To enter God's realm requires imitation of God or imitatio dei, right, an idea that I put up here, imitatio dei: imitation of god.

要进入上帝的界域就必须模仿上帝，哪怕一点，在这里我给出一个观点：模仿上帝。

耶鲁公开课 - 旧约导论课程节选

So Klawans argues that the process of sacrifice, which grants the offerer complete control over life and death, is a kind of imitatio dei.

因此克洛文认为献祭的过程，授予了实施者控制生杀的大权，实际上它就是一种对神的模仿。

耶鲁公开课 - 旧约导论课程节选

And there are more. Many of them referring to the exodus in Egypt and others referring to the notion of imitatio dei.

还有更多，其中很多是关于埃及的大迁徙,其它的是关于效法经的概念。

耶鲁公开课 - 旧约导论课程节选

We have two rationales there; one is the explicit rationale of imitatio dei. This is what I do and this is what you should do.

这里我们有两个理论基础，一个是对效法经的明确阐述,它告诉你这是你做的事，这是你应该做的事。

耶鲁公开课 - 旧约导论课程节选

But Klawans also asserts, and I quote, that "Imitatio dei does not exhaustively explain sacrifice in ancient Israel," and in fact, we should be surprised if any one single theory would indeed explain sacrifice.

但是克洛文同时也宣称，“模仿并不能完全地解释股以色列的献祭，“,事实上，如果有某个独立的理论真的解释了献祭,我们会十分惊讶。

耶鲁公开课 - 旧约导论课程节选

The first, as we've seen, is imitatio dei.

第一个，正如我们所看到了，是模仿。

耶鲁公开课 - 旧约导论课程节选

Whatever the actual origin of these various dietary taboos, they are here embedded in a larger ideological framework concerning the need for the Israelites to separate themselves and to be holy like their god. The dietary laws are connected then with this theme of imitatio dei, of imitation of God.

不管这些饮食禁忌的实际起源是什么，它们都被嵌入一个庞大的思想框架,这个框架考虑到以色列人对区别他们自身,和他们神圣的神的需要，饮食教规,和对上帝的模仿有关系。

耶鲁公开课 - 旧约导论课程节选