They different greatly in style. Genesis 1 is formalized, it's highly structured, it has the seven days and everything's paired up.
风格迥异,《创世纪》1,很书面化,结构严谨,什么东西都是成双成对的。
And the rejection of this motif or this idea in Genesis 1 is pointed and purposeful. It's demythologization.
但《创世纪》第一章中对此模式或观点的否定,是明显且有目的的,它是一种去传奇化的叙述。
In the first account in Genesis 1, The creation of human is clearly the climactic divine act: after this God can rest.
在《创世纪》第一章中的第一种描述,人类的创造是上帝最具神性的行为:,在此之后神便可安息。
Elohim Genesis 1 refers to God, as in your translation "God," Elohim, the word that's translated as "God." He's remote, he's transcendent.
创世纪》1用上帝一词,希伯来语为,高高在上,聛睨一切。
We find that in Genesis 7:17, but in Genesis 7:24, 150 days is given as the time of the flood.
但在《创世纪》第7章第24节中,雨要下150天。
When we read the flood story in Genesis 6 through 9, we're often struck by the very odd literary style.
当我们在《创世纪》中读到关于大洪水故事时,会觉得文风非常奇怪。
It means instruction, way, teaching, and that refers to the first five books that you see listed here, Genesis through Deuteronomy.
这个词其实有指示,方法,教义的意思,它也指,这边列出的五经,从《创世纪》到《申命记》
He says, "Sin couches at the door; Its urge is toward you Yet you can be its master," Genesis 4:7.
上帝说,罪恶在门外召唤;,它能控制你,你却不能成为他的主人,《创世纪》第4章第7节。
Genesis 1 speaks of male and female, one set of Hebrew terms, but Genesis 2 uses man and woman, a different set of Hebrew terms to describe the genders.
创世纪》1中用希伯来语中的男人女人,但是《创世纪》2用男的和女的,用另外的希伯来语单词描述性别。
Genesis is concerned to account for the origin of things and wrestles with the existence of evil, the existence of idolatry and suffering in a world that's created by a good god.
创世纪》被认为解释了万物的来源,试图解决罪恶的存在,盲目崇拜的存在以及这个受苦的世界,这是一个善良的神创造的。
As you'll see in Book Seven, the book of the Creation, he gives it a liberty to organize itself into the order of the created world -- a freedom to create itself.
在第七卷,描写创世纪的那一卷中可看到,上帝赋予了物质组织自己以符合,新世界的自由--创造自己的自由。
It's almost as if -- could this be? It's almost as if Milton wants to narrate the events of the Creation and the Fall with the same kind of firstness that Moses did.
这几乎是--可能么?,弥尔顿几乎是想,像摩西一样第一次讲述,创世纪和人类的堕落。
Remember in the Noahide covenant, in Genesis 9, which is a Priestly passage, the Priestly blood prohibition: You may not spill human blood.
在《诺亚律法》中,在《创世纪》的第九章,是一篇祭司的文章,它禁止血液:,不能溢漏人血。
In Genesis 1, humans are not the menials of God, And in fact Genesis expresses the antithesis of this.
在《创世纪》第一章中,人类并不是上帝的奴仆,事实上,《创世纪》第一章中表达的恰是对立的观点。
Now the story of creation in Genesis 1 takes place over seven days, and there's a certain logic and parallelism to the six days of creating.
创世纪》第一章中的创世在七天内完成,它和六天创世的故事在逻辑上有一些对照。
Previously humans were to be vegetarian: Genesis 1, the portrait was one in which humans and animals did not compete for food, or consume one another.
在《创世纪》1中,早期的人类是素食主义者,描绘了一幅人类和动物,不用争夺食物,不用互相残杀的景象。
There are so few words that you can be sure that they were chosen with care. You'll be looking at Genesis 22 closely in your section discussions.
几乎没有一个词你可以确定含义,它们的选定都是经过仔细,推敲的,你们将在讨论阶段更详细地看《创世纪》第22章。
So what we have in the first few chapters of Genesis are two creation stories that have distinctive styles, distinctive themes, distinctive vocabularies and they're placed side by side.
所以在《创世纪》的前几章中,我们有两个不同的故事,风格,主题,用语,都有自己的特色。
So returning to Genesis 1, We have an absence of theology and mythology in the sense of a biography of God in this opening chapter And that means the absence of a meta-divine realm.
好,现在回到《创世纪》的第一章,这里并没有宗教信仰也没有神话传说,在开篇中也没有上帝的传记,这也就意味着没有一个无量的国度。
The first creation story doesn't really contain puns and wordplays, it's a little bit serious. The second creation story is full of them: there are all sorts of little ironies and puns in the Hebrew.
第一个创世纪故事中很少有双关语和文字游戏,有几分严肃,第二个故事却充满了这些:,希伯来语中有许多反讽和双关。
Now, it's interesting because the other four books of the Pentateuch never mention a king. In Genesis through Numbers none of the legal materials say when you have a king this is what he shall do.
有趣的是,摩西五经中的其他四本经书,从来没有提到过国王,从《创世纪》到《民数记》,从没有一份正规的材料说,当你有了一位国王后,这些就是他应该做的事情。
It's kind of interesting. God tells Adam before the creation of Eve that he's not to eat of the tree of the knowledge of good and evil that's in Genesis 2:16, on pain of death.
在《创世纪》第2章第16节,谈及死亡的痛苦时,上帝在没造出夏娃之前,告诉亚当,他不能吃智慧果。
In Genesis 6--I mean, the text you pointed out is a good one but even better, go look at Genesis 6 where you have these nephilim, these divine beings who descend to earth and they mate with female humans.
在《创世纪》的第六章,也就是你们指出来的很好的一章,去看,你们会看到这些伟大的神灵,这些神灵降临凡间,与人类女子结合。
This is a story that is predominantly in Genesis 2 and trickles into Genesis 3 and I'm going to look at it mostly in isolation from the first account.I'm going to be looking at it in light of an important parallel.
这个故事在《创世纪》2,3章中占据很重要的地位,我采用脱离对第一个故事的描述方法,将这两个故事,放在同等重要的位置上来解读。
Genesis 1 states that God created the adam, with the definite article: This is not a proper name.
创世纪》第一章中说上帝创造了那个人,前面有定冠词:,这并不是一个确切的名字。
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。
I was just reading recently a scholarly introduction to Genesis that very much argues and develops this interpretation.
我最近读到一篇,介绍《创世纪》的文章,进一步印证了这个解释。
Now the rest of Genesis relates the story of Joseph and his brothers, the 12 sons of Jacob.
创世纪》其余部分是关于约瑟夫和他哥哥们的故事,他们是雅各布的十二个儿子。
Finally, let's talk about the image of the world That emerges from the creation story in Genesis 1.
最后让我们来谈谈世界的景象,在《创世纪》第一章中所体现的景象。
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