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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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But even in the prose accounts in Exodus 14 we can see a composite of two intertwined versions.
即使在《出埃及记》14的白话诗中4,我们可以看到两个版本的混合版。
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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, the historical value of the Exodus story has fascinated scholars, but also lay people, for generations.
现在，《出埃及记》故事的历史价值引起了学者的兴趣，但也挫败了世世代代的人们。
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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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So the exodus is a paradigm for salvation, but it would be a mistake, I think, to view the Exodus as the climax of the preceding narrative.
出埃及是救赎的范本，但我认为，这也许是个错误，把《出埃及记》当做前面叙述的高潮。
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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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What's interesting about the Song of the Sea, this poetic fragment in Exodus 15, is that here the Hebrews adopt the language of Canaanite myth and apply it to Yahweh.
关于海之歌那首出现在《出埃及记》15中的残诗,有趣的是，犹太人改编了迦南人的神话,套用在耶和华的身上。
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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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So Aaron, feeling the heat, makes a golden calf, and the people bow down to it, and someone declares, "This is your God, oh Israel, who brought you out of the land of Egypt."
所以亚伦，感受到躁动，造了一只金牛犊，人们朝它下拜，有人说，“这就是上帝，犹太人，这就是把你们带出埃及的上帝“
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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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Now this is interesting because remember the generation has died off, that saw the Exodus and Sinai, right? So these are the children now and they're saying, it was us, every one of us who is here today.
这十分有趣你们还记得已经逝去的那一代以色列人吗，见证了出埃及记的那一代这些人是他们的子孙,而他们说，是我们，我们每一个今天在这里的人。
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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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So the Priestly materials are found as a block in Leviticus, a large part of Numbers, and then they're scattered throughout Genesis and Exodus.
在《利未记》中，与祭司相关的内容占了很大一块，有很多的数据，它们都将贯穿在《创世纪》和《出埃及记》中。
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The story in Exodus has high drama, and lots of folkloric elements including this contest between Moses and Aaron on the one hand and the magicians of Egypt on the other hand.
出埃及记》中的故事很有戏剧性，有很多民间传说的元素,由摩西和亚伦之间的较量,以及与埃及巫师的争斗。
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So continuing verses 16 and 17 in Exodus 2: "Now the priest of Midian had seven daughters.
在《出埃及记》第二章16到17节也有：,“米甸的祭司有七个女儿。
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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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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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Later writers take this poetic image and fill out the allusion to - drowning in this ancient song, and compose the prose accounts in Exodus 14, in which the metaphor is literalized.
随后，作者利用这个场景,用这个古老的歌谣进行影射，创作了这一段白话诗,《出埃及记》14，在这段文字中的暗喻被文学化了。
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And even today, at Passover ceremonies everywhere, Jews are reminded to see themselves, they're reminded of the obligation to see themselves as if they personally came out of Egypt, and personally covenanted with God.
即使在今天，逾越节的时候,犹太人都要提醒他们自己,认为他们自己似乎亲自,出了埃及，亲自和上帝立约。
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And so the story continues. In the third month, after the Exodus, the Israelites arrive at the wilderness of Sinai, and they encamp at the mountain where Moses was first called by God, the text says.
故事继续，在出埃及以后的第三个月，犹太人到达了西奈的荒野中,书上说，他们在摩西第一次被上帝召唤的山上露营。
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And so in Exodus 23, you're going to have a law that tells you not to oppress a stranger because you were a stranger. It tells you to not plow your land in the Sabbath year immediately following that to let the poor and needy eat from it. It tells you to observe the Sabbath day rest.
在《出埃及记》第23章，你会看到有法令告诫你不要,欺压外人，因为你自己也是外人，也有法令告诫你,在安息日不要劳作，随后将收获的庄稼赠给穷苦之人,和有需要的人吃，告诫你守安息日。
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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 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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This means the Israelites will have to wander for 40 years in the desert until all of those who left Egypt as adults pass away, leaving a new generation that hasn't really tasted slavery, to enter the land and form a new nation.
这意味着，犹太人必须在沙漠中流浪40年,直到所有一起出埃及的人过世，留下没有做过奴隶的，新一代人，进入应许之地，建立一个新的国家。
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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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