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利未記 15

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1 耶和華摩西亞倫

2 你們曉諭以色列人若身患漏症,他因這漏症就不潔淨了。

3 他患漏症,無論是下流的,是止住的,都是不潔淨。

4 他所躺的都為不潔淨,所的物也為不潔淨。

5 凡摸那的,必不潔淨到晚上,並要衣服,用洗澡

6 患漏症人所之物的,必不潔淨到晚上,並要衣服,用洗澡

7 那摸患漏症人身體的,必不潔淨到晚上,並要衣服,用洗澡

8 若患漏症人吐在潔淨的人身上,那人必不潔淨到晚上,並要衣服,用洗澡

9 患漏症人所騎的鞍子也為不潔淨。

10 凡摸了他身之物的,必不潔淨到晚上;拿了那物的,必不潔淨到晚上,並要衣服,用洗澡

11 患漏症的人沒有用,無論摸了誰,誰必不潔淨到晚上,並要衣服,用洗澡

12 患漏症人所摸的瓦器就必打破;所摸的一切器也必用涮洗。

13 患漏症的人痊愈了,就要為潔淨自己計算,也必衣服,用活身,就潔淨了。

14 第八,要取兩隻斑鳩或是兩隻雛鴿,會幕口、耶和華面前,把鳥交祭司。

15 祭司要獻上隻為贖祭,隻為燔祭;因那人患的漏症,祭司要在耶和華面前為他贖

16 若夢遺,他必不潔淨到晚上,並要用全身。

17 無論是衣服子,被精所染,必不潔淨到晚上,並要用洗。

18 女交合,兩個必不潔淨到晚上,並要用洗澡

19 女人行經,必污穢;凡摸他的,必不潔淨到晚上

20 女人在污穢之中,凡他所躺的物件都為不潔淨,所的物件也都不潔淨。

21 凡摸他的,必不潔淨到晚上,並要衣服,用洗澡

22 凡摸他所甚麼物件的,必不潔淨到晚上,並要衣服,用洗澡

23 在女人的上,或在他的物上,若有別的物件,人一摸了,必不潔淨到晚上

24 男人若與那女同房,染了他的污穢,就要不潔淨;所躺的也為不潔淨。

25 女人若在經期以外患多日的血漏,或是經期過長,有了漏症,他就因這漏症不潔淨,與他在經期不潔淨一樣。

26 他在患漏症的日子所躺的、所的物都要看為不潔淨,與他月經的時候一樣。

27 凡摸這些物件的,就為不潔淨,必不潔淨到晚上,並要衣服,用洗澡

28 女人的漏症若好了,就要計算,然才為潔淨。

29 第八,要取兩隻斑鳩或是兩隻雛鴿,會幕口給祭司。

30 祭司要獻隻為贖祭,隻為燔祭;因那人血漏不潔,祭司要在耶和華面前為他贖

31 你們要這樣使以色列人與他們的污穢隔絕,免得他們玷污我的帳幕,就因自己的污穢亡。

32 這是患漏症和夢遺而不潔淨的,

33 並有月經病的和患漏症的,無論,並與不潔淨同房的條例。

   

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Moses

  

At the inmost level, the story of Moses -- like all of the Bible -- is about the Lord and his spiritual development during his human life as Jesus. Moses's role represents establishing forms of worship and to make the people obedient. As such, his primary representation is "the Law of God," the rules God gave the people of Israel to follow in order to represent spiritual things. This can be interpreted narrowly as the Ten Commandments, more broadly as the books of Moses, or most broadly as the entire Bible. Fittingly, his spiritual meaning is complex and important, and evolves throughout the course of his life. To understand it, it helps to understand the meaning of the events in which he was involved. At a more basic level, Moses's story deals with the establishment of the third church to serve as a container of knowledge of the Lord. The first such church -- the Most Ancient Church, represented by Adam and centered on love of the Lord -- had fallen prey to human pride and was destroyed. The second -- the Ancient Church, represented by Noah and the generations that followed him -- was centered on love of the neighbor, wisdom from the Lord and knowledge of the correspondences between natural and spiritual things. It fell prey to the pride of intelligence, however -- represented by the Tower of Babel -- and at the time of Moses was in scattered pockets that were sliding into idolatry. On an external level, of course, Moses led the people of Israel out of Egypt through 40 years in the wilderness to the border of the homeland God had promised them. Along the way, he established and codified their religious system, and oversaw the creation of its most holy objects. Those rules and the forms of worship they created were given as containers for deeper ideas about the Lord, deeper truth, and at some points -- especially when he was first leading his people away from Egypt, a time before the rules had been written down -- Moses takes on the deeper representation of Divine Truth itself, truth from the Lord. At other times -- especially after Mount Sinai -- he has a less exalted meaning, representing the people of Israel themselves due to his position as their leader. Through Moses the Lord established a third church, one more external than its predecessors but one that could preserve knowledge of the Lord and could, through worship that represented spiritual things, make it possible for the Bible to be written and passed to future generations.