最近在工作上遇到困難，在雅歌的註譯上受到錯折，請為小子代禱。看見 kawabata H yasunari大大在壇上解釋雅歌解得淋𨤳盡致，小編覺得應該迴避其鋒頭，作出順延，於是決定作新的嘗試，發展其中一項本來的興趣，就是「經外卷」的研究。在多如天上繁星的典外文獻之中，這份文獻深深影響基督教初期、中期發展。而天主教的重要禱文《聖母經》就是參照這份文獻。
(門徒事工急需事奉人手，誠邀加入！)
天主教徒所相信的「四端」是指：聖母是「天主之母」、聖母是「終身童貞」、聖母是「無染原罪」、聖母是「光榮升天」。
其實作為一個新教基督徒，是完全不明白為什麼天主教會有這樣想法，於是乎小編在這方面作出研究，這份文獻，對於學習早期和中期教會的神學問題上有重要幫助。比較可惜的是，底本已經散佚，並且容易與靈知主義者的作品《抹大拉的馬利亞福音》作出混淆。
《誕主者瑪利亞福音》收錄於《雅各福音》之中，成典的日子大約在公元150年左右，其作者被相傳是主耶穌的兄弟雅各，但因為底本失蹤，是無從查證，《雅各福音》在俄利根時期至亞歷山大的革利免時期，會作為正典在教會內宣講。早期研究指出，該福音大量引用猶太人習俗和七十士譯本。
由於英文譯本早已付梓，小編在五年拜讀的時候，《誕主者瑪利亞福音》只得殘篇收錄，現今再讀這文獻資料時，資料已被補充，對小編來說是一個驚喜，但更可惜的是《抺大拉的馬利亞福音》比這卷書受耀眼，導致網絡上的演算法，要找回《誕主者瑪利亞福音》添上大大的困難。
《誕主者瑪利亞福音》 的中英對譯，小編嘗試以和合本為參考其句式。
THE GOSPEL OF THE BIRTH OF Mary
CHAPTER I
第一章
1 The Parentage of Mary. Joachim her father, and Anna her mother, go to Jerusalem to the feast of the dedication. Issachar, the high priest, reproaches Joachim for being childless.
THE blessed and ever glorious Virgin Mary, sprung from the royal race and family of David, was born in the city of Nazareth, and educated at Jerusalem, in the temple of the Lord.
瑪利亞的父母，她的父親約雅敬(路加福音稱為希里，約雅敬則是他作祭司時的名字)和她的母親安娜，一起去耶路撒冷過修殿節，當時作大祭司的以撒迦責備約雅敬無子(或作後裔)。
但被祝福與榮耀所充滿的處女瑪利亞，是尊貴的種族，大衞家的後裔，在拿撒勒城出生，在耶路撒冷的聖殿中受教育。
2 Her father’s name was Joachim, and her mother’s Anna. The family of her father was of Galilee and the city of Nazareth. The family of her mother was of Bethlehem.
她的父親是約雅敬，她的母親是安娜。她父家在加利利的拿撒勒城，而她母親的本家就在伯利恆。
3 Their lives were plain and right in the sight of the Lord, pious and faultless before men; for they divided all their substance into three parts;
他們過着簡樸、在神眼中看為正的生活，在人面前是虔誠和無誤的。他們把他們所有的都分成三部分；
4 One of which they devoted to the temple and officers of the temple; another they distributed among strangers, and persons in poor circumstances; and the third they re-
served for themselves and the uses of their own family.
其中一部分，他們捐贈與聖殿及事奉聖殿的人；其中一部分送給陌生人和生活有困難的人，最後一分則作為家中的用度。
5 In this manner they lived for about twenty years chastely, in the favour of God, and the esteem of men, without any children.
就這樣，他們聖潔地生活了二十年時間，為神所喜悅，受人所尊重，但卻沒有小孩。
6 But they vowed, if God should favour them with any issue, they would devote it to the service of the Lord; on which account they went at every feast in the year to the temple of the Lord.
但他們發誓，如果上帝在任何事情上喜悅他們，他們就會將其獻給神作侍奉；因此，他們在一年中的每一個節日都去神的殿。
7 And it came to pass, that when the feast of the dedication drew near, Joachim, with some others of his tribe, went up to Jerusalem, and at that time, Isachar was high-priest;
時間就這樣流逝，到了接近祭籤的日子，約雅敬與其餘的族人都上耶路撒冷去，這時候，以薩迦接續了大祭司的職分。
8 Who, when he saw Joachim along with the rest of his neighbours, bringing his offerings, despised both him and his offerings, and asked him,
他察看約雅敬與他的鄰居，帶著他所捐贈的，並且鄙視他與他所捐贈的，對他說：
9 Why he, who had no children, would presume to appear among those who had? Adding, that his offerings could never be acceptable to God, who was judged by him unworthy to have children; the Scripture having said, Cursed is every one who shall not beget a male in Israel.
為什麼沒有子嗣的他，會出現在那些有孩子的人當中？何況他的供物沒有受到神的接納，故認定他不值得擁有後嗣。因為經上記着說：「對他們說，耶和華－以色列的神如此說：不聽從這約之話的人必受咒詛。」(耶利米書 11:3)
10 He further said, that he ought first to be free from that curse by begetting some issue, and then come with his offerings into the presence of God.
接著他說，他應該首先通過生育來擺脫那個詛咒，然後帶著他的祭品來到神的面前。
11 But Joachim being much confounded with the shame of such reproach, retired to the shepherds who were with the cattle in their pastures;
但這說法使約雅敬感到困惑，認為這種批評令他覺得羞恥，於是他辭退了為他牧羊的牧羊人。
12 For he was not inclined to return home, lest his neighbours, who were present and heard all this from the high-priest, should publicly reproach him in the same manner.
他沒有回家和迴避了他的鄰居，因為他們都聽見了大祭司對他的批評，他們都像大祭司的語氣般批評他。
編者按：第一章是講述主耶穌母親、馬利亞的父親希里是一個怎樣的人，這影響到馬利亞將來是一個怎樣的人，與施洗約翰的祭司父親撒加利亞的遭遇相似，受到了「不育」所帶來的痛苦，並因而受到白眼的折磨，先後兩個大祭司都批評希里，而且把希里的遭遇歸咎為自身「得罪神」而被詛咒。而後來的大祭司引用《耶利米書》更是在「沒有罪名之下」加上「罪名」的「莫須有」，認真是「欲加之罪，何患無辭」，這和《約伯記》中，約伯的三個朋友類同，而這些大祭司，就是及後主耶穌指出的撒都該人，欲知後事如何，請下回分解。從利未記開始，猶大人都要依靠祭司來「除罪」，而希里時代的祭司連「除罪」、「許願」的步驟也都跳過了，就歸咎於「犯罪」，要人自己可以自身「脫罪」的話，說句實話「要你祭司何用？」讀書這裡，事情發展變得有趣起來了。
作者(譯者)：花生書友
趁年青．學釋經
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