有关也门纳季兰代表团与先知穆罕默德会面的记载表明，本章中关于伊姆兰家族、耶稣的诞生、他的母亲麦尔彦以及撒迦利亚之子约翰的叙述，构成了《古兰经》用以驳斥该代表团指控的论证的一部分。这一论证建立在《古兰经》的观点之上：耶稣是神赐予麦尔彦的“话语”，是由神的“精神”所创造的。记载称，也门的基督徒提出的问题不同于第19章《麦尔彦》所涵盖的问题。

Reports of the encounter between the Yemeni Najrān delegation and the Prophet Muĥammad indicate that the accounts relating to the family of `Imrān, the birth of Jesus, his mother Mary, and John, son of Zachariah, which appear in this sūrah, form part of the argument put forward by the Qur’ān to counter the delegation’s allegations. This argument is based on the Qur’ānic view that Jesus was God’s “word” given to Mary and created from His “spirit”. The reports claim that the Christians of Yemen raised questions other than those covered in sūrah 19, entitled Maryam.

这或许确实如此，但这些叙述符合《古兰经》的一般模式：借助历史事件与插曲来确立某些事实与真理，而这些事实与真理几乎总是其所在章节的核心主题。叙述的详略与手法，往往取决于故事被用来强调、突出或唤起这些事实与真理的程度。毋庸置疑，叙事作为一种文学手段，是以生动形象的方式呈现并传达事实的特殊途径，具有强烈而持久的感染力。它将观念与概念化为具体可感、动人心弦的画面，使其与现实生活情境相联系，而不是仅仅以抽象的方式加以陈述。

This may well be the case, but the accounts fall into the general Qur’ānic pattern of citing historic events and episodes in order to establish certain facts and truths, which are almost always the central theme of the sūrah in which they appear. The amount of detail and the approach are often determined by how much the stories are used to emphasise, highlight or evoke those facts and truths. Undeniably, narrative, as a literary tool, is a special way of presenting and conveying facts in graphic and lively terms and has a strong and lasting impact. It depicts ideas and concepts in a tangible and moving manner as they translate into real life situations, and leaves aside the merely abstract presentation of those ideas.

在这种情况下，我们发现这些叙述所涵盖的主题、事实和概念，与该章（surah）所论及的内容相同。如此一来，它便摆脱了其狭隘与局限的背景，作为整个论述的一个根本组成部分而独立呈现，传达伊斯兰观念与信仰中根本而永恒的方面。

In this instance, we find that the narratives cover the same subjects, facts and concepts that the sūrah deals with. In this way, it loses its parochial and limited context and emerges as a fundamental element of the whole discussion, in its own right, conveying essential and eternal aspects of Islamic concepts and beliefs.

正如前文所指出的，该章的中心主题围绕着真主的独一性，即“tawḥīd”（认主独一）。耶稣的故事及与之相关的其他叙述，强化了这一理念，因为它们驳斥并彻底排除了关于真主有子嗣或同伴的说法。该章认为这些观点是虚假而幼稚的，并以这样的方式叙述玛利亚与耶稣的降生和生平，使人无从怀疑他的完整人性，或怀疑他是真主的使者之一；凡适用于他们的，同样适用于他。该章以朴实、清晰而令人安心的语言，解释了伴随耶稣降生和生平的超自然现象。

The central theme of the sūrah, as already pointed out, revolves around the issue of the oneness of God, i.e. tawĥīd. The story of Jesus and the other accounts related to it reinforce this concept as they refute and completely exclude the idea of offspring or partners as far as God is concerned. The sūrah rejects these notions as false and naïve, and presents the birth and life of Maryam and Jesus in such a manner that leaves no room for doubting his full humanity or that he was one of God’s messengers; whatever applies to them applies to him. It explains the supernatural phenomena that accompanied the birth and life of Jesus in simple, clear and reassuring terms.

真主使阿丹和努哈，以及易卜拉欣的家族与尔姆兰的家族，超越全人类而被拣选。他们彼此为后裔。真主是全聆的，是全知的。 尔姆兰的妻子说：“我的主啊，我把我腹中的胎儿奉献给你，使他专为你的侍奉而献身。求你从我这里接受吧，你确是全聆的，是全知的。” 当她生下孩子后，说：“我的主啊，我生下了一个女孩。”——真主完全知道她所生的是什么。——“男孩不同于女孩。我给她取名为麦尔彦，我求你保护她和她的后裔，使他们免受被诅咒的魔鬼的侵害。” 她的主悦纳了她，使她得以良好地成长，并把她托付给宰凯里雅照管。每当宰凯里雅到圣殿去看望她时，都发现她那里有食物。他便问：“麦尔彦啊，这些东西是从哪里来的？”她回答说：“这是从真主那里来的。真主无量地供给他所意欲的人。”（第33–37节）

God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind. They were the offspring of one another. God hears all and knows all. `Imrān’s wife said: My Lord, I vow to You that which is in my womb, to be devoted to Your service. Accept it from me. You alone are the One Who hears all and knows all. “When she had given birth she said: “My Lord, I have given birth to a female.” — God well knew to what she would give birth. — “The male is not like the female. I have named her Mary and I seek Your protection for her and her offspring against Satan, the accursed. “Her Lord graciously accepted her. He made her grow up a goodly child, and placed her in the care of Zachariah. Whenever Zachariah visited her in the sanctuary he found her provided with food. He would say: ‘Mary, where has this come to you from?” She would answer: “It is from God. God gives sustenance to whom He wills, beyond all reckoning.” (Verses 33-7)

叙述一开始提到了真主所拣选的仆人，他们是真主为传达从创世之初便宣讲的同一信仰的同一讯息而挑选的人。他们是信士队伍在各个阶段、贯穿历史的领袖。我们得知，这些人构成了一条连续的链条，或者说一个谱系。然而，这并不一定指家族的血统，尽管他们都是亚当和努哈的后裔。真正把他们联结在一起的纽带，是他们都被真主拣选，并且属于同一信仰：“真主使亚当、努哈、易卜拉欣的家族以及尔姆兰的家族超越全人类。”（第33节）

The narration begins with mentioning God’s chosen servants whom He has selected for the task of conveying the one message of the single faith preached from the beginning of creation. They are the leaders of the procession of believers in all its phases and throughout history. We are told that these people form a continuous chain or a lineage. However, this does not necessarily mean a family lineage, even though they have all descended from Adam and Noah. Rather the tie which groups them together is that they have been chosen by God and that they belong to the same faith: “God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind.” (Verse 33)

这段经文提到了两位个人——亚当和努哈，以及两个家族——易卜拉欣的家族和尔姆兰的家族。由此可见，亚当和努哈是作为个人而被尊崇的，而易卜拉欣和尔姆兰则连同他们的后裔一同蒙受恩惠，这一点在前面的《黄牛》章中已就易卜拉欣的后裔确立了基础。这证实了：先知的品位与祝福的继承，并非由血缘关系决定，而是由信仰关系决定。经文说：“当易卜拉欣受到他的主以某些命令的考验，他都完成了，主说：‘我必使你做世人的领袖。’易卜拉欣问道：”

This verse mentions two individuals, Adam and Noah, and two families, the House of Abraham and the House of `Imrān. It is, thus, made clear that Adam and Noah have been exalted as individuals, while Abraham and `Imrān were favoured along with their descendants, on that basis which was firmly established in the preceding sūrah al-Baqarah, with regard to Abraham’s seed. This confirms that the inheritance of prophethood and blessings is not determined by the relationship of blood, but by that of faith: “When his Lord tested Abraham with certain commandments and he fulfilled them, He said: I have appointed you a leader of mankind.’ Abraham asked:

这一节开篇的经文是一项宣告：“真主拣选了阿丹、努哈，以及易卜拉欣的家族和尔姆兰的家族，使他们超越众人。”这既是一个铺垫性的宣告，也是紧接其后的故事的引言，介绍了尔姆兰家族的情况。这一家族的事迹随着麦尔彦的降生而逐渐展开。

The opening verse in this section is a declaration: “God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind.” This serves as a preparatory announcement and an introduction to the story which immediately follows, giving information about the House of `Imrān. Its events begin to unfold with the birth of Mary.

`Imrān的妻子所许下的誓愿，向我们揭示了她是一位内心充满信仰的女性。她仰望她的主，将她最珍爱的东西献给主，即她正怀着的孩子。她把这个孩子奉献给她的主，不附任何条件，不带任何同主的成分，不受任何除真主以外之人的主张所牵制。这里用来表示这一奉献纯粹归于真主的阿拉伯词，源自表示"自由"或"解放"的词根。这本身就意义重大。人若不将自己全然献给真主，从对任何人、任何事物或任何价值的奴役中解脱出来，就不可能真正自由。

The vow made by `Imrān’s wife reveals to us the fact that she is a woman with a heart full of faith. She looks up to her Lord making an offering of the dearest thing to her, namely, the child she is bearing. She dedicates the child to her Lord, free of all conditions and all partnerships, free of all claims which may be made by anyone other than God. The Arabic term used here to denote that the offering is made absolutely purely to God is derived from the root meaning “freedom” or “liberation”. This in itself is very significant. No one is truly free unless he devotes himself totally to God, liberating himself from servitude to anyone, anything, or any value.

当对独一的真主的顺服是彻底的，这就表明了彻底的自由。任何其他的状态都是一种奴役，即便它可能以自由的外衣出现。

When submission to God alone is total, it indicates total freedom. Any other situation is a form of slavery although it may appear in the guise of freedom.

这表明，相信唯有真主为独一的主宰，便是完全的自由。若一个人承认任何人（除真主之外）拥有某种程度的权威，他就不可能真正自由。伊斯兰教宣讲真主的独一性时，也就是在宣讲人类真正自由的唯一形式。

This shows that to believe in God as the only Lord is perfect freedom. No human being is truly free if he recognises any degree of authority which belongs to anyone other than God. When Islam preaches the Oneness of God, it preaches the only true form of human freedom.

'Imrān之妻向主祈求接纳她所献之物的虔诚祷告，表明她对真主的全然顺服。她在我们眼中似乎摆脱了一切枷锁。

The devoted prayer `Imrān’s wife addresses to her Lord to accept her offering is an indication of her total submission to God. She appears to us free from all shackles.

她唯一的动机，就是寻求真主的喜悦与接纳："我的主啊，我把我腹中的孩子献给你，使他专一奉献于你的侍奉。求你从我这里接受，你确是全聆听的，全知道的。"（第35节）

Her only motivation is to seek God’s pleasure and acceptance: “My Lord, I vow to You that which is in my womb, to be devoted to Your service. Accept it from me. You alone are the One Who hears all and knows all.” (Verse 35)

于是,宰凯里亚向他的主祈祷,说:"我的主啊,求你从你那里赐我一个善良的后裔。你确是听取祈祷的。"当他站在圣殿里祷告的时候,天使呼唤他说:"真主以约翰的降生向你报喜,他将证实来自真主的一个道理,他将是尊贵的、完全贞洁的,也是正人中的一位先知。"[宰凯里亚]说:"我的主啊,我已经年老,我的妻子又不能生育,我怎么会有儿子呢?"天使说:"事情就是这样,真主做他所欲做的事。"[宰凯里亚]说:"我的主啊,请你为我指定一个迹象。"天使说:"你的迹象是,你三天不能与人说话,只能用手势示意。你应当常常记念你的主,在早晚赞颂他。"(第38-41节)

At that point, Zachariah prayed to his Lord, saying: “Lord, bestow on me, out of Your grace, goodly offspring. Indeed, You hear all prayers. “Thereupon, the angels called out to him as he stood praying in the sanctuary: “God gives you the happy news of [the birth of] John, who shall confirm the truth of a word from God. He shall be noble, utterly chaste and a Prophet from among the righteous. “[Zechariah] said: “Lord, how can I have a son when old age has already overtaken me and my wife is barren?” He answered: “Thus it is. God does what He wills.” [Zachariah] said: “Lord, grant me a sign.” He replied: “Your sign shall be that for three days you will not speak to people except by gestures. Remember your Lord unceasingly and glorify Him in the early hours of night and day.” (Verses 38-41)

撒迦利亚是一位年迈且没有子嗣的老人，他对拥有自己孩子的渴望重新燃起。这是一种自然的愿望，即使是那些献身于神圣侍奉、专心于敬拜的人也无法将其压抑。真主把这种愿望置于人的天性之中，使生命得以延续并不断发展。

Zachariah, an old man without progeny, experienced a renewal of that yearning to have a child of his own. This is a natural desire which cannot be suppressed even by those who dedicate themselves to Divine Service and preoccupy themselves with worship. God has made this desire a part of human nature so that life can continue and progress.

在这里，我们看到一件事，它表明神的旨意是绝对的，并不局限于人所熟悉的范围。人们往往以为，他们所知的自然法则是最终的、不可违背的、绝对的。因此，凡是似乎不在这些法则范围之内的事件，他们都会加以怀疑。如果他们因为知道该事件确已发生而无法完全否认它，他们便开始围绕它编造传说。

Here we witness an event which demonstrates that God’s will is absolute, not confined to what is familiar to men. Human beings tend to think that what they know of natural laws are final, inviolable, absolute. Hence, they raise doubts about any event which does not seem to fall within the confines of these laws. If they cannot deny the event altogether because they know it to be an accomplished fact, they start to fabricate legends around it.

这里我们看到撒迦利亚，他已年迈，他的妻子也不育，年轻时就未曾生育。当撒迦利亚抚养玛丽亚这个蒙受神赐予丰盛供给的好孩子时，他内心深处想要拥有自己后代的强烈天性开始萌动。他满怀热切地向他的主祈祷，求祂凭着恩典赐给他美好的后代：“那时，撒迦利亚向他的主祷告说：‘主啊，求你凭你的恩典赐给我美好的后代。你确实听闻一切祷告。’”（第38节）这份热切的祷告带来了什么呢？神回应他的祷告，其方式不受年龄或人们所熟悉的常理所限制，而是由神绝对的旨意所决定的回应：“当他站在圣殿里祷告时，天使呼唤他说：‘神向你报喜，告诉你将有约翰降生，他将印证来自神的一个道理。他将尊贵、完全贞洁，并且是善人中的一位先知。’”（第39节）

Here we find Zachariah, a man overtaken by old age, and his barren wife who had not had children even in her youth. As Zachariah brings up Mary, a goodly child provided with Abundance from God, his deep natural desire to have offspring of his own begins to stir inside him. He turns to his Lord with a passionate prayer to give him out of His grace goodly offspring: “At that point, Zachariah prayed to his Lord, saying: ‘Lord, bestow on me, out of Your Grace’ goodly offspring. Indeed, You hear all prayers.’” (Verse 38) And what does this passionate prayer achieve? God answers his prayer in a way which is not restricted to age or what is familiar to people. It is an answer determined by God’s absolute will: “Thereupon, the angels called out to him as he stood praying with in the sanctuary: ‘God gives you the happy news of [the birth of] John, who shall confirm the truth of a word from God. He shall be noble, utterly chaste and a Prophet from among the righteous.’” (Verse 39)

天使说:"麦尔彦啊,真主已拣选你,使你纯洁,并使你超越世界上的众女人。麦尔彦啊,你应当虔诚地顺服你的主,向他叩头,与叩头的人一同叩拜。"这是关于幽玄的消息,我把它启示给你;当他们抽签决定谁来抚养麦尔彦时,你并不在他们那里;当他们彼此争论时,你也不在他们那里。(第42-44节)

The angels said: ‘Mary, God has chosen you and made you pure, and raised you above all the women of the world. Mary, Remain truly devout to your Lord, prostrate yourself [to Him] and bow down with those who bow down in worship. This is an account of something which remained beyond the reach of your perception We now reveal to you. You were not present with them when they cast lots as to which of them should have charge of Mary; nor were you present when they contended about it with one another. (Verses 42-4)

在本章的语境中,约翰的诞生本身即具奇迹性质:他的父亲撒迦利亚与其妻年事已高且不育。这一事件为另一件事作了铺垫,那件事周围已被编织了许多传说;然而它也只是一连串事件中的一件,这些事件证明真主的旨意不受任何限制。此处,本章开始叙述基督的故事,讲述麦尔彦如何借由洁净与敬拜而预备自己,以领受精神之光。

Within the context of this sūrah, the miraculous nature of the of birth of John, born to Zachariah and his wife despite their respective old age and barrenness, comes as a prelude to the account of another event around which legends have been woven, even though it is no more than one in a series of events which prove that God’s will is free of all restrictions. At this point, the sūrah begins the story of Christ with the preparation of Mary with purification and worship to receive the spiritual light.

“天使说：麦尔彦啊！真主已经拣选你，使你纯洁，并使你超越世界的众女人。麦尔彦啊！你应当虔诚地侍奉你的主，你应当叩拜，并与叩拜者一同鞠躬。”（第42-43节）这是多么大的荣耀，真主赐予了她。她被选中，将以与始祖阿丹同样的方式直接领受神圣的灵。阿丹是最先被造的人类。她将成为人类目睹这一奇迹事件的媒介。这一事件在人类的全部历史中从未重演。因此，这无疑是一个伟大的时刻。然而，直到那时为止，她对这件事完全毫不知情。

“The angels said: Mary, God has chosen you and made you pure, and raised you above all the women of the world. Mary, remain truly devout to your Lord, prostrate yourself Ito Him] and bow down with those who bow down in worship.” (Verses 42-3) What a great honour to be bestowed upon her. She is chosen to receive the Divine spirit directly in the same way as Adam, the first human being to be created, received it. She is to be the means through which this miraculous event is shown to humanity. It is an event which has not been repeated in the entire history of mankind. Hence, it is undoubtedly a great moment. She, however, had no knowledge whatsoever of the event up to that point.

这里提到玛利亚的清白一事意义重大，因为犹太人毫不犹豫地对她儿子出生一事提出了对玛利亚贞洁的质疑。他们利用这种出生在人类中史无前例的事实，声称其中必定隐藏着某种不光彩的缘由。愿真主击败他们。

The reference here to Mary’s purification is highly significant because the Jews did not hesitate to raise suspicions about Mary’s purity in connection with the birth of her son. Making use of the fact that such a birth is without parallel humanity, they claimed that there must be something dishonourable behind it. Confound them.

天使说:"麦尔彦啊,真主以从祂而来的一句话向你报喜,他的名字是弥赛亚,麦尔彦之子尔撒,在今世和后世都享有尊荣,并且是亲近真主者之一。他在摇篮里和成年时都会向世人说话,并且是善人之一。"她说:"我的主啊!没有男人接触过我,我怎么会生孩子呢?"[天使]说:"事情就是这样。真主创造他所意欲的。祂决定一件事时,只对它说一声'有',它就有了。祂将教他经典、智慧、讨拉特和引支勒。祂将使他成为以色列子孙的使者。我已从你的主那里带来一个迹象给你:我要用泥土为你塑造一只鸟的形状,然后向它吹气,它就凭真主的许可成为一只活鸟。我要凭真主的许可医治盲人和麻风病人,并使死人复活。我要告诉你们吃了什么,家里储藏了什么。如果你们确是信士,那么这一切对你们确有一个迹象。"(第45-49节)

The angels said: ‘Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honoured in this world and in the life to come, and shall be among those who are favoured by God. He shall speak to people in his cradle, and as a grown man, and shall be of the righteous.” Said she: “My Lord! How can I have a son when no man has ever touched me?” [The angel] answered: “Thus it is. God creates what He wills. When He wills a thing to be, He only says to it Be, and it is. He will teach him the book and wisdom, and the Torah and the Gospel, and will make him a messenger to the Israelites. I have brought you a sign from your Lord. I will fashion for you out of clay the likeness of a bird. I shall breathe into it and, by God’s leave, it shall become a living bird. I will heal the blind and the leper, and bring the dead back to life by God’s leave. I will announce to you what you eat and what you store up in your houses. Surely, in all this there as a sign for you, if you are truly believers. (Verses 45-9)

对人类的理智而言，耶稣的诞生仍是最伟大的奇迹。而按照不受任何限制的神的旨意，这并无任何非同寻常之处。

To the human mind, Jesus’s birth remains the greatest of all miracles. According to God’s will, which is free of all restrictions, it is nothing out of the ordinary.

我们得知，玛利亚凭借洁净、虔诚与真诚的敬拜，有资格获此殊荣，被选来承担这件大事。此时，她首次通过天使接到这个消息："天使说：'玛利亚啊！真主以他的一句话向你报喜，他的名字叫麦西哈·尔撒，是麦尔彦之子，在今世和后世都享有尊荣，并且是被真主亲近的人之一。'"（第45节）这是一则完整的喜讯，叙述了整件事情的全部。她是在来自真主的一句话中接到这个消息的，这句话就是麦西哈·尔撒，麦尔彦之子。从句子的结构来看，"麦西哈"这个名字替代了"一句话"这一说法。然而，他确实就是那个"道"（Word）。这一表述的实际含义是什么？

We are told that Mary qualified, through purification, devotion and sincere worship, to receive this honour and to be chosen for this great event. Here she is receiving the news for the first time through the angels: “The angels said: Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honoured in this world and in the life to come, and shall be among those who are favoured by God.’” (Verse 45) It is a complete piece of news which tells of the whole affair. She receives the news in a word from God, namely the Christ, Jesus, son of Mary. In the construction of the sentence, the name “the Christ” is a substitute for the term “a word”. Yet, he is indeed the “Word”. What does this expression actually mean?

这些内容属于超出我们人类感知范围的事物，无法确定其确切含义。它们或许正是真主在本章前文所说之话中所指的内容："他就是降示你经典的主，经中有明确的章节，那些是经典的根本；另有一些是隐微的章节。心存偏邪的人，便追随其中的隐微部分，意图制造纷乱，并妄加解释。"（第7节）然而，如果我们的目的是以一种能使我们的心与真主及其完美的创造、无限的能力和不受限制的意志保持直接联系的方式来理解这一事实，那么问题就显得简单得多。

天使向玛利亚报喜，告诉她将有从真主而来的一句话，其名为基督，即麦尔彦之子尔撒。这则喜讯包括他的性别、名字和世系，表明他是从母亲那里而来的。它还包括他的品性，以及他在主那里的地位：“他在今世和后世都尊贵，并且他将是蒙主恩宠的人之一。”天使所报的这则喜讯还提到一个与他的诞生相关的神迹：“他在摇篮里就会对人说话”，提到他未来的一瞥：“长大成人后也是如此”，并说明他的品性以及他所属的人群：“并且他是善人之一。”玛利亚是纯洁的处女，她的经历仅限于人类生活中所熟悉的事物，她像任何女孩听到此事一样接受了这则喜讯。她向主祈求，试图理解这极其费解的奥秘：“她说：‘我的主啊！我未曾被任何男人触摸，我怎能有儿子呢？’”她得到的回答提醒她一个简单的事实，这个事实常被人类忽视，因为人类的经验和知识仅限于他们所熟悉的因果关系：“[天使]回答说：‘事情就是这样。真主创造他所意欲的，当他决定一件事时，只对它说“有”，它就成了。’”当整个问题归结于这一基本事实时，一切惊奇便消失了。人会因此安心，甚至会为自己忽略了真主不受限制的意志这一简单而明确的事实而感到诧异。

The angels gave Mary the happy news of a word from God whose name was the Christ, Jesus, son of Mary. That piece of news included his sex, name and lineage which revealed that he descended from his mother. It also included his qualities as well as his position with his Lord: “Honoured in this world and in the life to come, and shall be among those who are favoured by God.” As given by the angels, that piece of news refers to a miraculous aspect associated with his birth, “He shall speak to people in his cradle,” a glimpse of his future, “and as a grown man,” his character and the type of people to whom he belongs: “and shall be of the righteous.” Mary, the pure virgin, whose experience is limited to what is familiar in human life receives that piece of news as any girl would receive it. She appeals to her Lord trying to understand this highly perplexing secret: “Said she: My Lord.’ How can I have a son when no man has ever touched me?” The answer she is given reminds her of the simple fact which is often overlooked by human beings, whose experience and knowledge is limited to that with which they are familiar of causes and effects: “[The angel] answered: ‘Thus it is’. God creates what He wills. When He wills a thing to be, He only says to it “Be”, and it is.’” When the whole question is thus referred to this basic fact, all wonder disappears. Man is reassured and even wonders at himself for overlooking this simple and clear fact of God’s unrestricted will.

天使接着向玛利亚讲述了更多关于那个孩子的信息——神将以一种独特的方式选她为这孩子的母亲，以及他在以色列人中将处于怎样的地位。此处，给玛利亚的报喜与耶稣的未来交织在一起，仿佛二者都正在发生，就发生在我们眼前，这正是《古兰经》无可比拟的风格："他将教他书籍和智慧，教他《讨拉特》和《引支勒》。"阿拉伯原文中所用的"书籍"一词，可以理解为"书写"，也可以理解为《讨拉特》和《引支勒》。如果是后一种理解，那么紧接着提到这两部经典，在阿拉伯语中是完全合理的用法，即在概括提及之后给出具体细节。"智慧"是一种能使人以正确的眼光看待事物、理解什么是正确并遵行它的品质。被赐予智慧，就是蒙受神的极大恩典。《讨拉特》与《引支勒》一样，都是耶稣的经典，因为《讨拉特》是他所传讲之宗教的根基。《引支勒》是对《讨拉特》精神的补充与更新，并复兴了以色列人所压制的信仰本质。许多谈论基督教的人犯了一个错误，即忽视《讨拉特》，而它恰恰是耶稣所传讲宗教的根基，并包含了基督教社会应当施行的律法。《引支勒》对《讨拉特》只有少量修正，除此之外，它是一部复兴《讨拉特》已确立之物的启示。它对人的良知具有净化作用，使人能够借助启示的经文与神直接相通。耶稣正是为此复兴与净化而奋斗，也正因如此，他的敌人才图谋加害于他，这一点将在本章后文中予以说明。

The angel goes on to give Mary more information about the child to whom God has chosen her to give birth in a unique way, and what his position shall be among the Israelites. At this point the news given to Mary is interwoven with Jesus’s future as if both were taking place now, in front of our eyes, in the inimitable style of the Qur’ān: “He will teach him the book and wisdom, and the Torah and the Gospel.” The term “the book”, as used in the Arabic original, may be understood to mean “to write”, or to mean the Torah and the Gospel. If it is the latter, then the fact that they are mentioned immediately afterwards is perfectly acceptable usage in Arabic which provides the details of something already mentioned in general terms. “Wisdom” is a certain condition which enables a person to look at things in their right perspective, understand what is right and follow it. To be granted wisdom is to be granted much grace by God. The Torah is the book of Jesus in the same way as the Gospel, for it represents the basis of the religion he preached. The Gospel is a complement renovating the spirit of the Torah and reviving the essence of faith which had been smothered by the Israelites. Many of those who speak about Christianity make the mistake of neglecting the Torah when it is the basis of the religion preached by Jesus and contains the law which should be implemented in a Christian society. The Gospel contains only a few amendments to the Torah. Otherwise, it is a message reviving what has already been established by the Torah. It has a refining effect on human conscience enabling man to be in direct contact with God through the revealed text. It is for this revival and refinement that Jesus strove, and because of them his enemies schemed against him, as will be shown later in this sūrah.

而我来是为了证实在我之前已经降示的《讨拉特》，并为你们开许一些先前被禁止给你们的事物。我已带着你们主的迹象来到你们这里，所以你们当敬畏真主，并服从我。真主确实是我的主，也是你们的主，所以你们应当只崇拜祂。这才是正直的道路。（第50-51节）

And [I have come] to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you. I have come to you with a sign from your Lord; so remain conscious of God and obey me. God is indeed my Lord and your Lord, so worship Him alone. That is the straight path. (Verses 50- 1)

这是耶稣对以色列人所作讲话的最后一部分。这里揭示了一些基本事实，它们关乎神圣宗教的本质，这一本质也是历代先知和使者所传讲的信息中所阐明的。这些事实由耶稣亲口说出，就更加重要，尤其考虑到人们对他的诞生和他的本性所形成的种种错误观念。所有这些错误观念，都源于偏离了神圣信仰的根本真理，而这一根本真理在所有使者那里始终不变。

This is the final part of the address made by Jesus to the Israelites. Here, certain basic facts are revealed which concern the nature of Divine religion as outlined in the messages preached by all prophets and messengers. These facts acquire an even greater importance when stated by Jesus himself, considering all the mistaken notions which have been formulated about his birth and his nature. All such mistaken notions are the result of deviation from the basic truth of Divine faith which remains the same with all messengers.

当耶稣说：“我来是为了证实在我之前已经降下的律法（讨拉），并使你们一些先前被禁止的事物变为合法”时，他指明了真正基督教的本质。

When Jesus says: “And I have come to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you,” he highlights the nature of true Christianity.

本段中提到的先知，依原文译作"穆萨"与"尔撒"之外的英文名：Moses译为摩西，Jesus译为耶稣。 摩西所受启示的《讨拉特》（Torah），其中载有适用于当时社群生活的律法，依照那个特定时代的需要和以色列人生活的特殊情况而定。耶稣在此确认了《讨拉特》。事实上，他的使命是对《讨拉特》的确认，但也作了一些修正，使以色列人得以行用某些此前被禁止的事物。这些事物原本的禁令，是真主因以色列人所犯的某些悖逆和偏离之行而降下的惩罚。

The Torah, which was revealed to Moses, and which contained the legislation to be implemented in the life of the community, according to the needs of that particular time and the special circumstances of the life of the Israelites, is here endorsed by Jesus. Indeed, his message was a confirmation of the Torah with some modifications, making lawful to the Israelites certain things which had previously been forbidden them. The prohibition of these things was originally a punishment inflicted by God for certain acts of disobedience and deviation they had committed.

现在，真主的意愿是通过耶稣赐予他们祂的怜悯，并使他们曾经一度被禁止的事物重新对他们变为合法。 Note: the rule says "God" must be written as the Chinese word for God, not "Allah", so the correct rendering is 神 (God), not 真主. Corrected translation: 现在，神的旨意是通过耶稣赐予他们祂的怜悯，并使他们曾经一度被禁止的事物重新对他们变为合法。

It was now God’s will to grant them His mercy through Jesus and to make lawful to them again what they were forbidden for a time.

当耶稣察觉他们拒绝信仰时,他问道:"谁来做我在真主的事业中的助手?"门徒们回答说:"我们就是你在真主事业中的助手。我们信仰真主。请你作证,我们已经顺服于祂。我们的主啊,我们相信你所降示的经典,也追随这位使者,所以请把我们记录在作证[真理]的人之中。"(第52-53节)

When Jesus became conscious of their rejection of the faith, he asked: “Who will be my helpers in the cause of God?” The disciples replied: “We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him. Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].” (Verses 52-3)

在这里，这章经文直接转到耶稣意识到以色列人执意否认他的使命、拒绝信仰的那个时刻。于是他呼吁寻求助手，去传达真主的信息，并阐明为祂所悦纳的信仰。 Note: the rule says write "God" not "Allah", so I should use 安拉? No: rules say write the Chinese word for God, not "Allah". Chinese word for God is 真主 in Islamic texts typically, but "God" in Chinese is 神 or 上帝. The original says "God", so the correct rendering is 上帝 or 神 per Chinese (Simplified) usage. Corrected translation below. 在这里，这章经文直接转到一个时刻：耶稣意识到以色列人执意否认他的信息，拒绝整个信仰。于是他呼吁寻找助手，去传达上帝的信息，并阐明为祂所悦纳的信仰。

Here the sūrah moves on directly to a point in time when Jesus became conscious that the Israelites were bent on denying his message and rejecting the faith altogether. He then appeals for helpers to convey God’s message and explain the faith acceptable to Him.

因此,这一章所讲述的故事线索中存在一个很大的空缺。经文并未提及耶稣确实降生,也未提及他的母亲面对族人,承认他是自己的儿子,以及他在还是初生婴儿时便开口与众人说话。经文同样没有提及,耶稣在壮年时开始号召他的族人遵从天启信仰的教导。

There is, then, a wide gap in the line of the story the sūrah is telling. There is no mention that Jesus was actually born, and that his mother confronted her people acknowledging that he was her own son, and that he spoke to them straightway, when he was still a new-born baby. There is no mention either that he began to call on his people to abide by the teachings of the Divine faith when he was in his prime.

尽管《古兰经》第19章《麦尔彦章》中提到了向其母报喜时所预告的那些奇迹，但这里并未提及这些奇迹。《古兰经》中的故事确实存在这类省略，其目的有二：一是避免不必要的重复，二是突出与本章主题直接相关的片段。

Nothing is mentioned either of the miracles to which reference was made in the happy news of his birth given to his mother, as mentioned in sūrah 19, entitled “Maryam”. Such gaps do occur in the stories related in the Qur’ān for the dual purpose of avoiding unnecessary repetition, and for highlighting those episodes which are directly relevant to the subject matter of the sūrah in hand.

耶稣意识到，尽管他向以色列人显示了种种神迹，他们仍然对信仰及其践行持顽固的抵触态度。这些神迹不是任何人所能完成的。它们提供了确凿的证据，证明这些神迹出于上帝，是依据上帝的旨意所行，用以印证展示神迹之人所传达的真理。此外，虽然耶稣也受派遣来废除强加于以色列人身上的部分限制，减轻其中某些义务，他们却依然对他的信息心怀抗拒。就在此时，他发出了呼吁："谁愿意做我在上帝的事工上的帮手？"谁将帮助我传达上帝的信息并向世人讲解？谁将帮助我建立上帝的方法，践行祂的律法？

Jesus was conscious that the Israelites had hardened their attitude against the faith and its implementation despite all the miracles he had shown them. Such miracles could not be accomplished by any human being. They provided concrete evidence that they were the work of God, accomplished by His will as a confirmation of the truth told by the messenger who demonstrated them. Furthermore, although Jesus was also sent to remove some of the restrictions and reduce some of the obligations which were imposed on the Israelites, they were hardened against his message. At this point, he made his appeal: “Who will be my helpers in the cause of God.” Who will help me convey God’s message and explain it to people? Who will help me to establish God’s method and implement His law?

他们策划阴谋,真主也在策划。真主是最善于策划的。真主说:"尔撒啊,我要使你安然死去,并使你升到我这里,洗清你脱离不信道者的诬蔑;我要使追随你的人高于不信道的人,直到复活日。然后你们都要回到我这里,我要在你们所争论的事情上为你们裁决。至于不信道的人,我要在今世和后世以严厉的刑罚惩罚他们,他们没有任何援助者。至于信道并行善的人,他将给予他们完full的报酬。真主不喜爱不义者。"(第3章第54-57节)

They schemed, and God also schemed. God is the best of schemers. God said: ‘Jesus, I shall gather you and cause you to ascend to Me, and I shall cleanse you of those who disbelieve, and I shall place those who follow you above those who disbelieve until the Day of Resurrection. Then to Me you shall all return, and I shall judge between you with regard to everything on which you used to differ. As for those who disbelieve, I shall inflict on them severe suffering in this world and in the life to come; and they shall have none to help them. But to those who believe and do good works, He will grant their reward in full. God does not love the wrongdoers.” (Verses 54-7)

我们现在来到耶稣与以色列人关系叙述的结尾。这段经文始于这节经文："他们设计，真主也设计，真主是最好的设计者。"那些不信仰耶稣的犹太人，即真主派遣给他们的使者，以最可怕、最邪恶、最不肯罢休的方式谋害他。

We come now to the end of the account of the relationship between Jesus and the Israelites. This begins with the verse: “They schemed, and God also schemed. God is the best of schemers.” The Jews who did not believe in Jesus, the messenger God sent to them, schemed against him in the most terrible, wicked and relentless of manners.

他们对他以及他纯洁的母亲，还有她的未婚夫木匠约瑟，提出了种种指控。据福音书所载，约瑟其实并未与她正式结婚。他们还指控耶稣撒谎，利用民众。他们向罗马总督本丢·彼拉多告发他，称他是煽动者，煽动群众，鼓动骚乱和叛乱。他们进一步指控他是骗子，企图败坏民众的信仰。

They made all sorts of accusations against him and against his mother, the pure, and her fiancée, Joseph the carpenter, who, according to the Gospels, had not actually married her. They also accused Jesus of lying and taking advantage of people. They reported him to Pontius Pilate, the Roman Governor, describing him as an agitator who stirred up the masses and encouraged rioting and rebellion. They further accused him of being an impostor who tried to corrupt the faith of the masses.

他们继续这种虚假指控，直到彼拉多应允了他们的请求，任由他们按自己认为合适的方式惩罚他。彼拉多是一位异教统治者，他不敢承担惩罚一个他无法依据任何确凿证据定罪之人的责任。这些只是犹太人无休止阴谋中的几个例子。

They continued with this line of false accusations until Pilate granted them their request of punishing him themselves as they saw fit. Pilate, a pagan ruler, dared not take upon himself the responsibility of punishing a man whom he could not condemn on the basis of any real evidence. These are only a few examples of the endless scheming by the Jews.

“他们策划阴谋，真主也策划。真主是最善于策划的。”我们在此注意到，《古兰经》用同一个词来描述犹太人针对耶稣所密谋的，以及真主为他们所作的筹划。这实际上是在嘲讽他们的谋划，因为他们的谋划必须与真主的谋划相对照。他们的谋划怎能与真主的筹划相比？的确，他们的权势又怎能与真主的大能相比？

“They schemed, and God also schemed. God is the best of schemers.” We note here that the Qur’ān uses the same term to describe what the Jews plotted against Jesus and what God plans for them. This, in effect, ridicules their scheming, since it will have to be set against what God schemes. How can their scheming be compared to what God plans? Indeed, how can their power be compared to God’s might?

"这是我们向你诵读的启示，是充满智慧的教诲。"在真主看来，耶稣的情况与亚当的情况相同。他用尘土创造了他，然后对他说："有！"他便有了。这是来自你主的真理，所以你不要怀疑。如果有人在你已获得知识之后，仍就此真理与你争论，你就说："来吧！让我们召集我们的儿子和你们的儿子，我们的妇女和你们的妇女，以及我们自己和你们自己；然后我们虔诚地祈祷，祈求真主降祸于说谎的人。"（第58-61节）

This which We recite to you is a revelation and a wise reminder.” The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust and then said to him: “Be” and he was. This is the truth from your Lord: be not, then, among the doubters. If anyone should dispute with you about this [truth] after all the knowledge you have received, say: “Come. Let us summon our sons and your sons, our women and your women, and ourselves and yourselves; then let us pray humbly and solemnly and invoke God’s curse upon the ones who are telling a lie. (Verses 58-61)

在耶稣的故事中，这一段充满争议，此时本章补充了若干评论，确立了由此叙述推导出的基本事实。先知被指示如何回答有经典的人，其回答足以终结一切争论，并使伊斯兰教所陈述的事实对所有人都清楚明白。这些结论在本章中始于一句关于穆罕默德所receive启示之真实性的陈述："我为你诵读的这些，是一种启示和明智的教诫。"（第58节）

At this point in the story of Jesus, which has been beset by controversy, the sūrah adds certain comments establishing the basic facts which are deduced from such a narration. The Prophet is instructed on how to answer the people of earlier revelations with a decisiveness which ends all controversy and makes the facts, as stated by Islam, absolutely clear to all. These conclusions begin in this sūrah with a statement about the truthfulness of the revelations received by Muĥammad: “This which We recite to you is a revelation and a wise reminder.” (Verse 58)

这些故事以及《古兰经》中的一切训诫，都是来自真主的启示。真主向他的使者诵读他的启示。这表明了真主赐予他的使者的尊荣与慈爱。还有什么样的尊荣能比得上真主亲自向他的先知诵读他自己的启示和智慧的教诲呢？它是智慧的教诲，这无需多言，因为它以一种直接而温和、友善地触动人性的方式，陈述了关于人与生命的伟大而根本的事实，这是其他任何言语所不具备的独特风格。

These stories and all the Qur’ānic instructions are revelations from God. God recites His revelations to His Messenger. This expresses the honour and compassion God bestows on His Messenger. What honour could be greater than that God Himself recites to His Prophet His own revelation and wise reminder? That it is a wise reminder needs no assertion because it states the great and basic facts which concern man and life in a method and a style that address human nature directly and gently, appealing to it in a friendly way, unknown in any other address.

这段论述以对耶稣真实本性的最终评述作结，并谈到造物现象与神的旨意之间的关系：神以旨意创造万物，正如创造耶稣一样。经文说："在神看来，耶稣的情形与亚当的情形相同。他用尘土造了他，然后对他说：'有！'他就有了。"（第59节）耶稣的诞生相较于人所熟悉的事物，确实令人惊叹。然而，若与人类之父亚当的受造相比，它就算不上什么奇异之事了。先前启示的信徒们，因耶稣的神迹般的诞生而争论和辩驳他的本性，并因他没有父亲而围绕他编织出种种传说和幻想，他们相信亚当是用尘土造的，是神将灵气吹入他体内，他才成为人。然而，他们并没有像围绕耶稣那样，为亚当编织任何类似的传说。

This is followed by a final comment on Jesus’s true nature and on the phenomenon of creation in relation to God’s will, which creates everything as it has created Jesus: “The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust and then said to him: ‘Be,’ and he was.” (Verse 59) The birth of Jesus is indeed amazing when compared to what is familiar to man. It is, however, far from amazing when it is compared with the creation of Adam, the father of the human race. The people of earlier revelations who debated and argued about Jesus’s nature, because of his miraculous birth, and wove around him all sorts of legends and fantasies because he had no father, believed that Adam was created of dust, and that it was the breathing of God’s spirit into him which made of him a human being. They did not, however, weave any similar legends around Adam as they did around Jesus.

这确实是事实的真相。除真主外，没有应受崇拜的神。的确，唯有真主是万能的，是至睿的。如果他们背离，真主确知作恶之人。你说：“有经的人们啊！你们来吧，让我们和你们之间有一个共同的约定：除真主外，我们不崇拜任何人，我们不以任何事物同他并列，我们彼此之间也不以他人为主宰，舍弃真主。”如果他们背离，你们就说：“你们应当作证，我们是顺服的人。”（第62至64节）

This is indeed the truth of the matter. There is no deity save God. Indeed, it is God Who is the Mighty, the Wise. And if they turn away, God has full knowledge of those who spread corruption. Say: ‘People of earlier revelations Let us come to an agreement which is equitable between you and us: that we shall worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God. “And if they turn away, then say: “Bear witness that we have surrendered ourselves to God.” (Verses 62-4)

在这段简短的经文中,作为本章关于耶稣故事的结尾,阐明了启示的真正本质与《古兰经》故事的性质,以及这一切启示所要传达的主题——真主的独一。其中还对那些背离这一真理、在世上散播败坏的人发出了严厉的警告:"这确是真实的事迹。除真主外,绝无应受崇拜的主。真主确是至能的,确是至睿的。如果他们背弃,那么,真主是知道败坏者的。"(第62-63节)这些事实在前文中已经提及,此处再次重申,是在那些就耶稣的真实本性与先知争论的人拒绝了先知的邀请之后——先知邀请他们与他一同谦卑祈祷,祈求真主降祸于说谎者。这节经文中唯一的新内容,是把背离真理的人描述为散播败坏的人,并警告真主完全知晓他们的所作所为。

In this short passage, which concludes the story of Jesus as related in this sūrah, we have a statement explaining the true nature of revelation and Qur’ānic stories, and the Oneness of God which is the subject matter of all this revelation. There is also a stern warning for those who turn away from this truth in order to spread corruption in the world: “This is indeed the truth of the matter. There is no deity save God. Indeed, it is God Who is the Mighty, the Wise. And if they turn away, God has full knowledge of those who spread corruption.” (Verses 62-3) Having been stated earlier, these facts are repeated here, after those who disputed the true nature of Jesus with the Prophet have rejected his invitation to them to join him in a humble prayer to God invoking His curse upon those who lie. The only new element in this verse is the description of those who turn away from the truth as people who spread corruption, and the warning that God has full knowledge of what they do.

那些拒绝承认真主独一之真理的人所散布的腐败,确实极其严重。事实上,地上的腐败只会因拒绝承认这一最重要的事实而产生。我所说的承认,并非口头上的承认,因为这种承认价值甚微;也不是那种消极的、仅停留在思想上、对人们的生活没有任何实际影响的承认。我所指的是拒绝承认这一事实及其对人类生活所产生的深远影响。首先,这一事实强调,全宇宙的主宰是独一的,这实际上意味着一切崇拜都应只献给祂。祂是唯一应当被服从的,祂是唯一的立法之源,我们从祂那里获得我们的价值观、准则和道德,以及与人类生活相关的一切。如果拒绝承认真主的独一性,那么无论此人口头上如何强烈地宣称信仰真主,无论他如何再三保证内心是信士,他都是以物配主者或非信仰者。

The corruption which is spread by those who reject the truth of the oneness of God is surely great. Indeed, corruption does not appear on earth except as a result of refusing to acknowledge this most important fact. I do not mean verbal acknowledgement; for such an acknowledgement is of little value. Nor do I mean a negative mental acknowledgement which leaves no practical effects on people’s lives. What is meant is a refusal to acknowledge this fact with its far-reaching effects on human life. The first of these stresses that the Lord of all the universe is One, which means in effect that all worship should be addressed to Him alone. He is the One to be obeyed and He is the only source of legislation from whom we receive our values, standards and morality as well as everything that relates to human life. If such an acknowledgement of the oneness of God is refused, then the person concerned is either an idolater or a non-believer, no matter how strong his verbal claim to believe in God is and no matter how strong his assurances are that at heart he is a believer.