Leviticus 17:11 says this; it repeats the blood prohibition, and then it offers a rationale.

利未记》十七章十一节是这么说的，它重复了血液的禁忌，它提供了一个基本原理。

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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。

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Specifically you'll see that the rationale for observing the Sabbath is different. God's name in Deuteronomy 5 is not to be used in a vain oath as opposed to a false oath. There are differences in the meaning.

你会发现两者对守安息日习俗的论述是特别不同的,《申命记》第五章的描述是，不可以妄称上帝的名,而不是不可以以上帝的名义作假誓，它们表达的意思。

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The Septuagint's rationale for ordering the books is temporal.

希腊译本是按时间顺序排序的。

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That's the rationale.

这居然成了他们的理由。

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And that's why in Genesis 9:6 we read, "Whoever sheds the blood of man, In exchange for that man shall his blood be shed, For in the image of God was man created" 1 invoke that rationale from Genesis 1 in the absolute prohibition on murder.

因此我们会在《创世纪》第9章第6节中读到，“那些让人类流血的人，他们必须用自己的血液来偿还，因为人类是依照上帝的形象所创造“,在《创世纪》第一章中，它们便提供了逻辑根据1,杀生是绝对被禁止的。

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