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The assertion is not that there is no other god, but that Israel will have no other god before Yahweh.
这个主张并不是说这里没有其他的上帝,而是说犹太人不能再有除耶和华以外的神。
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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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Because this is one of the most famous passages in the treatise, and it's not one that we actually looked at for Mammon himself, I'm going to ask you to turn to Areopagitica.
因为这是在那篇论文中最有名的篇章之一，而且这不是我们之前看到贪欲之神唯一的篇章，我想让你们翻开《论出版自由》
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So inspiration,contrary to modern assumptions was not the criteria you hear ancient people talk about.
所以与现代观点相反,神启性不是古代人的考虑标准。
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I think those together really know your own limitations as a fallible mortal and then exercise moderation because you are not divine, you are mortal.
我认为这两句话的真谛是,凡人皆会有错,所以要了解自身的局限性,既然你是人不是神,那么就要适可而止,不要走极端
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The poets are oracular right?
诗人总喜好借助神谕，不是吗？
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So in Deuteronomy 5:2-3: "The Lord our God made a covenant with us at Horeb . It was not with our fathers that the Lord made this covenant but with us, the living, every one of us who is here today."
那么在申命记5章2-3节耶和华我们的神在和烈山,与我们立约这约不是与我们祖先立的,乃是与我们今日在这里存活之人立的“
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A lot of people say, well in a way didn't we just rename the metadivine realm God? No.
很多人会说，这难道不就是,给超神领域的神重新安了个名字吗？并不是。
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And Deuteronomy is also something of a loyalty oath, except that the people are pledging their loyalty to a god rather than to a human king.
申命记也是一种忠诚试验，虽然人们是,对神宣誓他们的忠诚而不是对一个人类。
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He seems less interested in actually praying for divine assistance than he is in chiding the muse for not having come to his aid sooner.
他好像不是在真正请求神的帮助,而是在责备缪斯没有尽快来帮助他。
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Nature also is not divine. It's demythologized, de-divinized, If that's a word; the created world is not divine, It is not the physical manifestation of various deities, an earth god, a water god and so on.
自然是没有神性的，它是没有神话色彩也没有神性的，如果可以这样说的话，被创造出来的世界并不神圣，它并不是众神实体的显形，是一个土地神或者水神或者诸如此类。
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The most important is that Yahweh's battle is a historic battle, rather than a mythic battle. The sea is not Yahweh's opponent, nor is Yahweh's enemy another god.
最重要的一点是，耶和华的战斗，是一场历史意义上的，而不是神话意义上的，大海并不是耶和华的敌人，也不是其他神的敌人。
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However, over the course of time, some ancient Israelites, not all at once and not unanimously, broke with this view and articulated a different view, that there was one divine power, one god.
然而随着时间推移一些犹太人，不是全体一致地，摒弃了这种，认同并信仰一种完全不同的，那就是世上只有一个神，上帝。
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At the same time that he is this great thing almost like a god, he is also not a god in the most crucial way possible.
他几乎像神一样伟大,但与此同时,在这可能是最关键的一点上,他又不是神
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They'll think you're not the universal God of history.
他们会认为你不是万能的神。
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In Babylonia, for instance, and this I think was typical, Hammurabi was not a god, but as we know, thank God, by the great steely that he left, which is now in the Louvre.
而在巴比伦尼亚,汉莫拉比并不是神,但是如我们所知,他留下了现藏于卢浮宫的铁证,这真得感谢上帝
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In the Mesopotamian account, the gods themselves are created ; And they're not even created first, actually; The first generation of beings creates these odd demons and monsters, And gods only are created after several generations Marduk And the god of creation, Marduk, Is actually kind of a latecomer in the picture.
在美索不达米亚的描述中，众神本身也是被创造的,而事实上，他们还不是最先被创造出来的;,是最早的存在创造了那些恶魔和怪兽，而众神是在好几代之后才被创造的,而有创造能力的神是，他在创世的图景中是姗姗来迟的。
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On the one hand it's clearly good that humans rise above the animals and build cities and wear clothes and pursue the arts of civilization and develop bonds of love and duty and friendship the way that animals do not; these are the things that make humans like the gods in The Epic of Gilgamesh.
一方面，成为人类也未尝不是一件好事,人类优于动物，穿着衣服，用自己的双手建造城市,打造文明的生活方式，而爱和责任,把人类联结起来，这些是动物无法比拟的,在《吉尔伽美什史诗》中，这些特质让人类具有神性。
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Well okay, the point is the oracle was wrong. No, of course not.
但是重点是神谕错了吗,当然不是
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But he didn't think of it; other times all kinds of funny stories are told about the oracle, which would suggest that it wasn't really a very reliable source of information, that it was filled with mythology and so on and so forth.
但是他并没有想到这点,还有很多关于神谕有趣的故事,都能够暗示出,神谕并不是一个非常可靠的信息来源,它充满了神话色彩或其他因素
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So, the Garden of Eden story communicates what Kaufman would identify as a basic idea of the monotheistic worldview: That evil isn't a metaphysical reality, it's a moral reality.
因此，伊甸园的故事里传达了Kaufman所说的,基本的一神论世界观：,邪恶并不是形而上学的存在，而是道德的现实。
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