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So, one of the things I've tried to claim in describing Genesis 1 is That in this story evil is represented not as a physical reality.
我在描述《创世纪》第一章中试图做的是,在这个故事中，邪恶并不是一种实体的存在。
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I can't help but feel that within the context of the actual story of the Fall, the Fall of Adam and Eve, that the idea of divine providence isn't actually all that comforting.
我觉得在这个故事的实际框架中,关于堕落，亚当夏娃的堕落的来龙去脉中的，上帝的天命的思想并不那么让人舒坦。
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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。
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And when Hobbes tells that story, which he mentions a couple of times in the book, one can only imagine he must have had a kind of wry grin on his face when he wrote that out.
霍布斯在书中几次提到，当借用这个故事的时候，你能想象到,他的脸上呈现的会是怎样的苦笑。
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Now as metonymy, the delays we have been talking about, -- the paratactic structure of the way in which the story is told-- all of those, and the elements of repetition, are forms that we recognize as metonymic, but there's something beyond that at the level of theme.
作为转喻，我们之前说过的延后，在这个故事中表现为那种并列的结构-,都是重复的元素，我们把它们看做是转喻的，但是还有些东西在这个主题之上。
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The art of dream interpretation places a very important role in this story, And dream interpretation was a developed science, Particularly in Egypt, and the other parts of Mesopotamia, but the Egyptians were known in the ancient world as dream interpreters.
解梦术在这个故事中有非常重要的作用，解梦术当时是发达的科学，尤其在埃及和美索不达米亚其它地区，但是在埃及人在古代就是以解梦人而被人所知。
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Now, in this story, the Israelites express great fear.
在这个故事中，犹太人表示了极大的恐惧。
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So something new, something different was being communicated in this story.
有一些新鲜的不同的东西,在这个故事中传达给人们。
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It's a theme that we'll see coming up in many of the stories.
在接下来的很多故事中，我们都可以看到这个主题。
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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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