
还有一些与创世记的其他联系，约翰还没有向我们展示。 There are these other connections to Genesis that John hasn't showed us yet.
你有蛇。 You've got the serpent.
我们还没有明确看到蛇。 We haven't explicitly seen the serpent yet.
你有园子。 You've got the garden.
你有果子。 You've got the fruit.
你有树。 You've got the tree.
你还有名字的改变。 And you've got the name change.
所以，让我们来解释这些。 So, let's unpack those.
我们在新约故事中在哪里看到蛇？ Where do we see the serpent in the New Testament story?
嗯，它显然是魔鬼。 Well, it's clearly the devil.
这在启示录第12章中变得非常清楚，约翰直接告诉我们这一点。 This becomes very clear in Revelation chapter 12, where John just tells us that.
你有园子。 You have the garden.
这里不是伊甸园，而是客西马尼园，新亚当进入的园子。 It's not the Garden of Eden here, it's the Garden of Gethsemane, that the new Adam goes into the garden.
与树上的果子不同，那是夏娃给亚当的东西，这里的果子是基督自己，新亚当。 And unlike the fruit from the tree, where it's something that Eve gives to Adam, the fruit here is Christ himself, the new Adam.
在路加福音第1章中，他被描述为她腹中的果子。这是我们在 每次圣母经中祈祷的内容，你腹中的果子耶稣是应当称颂的。 He's described as the fruit of her womb in Luke chapter 1. And this is something we pray in every Hail Mary, blessed is the fruit of your womb, Jesus.
这就是这个概念。 That's the notion.
这里的果子就是基督自己。 The fruit here is Christ himself.
他去了什么？ And he goes to what?
他去了十字架的树。 He goes to the tree of the cross.
加拉太书第3章13节，基督既为我们受了咒诅，就赎出我们脱离律法的咒诅。 Galatians chapter 3, verse 13, Christ redeemed us from the curse of the law by becoming a curse for us.
因为经上记着：凡挂在木头上的，都是被咒诅的。 For it is written, curse is everyone who's hung on a tree.
现在，保罗没有告诉我们那棵树是什么，但从上下文很清楚，他在这里指的是十字架。 Now, Paul doesn't tell us what that tree is, but it's very clear from context, he's referring here to the cross.
所以他似乎理所当然地采用了那种创世记的意象。 So he's taking that kind of Genesis imagery seemingly for granted.
这不是像创世记中的树那样字面意义上的树。 That's not literally a tree in the same way the tree in Genesis was literally a tree.
这是一棵被砍倒并制成十字架的树。 It's a tree that's been chopped down and turned into a cross.
但这就是这个想法。 But that's the idea.
现在，我有点略过了那些文学特征中的第八个也是最 后一个，就是男人将女人的名字从女人改为母亲。 Now, I kind of glossed over the eighth and final of those literary features, which is that the man changes the woman's name from woman to mother.
这发生在创世记第3章20节那个奇怪的时刻。但我们在新约中在哪里看到这一点？ Now, that happens in that strange moment in Genesis 3, verse 20. But where do we see that in the New Testament?
约翰告诉我们。 Well, John tells us.
在受难日的十字架上，约翰福音19章26-27节，马 利亚站在十字架下，他看见她就说，妇人，看你的儿子。 On Good Friday at the cross, John 19, verse 26 to 27, Mary's at the foot of the cross, and he sees her and he says, woman, behold your son.
然后他转向使徒约翰说，看你的母亲。 And then he turns to the apostle John and says, behold your mother.
所以你有创世记3章20节中相同的从女人到母亲的转变。这就是你... So you have that same woman-to-mother transition that you have in Genesis 3, verse 20. That's what you...
所以这一切都是说，早期基督徒并不是凭空想象这些。 So all that's to say, the early Christians weren't just pulling this out of a hat.
他们在阅读圣经，得到这些创世记的联系，并意识到如果我们认真对待这 些创世记的联系，马利亚似乎有一个相当重要、相当重大的角色要扮演。 They were reading Scripture and getting these Genesis connections and realizing that if we take these Genesis connections seriously, Mary seems to have a pretty important, pretty significant role to play.
我想在这个谜题中再添加一块，我实际上会在下周更详细地解释这一块。 I want to add one more piece there to the puzzle, and I'm going to actually unpack this piece more next week.
在创世记3章15节，有一个咒诅。 In Genesis 3, verse 15, there's the curse put.
记住，对男人、女人和蛇都有咒诅。 Remember, there's the curse on the man, the woman, and the serpent.
对蛇的咒诅是要在它和女人之间，在女人的后裔和蛇的后裔之间有仇恨，就像争斗或冲突。 The curse on the serpent is to have enmity, like strife or conflict, between him and the woman, between her seed and his.
现在，奇怪的是，种子，希伯来语中的zera，是精子。 Now, what makes that weird is that seed, zera in Hebrew, is semen.
它是由男人来衡量的。 It's measured by the man.
但这里是女人的后裔。 But here it's the seed of the woman.
为什么是女人的后裔？ Why is it the seed of the woman?
因为女人的后裔将是由童贞女所生的耶稣基督，他将踩碎魔鬼的头。 Because the seed of the woman will be the virgin-born Jesus Christ, who will crush the head of the devil.
这样理解的话，女人的后裔指的是童贞女生子就说得通了。 And so understood in that way, it makes sense that the seed of the woman is a reference to the virgin birth.
这是早期基督徒立即理解的事情。 And this is something the early Christians got right away.
创世记有时被称为原始福音，意思是第一个福音，因为就在亚当和夏娃背叛神、罪进入世界 的同时，罪的救赎也被预言了，就是童贞女将生一个孩子，这个孩子将摧毁魔鬼的权势。 Genesis is sometimes called the proto-evangelium, meaning the first gospel, because it's here that as soon as Adam and Eve rebel from God and sin enters the world, the remedy for sin is also foretold, that the virgin will bear a child, and this child will destroy the power of the devil.
所以如果这是真的，如果创世记3:15是关于耶稣基督和童贞女生子的预言，那就 意味着创世记3:15也是关于马利亚的预言，那里的女人不是或不仅仅是夏娃。 So if that's true, if Genesis 3.15 is a prophecy of Jesus Christ and the virgin birth, that means that Genesis 3.15 is also a prophecy about Mary, that the woman there isn't or isn't only Eve.
那里的女人是马利亚。 The woman there is Mary.
从基督教的角度来看，这似乎是很自然的解读，如果你认为创世 记3:15是关于耶稣的，你也在把它解读为关于马利亚的。 And that seems to be the natural reading of this from a Christian perspective, that if you read Genesis 3.15 to be about Jesus, you're also reading it as about Mary.
所以这种解释，这种解读，意味着我们实际上必须从所有这些中学到一些东西。 So that interpretation, that reading, means that there's something we actually have to learn from in all of this.
那么，说马利亚是新夏娃是什么意思呢？ So what does it mean, then, to say that Mary is the new Eve?
如果早期基督徒强调这是真的，我们应该从中得出什么结论？ Like, if the early Christians were emphatic about this being true, what should we draw from it?
好吧，让我们从耶稣作为新亚当的概念中吸取教训。 Well, let's take the lessons we learned from the idea of Jesus as the new Adam.
耶稣作为新亚当意味着他既是反亚当，也是亚当2. 0版。那么首先，说马利亚是反夏娃是什么意思？ Jesus as the new Adam means that he's both the anti-Adam and Adam 2.0. So first, what does it mean to say that Mary is the anti-Eve?
嗯，这部分我们已经看到了，爱任纽说夏娃是不顺服的，对吧？ Well, this part we already saw, Irenaeus says that Eve was disobedient, right?
她有选择顺服的机会，但选择了不顺服。 She had the choice to obey and chose not to.
她决定听从魔鬼而不是神。 She decided to listen to the devil rather than God.
结果，她成为自己和全人类死亡的原因。 And as a result of that, becomes the cause of death, both to herself and the whole human race.
相比之下，马利亚有选择顺服的机会，并选择了顺服。 In contrast, Mary has the choice to obey and chooses to obey.
她顺服，成为自己和全人类得救的原因。 She yields obedience and becomes the cause of salvation, both to herself and the whole human race.
现在，有些人会对这种说法感到非常不舒服。 Now, some people are going to be very uncomfortable by that kind of claim.
我想在这里指出，如果你认同夏娃在某种程度上要为亚当的罪负责，显然不是免除 他的责任，亚当要为亚当的罪负责，但夏娃通过诱惑亚当帮助带来了这个结果。 And I think I'd point out here that if you're okay with saying that Eve is responsible for Adam's sin in some way, obviously not getting rid of his responsibility, Adam is responsible for Adam's sin, but Eve helps bring it about by tempting Adam.
同样，马利亚通过她的顺服带来了基督降世。 Well, likewise, Mary in her yes brings about Christ's coming into the world.
不仅如此，马利亚还帮助带来了耶稣的公开事工。 But not only that, Mary also helps to bring about Jesus's public ministry.
回到迦拿的婚宴。 Go back to the wedding feast of Cana.
他对她说什么？ What does he say to her?
他说，我的时候还没有到。 He says, oh, my hour has not yet come.
为什么？ Why?
因为他的时候是受难的时候，是他在十字架上受死的时候。 Because his hour is the hour of the passions, the hour of his death on the cross.
当他描述他的时候已经到来时，这一点变得非常清楚。 And that becomes very clear when he describes his hours having come upon his rest.
所以当耶稣对他的母亲说他的时候还没有到时，他是在让她知道，如 果他行这个神迹并开始他的公开事工，他将暂时与她分开一段时间， 因为他将不再能只是和她在一起，在这种更家庭化的领域里闲逛。 And so when Jesus says to his mother that his hour hasn't come, he's letting her know if he performs this miracle and begins his public ministry, that he's going to be taken on a separate path for a while from her, because he will no longer just be able to be with her, kind of hang out in this more domestic sort of sphere.
他将进入公开事工，一个将引导他走向十字架的公开事工。 He's going to be in a public ministry, in a public ministry that will lead him to the cross.
马利亚不仅对道成肉身说是。 And Mary says yes, not just to the incarnation.
她在这里对耶稣的公开事工说是。 She says yes to Jesus's public ministry here.
在约翰福音第2章，我们看到马利亚最后记录的话。 In John 2, we get the last recorded words of Mary.
他告诉你们什么，你们就做什么。 Do whatever he tells you.
她告诉仆人们听从耶稣。 She tells the servants to listen to Jesus.
所以即使他似乎给了她一个不前进、暂不行这个神迹 的机会，她显然在说，是的，去做吧，行这个神迹。 And so even though he seemed to be giving her a chance to not move forward, not perform this miracle yet, she clearly is saying, yeah, go for it, do the miracle.
她假设他会行神迹，对吧，就像她的回应，他告诉你们什么，你们就做什么。 She assumes that he's going to perform the miracle, right, like in her response, do whatever he tells you.
她预设耶稣将在这里行某种公开的神迹。 She's presupposing Jesus is going to work some kind of public miracle here.
她在某种程度上理解这意味着什么，他的公开事工将开始。 She understands, to some extent, what this means, that his public ministry will begin.
所以她是救恩的原因，既在于她对道成肉身说是，也在于她对导向十字架的公开事工说是。 And so she's a cause of salvation, both in saying yes to the incarnation, but also in saying yes to the public ministry that leads to the cross.
这就是马利亚作为反夏娃。 So that's Mary as the anti-Eve.
你也有马利亚作为夏娃2.0版。那么，这是什么意思？ You also have Mary as Eve 2.0. Well, what does that mean?
记住亚当为什么把夏娃的名字改为夏娃。 Well, remember why Adam changes Eve's name to Eve.
因为她是众生之母。 Because she was the mother of all the living.
现在，记住，她实际上还不是，但她成为了众生之母。 Now, remember, she wasn't actually yet, but she became the mother of all the living.
所以我们所有生物学上活着的人都可以追溯我们的遗传到夏娃，她对整个人类有某种母性。 So all of those of us who are biologically alive can trace our inheritance to Eve, and she has a certain motherhood over the whole human race.
同样，在启示录12章，你看到了这幅神的母亲的描绘。 Well, likewise, Revelation 12, you have this depiction of the mother of God.
我们看到她在天上登基，她生下那注定要统治万国的，她与龙争战，我们被明确告知这龙 就是蛇，就是创世记3章中的那一个。在这章末尾，启示录12章17节，我们被告知龙 向妇人发怒，去与她其余的儿女争战，这儿女就是那些遵守神诫命、为耶稣作见证的人。 And we see her enthroned in heaven, and she gives birth to the one destined to rule the nations, and she's at war with the dragon, who we're told explicitly is a serpent, it's tame one from Genesis 3. And at the end of the chapter, Revelation 12, verse 17, we're told 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.
所以夏娃2.0版就是马利亚有母性，就像夏娃有母性一样。 So the Eve 2.0 is that Mary has a motherhood just as Eve had a motherhood.
夏娃的母性是生物学上的。 Eve's motherhood is biological.
马利亚的母性是属灵的。 Mary's motherhood is spiritual.
我们在约翰福音19章中清楚地看到这一点，看， 你的母亲，那位爱徒被赐予马利亚作为他的母亲。 And we see that in a clear way in John 19, behold, your mother, the beloved disciple is being given Mary as his mother.
现在，这是一段很有趣的经文，有很多原因值得解释。 Now, that is a fascinating kind of passage to unpack for a lot of reasons.
我在结束时只说几句话，然后我们下周实际上会回 到启示录12章17节，从不同的角度来看它。 I'm going to say just a couple words on that in closing, and then we're going to actually get back to Revelation 12, verse 17 next week and go with a different kind of angle with it.
比如，马利亚和魔鬼之间的属灵争战是怎么回事？ Like, what is this deal about the spiritual warfare between Mary and the devil?
但现在，只关注她的母性，如果你遵守神的诫命，持守耶稣 基督的见证，我希望你是这样，那么马利亚就是你的母亲。 But right now, just focus on her motherhood, that if you keep the commandments of God and you hold the testimony of Jesus Christ, and I hope you do, then Mary is your mom.
无论你是否曾经把她当作你的母亲，她都是你的母亲。 Whether you've ever gone to her as your mom or not, she is your mom.
要使这个现实在你的生活中成为真实，活出这个现实，无论你怎么表达，回到约翰福音 19章。当约翰被告知马利亚现在是他的母亲时，他自己的生母也在那里观看十字架。 And to make that reality true in your life, to live that reality, however you want to put that, go back to John 19. When John is told that Mary is his mother now, his own biological mother is also there observing the crucifixion.
他的母亲似乎是耶稣基督的忠实信徒。 His mother appears to be a faithful devotee of Jesus Christ.
所以当我们谈到「妇人，看你的儿子」「看你的 母亲」时，我们常常谈论耶稣如何照顾马利亚。 And so oftentimes when we talk about woman, behold your son, son, behold your mother, we talk about how Jesus is taking care of Mary.
马利亚显然没有其他亲生子女，因为如果有的话他们会照顾她。 Mary clearly doesn't have other biological kids because they would be taking care of her.
她是寡妇。 She's a widow.
她现在成了无子的，所以耶稣将她托付给爱徒来照顾她。 She is left childless now, and so Jesus is seen after her care by entrusting her to the beloved disciple.
这一切都是真的。 And all of that is true.
这是马利亚终身童贞的最明确证据之一。 It's one of the clearest evidences of Mary's perpetual virginity.
但这里还有另一个细节。 But there's also here this other detail.
你可以告诉某人，我走后照顾我的母亲，而不用说，我的母亲现在是你的母亲。 You can tell someone, take care of my mom when I'm gone, without saying, my mom is now your mom.
但耶稣更进一步，做了一些不仅仅是说照顾马利亚的事。 But Jesus takes that extra step and does something where he's not just saying, take care of Mary.
他在说，马利亚现在是你的母亲，即使你的母亲也在这里。 He's saying, Mary is your mother now, even though your mother is here also.
约翰在十字架这里接受了一种属灵的母性。 That there is a spiritual motherhood that John receives here at the cross.
他如何回应？ And how does he respond to it?
他把马利亚接到自己家里。 He takes Mary into his home.
所以如果你从未把马利亚接到你的家中，如果马利亚在你家中没有地位，如果你的家 庭不欢迎或不接纳马利亚，那么你就没有完全活出你作为她孩子的这部分天赋权利。 And so if you've never taken Mary into your home, if Mary doesn't have a place in your home, if you don't have a household where Mary would be welcome or is welcome or is present, then you haven't lived this part of your birthright to the fullness, that you're a child of her.
如果你遵守神的诫命，为耶稣作见证，那么你应 该把她接到你家中，因为她已经被赐给你了。 If you keep the commandments of God, you bear testimony to Jesus, and so you should take her into your home because you've been given her.
即使你有很好的在世父母，这也不会威胁到你可能有的亲生父母。 Even if you have great living parents, this is not a threat to the biological parents you may have.
这里为你提供了一种属灵的母性。 There is a spiritual motherhood being offered to you here.
这就是说马利亚是新夏娃的意思。 So that's what it means to say Mary's the new Eve.
在这种母性上，她与夏娃有共同之处。 She has something in common with Eve in this motherhood.
她与夏娃有很大的不同，因为她彻底顺服，而夏娃没 有。所以希望这是一种有助于思考基督教的方式。 She has something that's quite distinct from Eve in that she's radically obedient where Eve wasn't. And so hopefully this is a helpful way of thinking about Christianity.
这再次是你能找到的最古老的基督教对福音的理解。 This is, again, as old as you're going to find it in terms of the Christian understanding of the gospel.
这比我们对四福音的认知还要古老。 This is older than our knowledge of the four gospels.
这从最早的时候就已经根深蒂固了。 This is baked in from the very earliest days.
这就是基督徒理解这些事情的方式。 This is how Christians understood these things.
现在，这周就到这里。 Now, I'm going to leave it there for this week.
但下周，我想探讨另一个问题。 But next week, I want to explore another question.
我们可以这样说，作为天主教徒，为什么我们如此重视马利亚？ We could put it this way, like, why do we make such a big deal about Mary as Catholics?
答案很简单，从创世记3章到启示录12章以及中间的 各个点，都将属灵生活描绘成蛇与女人之间的战斗。 And the answer is going to be simply this, that Genesis 3 to Revelation 12 and various points in between depict the spiritual life as a battle between the serpent and the woman.
这在我们刚刚看到的启示录12章17节以及创世记3章15节中都明确表示，有一场战 争，不是魔鬼和神之间的战争，而更奇怪的是，圣经证据说是魔鬼和女人之间的战争。 And this is explicit in Revelation 12, 17, which we just saw, as well as in Genesis 3, verse 15, that there's a war between the devil, not between the devil and God, but more strangely, the biblical evidence says between the devil and the woman.
那么这场战争是什么样的，我们如何确保我们站在女人这一边，而不是魔鬼那一边？ And so what does that war look like and how do we make sure we're on the woman's team and not on the devil's team?
但这一切你都要等到下周。 But all that you're going to have to wait for for next week.
现在，我是乔·赫施迈尔，为无耻教皇党。 For now, for Shadroth Philipper, I'm Joe Heshmire.
愿神祝福你。 God bless you.