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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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 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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So are Deuteronomy's legal traditions a direct response to or modification of the laws in Exodus and Numbers, or are they best understood as just different, independent formulations of a common legal tradition?

那么申命记中的律法是对出埃及和民数记中,律法的直接回应，或者它们最好被理解为,一种不同的，独立的对一般律法的,表现形式？

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It has other terms that give commandments about the observance of the festivals, various festivals, the dedication of first fruits to God, the dedication of first born animals to God and so on; things that were not in the Exodus 20 Decalogue.

它还给出了其它的条款，包括各种节日庆祝仪式的戒律,规定将初熟之物和头生的牲畜供奉给上帝等，这些条例在,《出埃及记》第20章里都没有出现。

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Once again, source critics see in the account of the parting of the Reed Sea in Exodus 14 and 15, three different versions of the event that have been interwoven.

材料批评家又一次,就《出埃及记》14和15分开Reed海中,发现了三个版本，相互交织。

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5 But according to one little section--this is just verses 24 and 25 in Exodus 14; some attribute this to J--it seems that the Egyptians were stymied by their own chariots.

但是根据一个小章节-《出埃及记》14中的诗24和5,有些人认为是J材料,埃及士兵似乎是被自己的骑兵侵袭了。

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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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