Milton's Lady doesn't proceed as we expect her to, to marshal further arguments for the moderate fulfillment of one's conjugal obligations.

弥尔顿笔下的女士没有按我们期望的那样进行，整理有关人们适当满足婚姻权利义务,的进一步论点。

耶鲁公开课 - 弥尔顿课程节选

And as we were talking about marriage, specifically, you know,

尤其是当我们讨论到婚姻的时候，

发挥创造力的瞬间 - SpeakingMax英语口语达人

So we have a lot of sort of love and marriage imagery, husband and wife imagery, used for God and Israel, but we also have this parent and child imagery that appears.

我们有很多关于爱情和婚姻的隐喻，夫妻的隐喻，用于上帝和以色列之间，但是我们也有亲子之间的隐喻。

耶鲁公开课 - 旧约导论课程节选

Nonetheless, I think it's safe to say you see a gradual decline in the cultural idealization of virginity and a corresponding increase in the valuation of marriage in this new form of chastity that we can think of as married chastity.

然而我认为这么说还是比较保险,你们看到童贞理想化的逐渐下降趋势,而同时婚姻定位的逐渐上升,以这种新形式出现的贞节，我们可以看做是婚姻的贞节。

耶鲁公开课 - 弥尔顿课程节选

The power that the Lady claims for herself as a virgin is titanic, and it allows us to understand, I think, why she has slipped from her discussion of married chastity - to this new discussion of what seems to be -- or what she claims is -- virginity.

女士宣称作为一个处女所拥有的力量是巨大的，那让我们明白，为什么她从关于婚姻贞节的讨论,转到这个新的讨论-,看上去--或者是她所说的--童贞。

耶鲁公开课 - 弥尔顿课程节选

Now given this, the romance frame of Milton's Comus, - we're not surprised actually to see -- even though we don't see at the end her actually getting married, we're not surprised to see the Lady in this speech embracing the form of chastity that promises something like an eventual turn to marriage.

这样看来，弥尔顿《科玛斯》的传奇结构，我们实际上并不诧异看到-,虽然我们没有看到她最终结婚了，我们看到这个演说的女士,拥护承诺像是最终转向婚姻的贞节时,并不感到诧异。

耶鲁公开课 - 弥尔顿课程节选

It's not about marriage, and marriage will still seem quite a ways off, I fear, when you read Lycidas, but we will be marking the transition to the poetry of marriage soon enough.

那不是讲婚姻的，我担心当你们读《利西亚斯》的时候，婚姻仍是一个走出的方法，但是我们,将很快标记诗篇中关于婚姻的转变。

耶鲁公开课 - 弥尔顿课程节选

In 1634, in the first version, we didn't have this anticipation of the Lady's future marriage.

在1634年的第一版中，我们对女士的未来婚姻并没有预期。

耶鲁公开课 - 弥尔顿课程节选