Central Time, we will cover one book of the Bible until the whole Protestant canon is complete, and then we will start going verse by verse.

中央時間，我們將逐卷講解《聖經》，直到完成新教正典的全部內容，然後我們將開始逐節講解。

So these episodes will be roughly 20 to 30 minutes in length, and will be high-level overviews where we cover the following seven parts of our agenda.

是以，這些節目的長度大約為 20 到 30 分鐘，將是高層次的概述，我們將介紹議程的以下七個部分。

Now, I know Leviticus is everyone's favorite book, but I'd encourage you to stick with us today.

現在，我知道《利未記》是每個人都喜歡的書，但我鼓勵你今天和我們一起讀。

It plays a really pivotal role in understanding what has happened in Genesis and Exodus and where we are going in Numbers through Joshua.

在理解《創世記》和《出埃及記》中發生的事情以及《民數記》到《約書亞記》中的內容方面，它起著非常關鍵的作用。

So let's hop right into point one here, where we talk about a book overview.

是以，讓我們直接進入第一點，談談圖書概述。

Now, summed up in a few words, we'd be saying priest, ritual, law, God's presence, probably.

現在，用幾個詞來概括，我們可能會說牧師、儀式、律法、上帝的存在。

I'm going to take you through a bit more of a thorough overview, though, and help you understand where we left off.

不過，我還是要帶大家做一個更全面的概述，幫助大家瞭解我們離開時的情況。

So in Exodus, God has established his covenant with Moses as a leader and also with the people of Israel, but they're not doing so good.

是以，在《出埃及記》中，上帝與作為領袖的摩西立約，也與以色列人民立約，但他們做得並不好。

In typical fashion of the Israelites, even though they get to hang out with the creator of the universe and they are his chosen people, they seem to not get this through their head, and they are constantly failing him and messing up to the point where God has even told Moses now, you can't be with me, man.

以色列人的典型做法是，儘管他們可以和宇宙的創造者在一起，而且他們是他的選民，但他們似乎並不明白這一點，他們不斷地辜負他，不斷地搞砸，以至於上帝現在甚至告訴摩西，你不能和我在一起，夥計。

So we start the book, and this is kind of actually cool because we see the direct opposite in the beginning of Numbers, but we start this book with God speaking to Moses on the outside of the tabernacle.

所以我們開始這本書，這其實很酷，因為我們在《民數記》的開頭看到了直接相反的情況，但我們在這本書的開頭，上帝在會幕的外面對摩西說話。

So God is inside the tabernacle speaking out to Moses.

上帝就在會幕裡對摩西說話。

Moses cannot come in.

摩西不能進來

And again, we see that fixed by Numbers, and the fixing happens with these ritual rites, these laws, these rules, because really, the breakdown of Leviticus is this, I, God, am so perfect and holy, and you, people, are so unholy and bad.

同樣，我們看到民數記將其固定下來，並通過這些儀式、律法和規則將其固定下來，因為利未記的核心內容就是：我，上帝，是如此完美和聖潔，而你們，人們，是如此不聖潔和糟糕。

So let's get these standings laid out properly, and then I'll tell you the things you can do that will help you to get to me.

所以，讓我們先把這些名次排好，然後我再告訴你們可以做哪些事情來幫助你們趕上我。

And these things just seem ridiculous, right?

這些事情看起來很荒謬，對嗎？

It seems like the kind of thing that an ancient people groups who are nomads wandering in the desert might come up with, not the creator of the universe.

這似乎是在沙漠中流浪的古代遊牧民族可能想出來的東西，而不是宇宙的創造者。

And these things are sacrifices and cleansing rituals, etc.

而這些東西就是祭祀和潔淨儀式等。

They seem highly pagan in nature.

它們似乎具有濃厚的異教色彩。

They definitely have borrowed from other pagan roots and religious tribes around them, like the Canaanites who are so evil.

他們肯定借鏡了周圍其他異教根源和宗教部落，比如邪惡的迦南人。

From a New Testament perspective, we're supposed to look back at this time and see this as the separation between God and people because of sin, and that God still, in his justice and love, paves a way.

從《新約》的角度來看，我們應該回顧這段歷史，將其視為上帝與人之間因罪而產生的隔閡，而上帝仍然以他的公義和愛鋪平了道路。

The way in the New Testament will be through the blood of Jesus, the high priest of high priests, the ultimate sacrificial being, the scapegoat.

新約》中的途徑是通過耶穌的血，他是大祭司中的大祭司，是終極犧牲者，是替罪羊。

All of that is referenced because of what we see in Leviticus with animal offerings and the Day of Atonement with the scapegoat, etc.

之所以提到這一切，是因為我們在《利未記》中看到了動物祭品和贖罪日與替罪羊等。

We also have some focus on priesthood here.

我們在這裡也有一些關於神職的內容。

We have Aaron and his sons becoming kind of the first priest and setting this long lineage, which is so important and we'll derive downwards because it was only the priest who could be as pure as possible to enter the Holy of Holies within the tabernacle and to have these communicative and ritualistic rites that allow them to intervene between God and people.

我們看到亞倫和他的兒子們成為了第一位祭司，並建立了這一長長的世系，這一點非常重要，我們將向下推導，因為只有祭司才能儘可能地純潔，才能進入會幕中的聖所，才能舉行這些溝通和儀式，讓他們能夠介入神與人之間。

We'll get into this in more detail as we go through the themes and the literary analysis and the misconceptions and errors, etc. coming up.

在接下來的主題和文學分析以及誤解和錯誤等內容中，我們會更詳細地討論這個問題。

Point two, though, which is going to be authorship and date, is going to be even quicker than last time because this is pretty much the same as it was for Genesis.

但第二點，也就是作者和日期，會比上次更快，因為這與《創世紀》的情況基本相同。

If you want to see episode one, point two, where we talk about authorship and date, I'll leave a link and a time mark for you there so you can get the full, nice five-minute overview of who wrote the Pentateuch, that being the first five books of the Bible, and when.

如果你想看第一集第二點，我們在那裡討論了作者和日期，我會在那裡為你留下鏈接和時間標記，這樣你就可以用五分鐘的時間全面瞭解《摩西五經》（即《聖經》的前五卷書）的作者和時間。

Again, your main two sources here are going to be Moses did it, which doesn't really make sense, and I've explained that, and something called the documentary theory where we're looking at four different sources combined that were combined around the 6th century BCE during the Babylonian captivity or shortly thereafter as a way to kind of group these people finally together to take all of the oral stories and written traditions, etc.

同樣，你在這裡的兩個主要來源是摩西做的，這並沒有什麼意義，我已經解釋過了，還有一種叫做文獻理論的東西，我們正在研究四種不同來源的結合，這些來源是在公元前6世紀巴比倫被擄期間或之後不久結合在一起的，作為一種將這些人最終聚集在一起的方式，將所有的口頭故事和書面傳統等結合在一起。

Even though there's different accountings of them and some are borrowed and some are original and some contradict, let's just mash them all together best we can.

儘管對它們有不同的說法，有些是借鏡，有些是原創，還有些相互矛盾，但我們還是儘可能地把它們混在一起吧。

We'll scrape it out, we'll see what sticks, and that is our first five books of the Bible.

我們把它刮出來，看看有什麼能堅持下來，這就是我們的《聖經》前五卷。

This is the Torah.

這就是《托拉》。

I guess the one thing that might be unique to Leviticus is to understand that again, after that exile in Babylon, they're coming together again as a people group and trying to say like, okay, who are we?

我想，《利未記》獨有的一點是，在巴比倫流亡之後，他們再次作為一個民族聚集在一起，試圖說，好吧，我們是誰？

What do we believe?

我們相信什麼？

What is our roots and how do we stay together?

我們的根是什麼，我們如何才能團結在一起？

What is our cohesive defining features?

什麼是我們的凝聚力決定性特徵？

That's what's happening in Leviticus, right?

這就是《利未記》中發生的事情，對嗎？

They've come out of captivity in Egypt, at least according to the story, and they are now a new people group and they now are wandering and lost and having to rebuild identity.

他們從埃及的囚禁中走出來，至少故事是這麼說的，他們現在是一個新的民族，他們現在漂泊迷失，不得不重建身份。

Identity is such a huge deal through these first few books of the Bible as we establish this chosen people group and we give more detail to that identity and that is a big part of Leviticus as well.

在《聖經》的前幾卷書中，身份是一個非常重要的問題，因為我們建立了這個被揀選的族群，我們對這個身份做了更詳細的描述，這也是《利未記》的一個重要部分。

In terms of timing, aside from when it was written, but when these events were supposed to be happening, there's not much in Leviticus saying how long this period is covered or how far after certain events in Exodus, but if we look at numbers, we can see a very specific timeframe.

就時間而言，除了成書的時間，還有這些事件應該發生的時間，利未記中沒有太多的內容說明這段時間有多長，或者出埃及記中的某些事件發生之後有多遠，但如果我們看一下數字，就會發現一個非常具體的時間範圍。

It's like the first day of the second month of the second year.

就像是第二年第二個月的第一天。

So 26 months and a day essentially since they left Egypt is when number starts, which seems to be picking up right after the end of Leviticus.

是以，從他們離開埃及算起，26 個月零一天的時間就是從這個數字開始的，這似乎是緊接著《利未記》的結尾。

So at least some of Leviticus we can just know is around the second year.

是以，我們至少可以知道《利未記》中的部分內容是在第二年左右。

How far it goes back in these events is kind of hard to say and most of this is them hanging out around Sinai.

至於這些事件要追溯到什麼時候，還很難說，而且大部分都是他們在西奈半島附近閒逛。

You know, they're wandering for 40 years and something that's interesting to note that we see at the end of Exodus is once the tabernacle is established, God likes to just chill for a while and he shows himself as this pillar of cloud by day and pillar of fire by night and that rests directly within and over the tabernacle.

我們在《出埃及記》的結尾看到一個有趣的現象：一旦會幕建立起來，上帝就喜歡冷靜一會兒，他白天顯現出雲柱，晚上顯現出火柱，雲柱和火柱就直接安放在會幕內部和上方。

And as long as that cloud was in the tabernacle, don't pack up the tent.

只要雲還在帳幕裡，就不要收拾帳篷。

We're not going anywhere.

我們哪兒也不去

When that cloud would start to move, all the rituals of how we treat the tabernacle and take it down and pack it up and how we're going to transition it and move it, et cetera, to follow the cloud to the next resting place, that begins.

當雲彩開始移動時，我們如何對待帳幕、如何拆卸和收拾帳幕、如何過渡和移動帳幕等所有儀式就開始了，以便跟隨雲彩到下一個安息之地。

So a lot of people like to say, hey, it should have been an 11 day walk from leaving Egypt until Canaan.

是以，很多人喜歡說，嘿，從離開埃及到迦南，應該走 11 天。

Why did it take 40 years?

為什麼要花 40 年時間？

God wasn't trying to do it directly according to the story.

根據故事情節，上帝並不是想直接做這件事。

This is a 40 years and that number 40 is very important.

這是一個 40 年，40 這個數字非常重要。

It usually symbolizes a time of testing, like with Jesus, 40 days of fasting or the 40 days that it rained during the flood in Genesis, et cetera, 40 is this trial period.

它通常象徵著一段考驗的時間，比如耶穌的 40 天禁食，或者《創世紀》中洪水期間下雨的 40 天等等，40 都是這段考驗的時間。

So he's got to iron out the details with his people.

是以，他必須和他的人一起解決細節問題。

He has to help them figure out who they are, what their laws are, how to keep those laws, how to atone when they break those laws, how to become pure like him before he can take them to the promised land.

他必須幫助他們弄清他們是誰，他們的法律是什麼，如何遵守這些法律，當他們違反這些法律時如何贖罪，如何變得像他一樣純潔，然後他才能帶他們去應許之地。

Again, this is the biblical setup.

同樣，這也是聖經中的設定。

I'm not saying that this actually happened or that there is this God or that this is actually his intention, but this is the heart of the story.

我並不是說這一切真的發生了，也不是說真的有這樣的上帝，更不是說這就是他的本意，但這就是故事的核心。

So I just kept talking there and I've been in point three here for a minute, which is historical background and accuracy.

所以我就一直在那裡說，我已經在第三點說了一分鐘了，那就是歷史背景和準確性。

And there's not a whole lot we can say here because again, this doesn't take place on a grander scale like with Egypt and we can compare the Egyptian records to this.

在這裡，我們沒有什麼可說的，因為這並不像埃及那樣發生在更大的範圍內，我們可以將埃及的記錄與此進行比較。

This is just them now.

現在只有他們了。

They're alone.

他們是孤獨的。

They're in the wilderness.

他們在荒野中。

It's their word and their God.

這是他們的話，也是他們的上帝。

That's all we've got.

我們只有這些了。

What we can see in terms of understanding something of history is that this is an ancient Near Eastern tribe and that there are a lot of similarities between ancient Near Eastern tribes that have storm or war gods that represent them as a people group that help them prosper, do well in battle, and take over neighboring nations.

從瞭解歷史的角度來看，我們可以發現這是一個古代近東部落，而古代近東部落之間有很多相似之處，他們都有風暴或戰爭之神，這些神代表著他們這個民族，幫助他們繁榮昌盛，在戰鬥中表現出色，並佔領鄰國。

That is what is happening here in Leviticus.

這就是《利未記》中發生的事情。

And so we can see a reflection of the time and that these people had a very similar concept of things as their neighbors did, whether we're talking about slavery, whether we're talking about cleanliness, right?

是以，我們可以看到一個時代的寫照，這些人的觀念與他們的鄰居非常相似，無論是奴隸制，還是清潔衛生，對嗎？

Like it's interesting to think about what was their idea of what made them unclean.

想想他們對不潔的定義是什麼，就會覺得很有意思。

Now, some of it was theological and spiritual, but some of that even was based off just an idea of, well, that's associated with death.

現在，其中有些是神學和精神方面的，但有些甚至只是基於這樣一種想法：嗯，這與死亡有關。

So you see a lot of how you become unclean in Leviticus and the main things are touching things that are unclean.

是以，你可以在《利未記》中看到很多關於如何變得不潔淨的內容，其中最主要的就是觸摸不潔淨的東西。

So this could be certain kinds of meat.

是以，這可能是某些種類的肉。

This could be dead bodies.

這可能是死屍。

This could be certain bodily fluids.

這可能是某些體液。

And this was par for the course at this time that when we still didn't understand germ theory, we had some kind of an understanding that disease lingered.

在我們還不瞭解病菌理論的時候，我們就已經知道疾病會潛伏下來。

And if you touched diseased skin, your skin would then get diseased, et cetera.

如果你接觸了病變的皮膚，你的皮膚也會隨之病變，等等。

And we didn't have the right words or science to put to it.

而我們卻沒有合適的詞語或科學依據。

But we had a cultural understanding of unclean and impure and clean and pure and applying that to the theology of a perfect God in a very clean union.

但我們在文化上對不潔和汙穢、潔淨和純潔有著不同的理解，並將其應用於完美的上帝與非常潔淨的結合的神學中。

We have to understand the physical things that will make us unclean.

我們必須瞭解會使我們不潔淨的物質。

So again, this is kind of the points I've mentioned in other videos where we focus so much on what women should do when they're menstruating and what men should do if they have a wet dream.

同樣，這也是我在其他視頻中提到的觀點，我們非常關注女性在月經來潮時應該做什麼，以及男性在做春夢時應該做什麼。

Both of these are covered in Leviticus, by the way, as well as a ton of other stuff that you would just think is asinine.

順便說一句，這兩點在《利未記》中都有涉及，還有很多其他你會認為是無稽之談的內容。

But it might have been important to this people group at an earlier time as they're really trying to establish right from wrong, good from bad, clean from ugly, et cetera.

但在更早的時候，這可能對這個民族群體很重要，因為他們確實在試圖確立對與錯、好與壞、乾淨與醜陋等等。

And though I agree that it's unnecessary to have this much level of detail in comparison to say how much we talk about that people should be free or that all people are equal or that children should not be sexually abused, et cetera.

雖然我同意，與我們談論人們應該享有自由、人人平等或兒童不應受到性虐待等問題的程度相比，沒有必要如此詳細。

Like we have this disproportionate focus from supposedly the creator of the universe at his first iteration of giving rule and law to his people.

就像我們有這樣一個不相稱的焦點，據說是宇宙的創造者在他的第一次迭代中給了他的人民以統治和法律。

A lot of people like to look at the fact that this is Mosaic law or Levitical law and that it has been usurped by the blood of Jesus and that these things we are no longer bound to.

很多人喜歡看這樣一個事實：這是摩西律法或利未律法，它已被耶穌的寶血所取代，我們不再受這些東西的約束。

From a Christian perspective, we've all but done away with all of these rules and laws except when we're still hung up on homosexuality or we don't like the idea of tattoos and then we'll bring out some of these Levitical laws and say, look, abomination, look, you're marking yourself for the dead, et cetera.

從基督徒的角度來看，我們幾乎已經摒棄了所有這些規則和律法，除非我們仍然對同志耿耿於懷，或者我們不喜歡紋身的想法，然後我們會拿出利未記的一些律法，說，看，可憎的，看，你在為自己做死人的標記，諸如此類。

But very few Christians have any qualms with being around their wife when she's menstruating or the waiting period they need to address after they've had a nightly omission.

但是，很少有基督徒會在妻子來月經時，或者在夜不歸宿後需要度過的等待期時，對在她身邊有任何顧慮。

And I see almost no one in the Christian community for reasons that apply to the Levitical laws staying away from pork.

我看到基督徒中幾乎沒有人出於適用於利未律法的原因而遠離豬肉。

So in my opinion, if these laws are really for these people at this time in this context, let's leave them there and not cherry pick this like we do.

是以，在我看來，如果這些法律真的是為此時此地的這些人制定的，那就讓它們留在那裡，而不是像我們這樣挑三揀四。

I talk about this quite a bit in my video from last Sunday where we talked about gay marriage and a lot of it is founded right here in Leviticus.

在上週日的視頻中，我談到了很多關於同志婚姻的內容，其中很多都是建立在《利未記》中的。

Also in my video about quantifying the Bible and understanding who God is by the word count and data that's provided in this 800,000 word tome, we see an overemphasis on these things that seemingly don't matter at all compared to things that a moral and just God should have been talking about more.

另外，在我關於量化《聖經》的視頻中，以及通過這部 80 萬字的鉅著所提供的字數和數據來理解上帝是誰的視頻中，我們看到，與道德和公正的上帝本應更多談論的事情相比，我們過分強調了這些似乎根本不重要的事情。

I digress.

我想說的是

It's not the point of a secular Bible study.

這不是世俗聖經學習的重點。

We'll move on to literary analysis here for point four.

第四點，我們將繼續進行文學分析。

So similar to Exodus, our main genre here is that of ancient Near Eastern legal or law or ritual.

是以，與《出埃及記》類似，這裡的主要體裁也是古代近東的法律、律法或禮儀。

This is all done in a very similar fashion.

這些都是以非常相似的方式完成的。

It all uses a lot of the same literary techniques.

它們都使用了很多相同的文學技巧。

One of those techniques that is employed often in this kind of genre is that of repetition.

這種體裁經常使用的技巧之一就是重複。

We need to drive a point home.

我們需要強調一點。

You'll see things said multiple times or in groups of three or listed forwards and then backwards.

你會看到有些話說了好幾遍，或者三人一組，或者正著說，然後倒著說。

Then we typically see a secondary layer of detailed instructions to back up the first And then in case this wasn't clear enough, we'll do a third layer of symbolic imagery.

然後，我們通常會看到第二層的詳細說明，以支持第一層的說明。 然後，如果還不夠清楚，我們還會看到第三層的象徵性意象。

So we see this with the detail of the law again being don't do this.

是以，我們再次看到法律的細節是不要這樣做。

This is forbidden.

這是禁止的。

Avoid this.

避免這樣做。

Right.

對

The repetition saying it in different ways.

重複以不同的方式表達。

And then the symbolic we'll see with like the blood.

然後我們會看到象徵性的血跡。

We need imagery to help us understand that it is the blood of this animal that has died or the scent of the burning flesh of the animal that has pleased God.

我們需要意象來幫助我們理解，是這隻死去的動物的血或動物肉燃燒的氣味取悅了上帝。

And it's this pleasing motion to God or this atonement notion for God that allows him to We are clean.

正是這種取悅上帝的舉動，或者說這種為上帝贖罪的觀念，讓他能夠 我們是乾淨的。

Right.

對

Doing the law keeps us clean.

遵紀守法讓我們潔身自好。

Making the sacrifice makes us atoned, but we needed imagery and that imagery has become so important.

犧牲讓我們贖罪，但我們需要意象，而意象變得如此重要。

Think about the blood of Christ.

想想基督的寶血

It's the simple fact of Christ's death that equals atonement, but we've connected it with his blood specifically in parts because it was very much tied to pagan rituals of blood magic where you would actually utilize the blood in some capacity for the magic.

基督之死是一個簡單的事實，等同於贖罪，但我們把它與他的血聯繫在一起，部分原因是它與異教的血魔法儀式有很大關係，在血魔法儀式中，你實際上會利用血液來施展某種魔法。

But here we've made it more of a symbolic gesture about the blood of Christ covering.

但在這裡，我們更多的是用象徵性的姿態來表達基督之血的覆蓋。

We see this again with the Passover where we're painting blood on the door back in Exodus so that the angel of death passes over the houses and does not kill their firstborn.

在《出埃及記》中，我們在逾越節的門上塗上鮮血，這樣死亡天使就會經過這些房屋，不會殺死他們的長子。

It was blood magic that protected these people.

是血魔法保護了這些人。

But in concluding this point, I mean, it is just highly structurized.

但在總結這一點時，我的意思是，它只是高度結構化。

We see a beginning part where we are listing rituals, laws, and priesthood.

我們看到開頭部分列出了儀式、律法和祭司職位。

We see a middle part with the day of atonement, and then we see a reflection back to those laws and priestly rituals on the back end as well.

我們看到中間部分是贖罪日，然後我們看到後面部分也反映了這些律法和祭司儀式。

Point five here is going to be our main themes.

第五點是我們的主題。

And I'm not sure how many different themes I'm going to list, but I know I want to start with religious rituals.

我不確定要列出多少個不同的主題，但我知道我想從宗教儀式開始。

There's multiple kinds of rituals done by multiple people for multiple reasons.

有許多人出於多種原因舉行多種儀式。

But when we talk about sacrifice, which is the first one I want to point out, it really comes down to two kinds of sacrifices.

但當我們談到犧牲時，這是我想指出的第一點，它實際上可以歸結為兩種犧牲。

And this is right at the beginning of Leviticus.

而這正是《利未記》的開頭。

You have sacrifices to say thank you to God and you have sacrifices to say, uh oh, I sinned.

你可以用犧牲來感謝上帝，也可以用犧牲來表示 "啊哦，我有罪"。

Let's make this better.

讓我們做得更好。

So I'm going to get my Bible out so I can be a little more precise because it's just easier to read the headings here.

所以我要拿出《聖經》，這樣我就能說得更準確一些，因為在這裡看標題更容易一些。

But you have laws for burnt offerings, grain offerings, peace offerings.

但你們有燔祭、穀物祭、平安祭的律法。

That's one, two, and three.

這是一、二、三。

Four is sin offerings.

四是贖罪祭。

In five, we get to guilt offerings.

第五項，我們要做有罪供奉。

And then in six, we start getting into the priesthood.

六歲時，我們開始接受神職教育。

So those first five kinds of offerings really break down into those two main categories to say thanks or to say sorry.