Levitik 17
Bib La · Kreyòl Ayisyen
1 Seyè a pale ak Moyiz, li di l' konsa: 2 -Pale ak Arawon ak pitit gason l' yo epi ak tout moun pèp Izrayèl yo. W'a di yo: Men bagay Seyè a bay lòd pou nou fè: 3 Si yonn nan moun Izrayèl yo touye yon towo bèf, yon mouton osinon yon kabrit nan kan kote yo rete a, ou ankò lòt bò limit kan an, 4 depi se pa devan pòt Tant Randevou a li touye l' pou l' ofri l' bay Seyè a la devan kay Seyè a, moun sa a koupab, li fè yon krim, li fè san koule. Se pou yo wete l' nèt nan mitan moun pèp Bondye a. 5 Sa vle di: Depi koulye a moun pèp Izrayèl yo gen pou mennen devan Seyè a tout bèt yo te konn touye nan jaden. Se pou yo mennen yo bay prèt la devan pòt Tant Randevou a. Se la y'a touye yo, menm jan yo touye bèt y'ap ofri pou di Bondye mèsi. 6 Prèt la va pran san an, l'a vide l' sou lotèl la, devan pòt Tant Randevou a. L'a boule grès la pou l' fè yon bon sant ki va fè Seyè a plezi. 7 Se pou moun pèp Izrayèl yo sispann ofri bèt pou yo touye bay zidòl nan jaden tankou yo te konn fè lè yo te vire do bay Bondye a. Se pou pèp la toujou kenbe lòd sa a de pitit an pitit. 8 Epi w'a di yo ankò: Ankenn moun nan pèp Izrayèl la, ni moun lòt nasyon k'ap viv nan mitan yo pa gen dwa touye bèt yo ofri ni pou yo boule nèt ni pou lòt kalite sèvis 9 ankenn lòt kote, si se pa devan pòt Tant Randevou a pou li ofri l' bay Seyè a. Si se pa sa, y'a wete l' nèt nan mitan moun pèp Bondye a. 10 Pesonn ni nan pèp Izrayèl la, ni pami moun lòt nasyon k'ap viv nan mitan yo pa gen dwa manje vyann ak tout san li ladan l'. Si li fè l', mwen menm Seyè a, mwen p'ap okipe l' ankò, m'ap wete l' nan mitan pèp mwen an. 11 Nanm tout bèt vivan se nan san an li ye. Se poutèt sa, mwen menm Seyè a, mwen mande pou yo vide tout san an sou lotèl la pou li ka wete peche pèp la. Nou bay san an pou nanm nou. 12 Se poutèt sa Seyè a te di moun pèp Izrayèl yo: Pesonn nan pèp Izrayèl la, ni ankenn moun lòt nasyon k'ap viv nan mitan nou pa gen dwa manje vyann ki gen san ladan l'. 13 Lè yon moun nan pèp Izrayèl la osinon yon moun lòt nasyon k'ap viv nan mitan yo al lachas, si li pran yon bèt osinon yon zwazo yo gen dwa manje, l'a vide tout san bèt la atè epi la kouvri l' ak tè. 14 Paske nanm tout bèt vivan se nan san an li ye. Se poutèt sa mwen menm, Seyè a, mwen di moun pèp Izrayèl yo: Yo pa gen dwa manje vyann ankenn bèt ak tout san an ladan l'. Paske se nan san an nanm lan ye. Tout moun ki manje vyann ak san li ladan l', m'ap wete yo nan mitan pèp mwen an. 15 Mwen pa bezwen konnen si se moun pèp Izrayèl la osinon moun lòt nasyon k'ap viv nan mitan nou, depi yon moun manje vyann yon bèt mouri osinon vyann bèt yon lòt bèt nan bwa ta touye, l'a gen pou l' lave rad ki sou li, l'a benyen nan gwo dlo, epi li p'ap nan kondisyon pou fè sèvis Bondye jouk aswè. Se aprè sa l'a nan kondisyon pou fè sèvis Bondye ankò. 16 Men, si li pa lave rad ki sou li yo, si li pa benyen nèt, l'a peye sa l' fè a.
Kòmantè sa a an angle, jan li te pibliye a. Tèks Bib la anwo a pa chanje.
Kòmantè — se pa tèks Bib la
Levitik 17:3-4
Le 17:1-16. Blood of Beasts Must Be Offered at the Tabernacle Door.
3-4. What man ... killeth an ox--The Israelites, like other people living in the desert, would not make much use of animal food; and when they did kill a lamb or a kid for food, it would almost always be, as in Abraham's entertainment of the angels [Ge 18:7], an occasion of a feast, to be eaten in company. This was what was done with the peace offerings, and accordingly it is here enacted, that the same course shall be followed in slaughtering the animals as in the case of those offerings, namely, that they should be killed publicly, and after being devoted to God, partaken of by the offerers. This law, it is obvious, could only be observable in the wilderness while the people were encamped within an accessible distance from the tabernacle. The reason for it is to be found in the strong addictedness of the Israelites to idolatry at the time of their departure from Egypt; and as it would have been easy for any by killing an animal to sacrifice privately to a favorite object of worship, a strict prohibition was made against their slaughtering at home. (See on De 12:15).
Levitik 17:5
5. To the end that the children of Israel may bring their sacrifices, which they offer in the open field--"They" is supposed by some commentators to refer to the Egyptians, so that the verse will stand thus: "the children of Israel may bring their sacrifices which they (the Egyptians) offer in the open field." The law is thought to have been directed against those whose Egyptian habits led them to imitate this idolatrous practice.
Levitik 17:7
7. they shall no more offer their sacrifices unto devils--literally, "goats." The prohibition evidently alludes to the worship of the hirei-footed kind, such as Pan, Faunus, and Saturn, whose recognized symbol was a goat. This was a form of idolatry enthusiastically practised by the Egyptians, particularly in the nome or province of Mendes. Pan was supposed especially to preside over mountainous and desert regions, and it was while they were in the wilderness that the Israelites seem to have been powerfully influenced by a feeling to propitiate this idol. Moreover, the ceremonies observed in this idolatrous worship were extremely licentious and obscene, and the gross impurity of the rites gives great point and significance to the expression of Moses, "they have gone a-whoring."
Levitik 17:8-9
8-9. Whatsoever man ... offereth ... And bringeth it not unto the door of the tabernacle--Before the promulgation of the law, men worshipped wherever they pleased or pitched their tents. But after that event the rites of religion could be acceptably performed only at the appointed place of worship. This restriction with respect to place was necessary as a preventive of idolatry; for it prohibited the Israelites, when at a distance, from repairing to the altars of the heathen, which were commonly in groves or fields.
Levitik 17:10
10. I will even set my face against that soul that eateth blood, and will cut him off from among his people--The face of God is often used in Scripture to denote His anger (Psa 34:16; Re 6:16; Eze 38:18). The manner in which God's face would be set against such an offender was, that if the crime were public and known, he was condemned to death; if it were secret, vengeance would overtake him. (See on Ge 9:4). But the practice against which the law is here pointed was an idolatrous rite. The Zabians, or worshippers of the heavenly host, were accustomed, in sacrificing animals, to pour out the blood and eat a part of the flesh at the place where the blood was poured out (and sometimes the blood itself) believing that by means of it, friendship, brotherhood, and familiarity were contracted between the worshippers and the deities. They, moreover, supposed that the blood was very beneficial in obtaining for them a vision of the demon during their sleep, and a revelation of future events. The prohibition against eating blood, viewed in the light of this historic commentary and unconnected with the peculiar terms in which it is expressed, seems to have been levelled against idolatrous practices, as is still further evident from Eze 33:25, 26; 1Co 10:20, 21.
Levitik 17:11
11. the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls--God, as the sovereign author and proprietor of nature, reserved the blood to Himself and allowed men only one use of it--in the way of sacrifices.
Levitik 17:13-14
13-14. whatsoever man ... hunteth--It was customary with heathen sportsmen, when they killed any game or venison, to pour out the blood as a libation to the god of the chase. The Israelites, on the contrary, were enjoined, instead of leaving it exposed, to cover it with dust and, by this means, were effectually debarred from all the superstitious uses to which the heathen applied it.
Levitik 17:15-16
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.