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The historical prologue, thirdly, explains why Israel accepts her place in the suzerain-vassal relationship.
第三点，这个历史旁白，解释了为什么,犹太人接受了他们在领主与奴隶关系里的地位。
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Why does it matter that Israel understands its relationship with God, and uses the covenant as a vehicle for expressing its relationship with God, the vehicle of the suzerainty treaty?
这对犹太人理解他与上帝的关系，和用契约作为一个媒介，阐释他与上帝之间的关系,对这个领主条约，有什么意义呢？
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You have some kind of a lord, I mean a king, for lack of a better name, a monarch who fundamentally rules and everybody is subject to him.
你会想到领主,也就是国王,我想不出更好的说法了,统治者制定规则,一切都要臣服于他
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First, the historical prologue that's so central to the suzerainty treaty, grounds the obligations of Israel to Yahweh in the history of his acts on her behalf.
第一点，历史开场白在领主契约中,是必不可少的，规定了犹太人,对上帝需要履行的义务。
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Parity treaties between equals, but suzerainty treaties are between a suzerain, who has a position obviously of power and authority, and a vassal.
平等条约中双方的地位是对等的，但是领主条约,是在一个掌握实权的领主,和奴隶之间的。
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Israel can rely on God, just as a vassal can rely on his suzerain.
犹太人可以仰仗上帝，就像奴隶可以依靠领主。
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Remember we talked about two types of treaties: suzerainty treaties and parity treaties.
记得我们所讲的两种形式的条约吗？,领主条约和平等条约。
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The suzerain-vassal model has further implications.
领主奴隶的模式也有更深层的含义。
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So Levenson, who draws actually on long-standing work by other scholars, and earlier in the twentieth century even , Levenson finds several of the main elements of the Hittite suzerainty treaties in this speech.
所以Levenson凭借其他学者，甚至是二十世纪初的学者的作品，发现了在这段演说中,有几个存在在Hittite领主条约的主要元素。
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According to Levenson, the use of a suzerainty treaty as a model for Israel's relationship to Yahweh, expresses several key ideas. It captures several key ideas.
根据Levenson的观点，领主契约用作于一个,犹太人和耶和华之间关系的范例，表达几个重要的观点。
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As Hanson says, thus arose the kleros, or the idea of a privately held plot attached not to any one person, but rather in perpetuity to a single farm family or oikos.
如汉森所言,kleros兴起了,或是说有了私有土地,而不再属于单个人的观念产生了,也可永久的属于单个的农业家庭或者领主
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Now, Ancient Near Eastern suzerainty models also speak repeatedly of the vassal's love for the suzerain.
现在，近东古代的领主契约模式,也重复出现在奴隶对领主的赞美中。
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The jealousy of the suzerain is the motivation for prohibitions against certain intimate contacts with non-Yahweh peoples, because these alliances will end up entailing recognition of the gods of these peoples.
领主的嫉妒成为禁止与非耶和华信仰的人,进行亲密接触的诱因,因为与这些盟国接触，会导致对这些人所崇拜的神的认同。
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The point is not mere verbal acclaim of God as suzerain.
并不是仅仅是口头上承认上帝为领主。
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The suzerain identifies himself.
领主表明自我身份。
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It's one that we'll take up in greater detail, though, when we get to the book of Deuteronomy, where it is stressed to a greater degree than it is in Exodus, but for now, we can accept Levenson's claim that Sinai represents an intersection of law and love, because of the use of the suzerainty model.
这点占据了很细节的描述，当我们读到《申命记》,其中强调的程度比《出埃及记》要多得多，但是现在，我们只能接受Levenson的主张，那就是,西奈代表了律法与热爱的交叉点，因为用到了领主模式。
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