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We already talked about the Hittite vassal treaties as a model for the Israelite covenant, when we were talking about Exodus.
我们已经将希提的纳贡条约作为以色列立约,的范本进行过研究，在我们讲解出埃及记的时候。
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Similarly, the so-called five books of Moses--Genesis, Exodus, Leviticus,Numbers, Deuteronomy, nowhere claim to have been written in their entirety by Moses.
同样地，所谓的摩西五经--《创世纪》,《出埃及记》《利未记》《民数记》《申命记》,无法被证实全部是摩西所写。
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So in Exodus 4:22, Yahweh tells Moses to say to Pharaoh "Thus says the Lord, 'Israel is my firstborn son.
所以在《出埃及记》第四章第22节中，耶和华让摩西告诉法老,“犹太人是我的长子“
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Moses reads the book of the covenant--it's called the Scroll of the Covenant--publicly: this is said in Exodus 24:7.
摩西阅读了契约卷,在《出埃及记》24：7中，也叫立约卷。
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A long process of transmission, interweaving, literary embellishment has gone into the creation of this account in Exodus 14 and 15.
经过长期的流传，混杂以及润色,就有了《出埃及记》14和15中的故事。
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Now, ancient Hebrew descriptions of Yahweh employ very similar language in the poetic passage here in Exodus 15, but also in other poetic passages.
出埃及记》15，犹太人对耶和华的描述,借用了这段诗的片段，还有其他的。
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I've just charted the structure very briefly for you so you can get your footing in the book of Exodus.
我把这个结构简单地给你们画出来了,你们便可以在《出埃及记》中找到基本立足点。
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That area was controlled by Egypt at the purported time of the Exodus Running north to south, next to that coastal plain, is a region of low mountains.
在出埃及记时期，这个地区被埃及所控制,南北分布，靠近海岸平原，是低矮的山区。
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The book of Exodus closes, with the construction of the sanctuary, and when the sanctuary is completed, the text says the presence of the Lord filled the tabernacle.
出埃及记》以建立了避难所作为结束，当这个避难所建成以后,文中说，上帝住进了棚舍。
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So according to Exodus, this Passover ritual was established on Israel's last night of slavery while the angel of death passed over the dwellings that were marked with blood.
根据《出埃及记》记载，犹太人的逾越节,诞生在犹太人最后一天做奴隶,当死亡天使越过每一户门口有血记号的房子的时候。
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Some laws in Exodus,the Book of the Covenant,a few things--yes, it says Moses wrote those down, but not the whole five books that tradition later will ascribe to him.
出埃及记》中的一些戒律和约书中所提及的部分，说过其中部分是摩西所写，但不是全部,后来传统上才将五经都归名于摩西。
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It underscores the degree to which this story is part of a literary genre, part of a literary convention, how much the Exodus story itself is very much a literary story.
它强调了这个故事作为文学类型的一种，一种文学的惯例，《出埃及记》本身有多大比例是一个文学故事呢？
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This Decalogue, which is often called the ritual Decalogue, so it's listed on there in Exodus 34, bans intermarriage with Canaanites less they entice the Israelites into worship of their gods.
十诫常被称作礼节十诫，记录在《出埃及记》第34章中,在发给你们的材料中有列出，它禁止与迦南人联姻,以防以色列人被怂恿信仰他们的上帝。
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One thing that most people do in fact agree on is that the oldest account of the event is a poetic fragment 12 that's found in Exodus 15, verses one to 12, in particular.
大家都同意的一点事,这个故事的最老版本来自于诗残本,尤其体现在《出埃及记》15中的诗1和。
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We have the preamble, and the historical background to the covenant in God's summary introduction to the people in Exodus 20: "I am Yahweh who brought you out of the land of Egypt."
我们有开场白，签订契约的历史大环境,就像《出埃及记》20中上帝总结性的介绍：,“我是将你们从为奴之地领出来的耶和华“
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The book of Exodus will relate the beginning of the process by which the promises will be fulfilled.
出埃及记》与这个过程的开始有关,在之前，许诺便已实现。
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The terms of the treaty are then stipulated at great length in the instructions that are found in Exodus chapter 20 through chapter 23.
契约的条款随后在,《出埃及记》的20到23章的命令中有详细的解释。
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And so the mixed group that would join together to become Israel accepted Yahweh, though perhaps not exclusively, and adopted the national story of the Exodus as its own at some point.
那么这些融合的群体团结起来,成为接受耶和华的以色列，也许并不是排外的，在这时将《出埃及记》纳入变为国家历史故事。
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After smashing the first set of tablets that were inscribed with the Decalogue--the tablets in Exodus 20, those are smashed after the golden calf incident--Moses is then given a second set of tablets.
第一块刻有十诫的法板,在金牛犊事件之后被粉碎了，这记录在《出埃及记》,第20章里，之后，摩西又被给予了第二块法板。
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This idea may be rooted in the Ancient Near Eastern political sphere in which sovereigns would single out vassals for the status of special property; and in fact the word used is a word we do find in Exodus.
这个观点也许根植在古代近东的政治氛围中,统治者会将纳贡者独立出来放在特有财产的地位上,并且实际上用在这里的词是我们在,出埃及记中的看到的词语。
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So let me first say a little bit about the story line, and some of the themes at the beginning of Exodus, the first six or seven chapters.
首先再让我大概介绍一下故事，以及在《出埃及记》开篇中的一些主题，开始的六七章。
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And thus begins the book of Exodus, which will lead us from Egypt to Sinai.
因此，《出埃及记》开始了，它将我们从埃及带到西奈山。
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That's in Exodus 21:26-27. Moreover, the slave is entitled to the Sabbath rest and all of the Sabbath legislation. And quite importantly, a fugitive slave cannot be returned to his master.
这是在《出埃及记》第21章26-27节的描述，另外，奴隶有权,享受安息日的休息和所有关于安息日的法规，十分，重要的一点是，逃亡的奴隶不能再被归还给他的主人。
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Now, as has long been noted, the Exodus event became the paradigm of God's salvation of his people, and when I say salvation, I don't mean that in the later Christian sense of personal salvation from sin.
就像一直标注的那样，《出埃及记》成为,上帝拯救他子民的范本，这里的拯救,并不是指后来基督教的把人从原罪中拯救出来。
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The book of Exodus is really the sequel, then, to the book of Genesis.
出埃及记》其实是《创世纪》的续篇。
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So are Deuteronomy's legal traditions a direct response to or modification of the laws in Exodus and Numbers, or are they best understood as just different, independent formulations of a common legal tradition?
那么申命记中的律法是对出埃及和民数记中,律法的直接回应，或者它们最好被理解为,一种不同的，独立的对一般律法的,表现形式？
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There's a more surprising variation that occurs, however, in Exodus 34.
在《出埃及记》第34章里，出现了一个更惊人的改变。
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So some scholars have speculated that that's the historic reality behind the statement in Exodus 1:18, that a new pharaoh, who knew nothing of Joseph and what he had done for Egypt, began to oppress the Hebrews.
因此一些学者猜测,那是《出埃及记》第1章18节背后的历史事实，一个新的法老，对约瑟夫和他为埃及所做的事情一无所知，开始压迫希伯来人。
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Now, the situation of the Israelites in Egypt, the text says, remains bitter. Exodus 2:23-24: ; "The Israelites were groaning under the bondage, and cried out; And their cry for help from the bondage rose up to God.
以色列人在埃及的境况，文中说，仍然很艰苦，《出埃及记》第2章23到24节：,“以色列人因作苦工，就叹息哀求;,他们的哀声达于神。
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He says he seeks to give the two central institutions of Torah.
他说，他试图找到《出埃及记》中最中心的两个机构。
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