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Now, in contrast to the land, God's sanctuary can be purified for moral impurity by means of a special sacrifice.
与土地对比，上帝的圣所倒是可以通过一些特殊的献祭,净化道德上的不洁。
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So Klawans argues, and I quote, that "sacrifice involves in part the controlled exercise of complete power over an animal's life and death."
因此克洛文认为，“献祭在某种程度上是一种,掌握动物生死的权力象征“
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So he just says that there are really two organizing principles or overriding concerns in the Priestly traditions and the Priestly materials regarding sacrifice.
克洛文说，实际上在祭司的传说和有关文献中，关于献祭,有两个组成法则,或者说主要的关注点。
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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。
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So Klawans follows earlier scholars in suggesting that the rituals and sacrifices performed in this sanctuary were designed to ensure God's continued residence within and blessing of the community.
克洛文和一些早期的学者一样，认为,在圣所里进行宗教仪式献祭仪式,都是为了确保上帝长久地呆在这个地方,并祝福他的子民。
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That's not to say that sacrifice is abolished, it's not to say that sacrifice isn't important to Deuteronomy--very far from it, it's an essential part of God's service for Deuteronomy.
也就是说献祭被摒弃了，并不是说在申命记,中献祭不再重要，远不是那样，这是申命记中最核心的侍奉上帝的方式之一。
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And in important ways, the Israelite cult is strikingly similar, particularly in the sacrifices I've just described.
在一些重要的方面，以色列宗教仪式很明显地，类似于我刚刚我说的那些献祭活动。
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Once the sanctuary is purged, the offerer has settled his debt, he's repaired the damage he caused.
一旦圣所被净化，献祭者就还清了他的债，他为他所造成的伤害做了补救。
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You can't even offer a sacrifice unless you're already ritually pure, because you couldn't get into the sanctuary to offer your sacrifice if you weren't ritually pure.
如果仪式上不纯洁，你甚至不能献祭，因为如果你仪式上不纯洁，你将无法走进圣所,去贡献祭品。
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In other words, the sacrificial cult was primarily a vehicle for worshipers' expression of a wide range of emotions: joy over the birth of a child, thankfulness for a good harvest and so on.
换句话说，献祭仪式从根本上来说,是表达崇拜者各种各样情感的一个途径：,新生儿带来的喜悦，对好收成的感谢，等等等等。
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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。
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it has symbolically suffered from the offerer's state of ritual impurity or sinfulness.
象征性的忍受了由,献祭者的不洁或罪孽所带来的痛苦。
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Sacrifice was offered only on pilgrimage to Jerusalem, which meant that slaughter of animals for meat in the countryside no longer has a sacral component to it. It's just ordinary, common, profane slaughter.
献祭只有在到耶路撒冷朝圣才能进行，这意味着,在乡下宰杀动物取肉不在有,神圣的元素它只是普通的，常见的，亵渎神明的宰杀。
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The purification offering acts on the sanctuary, not on the offerer.
净化祭是对圣所起作用，而不是对献祭者。
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You have in chapters 1 through 7 the sacrificial system.
到7章节讲的是献祭系统。
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And scholarship of the nineteenth century and most of the twentieth century is generally characterized by a deep-seated bias that views impurity rules as primitive and irrational taboos, and sacrifice as controlled savagery that's empty of any spiritual meaning.
十九世纪和二十世纪的大部分时期,学术界都有一个,很深层的偏见，那就是认为不纯的规则是,原始且无理的，献祭是野蛮人才干得出来的,无任何精神意义的活动。
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t And this is the fourth sacrifice listed here, the hatta't, which is the purification sacrifice.
这是列在这儿的第四种献祭方法，hatta’,意思是净化祭祀。
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Sacrifices that purge the sanctuary of ritual impurity, primarily the hatta't, always involve the manipulation of the animal's blood, daubing it on the altar and on Yom Kippur, actually entering the innermost shrine and sprinkling it on the throne of God and the footstool, the ark itself.
能够净化圣所中仪式上不洁的献祭，主要是hatta’t，经常包含着对动物血液的操纵,在赎罪日把血涂在祭坛上，进入最里面的神殿,把血洒在上帝的王座，以及他的脚凳，也就是方舟上。
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