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

These offerings are generally consumed by the offerer and his family, very often in a festive situation, as a big feast, after certain portions are donated to the priests, again.

这些祭品通常由供奉者及其家庭自己消耗掉，通常在节日，把某些部位先给祭司后，它被作为大餐被全家享用。

耶鲁公开课 - 旧约导论课程节选

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。

耶鲁公开课 - 旧约导论课程节选

It's a widely--it is widely and mistakenly thought that the purification offering purifies the sinner or the impurity bearer or the offerer. This can't be true.

很多人错误得认为,净化祭可以净化不洁者或供奉者,身上的罪孽或不洁，事实并非如此。

耶鲁公开课 - 旧约导论课程节选

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。

耶鲁公开课 - 旧约导论课程节选

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。

耶鲁公开课 - 旧约导论课程节选