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And finally, also associated with Israel's God, we have Ancient Near Eastern holy war traditions.
最后，这也与以色列上帝有关联，我们知道古代近东的圣战传统。
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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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So, what were some of the things, ideas that you came up in Israel with?
那么，你当时有哪些想法,你在以色列时想过什么？
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The problem is that if you want to do risk-sharing, you're not, ideally, sharing with someone who's just like you living in Israel, working in a certain agricultural industry-- because there are lots of risks that you've already shared.
如果你真的想要达到风险分摊的效果，理论上说，就不应该只和与你的同伴,比如同住在以色列，一样从事农业的人来分摊-,因为你们承担的许多风险是正相关的。
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Tal This is not only extraordinary that he is sharing his time with us, but he's actually moved here back, moved his family back from Israel for the entire semester,-- his wife and his two little children just so he can teach this class with us.
太谦虚了，Tal，is，too，humble。,很荣幸他能给我们上课，他还把家搬来了，把家从以色列搬到这一整个学期-,包括他的妻子和他的两个孩子，只是为了能和我们一起教这门课。
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With Jacob, who is now Israel, God seems perhaps to finally have found The working relationship with humans that he has been seeking since their creation.
在成为以色列人的雅各布身上，上帝似乎终于找到,与人类的劳作关系,他自创世起一直在寻求这种关系。
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So it becomes a real watershed for us in dating texts: texts that are happy with the existence of shrines throughout the land of Israel are probably pre-Josiah, pre-622, pre-exilic.
它成了我们考证章节的真正分水岭：,一些章节中有很多圣坛的存在,遍布以色列大地,也许是在约西亚之前，622年之前或者流放之前。
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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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And the central idea is that there is one proper response to God's mighty acts on behalf of Israel, and that is resolute observance of the book of the Torah of Moses, without intermingling with the peoples that remain.
其中心思想是没有恰当的回应,对于上帝代表以色列的无上举动，还有对摩西五经的绝对遵守，不可与你们中间所剩下的这些国民搀杂。
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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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Not everyone was onboard with the idea that Israel should be ruled by a king.
并不是每个人都同意,以色列应该有一个君王来统治。
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Israel's acceptance of a relationship with God doesn't stem from mystical introspection, or philosophical speculation, Levenson says.
犹太人接受与上帝的关系并不来自于,神秘的内省，或者是出于投机心理，Levenson说。
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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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They were very often associated with blind forces of nature with no intrinsic moral character, he says. And the god of Israel was understood to transcend nature and his will was not only absolute, it was absolutely good and moral.
他们与自然的力量相关,没有内在的品德，而以色列的上帝,被认为是超越自然地存在，他的意愿不仅是绝对的，而且是绝对正确和道德的。
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Well, like the rest of the ancient world, Israel had a cultic system, and that cultic system featured a sanctuary: a sacred space with holy objects; sacred objects, where priests performed a variety of ritual acts.
和其他古代世界一样，以色列有一个宗教系统，圣所是这个系统的一个特色：,它是一个布满了神圣物体的地方，祭司会在这里举行一系列的仪式。
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So every generation of Israel is to view itself as standing at the sacred mountain to conclude a covenant with God, and that decisive moment has to be made ever-present. That's a process that's facilitated by the obligation to study, to study the laws, to recite them daily, to teach them to your children: these are instructions that are contained in Deuteronomy.
那么每一代以色列人都将自己看做站在圣山上,与上帝立约的人，于是那个决定性的时刻,被变为了恒久的场景这是通过学习，学习律法,而达成的过程，每天背诵它们，把它们交给你的孩子们：这是申命记中,包含的指示。
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