Besorat HaBitulah Maryam (Gospel of the Birth of Mary)
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Besorat HaBitulah Maryam
Gospel of the Birth of Mary
Introduction
The Besorat Miryam is a foundational Netzarim chronicle authored by the Apostle Mattityahu (Matthew). While his primary Gospel focuses on the legal right of the King to the throne of Yisrael, Mattityahu penned this account to preserve the essential history of the vessel chosen to bring the Light of the World into the physical realm. As a meticulous recorder and former scribe, Mattityahu understood that the story of the Mashiach was incomplete without documenting the set-apart origins of His mother.
Authorship and Apostolic Intent
Recognizing the weight of the prophetic requirement for a Betulah (virgin) to conceive, Mattityahu took it upon himself to document the oral traditions and priestly records regarding the family of Yoachin and Channah. By doing so, he provided the Kehilah (Assembly) with a legal and spiritual defense of the purity of the Mashiach's birth, proving that Miryam was not merely a random choice, but a daughter of David prepared from the womb within the sanctity of the Beit HaMikdash (Temple).
Historical and Theological Significance
The importance of this text in The Ivri Heritage Bible lies in its deep Hebraic roots and its role as a preamble to the Second Covenant: 1. The Temple Years: It provides the only detailed account of Miryam's education and service as a Betulah in the Temple, fulfilling the imagery of a dedicated "living tabernacle." 2. The Sign of the Rod: Mattityahu records the miraculous confirmation of Yosef as the guardian of the Betulah (Virgin), where his rod flowered and the Ruach HaKodesh descended—a direct echo of the sign given to Aharon in the wilderness. 3. The Vow of Betulim: The text clarifies that her state of Betulim (virginity) was a consecrated vow of service to Yahuah, elevating the narrative from a biological anomaly to a profound act of Covenant obedience.
The Netzarim Perspective
Through Mattityahu's writing, we see that the entrance of Yeshua into the world was characterized by the same miraculous intervention that defined the births of Yitzchak and Shemu'el. This Gospel bridges the gap between the First and Second Covenants, demonstrating that the restoration of Yisrael began with a family's total devotion to the Torah and the service of Yahuah.
By restoring this text to its rightful place alongside the main Besorah of Mattityahu, we acknowledge the full, uncompromised history of the Netzarim faith—a story of preparation, purity, and the fulfillment of the ancient promises.
Besorat HaBitulah Maryam (Gospel of the Birth of Mary)—Chapter 1
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1The blessed and ever glorious Betulah (virgin) Miryam, sprung from the royal race and family of David, was born in the city of Netzarim (Nazareth), and educated at Yerushalayim, in the Beit HaMikdash (Temple) of Yahuah.2Her father's name was Yoachin, and her mother's Channah. The family of her father was of the Galil (Galilee) and the city of Netzarim. The family of her mother was of Beit-Lechem (Bethlehem).3Their lives were plain and right in the sight of Yahuah, pious and faultless before men. For they divided all their substance into three parts:4One of which they devoted to the Beit HaMikdash and the Kohanim (Priests) and Levites of the Beit HaMikdash; another they distributed among strangers, and persons in poor circumstances; and the third they reserved for themselves and the uses of their own family.5In this manner they lived for about twenty years chastely, in the chen (favor) of Elohim, and the esteem of men, without any children.6But they vowed, if Yahuah should favor them with any issue, they would devote it to the service of Yahuah; on which account they went at every Moed (Appointed Feast) in the year to the Beit HaMikdash of Yahuah.7And it came to pass, that when the feast of Chanukkah (the Dedication) drew near, Yoachin, with some others of his tribe, went up to Yerushalayim, and at that time, Issachar was the Kohen HaGadol (High Priest);8Who, when he saw Yoachin along with the rest of his neighbors, bringing his korban (offering), despised both him and his korbanot (offerings), and asked him,9Why he, who had no children, would presume to appear among those who had? Adding, that his korbanot could never be acceptable to Elohim, who was judged by Him unworthy to have children; the Scripture having said, Cursed is every one who shall not beget a male in Yisrael.10He further said, that he ought first to be free from that curse by begetting some issue, and then come with his korbanot into the presence of Yahuah.11But Yoachin being much confounded with the shame of such reproach, retired to the shepherds, who were with the cattle in their pastures;12For he was not inclined to return home, lest his neighbors, who were present and heard all this from the Kohen HaGadol, should publicly reproach him in the same manner.
Besorat HaBitulah Maryam (Gospel of the Birth of Mary)—Chapter 2
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1But when he had been there for some time, on a certain day when he was alone, the malak (angel) of Yahuah stood by him with a prodigious light.2To whom, being troubled at the appearance, the malak who had appeared to him, endeavoring to compose him said:3“Be not afraid, Yoachin, nor troubled at the sight of me, for I am a malak of Yahuah sent by Him to you, that I might inform you, that your prayers are heard, and your alms ascended in the sight of Elohim.4For He has surely seen your shame, and heard you unjustly reproached for not having children: for Elohim is the avenger of sin, and not of nature;5And so when He shuts the womb of any person, He does it for this reason, that He may in a more wonderful manner again open it, and that which is born appear to be not the product of lust, but the gift of Elohim.6For the first mother of your nation Sarah, was she not barren even till her eightieth year? And yet even in the end of her old age brought forth Yitzchak, in whom the promise was made a blessing to all nations.7Rachel also, so much in favor with Yahuah, and beloved so much by holy Ya’akov, continued barren for a long time, yet afterwards was the mother of Yosef, who was not only governor of Mitsrayim (Egypt), but delivered many nations from perishing with hunger.8Who among the judges was more valiant than Shimshon (Samson), or more set-apart than Shemu’el? And yet both their mothers were barren.9But if reason will not convince you of the truth of my words, that there are frequent conceptions in advanced years, and that those who were barren have brought forth to their great surprise; therefore Channah your wife shall bring you a daughter, and you shall call her name Miryam;10She shall, according to your vow, be devoted to Yahuah from her infancy, and be filled with the Ruach HaKodesh from her mother's womb;11She shall neither eat nor drink anything which is unclean, nor shall her conversation be without among the common people, but in the Beit HaMikdash (Temple) of Yahuah; that so she may not fall under any slander or suspicion of what is bad.12So in the process of her years, as she shall be in a miraculous manner born of one that was barren, so she shall, while yet a Betulah (virgin), in a way unparalleled, bring forth the Son of the most High Elohim, who shall be called Yeshua, and, according to the signification of His Name, be the Savior of all nations.13And this shall be a sign to you of the things which I declare, namely, when you come to the golden gate of Yerushalayim, you shall there meet your wife Channah, who being very much troubled that you returned no sooner, shall then rejoice to see you.”14When the malak had said this, he departed from him.
Besorat HaBitulah Maryam (Gospel of the Birth of Mary)—Chapter 3
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1Afterwards the malak (angel) appeared to Channah his wife saying: “Fear not, neither think that which you see is a spirit.2For I am that malak who has offered up your prayers and alms before Elohim, and am now sent to you, that I may inform you, that a daughter will be born unto you, who shall be called Miryam, and shall be blessed above all women.3She shall be, immediately upon her birth, full of the chen (grace) of Yahuah, and shall continue during the three years of her weaning in her father's house, and afterwards, being devoted to the service of Yahuah, shall not depart from the Beit HaMikdash (Temple), till she arrives to years of discretion.4In a word, she shall there serve Yahuah night and day in fasting and prayer, shall abstain from every unclean thing, and never know any man;5But, being an unparalleled instance without any pollution or defilement, and a Betulah (virgin) not knowing any man, shall bring forth a Son, and a maid shall bring forth Adonai, who both by His chen (Grace) and, Name, and works, shall be the Savior of the world.6Arise therefore, and go up to Yerushalayim, and when you shall come to that which is called the golden gate (because it is gilt with gold), as a sign of what I have told you, you shall meet your husband, for whose safety you have been so much concerned.7When therefore you find these things thus accomplished, believe that all the rest which I have told you, shall also undoubtedly be accomplished.”8According therefore to the command of the malak, both of them left the places where they were, and when they came to the place specified in the malak's prediction, they met each other.9Then, rejoicing at each other's vision, and being fully satisfied in the promise of a child, they gave due thanks to Yahuah, who exalts the humble.10After having praised Yahuah, they returned home, and lived in a cheerful and assured expectation of the promise of Elohim.11So Channah conceived, and brought forth a daughter, and, according to the malak's command, the parents did call her name Miryam.
Besorat HaBitulah Maryam (Gospel of the Birth of Mary)—Chapter 4
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1And when three years were expired, and the time of her weaning complete, they brought the Betulah (Virgin) to the Beit HaMikdash (Temple) of Yahuah with offerings.2And there were about the Beit HaMikdash, according to the fifteen Psalms of Degrees, fifteen stairs to ascend.3For the Beit HaMikdash being built on a mountain, the mizbe’ach (altar) of burnt offering, which was without, could not be come near but by stairs;4The parents of the blessed Betulah (Virgin) and infant Miryam put her upon one of these stairs;5But while they were putting off their clothes, in which they had traveled, and according to custom putting on some that were more neat and clean,6In the meantime the Betulah (Virgin) of Yahuah in such a manner went up all the stairs one after another, without the help of any to lead or lift her, that anyone would have judged from hence that she was of perfect age.7Thus Adonai did, in the infancy of His Betulah (Virgin), work this extraordinary work, and evidence by this miracle how great she was like to be hereafter.8But the parents having offered up their korban (sacrifice), according to the custom of the Torah, and perfected their vow, left the Betulah (Virgin) with other Betulot (virgins) in the apartments of the Beit HaMikdash, who were to be brought up there, and they returned home.
Besorat HaBitulah Maryam (Gospel of the Birth of Mary)—Chapter 5
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1But the Betulah (Virgin) of Yahuah, as she advanced in years, increased also in perfections, and according to the saying of the Psalmist, her father and mother forsook her, but Yahuah took care of her.2For she every day had the conversation of malakim (angels), and every day received visitors from Elohim, which preserved her from all sorts of evil, and caused her to abound with all good things;3So that when at length she arrived to her fourteenth year, as the wicked could not lay anything to her charge worthy of reproof, so all good persons, who were acquainted with her, admired her life and conversation.4At that time the Kohen HaGadol (High Priest) made a public order: That all the Betulot (virgins) who had public settlements in the Beit HaMikdash, and were come to this age, should return home, and, as they were now of a proper maturity, should, according to the custom of their country, endeavor to be married.5To which command, though all the other Betulot (virgins) readily yielded obedience, Miryam the Betulah (Virgin) of Yahuah alone answered, that she could not comply with it.6Assigning these reasons, that both she and her parents had devoted her to the service of Yahuah; and besides, that she had vowed Betulim (בְּתוּלִים) virginity to Yahuah, which vow she was resolved never to break through by lying with a man.7The Kohen HaGadol being hereby brought into a difficulty,8Seeing he durst neither on the one hand dissolve the vow, and disobey the Scripture, which says, Vow and pay,9Nor on the other hand introduce a custom, to which the people were strangers, commanded,10That at the approaching feast all the principal persons both of Yerushalayim and the neighboring places should meet together, that he might have their advice, how he had best proceed in so difficult a case.11When they were accordingly met, they unanimously agreed to seek Yahuah, and ask counsel from Him on this matter.12And when they were all engaged in prayer, the Kohen HaGadol, according to the usual way, went to consult Elohim.13And immediately there was a voice from the Ark and the Kapporet (Mercy Seat), which all present heard, that it must be inquired or sought out by a prophecy of Yeshayahu (Isaiah) to whom the Betulah (Virgin) should be given and be betrothed;14For Yeshayahu saith, There shall come forth a rod out of the stem of Yishai (Jesse), and a flower shall spring out of its root,15And the Ruach of Yahuah shall rest upon him, the Ruach of Wisdom and Understanding, the Ruach of Counsel and Might, the Ruach of Knowledge and Piety, and the Ruach of the fear of Yahuah shall fill him.16Then, according to this prophecy, he appointed, that all the men of the house and family of David, who were marriageable, and not married, should bring their several rods to the mizbe’ach,17And out of whatsoever person's rod after it was brought, a flower should bud forth, and on the top of it the Ruach of Yahuah should sit in the appearance of a dove, he should be the man to whom the Betulah (Virgin) should be given and be betrothed.
Besorat HaBitulah Maryam (Gospel of the Birth of Mary)—Chapter 6
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1Among the rest there was a man named Yosef, of the house and family of David, and a person very far advanced in years, who drew back his rod, when everyone besides presented his.2So that when nothing appeared agreeable to the heavenly voice, the Kohen HaGadol (High Priest) judged it proper to consult Elohim again,3Who answered that he to whom the Betulah (Virgin) was to be betrothed was the only person of those who were brought together, who had not brought his rod.4Yosef therefore was revealed.5For, when he did bring his rod, and a dove coming from the Shamayim pitched upon the top of it, everyone plainly saw, that the Betulah (Virgin) was to be betrothed to him:6Accordingly, the usual ceremonies of betrothing being over, he returned to his own city of Beit-Lechem (Bethlehem), to set his house in order, and make what was needful for the marriage.7But the Betulah (Virgin) of Yahuah, Miryam, with seven other Betulot (virgins) of the same age, who had been weaned at the same time, and who had been appointed to attend her by the Kohen, returned to her parents’ house in the Galil (Galilee).
Besorat HaBitulah Maryam (Gospel of the Birth of Mary)—Chapter 7
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1Now at this time of her first coming into the Galil, the malak Gavri’el (angel Gabriel) was sent to her from Elohim, to declare to her the conception of our Savior, and the manner and way of her conceiving Him.2Accordingly going into her, he filled the chamber where she was with a prodigious light, and in a most courteous manner saluting her, he said,3“Hail, Miryam! Betulah (Virgin) of Yahuah most acceptable! O Virgin full of chen (grace)! Yahuah is with you, you are blessed above all women, you are blessed above all men, that have been hitherto born.”4But the Betulah (Virgin), who had before been well acquainted with the countenances of malakim, and to whom such light from the shamayim was no uncommon thing,5Was neither terrified with the vision of the malak, nor astonished at the greatness of the light, but only troubled about the malak's words:6And began to consider what so extraordinary a salutation should mean, what it did portend, or what sort of end it would have.7To this thought the malak, divinely inspired, replies;8“Fear not, Miryam, as though I intended anything inconsistent with your chastity in this salutation:9For you have found favor with Yahuah, because you made Betulim (virginity your choice.10Therefore while you are a Betulah (Virgin, you shall conceive without sin, and bring forth a Son.11He shall be great, because He shall reign from sea to sea, and from the rivers to the ends of the earth.12And He shall be called the Son of the Highest; for He who is born in a mean state on earth reigns in an exalted one in the shamayim.13And Yahuah shall give Him the throne of His father David, and He shall reign over the house of Ya’akov (Jacob) forever, and of His kingdom there shall be no end.14For He is the King of kings, and Adonai of lords, and His throne is forever and ever.”15To this discourse of the malak the Betulah (Virgin) replied not, as though she were unbelieving, but willing to know the manner of it.16She said, “How can that be? For seeing, according to my vow, I have never known any man, how can I bear a child without the addition of a man's seed?”17To this the malak replied and said, “Think not, Miryam, that you shall conceive in the ordinary way.18For, without lying with a man, while a Betulah (Virgin), you shall conceive; while a Betulah (Virgin, you shall bring forth; and while a Betulah (Virgin) shall give suck.19For the Ruach HaKodesh shall come upon you, and the power of El Shaddai (the Most High) shall overshadow you, without any of the heats of lust.20So that which shall be born of you shall be only holy, because it only is conceived without sin, and being born, shall be called the Son of Elohim.”21Then Miryam stretching forth her hands, and lifting her eyes to the shamayim, said, “Behold the handmaid of Yahuah! Let it be unto me according to ]thy word.”
Besorat HaBitulah Maryam (Gospel of the Birth of Mary)—Chapter 8
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1Yosef therefore went from Yehudah (Judea) to the Galil (Galilee), with intention to marry the Virgin who was betrothed to him:2For it was now near three months since she was betrothed to him.3At length it plainly appeared she was with child, and it could not be hid from Yosef:4For going to the Betulah (Virgin) in a free manner, as one espoused, and talking familiarly with her, he perceived her to be with child.5And thereupon began to be uneasy and doubtful, not knowing what course it would be best to take;6For being a Tzaddik (a just man), he was not willing to expose her, nor defame her by the suspicion of unchastity, since he was a pious man.7He purposed therefore privately to put an end to their agreement, and as privately to put her away.8But while he was meditating these things, behold the malak (angel) of Yahuah appeared to him in his sleep, and said, “Yosef, son of David, fear not;9Be not willing to entertain any suspicion of the Betulah (Virgin's) being guilty of fornication, or to think anything amiss of her, neither be afraid to take her to wife;10For that which is begotten in her and now distresses your mind, is not the work of man, but the Ruach HaKodesh.11For she of all women is that only Betulah (Virgin) who shall bring forth the Son of Elohim, and you shall call His Name Yeshua, that is, Savior: for He will save His people from their sins.”12Yosef thereupon, according to the command of the malak, married the Betulah (Virgin), and did not know her, but kept her in chastity.13And now the ninth month from her conception drew near, when Yosef took his wife and what other things were necessary to Beit-Lechem (Bethlehem), the city from whence he came.14And it came to pass, while they were there, the days were fulfilled for her bringing forth.15And she brought forth her firstborn Son, as the holy Mevaserim (מְבַשְּׂרִים) witnesses have taught, even our Adonai Yeshua HaMashiach, who with the Father, Son, and Ruach HaKodesh, lives and reigns to everlasting ages.