Leviticus 17:11 says this; it repeats the blood prohibition, and then it offers a rationale.
利未记十七章十一节是这么说的，它重复了血液的禁忌，它提供了一个基本原理。
We can break the book of Leviticus down into the units that are listed on that side of the board.
我们将整本《利未记》分成一个个单元来讲， 单元表就在那边的板上。
Leviticus 4:32 And if he bring a lamb for a sin offering, he shall bring it a female without blemish.
利4：32人若牵一只绵羊羔为赎罪祭的供物，必要牵一只没有残疾的母羊。
Leviticus 10:5 So they went near, and carried them in their coats out of the camp; as Moses had said.
利10：5于是二人上前来，把他们穿著袍子抬到营外，是照摩西所吩咐的。
Thus, as Jukes affirms, Leviticus reveals the work of Christ differently from any other Old Testament book.
因此，朱克斯申明，利未记揭示基督的工作不同于其他任何旧约全书书。
Leviticus 7:23 Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.
利7：23“你晓谕以色列人说：牛的脂油、绵羊的脂油、山羊的脂油，你们都不可吃。”
Quarantine regulations and sanitary practices, which are still useful, are set forth in the book of Leviticus in the Old Testament.
在现在看来仍然十分实用的检疫规则和卫生惯例，在旧约中就有提及。
Some people say maybe he meant to reflect the five books of Torah the Pentateuch is the Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
有人说也许他意在映射妥拉的五经，它们是创世纪，出埃及记，利未记，民数记和申命记。
So the Priestly materials are found as a block in Leviticus, a large part of Numbers, and then they're scattered throughout Genesis and Exodus.
在《利未记》中，与祭司相关的内容占了很大一块，有很多的数据，它们都将贯穿在《创世纪》和《出埃及记》中。
I will say that Milgrom has also argued that the dietary laws of Leviticus are similarly part of a symbol system that emphasizes life over death.
米尔·格罗姆认为，饮食教规和一个象征系统是相似的，那个系统强调生存是超越死亡的。
Similarly, the holiness codes of Leviticus thread down from an all-encompassing mandate to behave distinctly from their foreign (and depraved) neighbors.
同样地，“利未记”中的神圣法例从一个无所不包的命令，到外邦邻居(堕落的)外在表现。
Similarly, the so-called five books of Moses — Genesis, Exodus, Leviticus, Numbers, Deuteronomy, nowhere claim to have been written in their entirety by Moses.
同样地，所谓的摩西五经——《创世纪》，《出埃及记》《利未记》《民数记》《申命记》，无法被证实全部是摩西所写。
And they also seem to bear some relationship to the laws in Leviticus and Numbers. But the question is, what is the relationship between the different versions of the legal material?
它们似乎和利未记以及民数记的律法存在，联系但问题是，这些不同版本的律法间，究竟有什么样的联系？
Leviticus 7:38 Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.
利7：38都是耶和华在西奈山所吩咐摩西的，就是他在西奈旷野吩咐以色列人献供物给耶和华之日所说的。
Blessed is the family and culture where parents are respected as long as they live and where their memory is treasured for the gift of God they were (Proverbs 23:22, Leviticus 19:32).
在有生之年孝敬父母，纪念父母身上从神而来的恩赐，这样的家庭和文化要受到祝福。(箴23：22；利19：23)。
We also, in Leviticus 11, meat dietary laws ; that are governed by criteria such as cud chewing and having a split hoof; you can only eat animals that chew the cud and have a split hoof.
在《利未记》11章提到肉类的饮食教规,吃肉是有条件的，比如倒嚼和分蹄类的动物;,你只能吃倒嚼且分蹄的动物。
So Leviticus supports outright charity for the poor in the form of gleanings. Kind of a welfare system. Deuteronomy has more of a workfare system in mind; they actually never mention the poor.
所以，《利未记》支持以拾遗的方式直接对穷人，进行施舍，有几分像福利制度，《申命记》考虑更多的，则是工作福利制度，事实上它从未提及穷人。
So Leviticus supports outright charity for the poor in the form of gleanings. Kind of a welfare system. Deuteronomy has more of a workfare system in mind; they actually never mention the poor.
所以，《利未记》支持以拾遗的方式直接对穷人，进行施舍，有几分像福利制度，《申命记》考虑更多的，则是工作福利制度，事实上它从未提及穷人。
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