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It is association with death and sexuality that renders one impure and disqualifies one from entering the holy sanctuary.
不洁的事物和死亡与生殖是有联系的,它们被取消了,进入圣所的资格。
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It simply means that one cannot enter the holy sanctuary, God's realm, when impure through contact with death or sexuality.
这就意味着如果和死亡或者性有关，人就不能进入圣所，上帝的领域。
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They talked about the real world that is outside, that is dirty,impure,profane versus academia, which is lofty,idealistic,sacred.
他们将外面的世界看成是现实，是肮脏的，不洁，被亵渎的，而学术界，则是崇高的，有理想的，神圣的。
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As Socrates puts it at one point, "The impure cannot attain the pure."
正如苏格拉底所总结的,污秽不会拥有纯洁
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Ritual impurity also defiles or renders impure sancta, and so it has to be kept separate from sancta.
仪式上的不洁也会玷污或弄脏圣所，因此它必须远离圣所。
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if an impure object comes in contact with a holy object, ; then the holy object is immediately defiled; it's immediately rendered impure.
如果一个不纯洁的事物与一个纯洁的事物有联系，那么这个纯洁的东西就会马上被玷污;,马上变成不纯洁的。
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So, for example, impurity was often connected with belief in evil spirits and impure demons.
所以，举个例子，不洁经常会和,恶灵以及不洁的恶魔联系在一起。
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Death and disease are consigned to the realm of these evil demons or these impure evil spirits, but they are siblings with the good gods.
死亡和疾病归这些恶神和邪灵管,但是这些恶神往往和善神是兄弟姐妹。
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In contrast to ritual impurity, moral impurity does arise from the commission of sins. Ritual impurity does not: you're never told not to become ritually impure, okay?
相比仪式的不洁，道德的不洁,的确是由于罪恶的堆积而产生，仪式上的不洁不是：,没有人告诉你别变得仪式上的不洁，对吧？
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Because the two are not identical despite massive amounts of scholarship that confuses this issue: thinks holy means pure, thinks common means impure, and it just doesn't: these are different binary oppositions. The two are not identical.
因为这俩并不完全相同,还是会有很多学者会弄混它们：,认为神圣的就是纯洁的，普通的就是不纯洁的，实则不然：,它们是不同的相对关系，它们并不完全相同。
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Common objects can be pure or impure; it just depends whether or not they've been in contact with a source of impurity or not. Alright?
普通的事物可以是纯洁的或者不纯洁的;,原因只取决于它们是否,和一些不纯洁的来源有接触，对吧？
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If an impure object--and you will see here these overlapping pairs, if you can imagine the lower pair sort of being plunked down on top of this pair, that will give you an idea of what we're trying to convey with this image.
如果一个不纯洁的东西--看这里，这些重叠的单词，假设这两个单词,突然跑到这两个的上面，这样你就会对我们这个图示想传达的内容有个概念。
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So if you're impure at home and just minding your own business, it's no big deal. It's only a problem if you decide you want to go to the sanctuary. So purity and impurity are states of qualification or disqualification for contact with sancta.
如果在家的时候不纯洁，一心只关注自己的事情，这倒不是什么大事，只有当你想去圣所的时候,才是个问题，因此纯洁和不纯洁只是表明了,你是否有资格接触圣所。
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Burying the dead makes one ritually impure, but God commands proper care of the dead.
埋葬死者导致仪式上的不洁，尽管上帝要求我们合理地照看死者。
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So it becomes both impure and profane.
变成不纯洁的，世俗的。
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So Klawans notes in the article you read that the physical substances and states that are labeled impure and are therefore designated as antithetical to the realm of holiness are states that are associated with death on the one hand, and procreation on the other. Why should this be?
克洛文对你们现在读到的文章有过这样的说明,那些被贴上不洁标签,然后被认为和神圣的领域相对立的物质和状态,一方面来说都和死亡有关系，而另一方面和生殖有关，这是怎么回事呢？
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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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t The hatta't, the purification offering, doesn't rid a ritually impure person of their ritual impurity.
净化祭，hatta’,并不能使一个不洁者摆脱他的不洁。
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