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What are we to make of the incredible similarity of Israel's deity and cult to those of her neighbors?
我们怎么样解释以色列的神与,它邻国宗教的相似性？
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Chapters 19 to 24 are very, very important chapters that contain the theophany, the self-revelation of God to the Israelites, and the covenant that's concluded at Sinai.
第19章到24章是极其重要的章节,讲述了神的出现，他在以色列人面前的显形，以及在西奈山所做的誓约。
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In fact, in the book of Judges, you will read of a temple to Israel's God, the God of the Covenant, and that temple is called the Temple to the God of the Covenant or Baal Berit.
事实上，《士师记》中，你会读到祭祀以色列神的庙，订立契约的上帝，这座庙叫做,契约之神庙或者太阳神巴力之约。
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Because the difference here is that it's posited not only that this God is the only power but that he is only good. And that was not the case with the metadivine realm. Right? That was morally neutral.
因为区别在于这里的上帝不仅是,唯一的能量来源，他也是唯一的神，这和超神领域,没有任何的联系，以色列的上帝在道德上是中立的。
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And therefore as a system, the difference between Israel's God and the gods of Israel's neighbors was not merely quantitative. It was qualitative.
而从系统上看来，以色列上帝和其他国家的神之间的区别,不只是数量上的，更是性质上的。
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And it's that picture of the universe, Kaufman wants to argue, that is challenged by the monotheistic revolution. Again he sees this as a revolution of ancient Israel.
考夫曼提出，正是这个宇宙的大致框架，受到了来自一神论革命的挑战，在考夫曼看来,这是古以色列的一次革命。
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Interestingly, unlike most ancient sanctuaries, the Israelite sanctuary did not contain a statue of the deity.
有趣的是，和大多数古代神殿不同，以色列神殿里没有神的塑像。
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Each of these phenomena he says is transformed by the basic Israelite idea of one supreme transcendent God whose will is absolute and all of these things relate to the direct word and will of God.
所有的这些现象都随着以色列一神论概念的建立而改变,只有一位至高无上的上帝，他的意愿是不能被人改变的,世间万物都随上帝的意愿而生。
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He says the pagan idea, and I quote, "does not approach Israelite monotheism as it diminishes the number of its gods. The Israelite conception of God's unity entails His sovereign transcendence over all." That's the real issue.
考夫曼认为，异教思想，“即使缩小了神的数量，也和以色列的一神论不同,以色列中上帝的概念还包含了他对世间万物,至高无上的统治，“这是一个实际问题。
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He replied, "Jacob." Said he, "Your name shall no longer be Jacob, but Israel, for you have striven with God and men, and have prevailed." Jacob asked, "Pray tell me your name." But he said, "You must not ask my name!"
答，“我名叫雅各，“那人说，“你的名不要再叫雅各,要叫以色列，因为你与神与人较力都得了胜，“雅各问,“请将你的名告诉我，“那人却说，“何必问我的名，“
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Hear, O Israel! Yahweh is our God, Yahweh alone. You shall love the Lord your God with all your heart and with all your soul and with all your might. Take to heart these instructions with which I charge you this day.
以色列啊！你要听：耶和华我们神是独一的主你要尽心,尽性，尽力爱耶和华你的神,我今日所吩咐你的话都要记在心上。
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In these sources the Israelites' deity is clearly the source of all being.
这些来源清楚地证明，以色列的神是万物之本。
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How are we to understand the rise of Israel's God, Israel's religion?
我们怎样理解以色列神和以色列宗教的兴起？
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So, which is it, which is part of the question that came from over here, You have on the one hand the claim that Israelite religion is essentially continuous with Ancient Near Eastern polytheism.
刚才那个男生问的是什么问题？,一方面，有人说以色列宗教从本质上,和古近东的多神论是一脉相承的。
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We're going to read these stories with an eye to Israel's adaptation of Near Eastern motifs and themes to sort of monotheize those motifs and themes and express a new conception of God and the world and humankind.
我们将阅读这些故事，并关注,以色列是怎样把一神论从近东时期的宗教主题中分离出来,并创造出一个关于神、世界和人类的崭新观点的。
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So in sum, Kaufman's argument is this: Israel conceived of the divine in an entirely new way. Israel's God differed from the pagan gods in his essential nature. The pagan gods were natural gods.
总而言之，考夫曼的观点就是：以色列从一种全新的角度,构想了神的世界，以色列的上帝与异教的众神,在本质上完全不同，异教的众神是自然的神。
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Whatever the actual origin of these various dietary taboos, they are here embedded in a larger ideological framework concerning the need for the Israelites to separate themselves and to be holy like their god. The dietary laws are connected then with this theme of imitatio dei, of imitation of God.
不管这些饮食禁忌的实际起源是什么，它们都被嵌入一个庞大的思想框架,这个框架考虑到以色列人对区别他们自身,和他们神圣的神的需要，饮食教规,和对上帝的模仿有关系。
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The ritual cult of the Israelites may look like that of their neighbors but it functioned very differently; its purpose was drastically different from that of Israel's neighbors. The Israelites like their neighbors may have set up a king over themselves. But Israelite monarchy differed from Canaanite monarchy in significant ways because of their monotheism.
从祭拜仪式上看，以色列人和邻国类似,但操作起来很不一样，而目的则完全相反,以色列人可能会像邻国那样,拥立一位君主，然而受一神论的影响,以色列的君主政体和迦南地区的有明显差异。
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