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God creates the world and then sort of, as Milton says himself, "uncircumscrib'd withdraws," right? God is not there.
上帝创造了这个世界，然后，就像弥尔顿说的，“退出了“，是吗，上帝不在结构之中。
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The serpent tells Eve that If she eats the fruit of the tree of the knowledge of good and evil, She will become like God.
蛇对夏娃说,如果她吃了分辨善恶之树的果实，她就会像上帝一样。
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So you have a wind god who is identified with Satan destroying Pharaoh, who is also identified with Satan, just as he attempts to destroy God's faithful.
因为我们看到一个视为和撒旦一体的风神摧毁着，同样也被视为和撒旦相同的暴君，就像他企图摧毁上帝的威信一般。
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So this is like your children's book representation of the Christian God, and there it is as a blinding white cloud. You wouldn't even need the curls and the beard if you just had the blinding and the white.
这就像你们儿童书里上帝的代表，它就像一朵亮白的云，你甚至不需要,卷曲状和胡须状的图像，即使你只看的，亮白。
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There are lots of Ancient Near Eastern stories of ; Gods fashioning humans from clay; We have depictions of gods as potters at a potter's wheel just turning out lots of little humans.
也有很多古代近东故事,关于上帝用黏土造人;,我们看来上帝就像转盘旁边的陶艺工匠,造出许多小小的人类。
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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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And the serpent tells her, No, "you are not going to die" if you touch or eat the fruit. In fact, he adds, the fruit will bring you wisdom making humans like gods who know good and bad.
蛇对她说，不，你不会死,如果你碰了，或者吃了智慧果,你就可以变得像上帝一样明辨是非。
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The relationship between Moses and God is a very intimate one, very much like a husband and wife, who are working together a s partners and parenting a difficult child.
上帝和摩西的关系是非常亲近的，就像丈夫和妻子,一起合作照看一个很难满足的小孩。
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And God knows that, that human beings will become like God knowing good and evil.
上帝知道这点，人类就会像上帝一样能分辨善恶。
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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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He's spoken of anthropomorphically, so that we can capture his interaction with human beings. This is the only way, Kaufman says, you can write in any meaningful sense about the interaction between God and humanity. So he has to be anthropomorphized.
上帝像人一样说话，这样我们就能和他交流,这是唯一和上帝对话的方式，你可以从各个方面写下上帝与人类的相互作用,因此上帝必须富有人性。
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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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So note God's offer to start all over again with Moses.
所以值得注意的是，上帝愿意重新开始，就像摩西所说的那样。
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Twice he issues instructions and as we've seen they're contradictory.
两次，上帝给予指令，就像我们看到的矛盾之处一样。
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If Israel doesn't fulfill her obligations by obeying God's Torah, his instructions, and living in accordance with his will, as expressed in the laws and instructions, then God will not fulfill his obligation of protection and blessing towards Israel.
如果犹太人不履行自己的责任,遵守上帝的教训和旨意，按照他的意愿生活，就像律法和训诫中规定的那样，上帝也将不履行他的义务,保护，怜悯犹太人。
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God's extremely peculiar configuration of the human body You read this and you realize that Samson is really on to something here Why didn't, we ask with Samson God implant the sense of sight in human beings just as he implanted the sense of touch or feeling?
还有上帝对人体极其古怪的构造,读这些你们就能意识到参孙在这确实知道一些意图,我们和参孙一样也想问,为什么上帝不让人类拥有视觉,就像让人类当初拥有触觉一样？
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But as we've already seen in Genesis, God chooses whom he chooses, and his reasons aren't always fathomed.
但就像我们在《创世纪》中看到的，上帝选择他的选民，他的理由常常不清楚。
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He's much more down to earth. He forms the human like a potter working with clay.
这个上帝更现实，他创造人类,就像陶瓷匠制瓷一样。
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So just as in Genesis 1, the universe is created when the wind of God parts the primeval waters, so in Exodus 14 and 15, a new nation is created when the wind of God parts the waters of the Reed Sea.
就像在《创世纪》1中，当上帝让一阵风吹过远古的水面,宇宙便产生了，所以在《出埃及记》14和15中,上帝让风吹过Reed海时，一个新的国家诞生了。
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