Mary, the mother of Jesus Christ, has been accorded a special place of devotion especially in the Roman Catholic and Eastern Orthodox churches. The New Testament records that she was the cousin of Elizabeth, mother of John the Baptist, and that she was betrothed and, later, married to Joseph. 玛利亚的母亲，耶稣基督，已被赋予特殊地位的奉献，特别是在罗马天主教和东正教教堂。新约圣经中记载，她是表姐的伊丽莎白二世的母亲施洗约翰，并表示，她和订婚后来嫁给约瑟夫。 After giving birth to Jesus in a stable at Bethlehem, where she had gone with Joseph to register for a government census, Mary returned to Nazareth to live quietly and humbly with her family (Luke 2:1-20).生完孩子后，以耶稣在一个稳定，在伯利恒，在那里她曾经历了与约瑟夫登记，为政府的人口普查，玛利亚回到拿撒勒生活悄无声息却谦虚地与她的家人（路加福音2:1-20 ） 。 At his crucifixion Jesus asked his beloved disciple, John, to look after his mother.在十字架上的耶稣问他心爱的弟子，约翰，要照顾他的母亲。 Little is known about Mary after this, although Acts 1:14, the last reference to her in the New Testament, places her among the disciples.所知甚少玛丽在此之后，尽管行为1:14 ，最后提到，她在新约圣经，她的学位之间的弟子。
The New Testament states that Mary conceived Jesus by the Holy Spirit and thus without losing her virginity (Matt. 1:18, 20; Luke 1:35).新约圣经说，玛丽构思，由耶稣圣灵，从而失去她的童贞。 （ 1:18 ，第20条;路加1时35分） 。 Despite biblical references to Jesus' "brothers," the idea of Mary's perpetual virginity appeared in the early church.尽管圣经中提及耶稣的"兄弟"的思想，小丽的永恒处女出现在早期教会的使命。 Saint Athanasius used the term "ever virgin" to refer to Mary, and this view was apparently accepted by the Fathers of the Church from the 5th century on.圣athanasius用了"前所未有的处女"来指玛丽，这种观点显然是接受了教会的神父，从公元5世纪。 It was formally established as a doctrine at the church's Lateran Council in 649.它正式成立，作为一个学说，在教会的lateran会在649 。 Although the Virgin Birth is a tenet of virtually all Christian churches, modern biblical criticism has questioned the authenticity of the accounts in Matthew and Luke.虽然处女的诞生是一个特尼特几乎所有的基督教教堂，现代圣经批判质疑真实性的帐目中，马修和卢克。 The doctrine of Mary's perpetual virginity is taught principally by the Roman Catholic and Orthodox churches.中庸小丽的永恒贞操是教主要是由罗马天主教会与东正教会。
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Pope Pius XII strongly promoted Marian piety during his reign (1939-58).教宗比约十二，有力地推动了玛丽安的虔诚在他统治期间（ 1939年至1958年） 。 Because Roman Catholic teaching holds that Mary is deserving of the "highest veneration," the church observes 17 Marian festivals each year, 5 of which are major: Immaculate Conception, Dec. 8; Purification, Feb. 2; Annunciation, Mar. 25; Assumption, Aug. 15; and Birth, Sept. 8.由于罗马天主教教认为玛丽是值得的"最高敬仰的， "教会观察17玛丽安节日，每年五，其中主要是：圣母无染原罪， 12月8日;净化， 2月2日; annunciation ， 3月25日;假设， 8月15日;出生时， 9月8日。 The Rosary contains 50 Ave Marias ("hail Marys"), and devotion to the "immaculate heart" of Mary is popular in some circles.玫瑰含50号marias （ "冰雹。 Marys " ） ，并奉献给"无玷圣心"的玛丽是流行在某些圈子。
Protestant bodies have always reacted strongly against excessive devotion to Mary.新教组织一直强烈反应，对过度奉献玛丽。 In recent years, however, Protestant, Anglican, and Roman Catholic scholars have held discussions in which substantive agreements regarding the place of Mary in Christian theology and practice have been reached.不过，近年来，新教，英国国教，罗马天主教学者进行了讨论，其中实质性协议就发生佑在基督教神学和实践已达成共识。 The Second Vatican Council (1962-65) included a chapter on Mary in the Constitution of the Church that emphasizes Mary's complete dependence on her Son.梵蒂冈第二届大公会议（ 1962-1965 ） ，包括一章关于玛丽在宪法中的教会强调小丽的完全依赖她的儿子。
Harold W. Rast哈罗德小拉斯特
Bibliography:
参考书目：
Brown, Raymond E., The Birth of the
Messiah (1977); Brown, Raymond E., et al., eds., Mary in the New Testament
(1978); Graef, Hilda C., Mary: A History of Doctrine and Devotion, 2
vols.布朗，雷蒙德体育，诞生了弥赛亚（ 1977年） ;褐色，雷蒙德体育，等人合编，玛丽在新约全书（ 1978年） ;格赖夫，
hilda长，玛莉：历史，理论和奉献， 2卷。 (1963-65); McHugh, John, The Mother of
Jesus in the New Testament (1975); Miegge, Giovanni, The Virgin Mary: The Roman
Catholic Marian Doctrine, trans. （ 1963年至1965年） ; mchugh ，约翰，母亲耶稣在新约圣经（
1975年） ; miegge ，乔万尼，圣母玛利亚：罗马天主教玛丽安学说，跨。 by W. Smith (1955); Ruether, Rosemary
R., Mary--The Feminine Face of the Church (1977); Warner, Marina, Alone of All
Her Sex: The Myth and the Cult of the Virgin Mary (1976).由小史密斯（ 1955年） ;
ruether ，迷迭香传译，玛丽-女性面孔的教堂（ 1 977年） ;华纳，游艇码头，仅她的所有性别：神话与邪教的圣母玛利亚（ 1 976） 。
Closely related
to the title Mother of God is the title Virgin Mary, affirming the virginal
conception of Jesus (Luke 1:35).密切相关的标题天主之母，是所有权的圣母玛利亚，申明处女耶稣（路加福音1时35分）
。 Initially, this
title stressed the belief that God, not Joseph, was the true father of
Jesus.最初，这个称号强调信仰上帝，而不是约瑟夫，是真正的父亲耶稣。 In the Marian devotion that developed
in the East in the 4th century, Mary was venerated not only in the conception
but also in the birth of
Jesus.在玛丽安奉献，发达国家在东部地区，在4世纪，玛丽被崇敬的，不仅在概念，而且在耶稣诞生的。 This conviction was expressed clearly
in the 4th century, baptismal creeds of Cyprus, Syria, Palestine, and
Armenia.这种信念是明确表示，在4世纪，洗礼信条的塞浦路斯，叙利亚，巴勒斯坦和亚美尼亚。 The title used was aieiparthenos
(ever-virgin), and by the middle of the 7th century the understanding of the
title came to include the conviction that Mary remained a virgin for the whole
of her life.所使用的名称是aieiparthenos （不断处女）
，以及中东的公元7世纪的理解题目来，包括信念，即玛丽仍然是一个处女，让整个的生命。 The passages in the New Testament
referring to the brothers of Jesus (for instance, Mark 6:3, which also mentions
sisters; see 1 Corinthians 9:5; Galatians 1:19) have been accordingly explained
as references to relatives of Jesus or to children of Joseph by a previous
marriage, although there is no historical evidence for this
interpretation.通道，在新约圣经提到兄弟的耶稣（例如，马克选手，其中还提到姐妹见哥林多前书9时05分;加拉太1:19
）已作出相应解释为提述的亲属耶稣或儿童的约瑟夫由先前的婚姻，虽然目前还没有历史证据，为这一解释。
In the 2nd and
3rd centuries, various Christian writers began to express the belief that,
because of her intimate union with God through the Holy Spirit in the conception
of Jesus (Luke 1:35), Mary was completely free from any taint of
sin.在第2和第3世纪以来，各种基督教作家开始表示相信，因为她的亲密联盟与上帝通过圣灵在观耶稣（路加福音1时35分）
，玛丽完全不受任何污点的罪过。 In 680 a Roman
Council spoke of her as the "blessed, immaculate
ever-virgin."在680名罗马会以她为"有福了，圣母无染原罪不断处女" 。
In both the
Eastern and Western churches, feast days in honor of the events of Mary's life
came into existence between the 4th and 7th
centuries.无论东部还是西部，教堂，节日纪念的事件，小丽的生活也开始存在之间的第4次和第7次百年。 They celebrate her miraculous
conception and her birth, narrated in the apocryphal "Infancy Gospel" of James
(September 8); the Annunciation (March 25); her purification in the Temple
(February 2); and her death (called the Dormition in the Eastern church)
and bodily Assumption into heaven (August 15; see Assumption of the
Virgin).他们庆祝，她奇迹般的构想，并把自己的出生年月，叙述在猜测"婴儿福音"的詹姆斯（九月八日） ; annunciation
（三月二十五日） ，她的纯化在寺庙（二月二日） ，以及她的死因（称为dormition在东堂） ，并造成身体假设到天堂（
8月15日，见担任维尔京） 。
Except for the
Gospels, the Scriptures make little explicit reference to
Mary.除福音书，经文很少明确提及玛丽。 Certain OT prophecies have been thought
to refer to her (Gen. 3:15; Jer. 31:22; Mic. 5:2-3; and, most clearly, Isa.
7:14).某些城市旅游局的预言已被认为是指，她（创3:15 ;哲。 31:22 ;麦克风。 5:2-3 ; ，而最清楚，伊萨。 7时14分）
。 The symbolic
drama of Rev. 12 has often been similarly
interpreted.象征剧的牧师12个经常被同样的解释。 Paul mentions Mary specifically once
(Gal. 4:4).保罗提到玛丽具体来说一次（ gal. 4时04分） 。 For anything more, we must inquire of
the Gospel writers.任何东西更多，我们必须询问福音作家。 Luke presents the most detailed
portrait.卢克介绍最详细的画像。 While Matthew also tells the nativity
story, his references to Mary are brief, even though he strongly stresses her
virginity (Matt. 1:18-25).虽然马修还告诉nativity故事，他提到玛丽是短暂的，尽管他极力强调她的贞操。 （
1:18-25 ） 。 Luke, however,
vividly describes her encounter with the angel, her visit to Elizabeth, her
beautiful "Magnificat," the birth of Jesus, and her trips to Jerusalem with the
infant and the twelve-year-old Jesus (Luke
1:26-2:51).卢克不过，生动地叙述了她的遭遇与天使，她的访问伊丽莎白二世，她的美丽" Magnificat ） ，
"耶稣诞生的，和她前往耶路撒冷与婴儿和12岁的耶稣（路加福音1时26分- 2时51分） 。 Mary appears humbly obedient in the
face of her great task (Luke 1:38), yet deeply thoughtful and somewhat perplexed
as to its significance (Luke 1:29; 2:29, 35,
50-51).玛丽似乎谦虚地听话，在面对她的伟大任务（路加福音1时38分） ，但深有见地和有些困惑，因为它的意义（路加福音1时29分; 2点29
， 35 ， 50-51 ） 。
According to an
episode recounted by Matthew, Mark, and Luke, Jesus' mother and his "brothers"
stand outside the early circle of disciples (Matt. 12:46-50; Mark 3:19b-21,
31-35; Luke 8:19-21; cf. Luke
11:27-28).据一个插曲重新由马太，马克，路加，耶稣的母亲和他的"兄弟"的立场外早期循环弟子。 （ 12:46-50 ;马克3点19分的B
21 ， 31-39 ;卢克八日:19 - 21个;比照路加福音11:27-28 ） 。 Elsewhere Jesus complains that he is
not without honor save "among his own kin, and in his own house" (Mark 6:4; cf.
Matt. 13:53-58; Luke 4: 16-30).别处耶稣抱怨说，他也不是没有荣誉拯救" ，他自己的亲属，并在自己的房子"
（纪念六四;比照马特。 13:53-58 ;路加福音4 ： 16-30 ） 。 John apparently recounts some
misunderstanding between Jesus and Mary at the wedding feast in Cana (John
2:1-12).约翰显然记载了一些彼此的误解耶稣和玛丽在婚礼盛宴在迦南（约翰2:1-12 ） 。 Yet John pictures Mary remaining
faithful beside the cross, while Jesus commends her to his "beloved disciple's"
care (John
19:25-27).然而约翰的照片玛丽其余忠实旁边的十字架上，而耶稣赞扬，她以他的"心爱的弟子的"照顾者（约翰19:25-27 ）
。
Finally, Luke
lists Mary among the earliest post-Easter Christians (Acts 1:14).
Traditionally, Catholics have venerated Mary as entirely sinless and as the
most glorious of God's creatures. Feeling that this detracts from the
centrality of Christ, Protestants have often neglected her
unduly.最后，卢克玛丽名单当中，最早后复活节基督徒（使徒1:14 ） 。
传统上，天主教徒有崇敬玛丽完全罪孽作为最光荣的上帝的造物。觉得这有损的中心基督新教徒常常忽略了她的不适当的。 Radical biblical criticism in doubting
the infancy narratives' historicity often furthered this
neglect.激进的圣经批评，怀疑婴儿的叙述'历史性往往加剧了这种疏忽。 However, the increasing importance of
women's issues has spurred new interests in Mary among both Protestants and
Catholics alike.但是，越来越重视对妇女问题，促进了新的利益，在玛丽都新教徒和天主教徒一样。
TN
Finger总氮手指 Bibliography
参考书目
Mary, Hebrew
Miriam.玛丽，希伯来文刘健仪。
(1.) The wife
of Joseph, the mother of Jesus, called the "Virgin Mary," though never so
designated in Scripture (Matt. 2:11; Acts 1:14). （ 1
）妻子的约瑟夫，母亲的耶稣，被称为"圣母玛利亚" ，但从来没有这样在指定的经文。 （ 2点11分;行径1:14 ） 。 Little is known of her personal
history.很少人知道她个人的历史。 Her genealogy is given in Luke
3.她的家谱，是由于在路加3 。 She was of the tribe of Judah and the
lineage of David (Ps. 132:11; Luke 1:32).她是该部落的犹大和宗族的大卫（诗篇132:11
;路加福音1:32 ） 。 She was connected
by marriage with Elisabeth, who was of the lineage of Aaron (Luke
1:36).她是可以互相结婚的伊丽莎白，他的家族的亚伦（路加福音1时36分） 。
While she resided
at Nazareth with her parents, before she became the wife of Joseph, the angel
Gabriel announced to her that she was to be the mother of the promised Messiah
(Luke 1:35).虽然她居住在拿撒勒与她的父母，然后，她成了妻子的约瑟夫，天使加布里埃尔宣布，她觉得她是被母亲所承诺的弥赛亚（路1时35分）
。 After this she
went to visit her cousin Elisabeth, who was living with her husband Zacharias
(probably at Juttah, Josh. 15:55; 21:16, in the neighbourhood of Maon), at a
considerable distance, about 100 miles, from
Nazareth.经过这次，她去拜访她的表妹伊丽莎白，他们是住在她的丈夫撒迦利亚（很可能是在juttah ，乔什。 15:55 ;
21时16分，在附近的maon ） ，在一个相当远的距离，大约100英里，从拿撒勒。 Immediately on entering the house she
was saluted by Elisabeth as the mother of her Lord, and then forthwith gave
utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:
1-10).马上就进入房子，她敬礼，由伊丽莎白作为母亲，她的主，然后随即进行了话语向她圣歌的感恩节（路加福音1:46-56 ;可比1萨姆2 ：
1-10 ） 。
After three
months Mary returned to Nazareth to her own home.
3个月后玛丽回到拿撒勒她自己的家。 Joseph was supernaturally made aware
(Matt. 1: 18-25) of her condition, and took her to his own
home.约瑟是supernaturally知道。 （ 1 ： 18-25 ） ，其病情，并把她带到自己的家。 Soon after this the decree of Augustus
(Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80
or 90 miles from Nazareth; and while they were there they found shelter in the
inn or khan provided for strangers (Luke 2:6, 7).此后不久，该法令的奥古斯都（路加福音2:1 ）
，要求他们应着手伯利恒（弥迦5时02分） ，大约80或90英里，从拿撒勒;正当她们在那里他们发现住所在客栈或汗提供陌生人（路加福音2时06分， 7 ）
。 But as the inn
was crowded, Mary had to retire to a place among the cattle, and there she
brought forth her son, who was called Jesus (Matt. 1:21), because he was to save
his people from their sins.但由于驿站拥挤，玛丽已退休的一个地方，其中牛，而她带来了她的儿子，被称为耶稣。 （
1时21分） ，因为他是为了挽救他的人，从他们的罪孽。
This was followed
by the presentation in the temple, the flight into Egypt, and their return in
the following year and residence at Nazareth (Matt. 2). There for thirty
years Mary, the wife of Joseph the carpenter, resides, filling her own humble
sphere, and pondering over the strange things that had happened to
her.在此之后，由陈述在寺庙中，飞行到埃及，并让他们返回在次年和居住在拿撒勒。 （ 2 ）
有近30年来玛丽，妻子的若瑟木匠，居住，灌装自己谦虚的领域，并思考一个奇怪的事情，也曾发生在她身上。
During these
years only one event in the history of Jesus is recorded, viz., his going up to
Jerusalem when twelve years of age, and his being found among the doctors in the
temple (Luke 2:41-52). 在这些年里只有一个史上的一件大事，耶稣是有记录，即，他去了耶路撒冷的时候，
12年的年龄，和他的被发现，医生在寺庙 （路加福音2:41-52 ） 。 Probably also during this period Joseph
died, for he is not again mentioned.大概也就是在这一时期约瑟夫死了，因为他是不会再次提及。
After the
commencement of our Lord's public ministry little notice is taken of
Mary.之后展开我们的主的公共事务部的小公告，是考虑到玛丽。 She was present at the marriage in
Cana.她出席了婚礼，在社区。 A year and a half after this we find
her at Capernaum (Matt. 12:46, 48, 49), where Christ uttered the memorable
words, "Who is my mother? and who are my brethren? And he stretched forth his
hand toward his disciples, and said, Behold my mother and my
brethren!"一年半之后，这点我们觉得她在迦百农。 （ 12时46分， 48 ， 49 ） ，在那里基督说出令人难忘的话：
"谁是我妈妈？谁是我的弟兄们，又是伸展，他提出了他的手走向他的弟子，并说，看哪，我的母亲和我的弟兄们" ！
The next time we
find her is at the cross along with her sister Mary, and Mary Magdalene, and
Salome, and other women (John
19:26).在未来的时间，我们觉得她是在两岸关系与她的妹妹玛丽，和抹大拉的马利亚，和莎乐美，和其他妇女（约翰19时26分） 。
From that hour John took her to his own
abode.从这一小时约翰把她带到自己的住所问题。 She was with the little company in the
upper room after the Ascension (Acts 1:14).她与小公司在顶楼房间后，阿森松（使徒1:14 ）
。 From this time
she wholly disappears from public notice.从这个时候，她完全消失了，从发布公告。 The time and manner of her death are
unknown.何时以及以何种方式她的死因不明。
(2.) Mary
Magdalene, ie, Mary of Magdala, a town on the western shore of the Lake of
Tiberias. （ 2 ） 。 抹大拉的马利亚，即玛丽的麦塔喇，一个城市对西部岸边的湖水的太巴列。 She is for the first time noticed in
Luke 8:3 as one of the women who "ministered to Christ of their
substance."她是第一次看到，在卢克8时03分，作为妇女中有一人" ministered以基督的其实质内容" 。 Their motive was that of gratitude for
deliverances he had wrought for
them.他们的动机是感谢deliverances他紧张得要命，给他们。
Out of Mary were
cast seven demons.走出玛丽共投七魔。 Gratitude to her great Deliverer
prompted her to become his follower.感谢她的伟大投递促使她成为他的追随者。 These women accompanied him also on his
last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke
23:55).这些妇女的陪同下，他还对他最后一次旅程前往耶路撒冷。 （ 27:55 ;马克15时41分;卢克23时55分） 。
They stood near the
cross.他们站在靠近十字架。 There Mary remained till all was over,
and the body was taken down and laid in Joseph's
tomb.有玛丽一直延伸至全部结束，并尸体被拆除，并在规定的约瑟夫墓。
Again, in the
earliest dawn of the first day of the week she, with Salome and Mary the mother
of James (Matt. 28:1; Mark 16:2), came to the sepulchre, bringing with them
sweet spices, that they might anoint the body of
Jesus.再次，在最早的黎明的第一天，一周内，她与莎乐美和玛丽的母亲詹姆斯。 （ 28:1 ;马克16时02分）
，来到坟墓，使他们甜香料，他们可能傅油耶稣的身体。 They found the sepulchre empty, but saw
the "vision of angels" (Matt. 28:5).他们发现坟墓空的，但看到"远景规划的天使" 。 （ 28:5 ）
。 She hastens to
tell Peter and John, who were probably living together at this time (John 20:1,
2), and again immediately returns to the
sepulchre.她加速告诉彼得和约翰，他们很可能是一起生活在这个时候（约翰20:1 ， 2 ） ，并即时再返回到坟墓。
There she lingers thoughtfully, weeping
at the door of the tomb.她徘徊深思熟虑，哭泣，在门的陵墓。 The risen Lord appears to her, but at
first she knows him not.复活的主看来，她的，但在第一，她知道他不是。 His utterance of her name "Mary"
recalls her to consciousness, and she utters the joyful, reverent cry,
"Rabboni."他的话语，她的名字"玛丽"的回忆，她意识的，她什么话，欢乐， reverent哭， " rabboni " 。
She would fain
cling to him, but he forbids her, saying, "Touch me not; for I am not yet
ascended to my Father."她将fain抱他，但他禁止她，说： "摸我不要，因为我还没有登基，以我的父亲" 。
This is the last record regarding Mary
of Magdala, who now returned to Jerusalem. The idea that this Mary was "the
woman who was a sinner," or that she was unchaste, is altogether
groundless.这是最后的记录对于玛丽的麦塔喇，他们现在回到耶路撒冷。 构想，这是玛丽"的女子是一个罪人"
，或者说她是unchaste ，是完全站不住脚的。
(3.) Mary the
sister of Lazarus is brought to our notice in connection with the visits of
our Lord to Bethany. （ 3 ） 。 玛丽的妹妹拉撒路带来的是我们看到他涉嫌与访问我们的主贝特尼。
She is contrasted with her sister
Martha, who was "cumbered about many things" while Jesus was their guest, while
Mary had chosen "the good part."她是对比与她的妹妹玛莎这位" cumbered对很多事情"
，而耶稣是他们的客户，而玛丽选择了"相当一部分" 。 Her character also appears in
connection with the death of her brother (John
11:20,31,33).她性格也出现在死亡的案件有关而她的弟弟（约翰11:20,31,33 ） 。 On the occasion of our Lord's last
visit to Bethany, Mary brought "a pound of ointment of spikenard, very costly,
and anointed the feet of Jesus" as he reclined at table in the house of one
Simon, who had been a leper (Matt.26:6; Mark 14:3; John
12:2,3).在纪念我们的主上次访问贝特尼玛丽送来了"一磅软膏的spikenard ，代价非常高昂，不信任的脚耶稣"
，因为他倾斜外，在表在众议院的一个西门，曾多次leper （马特.26:6 ;马克14时03分;约翰12:2,3 ） 。 This was an evidence of her overflowing
love to the Lord.这是一个证据，她满溢的爱，向上帝祷告。 Nothing is known of her subsequent
history.没有人知道她以后的历史。 It would appear from this act of
Mary's, and from the circumstance that they possessed a family vault (11:38),
and that a large number of Jews from Jerusalem came to condole with them on the
death of Lazarus (11:19), that this family at Bethany belonged to the wealthier
class of the people.这样看来，从这一行为玛丽的，从这种情况下，他们拥有一个家庭跳马（ 11时38分）
，并有大量的犹太人从耶路撒冷来到吊并与他们就死亡的拉撒路（ 11时19分） ，这家人在贝特尼属于富裕阶层的人。
(4.) Mary the
wife of Cleopas is mentioned (John 19:25) as standing at the cross in
company with Mary of Magdala and Mary the mother of Jesus. （ 4 ） 。
玛丽的妻子cleopas提到（约翰19时25分） ，因为站在十字架，在公司与玛利亚的麦塔喇和玛丽的母亲耶稣。 By comparing Matt.通过比较马特。
27:56 and Mark 15:40, we find that this
Mary and "Mary the mother of James the little" are one and the same person, and
that she was the sister of our Lord's mother. 27:56和Mark 15:40
，我们发现这Mary和"玛丽的母亲詹姆斯小"是同一人，并表示，她的妹妹我们的主的母亲。 She was that "other Mary" who was
present with Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark
15:47); and she was one of those who went early in the morning of the first day
of the week to anoint the body, and thus became one of the first witnesses of
the resurrection (Matt. 28:1; Mark 16: 1; Luke 24:1).她的说法是：
"其他玛丽"是由一位目前与玛利亚的麦塔喇在埋葬我们的主。 （ 27:61 ;马克15时47分）
，以及她是一个人去年初，在第一天上午的一周傅油机构，并因此成为第一个证人的复活。 （ 28:1 ;马克16 ： 1 ;路加福音24:1 ） 。
(5.) Mary the
mother of John Mark was one of the earliest of our Lord's disciples.
（ 5 ） 。 玛丽的母亲约翰马克是国内最早我们的主的门徒。 She was the sister of Barnabas (Col.
4:10), and joined with him in disposing of their land and giving the proceeds of
the sale into the treasury of the Church (Acts 4:37;
12:12).她的姐姐巴纳巴斯（歌4:10 ） ，并加入与他处置自己的土地，并给予收益买卖纳入国库的教会（使徒4时37分; 12时12分）
。 Her house in
Jerusalem was the common meeting-place for the disciples
there.她家在耶路撒冷共同会晤地点为弟子。
(6.) A
Christian at Rome who treated Paul with special kindness (Rom. 16:6).
（六） 基督徒在罗马人对待保罗特别慈爱（罗马书16时06分） 。
(Easton
Illustrated Dictionary) （伊斯顿说明字典）
The Blessed
Virgin Mary is the mother of Jesus Christ, the mother of
God.该有福了圣母玛利亚是母的耶稣是基督，天主之母。 In general, the theology and history of
Mary the Mother of God follow the chronological order of their respective
sources, ie the Old Testament, the New Testament, the early Christian and Jewish
witnesses.一般来说，神学和历史的圣母玛利亚天主之母按照时间顺序完成各自的消息来源，即旧约，新约全书，早期基督教和犹太教的证人。
I. MARY
PROPHESIED IN THE OLD TESTAMENT一，玛丽预言在旧约
The Old Testament
refers to Our Blessed Lady both in its prophecies and its types or
figures.旧约是指我们的祝福夫人都在其预言及其类型或数字。
Genesis 3:15成因3:15
The first
prophecy referring to Mary is found in the very opening chapters of the Book of
Genesis (3:15): "I will put enmities between thee and the woman, and thy seed
and her seed; she shall crush thy head, and thou shalt lie in wait for her
heel."第一个预言所指的是玛丽发现，在非常开放的章节本书的成因（ 3:15 ）说：
"我会把敌意之间祢和女子时，你的种子，她的种子，她会粉碎你的头部，并あ本当谎言在等待她的要害" 。 This rendering appears to differ in two
respects from the original Hebrew text:此渲染，似乎有不同的两个方面，从原来的希伯来文：
(1) First, the
Hebrew text employs the same verb for the two renderings "she shall crush" and
"thou shalt lie in wait"; the Septuagint renders the verb both times by terein,
to lie in wait; Aquila, Symmachus, the Syriac and the Samaritan translators,
interpret the Hebrew verb by expressions which mean to crush, to bruise; the
Itala renders the terein employed in the Septuagint by the Latin "servare", to
guard; St. Jerome [1] maintains that the Hebrew verb has the meaning of
"crushing" or "bruising" rather than of "lying in wait", "guarding". （ 1
）首先，在希伯来文采用相同的发音，为两国透视图" ，她应粉碎" ， "你的谎言在等待" ; septuagint使动词既次terein
，在于等待;雕，马初斯，叙利亚文和撒玛利亚，翻译，诠释希伯来语动词所表达的，这意味着粉碎，以瘀伤;名单令terein受聘于septuagint由拉丁语"
servare " ，防不胜防;圣杰罗姆[ 1 ]坚持认为，希伯来语动词有所指的"粉碎"或"瘀伤" ，而不是"倒卧在等待" ， "护" 。
Still in his own work, which became the
Latin Vulgate, the saint employs the verb "to crush" (conterere) in the first
place, and "to lie in wait" (insidiari) in the
second.还是在他自己的工作，成为拉美vulgate ，圣者雇用动词" ，以粉碎" （ conterere ）摆在首位，而"说谎在等待" （
insidiari ）在第二。 Hence the
punishment inflicted on the serpent and the serpent's retaliation are expressed
by the same verb: but the wound of the serpent is mortal, since it affects his
head, while the wound inflicted by the serpent is not mortal, being inflicted on
the
heel.因此，处罚对毒蛇和蛇的报复行动都表达了相同的动词：但伤口的毒蛇是致命的，因为它影响到他的头部，而伤口受到毒蛇，是不是致命的，正对了脚跟。
(2) The second
point of difference between the Hebrew text and our version concerns the agent
who is to inflict the mortal wound on the serpent: our version agrees with the
present Vulgate text in reading "she" (ipsa) which refers to the woman, while
the Hebrew text reads hu' (autos, ipse) which refers to the seed of the
woman. （ 2 ）第二点差别，希伯来文和我们的版本是关乎代理人，是造成致命伤口就蛇：我们的版本同意本vulgate文字阅读的"她" （
ipsa ） ，是指该名女子同时，在希伯来文写着胡』 （汽车， ipse ） ，是指以种子的女子。 According to our version, and the
Vulgate reading, the woman herself will win the victory; according to the Hebrew
text, she will be victorious through her
seed.根据我们的版本，并vulgate读时，该女子本人将赢得胜利;根据希伯来文，她将被战胜国通过她的种子。 In this sense does the Bull
"Ineffabilis" ascribe the victory to Our Blessed Lady.从这个意义上讲，是否牛市" ，
ineffabilis "依旧胜利，我们祝福她。 The reading "she" (ipsa) is neither an
intentional corruption of the original text, nor is it an accidental error; it
is rather an explanatory version expressing explicitly the fact of Our Lady's
part in the victory over the serpent, which is contained implicitly in the
Hebrew original.该读的"她" （ ipsa
）既不是一种有意腐败的原始文本，它也不是一个偶然的错误，它是相当解释性版本表达明确的事实，我们的夫人的一部分，在战胜了毒蛇，它载含蓄在希伯来语原件。
The strength of the Christian tradition
as to Mary's share in this victory may be inferred from the retention of "she"
in St. Jerome's version in spite of his acquaintance with the original text and
with the reading "he" (ipse) in the old Latin
version.实力的基督教传统，以小丽的份额，在这个胜利可以推断，从保留的"她"在圣杰罗姆的版本，尽管他有熟人与原始文本，并与读"他" （
ipse ）在旧拉丁语版本。
As it is quite
commonly admitted that the Divine judgment is directed not so much against the
serpent as against the originator of sin, the seed of the serpent denotes the
followers of the serpent, the "brood of vipers", the "generation of vipers",
those whose father is the Devil, the children of evil, imitando, non nascendo
(Augustine).因为它是较为普遍承认，这神圣的判决是针对没有那么多对蛇对发端人的罪过，种子的毒蛇是指信徒的毒蛇， "育雏的vipers "
， "一代vipers "那些父亲是魔鬼，孩子们的邪恶， imitando ，非nascendo （奥古斯丁） 。 [2] One may be tempted to understand
the seed of the woman in a similar collective sense, embracing all who are born
of God. [ 2 ]一个可能被引诱了解种子的女子在一个类似的集体意识，包罗所有的人所生的神。 But seed not only may denote a
particular person, but has such a meaning usually, if the context allows
it.但种子不仅可以指某一个人，而是有这样的意思，通常，如果上下文允许它。 St. Paul (Galatians 3:16) gives this
explanation of the word "seed" as it occurs in the patriarchal promises: "To
Abraham were the promises made and to his seed. He saith not, and to his seeds,
as of many; but as of one, and to his seed, which is Christ".圣保禄（加拉太3:16
） ，让这个解释的字，是"种子" ，因为它是发生在父权的承诺：
"亚伯拉罕的人所作出的承诺和他的种子，他在集会上不和他的种子，正如许多但作为一组，和他的种子，这是基督" 。 Finally the expression "the woman" in
the clause "I will put enmities between thee and the woman" is a literal version
of the Hebrew text.最后表达"女人" ，在该条文中， "我会把敌意之间祢与该女子" ，是字面版的希伯来文。
The Hebrew Grammar of Gesenius-Kautzsch
[3] establishes the rule: Peculiar to the Hebrew is the use of the article in
order to indicate a person or thing, not yet known and not yet to be more
clearly described, either as present or as to be taken into account under the
contextual conditions.希伯来文的文法格泽纽斯- kautzsch [ 3
]确立了一个规矩：特有的希伯来文，是用文章，以表明某人或某事，还没有已知的和尚未能更清楚地说明了，无论是现在还是作为必须考虑到，根据上下文条件。
Since our indefinite article serves
this purpose, we may translate: "I will put enmities between you and a
woman".由于我们的不定冠词服务于这个目的，我们可以翻译说： "我将提出敌意之间，你和一个女人" 。 Hence the prophecy promises a woman,
Our Blessed Lady, who will be the enemy of the serpent to a marked degree;
besides, the same woman will be victorious over the Devil, at least through her
offspring.因此预言承诺了一个女人，我们祝福她，他们将敌人的毒蛇，以显着的程度，再说，同一个女人将战胜魔鬼，至少通过她的后代。
The completeness of the victory is
emphasized by the contextual phrase "earth shall thou eat", which is according
to Winckler [4] a common old-oriental expression denoting the deepest
humiliation [5].完整性胜利，是强调语境一句"地球应你吃" ，这是根据winckler [ 4 ]一个共同的老东方指表达最深的屈辱[
5 ] 。
Isaias
7:1-17伊萨亚斯7:1-17
The second
prophecy referring to Mary is found in Isaias
7:1-17.第二个预言所指的是玛丽发现伊萨亚斯罗7:1-17 。 Critics have endeavoured to represent
this passage as a combination of occurrences and sayings from the life of the
prophet written down by an unknown hand
[6].批评者一直在努力，以代表这段话作为一个组合的发生次数和熟语，从生活中的先知写了下来，一名不知名的手[ 6 ] 。 The credibility of the contents is not
necessarily affected by this theory, since prophetic traditions may be recorded
by any writer without losing their
credibility.可信性的内容并不一定是受这一理论，因为传统的先知性可能会记录任何作家失去公信力。 But even Duhm considers the theory as
an apparent attempt on the part of the critics to find out what the readers are
willing to bear patiently; he believes it is a real misfortune for criticism
itself that it has found a mere compilation in a passage which so graphically
describes the birth-hour of
faith.但即使duhm认为理论作为显然是企图对部分批评者找出什么读者，要肯吃苦，耐心，他认为，这是一个真正不幸的批评本身，它已经找到了一条简单地汇编在一个通道，这使生动地描述了出生小时的信念。
According to 2
Kings 16:1-4, and 2 Chronicles 27:1-8, Achaz, who began his reign 736 BC, openly
professed idolatry, so that God gave him into the hands of the kings of Syria
and Israel.据2国王16:1-4 ，和2方志27:1-8
，阿哈茨，开始他的统治公元前736人，公开自称偶像崇拜，让上帝给予了，把他交给了国王队的叙利亚和以色列。 It appears that an alliance had been
concluded between Phacee, King of Israel, and Rasin, King of Damascus, for the
purpose of opposing a barrier to the Assyrian
aggressions.看来，结盟已经结束之间phacee ，以色列的国王，并rasin
，国王的大马士革，为了反对一个障碍亚述侵略。 Achaz, who cherished Assyrian
proclivities, did not join the coalition; the allies invaded his territory,
intending to substitute for Achaz a more subservient ruler, a certain son of
Tabeel.阿哈茨，谁珍惜亚述proclivities ，不加入联盟;盟国侵略他的领土，以图取代阿哈茨更屈从于统治者，在一定的儿子tabeel
。 While Rasin was
occupied in reconquering the maritime city Elath, Phacee alone proceeded against
Juda, "but they could not prevail".而rasin被占领reconquering沿海城市，以拉他，
phacee单独起诉juda " ，但他们不能得逞的" 。 After Elath had fallen, Rasin joined
his forces with those of Phacee; "Syria hath rested upon Ephraim", whereupon
"his (Achaz') heart was moved, and the heart of his people, as the trees of the
woods are moved with the wind".经过以拉他已经倒台了， rasin加入他的部队与那些phacee ;
"叙利亚祂所休息后，艾弗冷" ，在这种情况下， "他（阿哈茨' ）的心被感动，与心他的人，由于树木的木材都提出同风" 。 Immediate preparations must be made for
a protracted siege, and Achaz is busily engaged near the upper pool from which
the city received the greater part of its water
supply.立即准备，必须做一个长期围困，并阿哈茨是忙着附近的上池从哪个城市获得更大的一部分，它的食水供应。 Hence the Lord says to Isaias: "Go
forth to meet Achaz. . .at the end of the conduit of the upper
pool".因此神说，以伊萨亚斯： "去了，以满足阿哈茨… … 。在去年底的导线的上池" 。 The prophet's commission is of an
extremely consoling nature: "See thou be quiet; hear not, and let not thy heart
be afraid of the two tails of these firebrands".先知的委员会是一个非常告慰的性质：
"看你平静;听到没有，我还没有得到你的心，害怕两个尾巴这些firebrands " 。 The scheme of the enemies shall not
succeed: "it shall not stand, and this shall not be."该计划的敌人应是不会得逞的：
"不得主张，这不应当成为" 。 What is to be the
particular fate of the enemies?什么是成为特殊命运的敌人？
Syria will gain
nothing, it will remain as it has been in the past: "the head of Syria is
Damascus, and the head of Damascus is Rasin".叙利亚将得到任何好处，它仍将因为它已经在过去说：
"团长，叙利亚大马士革，与头部的大马士革是rasin " 。
Ephraim too will
remain in the immediate future as it has been hitherto: "the head of Ephraim is
Samaria, and the head of Samaria the son of Romelia"; but after sixty-five years
it will be destroyed, "within threescore and five years Ephraim shall cease to
be a people".艾弗冷也将继续留在不久的将来，因为它已经迄今说： "首长，艾弗冷是撒马利亚和头部的撒马利亚的儿子罗梅利亚"
，但经过六十五年，这将遭到破坏， " threescore和五年艾弗冷即不再是一个人" 。
Achaz had
abandoned the Lord for Moloch, and put his trust in an alliance with Assyria;
hence the conditional prophecy concerning Juda, "if you will not believe, you
shall not continue".阿哈茨背弃了神moloch ，并把他的信任结盟assyria ，因此，有条件的预言有关juda ，
"如果你不相信，你会不会继续" 。 The test of belief follows immediately:
"ask thee a sign of the Lord thy God, either unto the depth of hell or unto the
height above".考验信仰如下马上说： "请问你的一个迹象是众人，无论是祂的深度地狱或祂的高度以上" 。 Achaz hypocritically answers: "I will
not ask, and I will not tempt the Lord", thus refusing to express his belief in
God, and preferring his Assyrian policy.阿哈茨假惺惺地回答： "我不会问，我不会诱使主"
，因此拒绝来表达自己的信仰上帝，喜欢他的亚述人的政策。 The king prefers Assyria to God, and
Assyria will come: "the Lord shall bring upon thee and upon thy people, and upon
the house of thy father, days that have not come since the time of the
separation of Ephraim from Juda with the king of the
Assyrians."国王喜欢assyria上帝，并assyria会说：
"上主就应将此一经祢后，你的人，并经众议院着你的父亲，这天没有来，因为时间的分离，艾弗冷，从juda与国王对亚述人" 。 The house of David has been grievous
not merely to men, but to God also by its unbelief; hence it "shall not
continue", and, by an irony of Divine punishment, it will be destroyed by those
very men whom it preferred to God.众议院大卫一直他人不只是男人的，但上帝也有其不信者，因此， "不得继续"
，并通过一个讽刺的神的惩罚，这将摧毁那些很男人，其中，它倾向于向上帝。
Still the general
Messianic promises made to the house of David cannot be frustrated: "The Lord
Himself shall give you a sign. Behold a virgin shall conceive, and bear a son,
and his name shall be called Emmanuel. He shall eat butter and honey, that he
may know to refuse the evil and to choose the good. For before the child know to
refuse the evil, and to choose the good, the land which thou abhorrest shall be
forsaken of the face of her two kings."还是一般救世主作出了承诺众议院国宝不能沮丧：
"上帝应给你一个迹象。看哪处女不得隐瞒，并承担一个儿子，他的名字必将被称为灵光，他会吃的黄油和蜂蜜说，他可能知道，拒绝邪恶，并选择好的方向发展。之前，为孩子知道拒绝邪恶，并选择好，土地对这些人abhorrest应被抛弃的，面对她的两位国王"
。 Without answering
a number of questions connected with the explanation of the prophecy, we must
confine ourselves here to the bare proof that the virgin mentioned by the
prophet is Mary the Mother of
Christ.没有回答了一些问题与解释的预言，我们必须局限于此，以裸地证明维尔京所提到的先知是玛丽的母亲基督。 The argument is based on the premises
that the prophet's virgin is the mother of Emmanuel, and that Emmanuel is
Christ.其论点是基于一个大前提，即先知的处女是母的灵光，这灵光，是基督。 The relation of the virgin to Emmanuel
is clearly expressed in the inspired words; the same indicate also the identity
of Emmanuel with the Christ.关系维尔京，以埃马纽埃尔是明确表示，在启发的话;同时也表明身份的灵光与基督。
The connection of
Emmanuel with the extraordinary Divine sign which was to be given to Achaz
predisposes one to see in the child more than a common
boy.连接灵光同寻常的神圣招牌，是为了给阿哈茨predisposes一看，在孩子多一个共同的男孩。 In 8:8, the prophet ascribes to him the
ownership of the land of Juda: "the stretching out of his wings shall fill the
breadth of thy land, O Emmanuel".在8时08分，先知赋予他的土地的所有权的juda ：
"伸展出他的翅膀，应填具广度，你的土地，澳灵光" 。 In 9:6, the government of the house of
David is said to be upon his shoulders, and he is described as being endowed
with more than human qualities: "a child is born to us, and a son is given to
us, and the government is upon his shoulders, and his name shall be called
Wonderful, Counsellor, God the Mighty, the Father of the World to Come, and the
Prince of Peace".在9时06分，政府的众院大卫表示，要当他的肩膀上，他被描述为被赋予了更多比人的素质，说：
"孩子出生时，我们和一个儿子，是给我们的，并政府后，他的肩膀上，他的名字必将被称为奇妙，参赞，上帝浩荡中，父亲的未来世界，和平王子" 。
Finally, the prophet calls Emmanuel "a
rod out of the root of Jesse" endowed with "the spirit of the Lord. . .the
spirit of wisdom and of understanding, the spirit of counsel, and of fortitude,
the spirit of knowledge and of godliness"; his advent shall be followed by the
general signs of the Messianic era, and the remnant of the chosen people shall
be again the people of God (11:1-16).最后，先知呼吁灵光"棒出的根源，始作俑者是"天赋"的精神，主… …
。精神，智慧和理解，精神的律师，以及坚忍不拔精神，进取精神和知识的虔诚的信徒" ，他的到来，应遵循由一般的迹象救世主的时代特征和残余所选择的人，应再人民的神（
11:1-16 ） 。
Whatever
obscurity or ambiguity there may be in the prophetic text itself is removed by
St. Matthew (1:18-25).无论隐晦含糊，有可能是在预言性文本本身就是去除圣马太（ 1:18-25 ） 。
After narrating the doubt of St. Joseph
and the angel's assurance, "that which is conceived in her is of the Holy
Ghost", the Evangelist proceeds: "now all this was done that it might be
fulfilled which the Lord spoke by the prophet, saying: Behold a virgin shall be
with child, and bring forth a son, and they shall call his name
Emmanuel."经过叙事的疑虑，圣若瑟和天使的保证" ，这是在构思中，她是圣灵" ，传道者的收益，说：
"现在这一切，又是做了，这可能实现，其中主发言由先知他说：看哪处女应与儿童，并带来了一个儿子，他们会请他的名字灵光" 。 We need not repeat the exposition of
the passage given by Catholic commentators who answer the exceptions raised
against the obvious meaning of the
Evangelist.我们不必再重复的论断，通过给予天主教评论家回答所提出的例外情况对明显意义的传道者。 We may infer from all this that Mary is
mentioned in the prophecy of Isaias as mother of Jesus Christ; in the light of
St. Matthew's reference to the prophecy, we may add that the prophecy predicted
also Mary's virginity untarnished by the conception of the Emmanuel
[7].我们可以推论，这一切都表示，玛丽是在预言伊萨亚斯罗作为母亲的耶稣基督，在光的圣马太参考预言，我们可以补充一点预言也预言，玛丽的童贞平心静气所构想的灵光[
7 ] 。
Micheas
5:2-3 micheas 5:2-3
A third prophecy
referring to Our Blessed Lady is contained in Micah 5:2-3: "And thou, Bethlehem,
Ephrata, art a little one among the thousands of Juda: out of thee shall be come
forth unto me that is to be the ruler in Israel, and his going forth is from the
beginning, from the days of eternity. Therefore will he give them up till the
time wherein she that travaileth shall bring forth, and the remnant of his
brethren shall be converted to the children of
Israel."第三个预言是指我们的祝福夫人载弥迦5:2-3说： "和你，伯利恒，埃夫拉塔，艺术一点，其中数以千计的juda
：走出你应挺身而出所不欲，我说，就是要成为统治者在以色列，和他去了，是从一开始，从天的永恒，所以他会给予他们直至时间，那是她认为travaileth必将带来和残他的弟兄，应改建为儿童以色列"
Though the prophet (about 750-660 BC)
was a contemporary of Isaias, his prophetic activity began a little later and
ended a little earlier than that of Isaias.虽然先知（约公元前750-660 ）
，是一种当代的伊萨亚斯罗，他的预言果然活动开始有点迟，并结束了早一点比的伊萨亚斯罗。 There can be no doubt that the Jews
regarded the foregoing prediction as referring to the
Messias.因此，可以毫无疑问的是犹太人视为前述预测指中共messias 。 According to St. Matthew (2:6) the
chief priests and scribes, when asked where the Messias was to be born, answered
Herod in the words of the prophecy, "And thou Bethlehem the land of Juda. .
."根据圣马太（ 2时06分）祭司长和文士，当问及如果messias要诞生的时候，回答了在希律的话预言， "你是伯利恒的土地juda … … 。
" According to St.
John (7:42), the Jewish populace gathered at Jerusalem for the celebration of
the feast asked the rhetorical question: "Doth not the Scripture say that Christ
cometh of the seed of David, and from Bethlehem, the town where David
was?"据圣约翰（ 7时42分） ，犹太民众聚集在耶路撒冷，为庆祝这个节日问反问： "
doth不是圣经说，基督来的种子大卫，从伯利恒，在这座城市大卫是" ？ The Chaldee paraphrase of Micah 5:2,
confirms the same view: "Out of thee shall come forth unto me the Messias, that
he may exercise dominion in Israel".该沙尔代意译的弥迦5点02分，证实了相同的看法：
"离你应挺身而出所不欲，我messias ，他可以行使统治，在以色列" 。 The very words of the prophecy admit of
hardly any other explanation; for "his going forth is from the beginning, from
the days of eternity".极的话预言承认的几乎没有任何其他解释，因为"他去了，是从一开始，从天的永恒" 。
But how does the
prophecy refer to the Virgin Mary?但究竟是否预言指圣母玛利亚？ Our Blessed Lady is denoted by the
phrase, "till the time wherein she that travaileth shall bring
forth".我们祝福这位女记一句， "到时候，那是她认为travaileth必将带来" 。 It is true that "she that travaileth"
has been referred to the Church (St. Jerome, Theodoret), or to the collection of
the Gentiles united with Christ (Ribera, Mariana), or again to Babylon (Calmet);
but, on the one hand, there is hardly a sufficient connection between any of
these events and the promised redeemer, on the other hand, the passage ought to
read "till the time wherein she that is barren shall bring forth" if any of
these events were referred to by the prophet.这是事实" ，她说， travaileth
"已被转介到教堂（圣杰罗姆， theodoret ） ，或收集外邦人美国与基督（ ribera ，马里亚纳） ，或再次巴比伦（ calmet ）
，但对一方面，是很难有充分的联系与上述任何事件和所承诺的救赎主，但另一方面，通过应改为"到时候，那她就是光秃秃必将带来"如果没有这些事件被转介经先知。
Nor can "she that travaileth" be
referred to Sion: Sion is spoken of without figure before and after the present
passage so that we cannot expect the prophet to lapse suddenly into figurative
language.也不能" ，她说， travaileth
"交由结论：锡永是口语的，没有数字之前和之后，目前通过，使我们不能指望先知失效突然变成形象化的语言。 Moreover, the prophecy thus explained
would not give a satisfactory sense.此外，预言解释，因此不会给予一个满意感。 The contextual phrases "the ruler in
Israel", "his going forth", which in Hebrew implies birth, and "his brethren"
denote an individual, not a nation; hence we infer that the bringing forth must
refer to the same person.语境三句"执政者在以色列" ， "他去了" ，而在希伯来语意味着出生时，和"他的弟兄"
，是指一个个体，而不是一个国家，因此我们可以推断，该带来了必须是指同一人。 It has been shown that the person of
the ruler is the Messias; hence "she that travaileth" must denote the mother of
Christ, or Our Blessed Lady.它已经表明，该人的统治者是messias接待量" ，她说， travaileth
"必须标示的母亲基督，或我们的祝福淑女。 Thus explained the whole passage
becomes clear: the Messias must be born in Bethlehem, an insignificant village
in Juda: his family must be reduced to poverty and obscurity before the time of
his birth; as this cannot happen if the theocracy remains intact, if David's
house continues to flourish, "therefore will he give them up till the time
wherein she that travaileth shall bring forth" the
Messias.从而解释了整个通道变得很清楚： messias必须出生在伯利恒，一个很小的村juda
：他的家人必须减少贫困和默默无闻面前的时候，他的生日，因为这不可能发生，如果神权丝毫无损，如果大卫的众议院必须继续发扬光大"
，因此，他会给予他们直至时间，那是她认为travaileth必将带来" messias 。 [8] [ 8 ]
Jeremias
31:22 jeremias 31:22
A fourth prophecy
referring to Mary is found in Jeremias 31:22; "The Lord has created a new thing
upon the earth: A woman shall compass a man".第四个预言所指的是玛丽发现jeremias 31:22
， "耶和华已创造了一种新的东西后，地球：女人应指南针一个男子汉" 。 The text of the prophet Jeremias offers
no small difficulties for the scientific interpreter; we shall follow the
Vulgate version of the Hebrew
original.文本的先知jeremias提供了不小的困难，为科学的口译员，我们应遵循vulgate版的希伯来语原。 But even this rendering has been
explained in several different ways: Rosenmuller and several conservative
Protestant interpreters defend the meaning, "a woman shall protect a man"; but
such a motive would hardly induce the men of Israel to return to
God.但即使此渲染已解释在几个不同的方式： rosenmuller和几个保守的新教口译辩护的意思， "女人应保护一名男子"
，但这样的动机，将很难吸引男人的以色列回到上帝。 The explanation "a woman shall seek a
man" hardly agrees with the text; besides, such an inversion of the natural
order is presented in Isaias 4:1, as a sign of the greatest calamity.解释，
"女人应寻求一个男子汉"难以同意的文本，而且这种倒置的自然秩序，是在伊萨亚斯罗4:1 ，以示最大的浩劫。 Ewald's rendering, "a woman shall
change into a man", is hardly faithful to the original text.埃瓦尔德的渲染，
"女人应转变成男人" ，是难以忠实于原文。 Other commentators see in the woman a
type of the Synagogue or of the Church, in man the type of God, so that they
explain the prophecy as meaning, "God will dwell again in the midst of the
Synagogue (of the people of Israel)" or "the Church will protect the earth with
its valiant men".其他评论人士看到，在该名女子的一类犹太教堂或教堂，在人的类型上帝，让他们解释预言的意思，
"上帝会再次纠缠在前进中的犹太教堂（以色列人民） " ，或"教会将保护地球与它的强悍男人" 。 But the Hebrew text hardly suggests
such a meaning; besides, such an explanation renders the passage tautological:
"Israel shall return to its God, for Israel will love its
God".但希伯来文难以表明这样一个意思，再说，这样的解释令通过同义反复说： "以色列应返还其神，为以色列会爱上它的神" 。
Some recent writers render the Hebrew
original: "God creates a new thing upon the earth: the woman (wife) returns to
the man (her husband)".最近的一些作家，使希伯来原文：
"上帝创造了一个新事物后，大地：女子（妻子）的回报，以该名男子（丈夫） " 。 According to the old law (Deuteronomy
24:1-4; Jeremiah 3:1) the husband could not take back the wife once repudiated
by him; but the Lord will do something new by allowing the faithless wife, ie
the guilty nation, to return to the friendship of God.根据旧法（申命记24:1-4
;耶利米3:1 ）丈夫不能回来，妻子一旦推翻他，但主必做的一件新事，容许背信妻子，即承认民族的，以返回到友谊的上帝。 This explanation rests upon a
conjectural correction of the text; besides, it does not necessarily bear the
Messianic meaning which we expect in the
passage.这个解释落在了臆测纠正案文;此外，它并不必然承担救世主的意思，我们期望在通过。
The Greek Fathers
generally follow the Septuagint version, "The Lord has created salvation in a
new plantation, men shall go about in safety"; but St. Athanasius twice [9]
combines Aquila's version "God has created a new thing in woman" with that of
the Septuagint, saying that the new plantation is Jesus Christ, and that the new
thing created in woman is the body of the Lord, conceived within the virgin
without the co-operation of man.希腊的父亲普遍遵循septuagint版本，
"上帝创造了救赎，在一个新的种植园，男人应当到有关安全" ，但圣athanasius两次[ 9 ]结合雕的版本：
"上帝创造了一个新的东西，在女子"表示，在该septuagint赞同，并说，新种植的是耶稣基督，并表示，新的东西创造女子是身体的主，构思内维尔京未经协调运作的人。
St. Jerome too [10] understands the
prophetic text of the virgin conceiving the Messias.圣杰罗姆太[ 10
]理解先知性文本维尔京构想messias 。 This meaning of the passage satisfies
the text and the context.这个意义上的通过满足文本和背景。 As the Word Incarnate possessed from
the first moment of His conception all His perfections excepting those connected
with His bodily development, His mother is rightly said to "compass a
man".作为肉身拥有的，从第一时刻，他的构想他的所有完善除那些与他的身体的发展，他的母亲是正确的说： "罗盘一名男子" 。
No need to point out that such a
condition of a newly conceived child is rightly called "a new thing upon
earth".没有需要指出的是，这种情况的一个新构思的孩子，这是十分正确的所谓"一个新生事物，一经地球" 。 The context of the prophecy describes
after a short general introduction (30:1-3) Israel's future freedom and
restoration in four stanzas: 30:4-11, 12-22; 30:23; 31:14, 15-26; the first
three stanzas end with the hope of the Messianic time.背景预言描述经过短暂概论（
30:1-3 ）以色列未来的自由和恢复四个stanzas ： 30:4-11 ， 12-22 ; 30:23 ; 31:14 ， 15-26
;前三stanzas年底与希望的救世主的时候。 The fourth stanza, too, must be
expected to have a similar ending.第四stanza ，也必须期待有一个类似的结局。 Moreover, the prophecy of Jeremias,
uttered about 589 BC and understood in the sense just explained, agrees with the
contemporary Messianic expectations based on Isaias 7:14; 9:6; Micah
5:3.此外，预言jeremias ，说出了大约在公元前589和理解，在某种意义上只是解释说，同意同当代救世主期望基于伊萨亚斯罗7时14分;
9时06分;弥迦5时03分。 According to
Jeremias, the mother of Christ is to differ from other mothers in this, that her
child, even while within her womb, shall possess all those properties which
constitute real manhood [11].据jeremias
，母亲的基督，是不同于其他的母亲在这方面，她的孩子，即使在她的子宫内，须具备所有这些特性构成了真正的男子汉气概[ 11 ] 。 The Old Testament refers indirectly to
Mary in those prophecies which predict the Incarnation of the Word of
God.旧约是指间接向玛丽在那些预言，其中预测的化身，上帝的话。
II.二。 OLD TESTAMENT TYPES AND FIGURES OF
MARY旧约类型和数字玛丽
In order to be
sure of the typical sense, it must be revealed, ie it must come down to us
through Scripture or
tradition.为了得到肯定的典型意义上讲，它必须显示，即它必须来向我们透过经文或传统。 Individual pious writers have developed
copious analogies between certain data of the Old Testament and corresponding
data of the New; however ingenious these developments may be, they do not prove
that God really intended to convey the corresponding truths in the inspired text
of the Old
Testament.个人虔诚的作家已制定了大量的类比之间的某些数据的旧约和相应的数据，新的，但巧妙的这些事态发展可能，他们并不证明上帝真的打算传达出相应的真理，在激励着文本的旧约。
On the other hand, it must be kept in
mind that not all truths contained in either Scripture or tradition have been
explicitly proposed to the faithful as matters of belief by the explicit
definition of the
Church.在另一方面，我们必须牢记在心的是，并非所有的真理载要么经文或传统已明确提出，要忠实的事宜，相信通过明确的定义了教堂。
According to the
principle "Lex orandi est lex credenti" we must treat at least with reverence
the numberless suggestions contained in the official prayers and liturgies of
the Church.根据这一原则， "法orandi预测法credenti
"我们必须把我们至少要敬畏无数所载的建议，在官方的祈祷和liturgies的教会。 In this sense we must regard many of
the titles bestowed on Our Blessed Lady in her litany and in the "Ave maris
stella".从这个意义上讲，我们必须把很多的职称赐予我们的祝福夫人在她一连串和"号（ Maris斯特拉" 。 The Antiphons and Responses found in
the Offices recited on the various feasts of Our Blessed Lady suggest a number
of types of Mary that hardly could have been brought so vividly to the notice of
the Church's ministers in any other
way.该antiphons和反应，发现在这些办事处的吟诵，对各种节日的祝福我们的夫人提出若干类型的玛丽说，几乎已经可以带来如此生动地向通知该教会的部长以任何其他方式。
The third antiphon of Lauds of the
Feast of the Circumcision sees in "the bush that was not burnt" (Exodus 3:2) a
figure of Mary conceiving her Son without the loss of her
virginity.第三antiphon的赞美的节日包皮环切术认为，在"布什说，是不是被烧了， " （出埃及记3:2
）的数字玛丽构思，她的儿子没有失去她的贞操。 The second antiphon of Lauds of the
same Office sees in Gideon's fleece wet with dew while all the ground beside had
remained dry (Judges 6:37-38) a type of Mary receiving in her womb the Word
Incarnate [12].第二antiphon的赞美的同时办事处认为，在吉迪恩的起绒潮湿，有露水，而所有地面旁边一直干（法官6:37-38
）一类的玛丽在接受她的子宫中的肉身[ 12 ] 。 The Office of the Blessed Virgin
applies to Mary many passages concerning the spouse in the Canticle of Canticles
[13] and also concerning Wisdom in the Book of Proverbs 8:22-31
[14].办公室的圣方适用于玛丽许多段落关于配偶在canticle的canticles [ 13 ] ，也涉及智慧，在这本书的谚语8:22-31
[ 14 ] 。 The application
to Mary of a "garden enclosed, a fountain sealed up" mentioned in Canticles 4:12
is only a particular instance of what has been said
above.申请玛丽的"花园封闭的，一个喷泉封存"中提到canticles 4时12分，只是一个具体事例中的是什么已经说了以上。
[15] Besides, Sara, Debbora, Judith,
and Esther are variously used as figures of Mary; the ark of the Covenant, over
which the presence of God manifested itself, is used as the figure of Mary
carrying God Incarnate within her womb. [ 15 ]此外，萨拉， debbora
，朱迪思，和Esther以不同方式用来作为数字佑;方舟的盟约，而在场的神表现出来，是用来作为数字玛丽携带神肉身在她的子宫内。 But especially Eve, the mother of all
the living (Genesis 3:20), is considered as a type of Mary who is the mother of
all the living in the order of grace [16].但尤其是除夕夜，母亲的一切生活（成因默3:20 ）
，被认为是一类玛丽谁是母亲，所有生活在该命令的恩典[ 16 ] 。
III.三。 MARY IN THE GOSPELS玛丽在福音
The reader of the
Gospels is at first surprised to find so little about Mary; but this obscurity
of Mary in the Gospels has been studied at length by Blessed Peter Canisius
[17], Auguste Nicolas [18], Cardinal Newman [19], and Very Rev. J. Spencer
Northcote [20].读者的福音，是在第一次惊奇地发现，所以不太了解，玛丽，但这个默默无闻的玛丽在福音书进行了研究，在长度有福彼得尔斯[
17 ] ， （ Auguste尼可拉斯[ 18 ] ，红衣主教纽曼[ 19 ] ，并很牧师j.斯宾塞富国[ 20 ] 。 In the commentary on the "Magnificat",
published 1518, even Luther expresses the belief that the Gospels praise Mary
sufficiently by calling her (eight times) the Mother of Jesus.在评注中，对"
Magnificat ） " ，出版了第1518 ，甚至路德表示相信福音赞美玛丽不够，请她（ 8倍）的母亲耶稣。 In the following paragraphs we shall
briefly group together what we know of Our Blessed Lady's life before the birth
of her Divine Son, during the hidden life of Our Lord, during His public life
and after His
resurrection.在下面的段落中，我们将简要地组在一起，我们知道我们的祝福夫人的生命诞生之前，她的神的儿子，在生活中隐藏我们的主，在他的公共生活，并经过他的复活。
Mary's Davidic
ancestry小丽的davidic同宗
St. Luke (2:4)
says that St. Joseph went from Nazareth to Bethlehem to be enrolled, "because he
was of the house and family of David".圣卢克（ 2:4 ）说，圣若瑟从拿撒勒到伯利恒参加，
"是因为他的房子和家庭的国宝" 。 As if to exclude all doubt concerning
the Davidic descent of Mary, the Evangelist (1:32, 69) states that the child
born of Mary without the intervention of man shall be given "the throne of David
His father", and that the Lord God has "raised up a horn of salvation to us in
the house of David his servant".因为，如果排除所有疑问有关davidic后裔玛利亚，传道者（ 1:32 ， 69
）指出，儿童出生的玛丽没有干预的人，应给予"的宝座，大卫的父亲" ，并认为主上帝"提出了非洲之角的救赎，我们在众议院的国宝，他的仆人" 。
[21] St. Paul too testifies that Jesus
Christ "was made to him [God] of the seed of David, according to the flesh"
(Romans 1:3). [ 21 ]圣保禄太证明耶稣基督" ，是向他提出的[神]的种子大卫，根据我的肉" （罗1:3 ） 。
If Mary were not of Davidic descent,
her Son conceived by the Holy Ghost could not be said to be "of the seed of
David".如果玛丽并没有davidic后裔，她的儿子构思，由圣灵不能说是"种子的国宝" 。 Hence commentators tell us that in the
text "in the sixth month the angel Gabriel was sent from God. . .to a virgin
espoused to a man whose name was Joseph, of the house of David" (Luke 1:26-27);
the last clause "of the house of David" does not refer to Joseph, but to the
virgin who is the principal person in the narrative; thus we have a direct
inspired testimony to Mary's Davidic descent.因此，评论家告诉我们，在有文字"
，在第6个月天使加布里埃尔被送往上帝… … 。以处女信奉一个男人的名字是约瑟夫的众院国宝" （路1:26-27 ） ;最后条款"的众院国宝"
，并不是指约瑟夫较高，但对处女谁是主要负责人的叙述，因此我们有一个直接激发了证词，以小丽的davidic后裔。 [22] [ 22 ]
While
commentators generally agree that the genealogy found at the beginning of the
first Gospel is that of St. Joseph, Annius of Viterbo proposes the opinion,
already alluded to by St. Augustine, that St. Luke's genealogy gives the
pedigree of Mary.虽然评论普遍认为家谱发现，在开始的第一个福音是，圣若瑟，
annius的维泰博提出的意见，已经提到，由圣奥古斯丁，圣路加的家谱赋予系谱的玛丽。 The text of the third Gospel (3:23) may
be explained so as to make Heli the father of Mary: "Jesus. . .being the son (as
it was supposed of Joseph) of Heli", or "Jesus. . .being the son of Joseph, as
it was supposed, the son of Heli" (Lightfoot, Bengel, etc.), or again "Jesus. .
.being as it was supposed the son of Joseph, who was [the son-in-law] of Heli"
[23].文三福音（ 3时23分） ，可加以解释，从而使直升机的父亲玛丽说： "耶稣… … 。作为儿子（因为它是假定的约瑟夫）的武装分子"
，或"耶稣… … 。作为儿子约瑟夫，因为它是假设，他们儿子的直升机" （ lightfoot ， bengel等） ，或再次"耶稣… …
。正因为它是假定的儿子约瑟夫，谁是[儿子- -法]的合力" [ 23 ] 。 In these explanations the name of Mary
is not mentioned explicitly, but it is implied; for Jesus is the Son of Heli
through Mary.在这些解释的名字是玛丽并没有提及明确的，但它是隐含的;耶稣是儿子的合力，通过玛丽。
Her
parents她的父母
Though few
commentators adhere to this view of St. Luke's genealogy, the name of Mary's
father, Heli, agrees with the name given to Our Lady's father in a tradition
founded upon the report of the Protoevangelium of James, an apocryphal Gospel
which dates from the end of the second
century.虽然少数评论家坚持这一观点的圣路加的家谱，人名，小丽的父亲，直升机，同意该人的姓名给我们的夫人的父亲在一个传统，是建立在该报告的protoevangelium的詹姆斯，一种猜测福音，其中的日期从年底，在公元二世纪。
According to this document the parents
of Mary are Joachim and Anna.根据这一文件，家长的圣母玛利亚，约阿希姆和安娜。 Now, the name Joachim is only a
variation of Heli or Eliachim, substituting one Divine name (Yahweh) for the
other (Eli, Elohim).现在，其名称约阿希姆只是一个变异的直升机或eliachim ，而以同一个神的名字（雅威）
，为其他（礼，耶洛因） 。 The tradition as
to the parents of Mary, found in the Gospel of James, is reproduced by St. John
Damascene [24], St. Gregory of Nyssa [25], St. Germanus of Constantinople [26],
pseudo-Epiphanius [27], pseudo-Hilarius [28], and St. Fulbert of Chartres
[29].传统的以家长的玛丽发现，在福音的詹姆斯，转载是由圣约翰大马士革[ 24 ] ，圣格雷戈里的nyssa [ 25 ]
，圣germanus的君士坦丁堡[ 26 ] ，伪epiphanius [ 27 ] ，伪希拉里乌斯[ 28 ] ，和圣fulbert的chartres [
29 ] 。 Some of these
writers add that the birth of Mary was obtained by the fervent prayers of
Joachim and Anna in their advanced
age.部分这些作家补充说，出生的玛丽获得了由热心地祈祷的约阿希姆和安娜在他们年事已高。 As Joachim belonged to the royal family
of David, so Anna is supposed to have been a descendant of the priestly family
of Aaron; thus Christ the Eternal King and Priest sprang from both a royal and
priestly family
[30].正如约阿希姆属于王室的国宝，所以安娜是已被子孙的司铎家族的阿伦，因此基督永恒的国王和祭司的源泉，无论从皇室和司铎家族[The Early
Church早期教会
As early as the 2nd century, Christians
venerated Mary by calling her Mother of God, a title that primarily stresses the
divinity of Jesus.早在公元二世纪，基督徒崇敬玛丽致电她的天主之母，一个标题，主要是讲神的耶稣。 During the controversies of the 4th
century concerning the divine and human natures of Jesus, the Greek title
theotókos (Mother of God) came to be used for Mary in devotional and
theological writing.在争议过程中4世纪关于神和人的天性的耶稣，希腊语标题theotókos （天主之母）
，后来被用来玛丽在灵修及神学写作。 Nestorius, patriarch of Constantinople
(present-day Ýstanbul), contested this usage, insisting that Mary was mother of
Christ, not of God. nestorius ，牧的君士坦丁堡（即现在的天ýstanbul ）
，这一有争议的用法，坚持认为玛丽是母亲的基督，而不是神。 In 431, the Council of Ephesus
condemned Nestorianism and solemnly affirmed that Mary is to be called
theotókos, a title that has been used since that time in the Orthodox and Roman
Catholic churches.在431中，安理会的谴责以弗所景教，并郑重申明，玛丽是被称为theotókos
，商品可以被用来自那时起，在东正教和罗马天主教教堂。
The Middle
Ages中世纪
During the late Middle Ages (13th
century to 15th century), devotion to Mary grew dramatically.在中世纪后期（
13世纪至15世纪） ，对工作的热诚，以玛丽大幅增长。 One of the principal reasons was the
image of Christ that developed in the missionary efforts of the early Middle
Ages.其中一个主要的原因是图像基督发达国家在宣教士的努力，中世纪初。 To the extent that the Goths and other
tribes of central and northern Europe were Christian, they remained strongly
influenced by Arianism, a teaching that denied the divinity of
Christ.但以该哥特族和其他部族的中部和北部，欧洲基督徒，他们仍然强烈影响arianism ，教学否认基督的神。 In response, preaching and the arts of
this period particularly stressed Christ's divinity, as in the Byzantine
depictions of Christ as Pantokrator (universal and all-powerful ruler) and in
the western images of Christ as the supreme and universal
judge.对此，说教和艺术的这一时期特别强调基督的神性，在拜占庭式描绘基督为堡潘托克拉托尔（通用和所有强大的统治者）
，并在西方的形象基督为最高人民法院和普遍判断。 As Christ became an awe-inspiring,
judgmental figure, Mary came to be depicted as the one who interceded for
sinners.正如基督成了拿出大的威势来，主观臆断的数字，玛丽后来被描绘为一个人交错的，为罪人。 As the fear of death and the Last
Judgment intensified following the Black Plague in the 14th century, Mary was
increasingly venerated in popular piety as mediator of the mercy of Christ.
Her prayers and pleas were seen as theagency that tempered the stern justice
of Christ. Among the popular devotions that came into being at this time
were the rosary (a chaplet originally consisting of 150 Hail Marys in
imitation of the 150 Psalms in the psalter, later augmented by 15 interspersed
Our Fathers as penance for daily sins); the angelus recited at sunrise,
noon, and sunset; and litanies (invocations of Mary using such biblical
titles as Mystical Rose, Tower of David, and Refuge of
Sinners).由于死亡的恐惧和最后的审判力度以下黑死病，在14世纪，玛丽越来越崇敬流行孝道作为调停人的摆布基督，
她的祈祷和认罪被视为theagency即锻炼了严峻正义的喊声。其中广受欢迎的爱心表示应运而生在这个时候被玫瑰
（一chaplet原本构成的150个冰雹。 Marys在仿制的150个诗篇，在psalter ，后来再增15穿插我们的父辈为忏悔，为日常的罪孽） ;
钟吟诵在日出，正午，日落; litanies （调用玛丽使用这种圣经种之多，神秘的玫瑰，塔国宝，和避难的罪人） 。
Hymns, psalms, and prayers were
incorporated into the Little Office of the Blessed Virgin, in imitation of the
longer divine office recited or chanted by monks and
priests.赞美诗，圣歌，祈祷被纳入小厅小圣，在仿制的时间越长，神圣的办公室，背诵或呼喊着，由僧侣和神父。
Doctrine of
Immaculate Conception学说的圣母无染原罪瞻礼
The principal theological development
concerning Mary in the Middle Ages was the doctrine of the Immaculate
Conception.主要神学发展有关玛丽在中世纪是中庸的圣母无染原罪。 This doctrine, defended and preached by
the Franciscan friars under the inspiration of the 13th-century Scottish
theologian John Duns Scotus, maintains that Mary was conceived without original
sin.这一学说认为，捍卫和宣扬的济方济各会士，根据故事的灵感了十三世纪苏格兰神学家约翰duns scotus
，主张玛丽构思无原罪。 Dominican
teachers and preachers vigorously opposed the doctrine, maintaining that it
detracted from Christ's role as universal
savior.多米尼加教师和传教士大力反对学说，认为这有损于基督的角色，作为通用的救世主。 Pope Sixtus IV, a Franciscan, defended
it, establishing in 1477 a feast of the Immaculate Conception with a proper mass
and office to be celebrated on December
8.教皇Sixtus的四，方济，捍卫它，建立1477盛宴的圣母无染原罪观与正确的群众和办公室，以庆祝12月8日。 This feast was extended to the whole
Western church by Pope Clement XI in 1708.此宴是扩展到整个西方教会的教皇克莱门特十一大在1629
。 In 1854 Pope Pius
IX issued a solemn decree defining the Immaculate Conception for all Roman
Catholics, but the doctrine has not been accepted by Protestants or by the
Orthodox
churches.在1854年，教宗比约九发表严正法令界定圣母无染原罪为所有罗马天主教徒，但该学说并没有被接受，由新教徒或东正教教堂。
In 1950 Pope Pius XII solemnly defined
as an article of faith for all Roman Catholics the doctrine of the bodily
assumption of Mary into
heaven.在1950年，教宗比约十二郑重地界定为一个信条，为所有罗马天主教徒的教义身体假设佑成天堂。
Shrines神社
Marian shrines and places of pilgrimage
are found throughout the world.玛丽安神龛和地方朝圣地发现整个世界。 At Montserrat in Spain the Black
Virgin has been venerated since the 12th
century.在蒙特塞拉特在西班牙黑维尔京一直崇敬自12世纪。 The icon of Our Lady of
Czêstochowa has been venerated in Poland since the early 14th
century.该图标的圣母czêstochowa一直崇敬，在波兰初以来， 14世纪。 The picture of Our Lady of
Guadalupe commemorates an alleged apparition of Mary to Native American Juan
Diego in Mexico in
1531.该图片的圣母瓜达卢佩纪念据称apparition佑以美洲原住民胡安迭戈在墨西哥在1531年。 In the 19th century a number of
apparitions of Mary were reported that inspired the development of shrines,
devotions, and pilgrimages - for instance, in Paris (1830, Our Lady of the
Miraculous Medal ); Lourdes (1858, Our Lady of Lourdes ); Knock, in
Ireland (1879, Our Lady of Knock ); and Fatima, in Portugal (1917, Our
Lady of Fatima ).在19世纪的一些幻影玛利亚的人报告说，激发了发展的圣地，爱心，和阴影中-例如，在巴黎（ 1
830年，我们的夫人的神奇勋章） ;路德（ 1 858，我们的夫人的职业介绍所规例） ;爆震，在爱尔兰（ 1879年，
我们的夫人敲 ）和法蒂玛，在葡萄牙（ 1917年， 法蒂玛圣母 ） 。
Mary, the Blessed
Virgin圣母玛利亚，圣方
Advanced
Information 先进的信息
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
RE Brown et al.,
eds., Mary in the NT; RE Brown, "The Meaning of Modern NT Studies for an
Ecumenical Understanding of Mary," in Biblical Reflection on Crises Facing the
Church; WJ Cole, "Scripture and the Current Understanding of Mary among American
Protestants," Maria in Sacra Scriptura, VI; A. Greeley, The Mary Myth; JG
Machen, The Virgin Birth of Christ; J. McHugh, The Mother of Jesus in the NT; HA
Oberman, The Virgin Mary in Evangelical Perspective; R. Ruether, Mary: The
Feminine Face of the Church.重新布朗等人合编，玛丽在新台币;重新布朗， "的含义现代新台币研究，以四海一家的认识玛丽"
，在圣经中的思考所面临的危机，教会; WJ通信公司的柯尔， "经文和现在的认识玛利亚其中美国新教徒， "玛丽亚在骶scriptura ，六;甲greeley
，玛丽神话; jg machen ，维尔京基督诞生的J. mchugh ，母亲耶稣在新台币;公顷oberman ，圣母玛利亚在福音派观点;传译ruether
，玛莉：女性面对教会。
Ma'ry
ma'ry
Advanced Information 先进的信息
The Blessed
Virgin Mary该有福了圣母玛利亚
Catholic
Information 天主教资讯