盟约

Some interpreters consider that as the ring of covenant, representing loyalty and faithfulness which is the basis of Zarathustra's philosophy.

一些解释者就认为它是盟约之环，代表忠心和诚实是琐罗亚斯德哲学的基础。

Thus Judges, xv, 8-10, recalls Israel's delivery from Egypt and its conquest of the Promised Land; Judges, xi, 12-28, states incidents recorded in Num., xx, 14; xxi, 13,24; xxii, 2; Judges, xiii, 4, states a practice founded on the law of the Nazarites in Num., vi, 1-21; Judges, xviii, 31, speaks of the tabernacle existing in the times when there was no king in Israel; Judges, xx, 26-8 mentions the ark of the covenant, the various kinds of sacrifices, and the Aaronic priesthood.

因此，法官，十五，八月十日，回顾了以色列的交付从埃及和其征服应许之地；法官，十一，十二月二十八日，国家的事件记录在NUM个， XX条，第14条；二十一世纪， 13，24 ；二十二， 2 ；法官，十三，四，各国做法的基础上，法律的nazarites在NUM个。，六， 1月21日；法官， 18 ， 31 ，谈幕，在现有的时候，有没有国王在以色列；法官， XX条， 26-8提到的方舟盟约，各种牺牲，和aaronic神职人员。

The critics contend that the Book of the Covenant knows nothing of an Aaronitic priesthood (Exodus 24:5); that Deuteronomy mentions priests and Levites without any hierarchical distinction and without any high priest, determines their rights, and distinguishes only between the Levite living in the country and the Levite attached to the central sanctuary; finally, that the Priestly Code represents the priesthood as a social and hierarchical institution, with legally determined duties, rights, and revenues.

批评者争辩说，这本书的盟约知道没有一aaronitic神父（出埃及记24：5 ）；申命记提到祭司和利没有任何等级的区别，没有任何高神父，确定他们的权利，区别只之间的利住在国家和利的重视，中央庇护；最后，该priestly代码所代表的神职人员作为一种社会和层次的机构，在法律上确定的职责，权利，和收入。

The critics contend that the Book of the Covenant knows nothing of an Aaronitic priesthood (Exodus 24:5); that Deuteronomy mentions priests and Levites without any hierarchical distinction and without any high priest, determines their rights, and distinguishes only between the Levite living in the country and the Levite attached to the central sanctuary; finally, that the Priestly Code represents the priesthood as a social and hierarchical institution, with legally determined duties, rights, and revenues.

评论家认为，此书的盟约一无所知的Aaronitic铎（出埃及记24：5 ）；申命记提到的祭司和利没有任何等级的区分，没有任何大祭司，确定他们的权利，以及之间的区别只生活在列国家和利未连接到中央圣殿；最后，祭司源代码铎作为一种社会和分级机构，依法确定的职责，权利和收入。

God's promises to Abraham and the rest of the patriarchs find their unique fulfillment in Christ (Acts 3: 25-26), though in a limited sense any godly king who sat on David's throne fulfilled the Abrahamic covenant cf.

上帝的承诺，到亚伯拉罕与其余的patriarchs找到自己独特的圆满，在基督（使徒3： 25-26 ），尽管在有限的意义上的任何神圣国王，他们就坐在大卫的宝座，实现了亚伯拉罕盟约

It ought to be rendered, just as the word berith of the Old Testament, covenant.

&它应该提供，正如字贝里特的旧约，&盟约。

Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant Gen.

贝里特是源於一个根源，亦即&削减&，因此，公约是一个&剪&，是参考了切割或分裂的动物分成两部分，缔约各方通过它们之间的，在作出盟约

The use of a chiastic structure in Zechariah's Benedictus (1:68-79) focuses attention on the middle theme, oath/covenant, along with the other repeated themes: God's "coming"(or "visitation"), his "people,""salvation,""prophets," the "hand" of the "enemies," and the fathers.

&使用一种chiastic结构zechariah的benedictus （ 1：68-79 ），将注意力集中于中东主题，誓言/盟约，同其它一再主题：上帝的& Coming &，他的&人&，&救赎&，&先知&，&手&的&敌人&，和&父亲。

This doctrine of the priestly office of Christ forms the chief subject-matter of the Christological argument and the highest proof of the pre-eminence of the New Covenant over the Old.

这一理论的祭司办公室基督形式首席标的物的基督论点和最高证明了卓越的新盟约了旧。

God has in view the covenantal relationship between Himself and His people, and He uses a scientific fact in the analogy.

看看耶利米书33章25-26节，上帝在论及祂与祂百姓之间的盟约关系时，以大自然的定例来作比喻。

Do you know, i need you to come back

你知道吗，我需要你回来

Yang yinshu、Wang xiangsheng、Li decang,The first discovery of haemaphysalis conicinna.

1〕 杨银书，王祥生，李德昌。安徽省首次发现嗜群血蜱。