祭司的

Leitourgeo {li-toorg-eh'-o} from 3011; TDNT - 4:215,526; v AV - minister 3; 3 1 to serve the state at one's own cost 1a to assume an office which must be administered at one's own expense 1b to discharge a public office at one's own cost 1c to render public service to the state 2 to do a service, perform a work 2a of priests and Levites who were busied with the sacred rites in the tabernacle or the temple 2b of Christians serving Christ, whether by prayer, or by instructing others concerning the way of salvation, or in some other way 2c of those who aid others with their resources, and relieve their poverty

相关经文回前一页 3008 leitourgeo {li-toorg-eh'-o}源於 3011； TDNT - 4：215，526；动词 AV - minister 3； 3 1 自行支付来从事公职 1a 担付必须要自行支付所需的职务 1b 从事要自己花费的公职 1c 处理公众的事 2 进行服事，完成工作 2a 指祭司和利未人，他们在圣幕或圣殿中负责关於神的仪礼 2b 指基督徒对基督的服事，不论是祷告，教导别人有关救恩的道理，或是其它的方法 2c 指那些运用自己的资源来帮助别人，减轻别人的匮乏的人

He had lost the sense of what the Chorus was in the hands of the great masters, say in the Bacchae or the Eumenides. He mistakes, again, the use of that epiphany of a God which is frequent at the end of the single plays of Euripides, and which seems to have been equally so at the end of the trilogies of Aeschylus. Having lost the living tradition, he sees neither the ritual origin nor the dramatic value of these divine epiphanies. He thinks of the convenient gods and abstractions who sometimes spoke the prologues of the New Comedy, and imagines that the God appears in order to unravel the plot. As a matter of fact, in one play which he often quotes, the _Iphigenia Taurica_, the plot is actually distorted at the very end in order to give an opportunity for the epiphany.

亚里士多德还忘了合唱队是由那掌握命运者来控制，比如酒神的女祭司或者复仇女神欧墨尼得斯；他弄错了神的显现的用处，欧里庇德斯的单幕悲剧结尾处常有神显现，埃斯库罗斯三部曲的结尾好像与此相似，由于失去了活生生的传统，亚里士多德没有意识到神灵显现的仪式渊源和戏剧价值，而把神认为是有时去朗诵新喜剧开场白的这样一种方便和抽象，想象神的出现是为了解开情节的死结，而事实上，在他经常引用的《在奥利斯的伊菲革涅亚》里，情节实际上在结尾处被搅乱，目的是为了给神一个显现的机会。

The sons of the Achaeans shared it duly among themselves, and chose lovely Chryseis as the meed of Agamemnon; but Chryses, priest of Apollo, came to the ships of the Achaeans to free his daughter, and brought with him a great ransom: moreover he bore in his hand the sceptre of Apollo, wreathed with a suppliant's wreath, and he besought the Achaeans, but most of all the two sons of Atreus who were their chiefs.

阿开亚人的儿子们将战礼逐份发配，把美貌的克鲁塞伊丝给了阿特柔斯之子。此后，克鲁塞斯，远射手阿波罗的祭司，来到身披铜甲的阿开亚人的快船边，打算赎回女儿，带着难以数计的财礼，手握黄金节杖，杖上系着远射手阿波罗的条带，恳求所有的阿开亚人，首先是阿特柔斯的两个儿子，军队的统帅。

Returnd from Babylon by leave of Kings Thir Lords, whom God dispos'd, the house of God They first re-edifie, and for a while [ 350 ] In mean estate live moderate, till grown In wealth and multitude, factious they grow; But first among the Priests dissension springs, Men who attend the Altar, and should most Endeavour Peace: thir strife pollution brings [ 355 ] Upon the Temple it self: at last they seise The Scepter, and regard not Davids Sons, Then loose it to a stranger, that the true Anointed King Messiah might be born Barr'd of his right; yet at his Birth a Starr [ 360 ] Unseen before in Heav'n proclaims him com, And guides the Eastern Sages, who enquire His place, to offer Incense, Myrrh, and Gold; His place of birth a solemn Angel tells To simple Shepherds, keeping watch by night; [ 365 ] They gladly thither haste, and by a Quire Of squadrond Angels hear his Carol sung.

他们感动了神，得到列王主子的允许，从巴比伦回来重建神殿，暂时在粗陋的屋宇里将就住下，等到人财兴旺时，便党派之争纷起。首先在祭司们中间起了纷争，他们守护祭坛，理应致力于和平，他们却纷争，把圣殿玷污了。最后，他们竟不尊重大卫的子孙，夺取王杖，终落异邦人之手。真正君临的王弥赛亚诞生在王权旁落的时代；但他诞生时天上出现了一颗从未出现的奇星，宣布他的降临，引导东方的圣人前来奉献乳香、没药和黄金；一个庄严的天使告诉夜间看守羊群的纯朴牧人他的诞生地点，他们欣喜若狂地赶到那地方去，听到列队天使合唱的颂歌声。

Institute of Ethnic Literature, Chinese Academy of Social Sciences, Beijing 100732Chinese minorities'myth which norm is the form of 1950's, has such characteristics: firstly, many nations'myths not only come down by word of mouth, but also unite with social organizations, producing ways, living customs and cult, magic and taboos; secondly, many nations'myths have been packed up by flamen and singers, systematized, and become epics; thirdly, congeneric myths in identical nation have different forms.

以20世纪50年代的形态为基准，少数民族神话具有这样一些特点：首先，不少民族的神话处于活的形态，它们不仅仅是以口头的形式流传，而且还与民族的各种社会组织、生产方式、生活习俗以及各种祭仪、巫术、禁忌等结合在一起，成为这一切存在和进行的权威性叙述；其次，不少民族的神话经过祭司和歌手的整理，已经系统化、经籍化、史诗化，有较强的叙事性；第三，由于地域等的差异，同一民族的同类神话有不同的流传形态，它们可能映现了这类神话发生发展的脉络，等等。

Yes, it's true, I killed by my own hand the children tearing my body to birth, I cut off their throat as they were the sacrifices offered to Hecate bloodthirsty, to whom I had served as the chief priestess, an apprentice of obscure magic, all that left before the day shameless and reckless I run away with a man.

是的，我亲手杀害了撕裂我的身体出世的孩子，我割开他们的喉咙，好像这是奉献在嗜血赫卡忒尊前的牺牲，在我不顾羞耻地追随那个男人出走以前，我是并一直是她的祭司，跟她学习咒语和阴戾的魔术，我首先背叛了她，其次才是我的父亲；当我把阿布绪尔托斯的尸体抛在他面前的时候，他就不能说话也不能动了，好像被我抽干了最后一口气，他的灵魂随之从体内扯了出来，于是我懂得了怎样才能杀死一个貌似强大然而虚弱的男人。

English Summary/英文概要: When Auraya was chosen to become a priestess, it meant leaving behind her village, her family and the friendship she had formed with Leiard, the local Dreamweaver. Masters of herb lore and healing, Dreamweavers were despised for their heathen beliefs, and Auraya knew that she must hide her respect for the godless healers if she was to succeed in her new role.

Chinese Summary/中文概要： Auraya被任命为女祭司之后，那就意味她将失去她的家乡，她的家庭、他和当地精通草药和医术的Dreamweaver族人Leiard的友谊也因此而被割断，因为Auraya知道，如果她想在自己的角色中做得成功，她必须隐藏起她自己对这些无神论的医师的敬仰。

A memorial portion of the sacred incense was placed in two gold bowls on a table in the temple on which was placed the twelve loaves known as the bread of the Presence or showbread.

用作神圣纪念的部分熏香放置在庙宇里的桌子上的金碗里，上面还放着十二大块烤过的食物，这就是存在或发酵的面包（古犹太教祭司于主日用于祭神的面包）。

His proconsulship in Asia15 he conducted in such a fashion that he alone excelled his grandfather; and in this proconsulship, too, he received another omen foretelling his rule; for at Tralles a priestess, being about to greet him after the custom of the place (for it was their custom to greet the proconsuls by their title), instead of saying "Hail, proconsul," said "Hail, imperator"; at Cyzicus, moreover, a crown was transferred from an image of a god to a statue of him.

在亚洲总督任上（15），他的管理如此适宜，以致于，惟有他胜过了他的祖父；而且在那期间，他也接受了另外一个关于他的统治的预言；特拉雷斯的一个女祭司，在用当地的风俗欢迎他之后（他们习惯以他们的称呼来欢迎总督），没有说&总督万岁&，而是说&皇上万岁&；而且在基济科斯，有个王冠从一座神像上移到了他的雕像上。

And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass offering

14：26 祭司要把些油倒在自己的左手掌里，14：27 把左手里的油，在耶和华面前，用右手的一个指头弹七次，14：28 又把手里的油抹些在那求洁净人的右耳垂上和右手的大拇指上，并右脚的大拇指上，就是抹赎愆祭之血的原处。

And Pharaoh spoke to Joseph, saying, Your father and your brothers have come to you.

47：5 法老对约瑟说，你父亲和你弟兄们到你这里来了。

Additionally, the approximate flattening of surface strip using lines linking midpoints on perpendicular lines between geodesic curves and the unconditional extreme value method are discussed.

提出了用测地线方程、曲面上两点间短程线来计算膜结构曲面测地线的方法，同时，采用测地线间垂线的中点连线和用无约束极值法进行空间条状曲面近似展开的分析。