參考版本 AFV  A  Faithful Version 的希臘文 2009版本   

耶和華的事，不謀利沒有版權

17. And the LORD spoke to Moses saying,

18. “Speak to the children of Israel and say to them, ‘When you come into the land where I bring you,

19. Then it shall be that when you eat of the bread of the land, you shall offer up a heave offering to the LORD.

20. You shall offer up a cake of the first of your dough, a heave offering, as the heave offering of the threshing floor, so you shall lift it up.

21. Of the first of your dough you shall give to the LORD a heave offering in your generations.

22. And if you have erred and have not done all these commandments which the LORD has spoken to Moses,

23. Even all that the LORD has commanded you by the hand of Moses from the day that the LORD commanded, and onward in your generations,

24. Then it shall be if it is committed by ignorance without the knowledge of the congregation, all the congregation shall offer up one young bull for a burnt offering for a sweet savor to the LORD, with its grain offering and its drink offering, according to the ordinance, and one kid of the goats for a sin offering.

25. And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them, for it is ignorance. And they shall bring their offering, a sacrifice made by fire to the LORD, and their sin offering before the LORD, for their ignorance.

26. And it shall be forgiven for all the congregation of the children of Israel, and the stranger that lives among them, since all the people were in ignorance.

27. And if a person sins through ignorance, then he shall bring a female goat of the first year for a sin offering.

28. And the priest shall make an atonement for the person when he sins through error before the LORD, to make an atonement for him. And it shall be forgiven him.

29. And you shall have one law for him who acts through ignorance, for him that is native among the children of Israel and for the alien that resides among them.

30. But the one who acts presumptuously, whether of the native or of the alien, the same blasphemes the LORD. Then that one shall be cut off from among his people.

31. Because he has despised the word of the LORD and has broken His commandment, that one shall be utterly cut off. His iniquity shall be upon him.’ ”

 (A Faithful Version)

17. 耶和華曉諭摩西：

18. 對以色列人說：若到了我領你們進去的那地，

19. 當吃到那地的糧食時，先用舉祭獻給耶和華。

20. 用當地的出產做一個餅，用此餅為祭，視為舉祭，像徵在禾場收割打殼得來的意思。

21. 這舉祭要世代相傳，用當年初熟的殼物中製作麵團，以舉祭獻給耶和華。

22. 當中若有人沒有履行，算是犯錯，就是沒有行出耶和華藉摩西吩咐的，

23. 耶和華藉摩西所吩咐的，要從作出吩咐那日起，讓它世代相傳。

24. 民眾若有無意間犯錯， 這幫民眾要集體獻一隻公牛犢作燔祭，並隨素祭的要求，加酒奠，以此為可悅納的祭，獻給耶和華，或以母山羊所出的小羊代替。

25. 祭司此時要為以色列全民施予修補的儀式，就必蒙赦免，是無知導致。當認錯之後，要獻上燔祭，作為悅納他們的無知，獻給耶和華。

26. 這是作為以色列全民眾和寄居在他們中間的，都因此蒙赦免，是因為民眾都是因無知而犯。

27. 若是一人誤犯，要獻一隻一歲的母山羊作贖罪祭。

28. 祭司在耶和華面前，為那無知犯事的人施與修補的儀式，使他得蒙赦免。

29. 這規定，適用於以色列人，以及當中那些寄居的，是因無知而犯，用同一規條辦理。

30. 若有刻意為之，無論是以色列人或是住在他們當中的外邦人，他們這等行為視同羞辱耶和華，必從民中剪除。

31. 緣由是這行為，實在輕忽耶和華的話語，背離了祂的吩咐，被剪除是咎由自取。

犯錯後與耶和華復和的儀式：

In Judaism, atonement (known as kapparah) is the process of reconciliation with God and the forgiveness of sins, primarily achieved through repentance (teshuva). The core requirements for atonement involve sincere regret for the sin, verbal confession (vidui) before God, and a firm resolve not to repeat the offense.

For sins committed against other people, atonement is only possible after the individual has made full restitution and secured the pardon of the wronged party. In the absence of the Temple, where animal sacrifices were once offered, the primary methods for atonement today are prayer, charity (tzedakah), and acts of loving-kindness, with the Day of Atonement (Yom Kippur) serving as the annual focal point for this spiritual renewal.

摩西這是預告：一個新生代有新的生命表現，這生命連於耶和華。

這段是記述一個群體，或同一種族的人該如何一起生活的原則，這原則是基於人會犯錯。

這個原則很簡單：無知去犯或是蓄意而為。

1. 無知而為：

“Doing in ignorance” means acting without knowing the facts, consequences, or proper information about what you are doing — i.e., unwittingly or unintentionally, as opposed to deliberately.

• Everyday/legal sense: To do something in ignorance is to do it in ignorance of the relevant facts or law. Example: “They made the decision in ignorance of the true situation.” Note that “ignorance of the law is no excuse” — acting in ignorance generally does not remove responsibility.
• Related distinctions:
  • Inadvertent/unintentional – a genuine mistake with no knowledge of the issue.
  • Willful ignorance / willful blindness – choosing not to learn something you suspect you should know; this is treated more seriously than simple ignorance.
  • Feigned ignorance – pretending to be unaware of something.
• In religious/legal contexts (e.g., the Bible, “acted in ignorance” in Acts 3:17 or 1 Timothy 1:13), it describes sins committed without full understanding — still wrong, but viewed as deserving lesser blame or being open to repentance.

In short: doing in ignorance = doing something without knowing the key facts, usually implying the person should have known better.

以下可以作更為詳盡的參考：

https://www.psychologytoday.com/gb/blog/humanizing-the-world-work/202203/3-ways-ignorance-can-be-positive-force-in-leadership

• Admitting what we don’t know is a strength that keeps us open to learning.
• Managing ignorance is an essential tool for responsible leadership.
• Moving beyond ignorance into new learning leads to greater effectiveness and innovation.

2. 明知故犯

Acting out of ignorance is a complex ethical concept where the moral responsibility of an action depends on whether the ignorance was voluntary or involuntary. According to Aristotle’s Nicomachean Ethics, an act is involuntary (and thus excusable) if it is done due to ignorance of particular circumstances and causes the agent pain and repentance afterward.

Key distinctions include:

• Involuntary Ignorance: The agent did not know the specific facts (e.g., mistaking a person for a stag) and regrets the outcome. This type of ignorance excuses the agent from moral blame.
• Non-Voluntary Ignorance: The agent acts in ignorance but feels no regret or vexation. This is classified as non-voluntary, meaning the agent is not praised but is also not strictly excused as involuntary.
• Voluntary Ignorance: This occurs when the ignorance itself is chosen (e.g., willful ignorance to avoid moral responsibility or selfish gain). Such actions remain fully voluntary and the agent is held responsible for the consequences.

While religious texts like Acts and 1 Timothy suggest that acting out of ignorance may warrant mercy or repentance, ethical frameworks generally hold that universal ignorance (not knowing right from wrong) is never condoned, only ignorance of specific situational details

摩西作為領袖，寫下上述的條文，不是耶和華的作風，卻是可以作出有耶和華期待的辦事原則在，因為對耶和作事的了解，它的原則是：愛。就會讓人有改過的機會。

按當時摩西說的守則，是有共同需要，用以維繫男丁六萬之眾。這不是法律，因為當時靠的是個人對自己行為負責的年代。如何決定這人有沒有說慌？那是用良心作證的年代。

現代社會有法律，似乎有公正可言。事實當人心變壞，這種公正原本是作為立法以及守護法律的代理人而言，是必須的。只是當人心變的自私，就掩埋了良心，抹殺了良知，顛倒黑白。

可見摩西當年的決定，守則的嚴謹，是有學識者能作的事，摩西心繫耶和華及其民族，一群與耶和華立約的民族，深明如何在規範中，用愛作為處事的原則製定。只是獻祭有沒有這個須要？

亞伯拉罕、以撒、雅各都各曾經在到達落腳之地，築壇為記，是記念耶和華與他同行安然到達之意，壇不是用作獻祭。摩西築壇獻祭，似乎是從無台階，到後來有台階出現的祭壇，是個發展的過程，祭司的功能似乎也隨之發生了變化，是權力的像徵。

摩西似乎將埃及多神敬拜這等認知，應用在築壇這事，他本人可能理解信仰的原則和精神，例如築壇本有感謝之意，並未完全對民眾作出解釋，以立例處理這事，用心是讓人記念耶和華是大能者，是用物質而不是用心靈誠實，會否就是他不能進入迦南的緣因？有待考量。