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To enter the realm of the holy, in which there is neither death nor procreation, requires a separation from death and procreation.
为了进入神圣的界域，那里没有死亡或生殖，你需要和死亡一击生殖隔离开。
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Through the dynamics of the counter-plot, the similes reassure us of what Hartman calls the "graceful coexistence of free will and divine providence."
从这个反计的整个催动力来看，这些比喻向我们再次确认了被哈特曼称为,“自由意志和神圣天意华丽的共存“的结合“
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In fact, he goes so far as to say that justice is the most sacred part and the most incomparably binding part of morality.
实际上，他甚至声称,公正，是道德中最神圣,和最不可或缺的部分。
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the madman is holy as you my soul are holy!
疯子和你一样神圣，我的灵魂神圣！
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There is for Hobbes, as for Thrasymachus, no higher court of appeal than the will or the word of the sovereign, no transcendent law, no divine law, no source of authority outside sovereign command.
对霍布斯和特拉西马库斯而言，根本不存在能高过君主意愿,和言辞的上诉法院，更没有什么卓绝或是神圣的法律,以及其他权力是可以高于君主的命令的。
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The priestly texts in Leviticus and Numbers emphasize the sanctity of all life and the ideal of holiness and ethical and ritual purity.
利未记》和《民数记》里强调了,所有生命的神圣性及,伦理和宗教仪式的纯粹性。
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If impurity is associated with death, it makes sense that its antithesis, holiness, would be associated with life.
如果不洁和死亡有关，那么它的对立面，神圣，将会和存活联系在一起。
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She explains that nature, of course, wants us to / "live according to her sober laws / and holy dictate of spare Temperance."
她解释说，自然当然希望我们,“根绝她审慎的法律/,和神圣的有关节制的规定来生活“
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Holier than these days is the Sabbath, which is demarcated by even further rules and observances.
比这些日子更神圣的，是安息日，它被更加严格的规则和规定区分开来。
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Hartman's absolutely right to insist that no theological concept is as important to Paradise Lost as free will on the one hand and divine providence on the other.
哈特曼有绝对的权利坚持说任何神学的概念,在中的意义都不足与匹敌自由意志的重要性,也不足以和神圣的天命相比。
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The similes are for him instrument in the poem's larger agenda to reinforce our faith in the coexistence of free will and divine providence -- difficult, huge concepts.
这些比喻在这首诗更深的议程中是作为工具,来深化我们对自由意志和神圣天命的共存,所持的信念--这是两个艰深宏大的概念。
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It symbolizes the victory of the forces of life, oath and holiness over death and impurity.
这象征着生命力的胜利，誓言和神圣能够战胜死亡和不洁。
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Holiness, that which is holy, is often associated with life.
而神圣总是和鲜活的生命联系在一起。
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The bum's as holy as the seraphim!
流浪汉和六翼天使一样神圣！
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That's the connection between holiness and purity.
这就是纯洁和神圣的关系。
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We can say that, but I wonder if it's possible even for these similes to convince us of the easy coexistence of these two incredibly important theological categories, free will and divine foreknowledge.
我们可以说，但是我还是怀疑，这些比喻是否能够,使我们相信如此这种两个太过于重要的相异点,即自由意志和神圣天命，之间的共存性。
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It implies that human life is somehow sacred and deserving of special care and protection.
它暗示了人类的生命是神圣的,他值得特殊的关怀和保护。
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Well, now we need to consider the deep connection that exists between holiness and purity.
现在我们需要更深层地思考一下,神圣和纯洁之间的联系。
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Then there are certain holy days: and they are separated and demarcated from common time by special rules that mark them as different.
然后是一些神圣日：,和普通的时间,被一些特殊的判定它们不同的规则所区分开。
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God can impart holiness to, he can sanctify, persons and places and things when they're brought into a specific kind of relationship with him, a relationship that's best described as a relationship of ownership.
上帝可以将神圣给予一些人、地方，和事物,如果它们能够和上帝产生某种特殊的联系，对这个关系的最好描述就是从属关系。
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But they also serve another very important function, and that was the formation and maintenance of a differentiated ethnic identity or in Priestly parlance, the formation and maintenance of a holy peoples separated out from other nations by rules that mark her as God's people.
但是它们也有另外一个很重要的功能，这个功能形成并维护了,一个分化的种族身份，或者用神职人员的说法，这些规则促使了神圣民族的形成和保持,这个民族和其他的城邦区别开来，被标记为上帝的子民。
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So this idea that the human being is a mixture of clay, Captures that paradoxical mix of sort of earthly and divine elements, dependence and freedom that marks the human as unique.
这便是人类是黏土混合物，具有世俗和神圣因素的奇特混合，同时具有依赖性和独立性就是人类特别之外。
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So Klawans notes in the article you read that the physical substances and states that are labeled impure and are therefore designated as antithetical to the realm of holiness are states that are associated with death on the one hand, and procreation on the other. Why should this be?
克洛文对你们现在读到的文章有过这样的说明,那些被贴上不洁标签,然后被认为和神圣的领域相对立的物质和状态,一方面来说都和死亡有关系，而另一方面和生殖有关，这是怎么回事呢？
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Holy things are holy because they are removed from the realm of the common by means of rules or safeguards that demarcate them as different and separate and determine that we use them differently. The preservation of holy status therefore depends on those rules and safeguards.
神圣的东西之所以神圣是因为,它们通过规则和保护措施远离了普通的界域,这些保护将它们划分为是与众不同的，并且决定了,我们应该不一样地使用它们，神圣状态的保留时间长短,取决于这些规则和保护措施。
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And I was talking about the fact that for Deuteronomy the election of Israel, God's election of Israel means or entails the idea that Israel is a holy people, holy in the sense of separated to God that root meaning of holiness which means to be separated from the common or the ordinary.
我上次提到了《申命记》中的一个事实,以色列被选择，上帝选择以色列意味着,以色列是神圣的民族，对于上帝他们是分离的,这便是神圣的根本意义,意味着与一般和普通分离。
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Whatever the actual origin of these various dietary taboos, they are here embedded in a larger ideological framework concerning the need for the Israelites to separate themselves and to be holy like their god. The dietary laws are connected then with this theme of imitatio dei, of imitation of God.
不管这些饮食禁忌的实际起源是什么，它们都被嵌入一个庞大的思想框架,这个框架考虑到以色列人对区别他们自身,和他们神圣的神的需要，饮食教规,和对上帝的模仿有关系。
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