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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。
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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。
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Six years later when Milton writes Lycidas, he's employing the same fiction of unreadiness and filled with all of the same anxiety of under-preparedness.
六年后弥尔顿写《利西达斯》的时候，表现的还是这种未准备好的状态,充满了同样的为薄发而厚积时的焦躁。
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It's only Leviticus that mentions the poor. For Deuteronomy, it's those who really can't provide for themselves: the widow, the orphan and the stranger who may not be able to find employment.
提到穷人的只有《利未记》对《申命记》来说，却是那些真正没法供养自己的人，寡妇，孤儿，寄居的都是不能找到工作的人。
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The fact that the death here in Lycidas is the death of a young, virginal poet at the very outset of his career, as you can imagine, resonates in a lot of powerful ways.
利西达斯》中的死者是一个年轻，还未失童真，事业刚要起步的年轻人，可以想象，这与弥尔顿有很强烈的共鸣。
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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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The majority of the sacrifices that are described in the opening chapters of Leviticus, in Leviticus 1 through 7, are voluntary sacrifices.
大部分祭品,在《利未记》的开头，第一章到第七章所提到的那些，都是自愿作为祭品的。
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The priestly texts in Leviticus and Numbers emphasize the sanctity of all life and the ideal of holiness and ethical and ritual purity.
利未记》和《民数记》里强调了,所有生命的神圣性及,伦理和宗教仪式的纯粹性。
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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。
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So many of them would have gone up to Jerusalem and a real tension is going to develop between the Jerusalem priests and this class of Levites who are newcomers; and we'll see some of that tension played out in some other texts.
他们中的许多人将去耶路撒冷，一次真正的紧张状态,将在耶路撒冷的牧师和这些新来的利未人,中逐渐发展起来;我们将会在其它的经文中,看到一些这种紧张状态。
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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。
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There are provisions that are made for the Levites, who are not going to be able to earn their income anymore at these local shrines.
利未人被提供了供给，因为他们将无法,通过主持地方祭祀来获得收入。
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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。
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And Leviticus is a primary document of the Priestly School.
利未记》是祭司学派的基础读物。
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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? Some of these laws will parallel each other quite closely and others do not.
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？部分律法间,彼此一致，其它则不然。
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Leviticus 19:33-34: "When a stranger resides with you in your land, you shall not wrong him. The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I, the Lord, am your God."
利未记》第19章33-34节的记录如下，若有外人在你们国中，和你同居，就不可欺负他，和你们同居的外人,你们要看他如本地人一样，并要爱他如己，因为你们,在埃及地也作过寄居的，我是耶和华你们的上帝“
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Today we're going to be turning to Leviticus.
今天我们讲《利未记》
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And this is consistent then with the repeated warnings in Leviticus to the Israelites not to engage in similar abominable and sinful practices--the sexual transgressions, the bloodshed, the idolatry--because they too will pollute the land until it vomits them out. They will be expelled.
利未记》中不断地警告着人们,不要做出类似的,令人生厌且罪恶的行为，比如性犯罪，杀戮，偶像崇拜等等，因为它们也将玷污这片土地,直到土地将居民“吐出去“，他们将被驱逐。
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These are spelled out in Leviticus 18 and Leviticus 20, those two chapters. Besides defiling the sinner, moral impurity symbolically defiles various sancta, especially the sanctuary, but also God's name and also the Holy Land itself.
这些都在《利未记》十八章和二十章里讲清楚了，除了玷污人使人变得有罪，道德上的不洁从象征意义上玷污了各层圣所，尤其是最外面那层圣所，同时也玷污了上帝的名字,和“圣地“这个名字。
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You shall not mention any other gods. It tells you how to observe the three pilgrimage festivals and rules of ritual offering and then there are also civil laws. Same thing in Leviticus: 18 through 20. We have incest laws, we have ritual laws, we have civil laws and we have moral laws all together.
你不应该提及其他的神，它告诉你怎样庆祝,三个朝圣节，怎样遵守祭品供奉条例，除此之外，还有,民法，《利未记》18到20章也讲述了同样的内容,有乱伦法令，仪式法令,同时还有民法和道德法。
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It presses its own themes in retelling those stories. Early laws are subject to reinterpretation. Ezekiel comes along and does some interesting things with some of the legal material that we find in Leviticus. This is all the kind of thing that tradition criticism looks at.
在复述这些故事时它加入了自己的主题，早期的法律,容易遭受重新诠释，《以西结书》在形成过程中,就对我们在《利未记》里看到的法律材料作了一些,有趣的处理，这就是源流批判学探讨的重点。
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And we identify this work as Priestly because it deals with matters that were of special concern to and under the jurisdiction of priests: the sanctuary, its cultic rituals, the system of sacrifices, the distinction between the holy and the profane and the pure and the impure.
我们之所以把《利未记》看成是与祭司有关的,是因为其中特别写到了,祭司的一些相关内容，包括至圣所，宗教仪式，供奉体系，以及神圣和世俗、,纯洁与肮脏之间的差别。
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He is born into a Levite family. The Levites will be priests in Israel, so he's born to a priestly family. He's hidden away for three months, and then he's placed in a wicker basket, which is lined with bitumen, a tar, and set among the bulrushes at the edge of the Nile River.
他出生于利未家庭，利未人都将在以色列做牧师，他出生于一个牧师家庭，他被藏了三个月，后来他被放在蒲草篮子中，上面涂了石漆和石油，搁在了尼罗河畔的芦荻中。
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As a result you have a lot of rural Levites who are out of business now, a lot of people who would have officiated at local shrines, and they're out of business: that probably explains the fact that Deuteronomy makes special provision for the Levites and includes them in its... in legislation, sort of social welfare legislation.
因此许多乡下的利未人丢掉了生计，许多在当地主持地方祭祀的人，也丢掉了生计：这也许解释了为什么,申命记中特别为利未人提供了给养,并把它写进了它的立法中，某种社会福利立法。
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