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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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The land is described as a land where milk and honey flow, and if only you will obey the voice of Yahweh your God. This is the kind of language that's used here, and not so much in the other books.
应许之地被描述为流奶与密的地方，并且只要,你遵从了耶和华你神这种语言,仅仅被用在这里，而不是在其它几书中。
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They may have understood this to be the work of Yahweh, a god known probably from southern regions.
他们也许认为这是耶和华所为，他是南方宗教中的神灵。
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If the Israelites were, in fact, basically Canaanites, who had withdrawn from the larger collective, who insisted on the overlordship of Yahweh, then Canaanites who did not join them in this were a special threat to the new Yahwism.
如果以色列人实际上是迦南人，他们从大团体中撤离，他们坚持耶和华的霸主般的唯一地位，那么没有加入他们的迦南人,对于新的耶和华崇拜便是一种威胁。
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He writes, "Convergence involved the coalescence of various deities, and or some of their features into the figure of Yahweh" There's a period of convergence and blending of the deities.
他写到“集合包括多个神灵的合并，他们的一些特别最终集合于耶和华“,有过一段众神集合混杂的时期。
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The Ark was a visible sign of his presence and it marched before them And soon after the conquest representatives of all of the tribes of Israel are going to meet and make a solemn covenant at Shechem to be the people of Yahweh, to worship him alone.
约柜便是他现身的标志，它在他们面前行进,在征服之后，以色列各个支派的代表们,将要会面并且在示剑订立神圣的契约,立约做耶和华的子民，只对他崇拜。
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And maybe it was something else. But they withdrew for some reason And how and why they took up the worship of Yahweh or the cult of Yahweh isn't really clear but it seems to have been what marked them as distinct from other Canaanites.
也许是其他原因，但是他们因某一原因而收回,而他们怎样又为何开始了耶和华崇拜,或者说耶和华宗教并不清楚，但似乎,正是这点让他们区别于其他的迦南人。
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If you still have that sheet that was handed out before listing different epithets for Baal, and listing epithets for Yahweh it would be handy to have that, or to take a look at it later again because the description of Yahweh is that of a storm god in Exodus 15.
如果你还有以前发的讲义,上面列出了Baal和耶和华不同的表述次于,如果在手边的话，等会拿出来看看,在《出埃及记》15中，对耶和华描绘成暴风之神。
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Like the storm gods in the myths of Israel's neighbors, Yahweh heaps up the waters with a blast of wind.
就像犹太人邻居的神话，耶和华用狂风卷起巨浪。
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The evolutionary model is, I think, responding to, and picking up on, the fact that in many respects, Yahweh resembles the gods of Israel's neighbors.
进化模型，我认为，回应了或者说挑选了这个事实，在很多方面，耶和华与以色列邻国的神灵相似。
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Israel was chosen by Yahweh in an act of spontaneous love it does not imply her perfection an act of spontaneous love for the patriarchs.
以色列被上帝选择是出于一种无意识的爱,这并不暗示着她是完美的,只是对族长无意识的喜欢。
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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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The most salient feature of the Deuteronomistic School is the conviction that Israel's residence in the land is a function of its obedience or disobedience to the covenant with Yahweh.
申命记学院派最突出的特点是,它认为以色列能居住于土地是因为,他顺从上帝，或者说是不遵从与耶和华的契约。
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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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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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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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At some point there was a desire to separate, and in that process of identity formation, a polemic began to develop that created Yahweh in a distinct way, differentiated from the Canaanite deities.
某些时候，有非常强烈的分离的愿望，在这个过程中，也就形成了他们自己的身份，塑造截然不同的耶和华这一理论便开始发展，要与迦南的众神有所差别。
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In many passages too Yahweh is represented as presiding over a counsel of gods. Certainly in the Psalms we have these sort of poetic and metaphoric descriptions where God is, "Okay guys, what do you think?" presiding--or he's one of them, actually.
在很多文章里，耶和华,统领着整个神界的法律，在《诗篇》中,我们能看到这种类型的诗歌或隐喻，上帝会是这样的：,“嘿伙计们，感觉怎么样？“，甚至和众神打成一片。
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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 Egyptian magicians who are initially able to mimic some of the plagues that are brought on by God--they are quickly bested, and Yahweh's defeat of the magicians is tantamount to the defeat of the gods of Egypt.
埃及的巫师最初只会模仿,上帝制造的瘟疫，巫师们随后就被打败了，耶和华战胜了巫师相当于,打败了埃及的众神。
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It was Yahweh who put fear in the hearts of the Canaanites.
是耶和华在迦南人心中散布了恐惧。
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It was Yahweh who broke down the walls of Jericho.
是耶和华拆毁了耶利哥的城墙。
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Only later would a Yahweh only party polemicize against and seek to suppress certain what came to be seen as undesirable elements of Israelite-Judean religion, and these elements would be labeled Canaanite, as a part of a process of Israelite differentiation.
只有在之后耶和华,唯一的一方争论并且试图压制,那些以色列和犹太宗教中不受欢迎的元素，以及有迦南标记的元素，这是以色列保留差异的一部分过程。
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In 24, the Israelites are assembled at Shechem to renew the covenant and Joshua recounts God's mighty deeds on behalf of Israel and exhorts them to choose whom they will serve: Yahweh, who has done all of this for them so undeservedly, or the gods of those whose lands they are settling in.
在24章中，以色列人聚集在示剑重订契约,约书亚代表以色列人重述了上帝无上的契约,并劝告他们选择将要侍奉的神灵：,耶和华，已经为他们做了这么多分外之事，以及他们迁入土地上的神灵。
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Later, certain aspects of this convergence would be polemicized against, and rejected as a Yahweh only party sought to differentiate itself from those that it would now label as other, and call Canaanites, as distinct from Israelites.
后来，这个集合过程的一些方面又被争论，并且被否决，因为耶和华,只是唯一要将自己区分的一方,但它现在却被当作另一方，叫作迦南，与以色列完全不同。
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