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And he indicated that there are only a few just men, just, honorable men who can even hear those celestial notes.
他指出只有少数正直的人，可敬的人可以听到那些天国的音符。
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It would appear that Milton has stopped addressing the muse, the Heavenly Muse, and that he has begun addressing himself although that's unclear.
它所呈现的是弥尔顿已经不再跟缪斯讲话了，天国的缪斯，他已经开始跟自己讲话了,尽管这不太确定。
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Those breasts are flat and fallen now ] speaking to her of her body]; Live in a heavenly mansion, Not in some foul sty."
你乳房已经平而扁,和她谈她的身体;,快住进天国的大厦吧，别再呆在臭猪圈，“
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In our consideration of Genesis 1 and 2, We first need to consider a Babylonian epic, an epic that is known Enuma elish By its opening words at the top of the column over there, Enuma Elish, which means "when on high," the opening words of this epic.
在我们学习《创世纪》第一章和第二章时，我们首先要了解一部巴比伦史诗,它因开篇第一句被人们所知，它的意思是，当在天国时，这就是开篇的话。
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The second section runs from stanzas nine through seventeen, and it characterizes the song that the heavenly choir sings at the moment of the Nativity.
第二部分从第九行到第十七行，这一部分展示了基督降生时天国的唱诗班,唱了一首什么样的歌。
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The heavenly reward in this poem involves all of the sensuality, all of the sensual experience, that was denied and repressed on earth.
这首诗里所写的天国里的奖赏包含了，所有在人间时被克制压抑的感官享受和体验。
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He imagines Diodati just as he had imagined Edward King, enjoying at last his heavenly reward.
弥尔顿想象迪奥达蒂最终在天国获得奖赏，就像爱德华·金一样。
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He would hear and sing those songs to others inapprehensible, the celestial music.
他会听也会唱那些人们不能理解的歌曲：,天国的音乐。
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So true poetry for Milton, true prophetic poetry, the kind of song that can actually vie with the most perfect music of the spheres, is only accessible, and presumably only producible, by the virgin.
对于弥尔顿来说真正的诗，真正的预言诗,真正能和天国最棒的音乐竞争的音乐，大概只能由拥有童贞的人来创作。
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The points of view, again, are those of the sacred and profane, the soul and the body, the promise of a heavenly mansion, and the reality of a life lived in a foul sty.
这里表达的观点又是关于,神圣与世俗，灵魂与身体，关于住进天国的大厦的许诺，和生活在臭猪圈的现实。
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The iniquity of his lips must be burned off by a live angelic coal, that the sinfulness of his lips we could think of it as the sinfulness of his voice, his poetic voice -- will have to be purged.
他邪恶的嘴唇必定会被天国燃烧的煤块烧掉，他的嘴唇的罪孽,我们可以认为是他所说的话的罪孽，他的诗句必将被净化。
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It has been tempered in a celestial fire in ether, and it was the ether of the ethereal heavens that had always been thought -throughout the Renaissance and long before, of course -- to be the most perfect substance imaginable.
它是在广阔苍穹的天国之火中被锻造出，也是飘渺的天堂中的以太,不断地被提及,-贯穿于文艺复兴的始终，当然--是可想见的最完美的物质。
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That is heaven's part, our part To murmur name upon name, As a mother names her child When sleep at last has come On limbs that had run wild.
这是天国的本分，我们的本分,喃喃念着一个个名字，像一个母亲叫着她的孩子们,当睡意最终降临,那跑野了的四肢。
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Milton can't allow himself to embrace the wonderful fiction, : that beautiful fiction that had been espoused by the Elder Brother: the fantasy that virgins don't even die, that their bodies are simply reconstituted somehow as angelic spirits.
弥尔顿实在无法认同《科玛斯》中哥哥，的美好奇妙的幻想：,这仅仅是虚幻而已，处子不会死去，他们的身体,会被重构，成为天国里的灵魂。
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In answer to the promise of the Bishop's heavenly mansion in another life, she claims another sort of house, what she calls love's mansion which is noble itself and which is to be lived here on earth.
在回答主教许诺的在另一个世界,生活在天国的大厦时,她提出另一种房子，称之为爱之屋,那房子自身是高贵的,是在现世存在也可居住的。
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It's as if this celestial laser beam were designed so as to actually shift the atomic structure of the pure corporeal frame of the virgin's body until that body is so rarefied, so pure and ethereal, that it's nothing but soul.
这束天国的激光好像被设计成,去把处女纯净肉体的原子结构,变的纯化，纯粹和飘渺，那就是灵魂。
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As soon as Milton describes for us the events in heaven that lead up to the Nativity, he begins the this is the prelude of the poem, it's broken up in to two chunks: the prelude and then what Milton calls the hymn he begins the third stanza of the prelude to his poem with a plea to the Heavenly Muse for inspiration.
弥尔顿一给我们描述引导基督诞生的天堂的事情,他就开始描述,这就是诗歌的开端，分为两部分：,这个开端还有弥尔顿称之为颂歌的部分,他开篇的第三段用了,对天国的缪斯寻求创作灵感的请愿。
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The divine brothers banded together, They disturbed Tiamat as they surged back and forth, Yea, they troubled the mood of Tiamat by their hilarity in the Abode of Heaven.
这些神灵兄弟们凑成一伙，跑出跑进，让Tiamat烦恼不已，是的，他们扰乱了Tiamat的心境,他们自己却享尽了天国的狂欢。
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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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