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Have you seen "Atonement"?
你看过《救赎》吗？
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So the exodus is a paradigm for salvation, but it would be a mistake, I think, to view the Exodus as the climax of the preceding narrative.
出埃及是救赎的范本，但我认为，这也许是个错误，把《出埃及记》当做前面叙述的高潮。
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To the extent that Lycidas' body has been recovered, that it's been redeemed, Milton is able -- perhaps successfully, Milton is able to justify the ways of God to men.
利西达斯的身体最终愈合了，被救赎了，这样弥尔顿就得以--或许是成功的，证明了上帝待人之法。
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His nihilism leads him back to the fact of his redemption, however, which is what he would have liked so much to get away from.
他的虚无主义将他拉回救赎的现实中，然而，这却是他极想逃避的东西。
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Salvation is available,and with it immortality, but it comes from God and it doesn't come in the world in which we live, but in some other world to be achieved in the future.
人可以被救赎而不朽,但只能依靠上帝,这在我们生存的世界里是不能实现的,但也许在将来某个世界中能够实现
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God's redemption of the Israelites is a redemption for a purpose, a purpose that doesn't become clear until we get to Sinai, for at Sinai the Israelites will become God's people, bound by a covenant.
上帝对犹太人的救赎是有目的的，直到了西奈，目的才显现出来，在西奈，犹太人将成为上帝的子民，与契约绑定。
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The only thing that matters is the salvation of the incorporeal, the bodiless soul, but Milton is so unorthodox, or at least heterodox, in his insistence on the importance of the body in this poem.
基督教强调只有非物质的非肉体的心灵的救赎，才是重要的，但弥尔顿是如此异端，至少不正统，在诗中一直强调肉体的重要性。
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I think we're meant to understand that he is so focused on the question of redemption that he fails to see anything else; he fails to see anyone else in his preoccupation with that problem.
我想我们得知道,他正被救赎的问题所困扰,在他被次纠缠时,他看不到任何事;,也看不到任何人。
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What Milton is primarily interested in in his Nativity Ode is the redemption, the promise of what Christ's Nativity will do at some future point for mankind.
弥尔顿在基督诞生颂歌里最感兴趣的是,救赎，基督诞生后在将来,在将来能为人类做些什么。
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There's a lot more than sex implied in this redemptive touching.
在这救赎的触碰里不仅只有性。
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Now, on Monday you're going to hear about this novel's confrontation with the idea that art could be saving, that it could somehow be redemptive, but here I think is a hint that it's something that the novel simply laughs at hollowly.
星期一我们将会将到这部小说对,艺术已经被拯救，某种程度已经被救赎这个,观点的对质，但我想提示大家一下,那只是这部小说空洞嘲笑的观点。
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Final point then is...and we're not going to talk about salvation right now...but we're going to talk about the fact that the only supreme law is the will of God, because God is a creator God rather than a created God. He's imposed order, an order upon the cosmos.
最后一点，我们并不准备马上讲救赎,我们准备讲的事实是唯一的,至高无上的法律就是上帝的意愿，因为上帝是一个创造者,而不是被造出来的上帝，他对宇宙发号施令。
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It is not because you are the most numerous of peoples that the Lord set His heart on you and chose you ; indeed, you are the smallest of peoples; but it was because the Lord favored you and kept the oath He made to your fathers that the Lord freed you with a mighty hand and rescued you from the house of bondage, from the power of Pharaoh king of Egypt.
并非因你们的人数多于别民,耶和华专爱你们，拣选你们,原来你们的人数在万民中是最少的;,只因耶和华爱你们,又因要守他向你们列祖所起的誓,就用万能的手领你们出来,从为奴之家救赎你们，脱离埃及王法老的手。
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We've gotten to this point now: we had this big dramatic scene at the Reed Sea, but the physical redemption of the Israelites is not in fact the end of our story.
我们现在得到一个观点：我们在Reed海这里,有了戏剧性的一幕，但是犹太人肉体上的救赎,在故事的结尾也没有出现。
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So it's an image of Christ the suffering godhead: the very human, fleshly person who will part His own flesh in order to connect with, in order to redeem, the believer.
一具血肉之躯：,扒开自己的肉体,为了与信徒拉近，给他们以救赎。
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John the Divine had written in Revelation 14 -- you know this: and no man could learn that song but the one hundred and forty and four thousand, which were redeemed from the earth.
圣约翰在《启示录》第14卷中写道--你们都知道：,没人唱的了这首歌，除了那四千一百四十人,那些被从人间救赎的人。
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