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It should further be noted that in the first creation account, in any kind of unequal relationship before God.
我们还应该注意第一个创世故事中的描述，说他们在上帝面前有不平等的关系。
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They were stories of a god who violently slays the forces of chaos, represented as watery dragons, as a prelude to creation.
他们是上帝凶狠屠杀混乱势力的故事，以充满水的巨龙为代表，是创世的序幕。
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For men, being all the workmanship of one omnipotent, and infinitely wise maker," Namely God, "They are His property, whose workmanship they are, made to last during His, " not one another's pleasure."
既然人类都是无所不能和无限智慧的，创世主的创造物“，也就是上帝，“他们就是他的财产，是他的创造物，他要他们存在多久就存在多久，由不得他们自己作主“
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And the creation of woman, as I said, is in fact the climactic creative act in the second Genesis account.
就像我所说，女人的创造，实际上是第二个创世故事中造物的高潮。
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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 in the second creation story beginning in Genesis 2:4, We read that the first human is formed when God fashions it from the dust of the earth or clay.
在《创世纪》第2章第4节开始的第二个创世故事，我们看到第一个人类形成,他上帝用尘土或黏土将人捏造成形。
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It's removal of the creation account from the realm and the world of mythology.
它去除了一些关于创世的描述,关于那些充满神奇的国度和世界。
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So Israelite accounts of creation contain ; clear allusions to and resonances of Ancient Near Eastern cosmogonies; but perhaps Genesis 1 can best be described as Demythologizing what was a common cultural heritage.
以色列的创世故事中包含了,对古代近东宇宙学明确的影射和暗示;,也许《创世纪》可以被描述为,对共同文化遗产的去传奇化。
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With her formation, creation is now complete.
因她的形成，创世便完成了。
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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。
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He expressed his will that there be light, and there was light And that's very different from many Ancient Near Eastern cosmogonies in which there's always a sexual principal at work in creation.
他表达意愿希望有光，于是便有了光,这与古代近东的宇庙学解释有很大出入,在其中，创世过程中有性的因素。
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Sometimes there are completely new emphases and the story can come out to be a very, very different story. 1 and 2 Chronicles are a retelling and a reworking of much of the material from Genesis through 2 Kings, and it cleans up a lot of the embarrassing moments.
复述的故事会有全新的侧重点，可能和原来的故事之间,存在很大的差别，《历代志》上下就是,对从《创世记》到两部《列王纪》中大量材料的复述和,再加工，它清除了很多令人窘迫的故事。
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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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There's a very similar Egyptian creation story Actually in which the god Ptah just wills "let this be."
埃及也有一个类似的创世故事,在这个故事中，上帝Ptahr，意愿仅仅是“就这样吧”
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Our story opens with a temporal clause: "When on high," "when God began creating"; We have a wind that sweeps over chaotic waters, Just like the wind of Marduk released into the face of Tiamat, And the Hebrew term is particularly fascinating.
我们的故事以时间状语开始：,“当在天国时““上帝开始创世“,我们读到了掠过恶水的气流，就像Marduk当Tiamat的面所释放的气流，希伯来语的说法尤其迷人。
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