It might be darkness. It might be spirit. Or in ancient Greek religion, a more sort of philosophical polytheism, it might be fate.

它可以是黑暗，也可以是一种精神，在古希腊的一个，偏向于哲学上多神论的宗教中，它可以是命运。

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So following the theophany at the burning bush, Moses returns to Egypt, and he initiates what will become ultimately a battle of wills between Pharaoh and God.

神在燃烧着的灌木上出现，摩西回到埃及,开始了最终成为上帝与法老之间的较量。

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Alpheus is also the god of erotic pastoral poetry, it turns out, and this god is literally gone underground during the terrifying appearance of Saint Peter.

阿尔甫斯也是描写爱欲的诗歌之神，从诗句上来看，这位神灵在圣彼得面前,悄无声息的隐匿了踪影。

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It has to do with the god Hermes who conveyed language to man, who was in a certain sense, among many other functions, the god of communication, and hermeneutics is, after all, obviously about communication.

它与赫耳墨斯，即教给人类语言的神祇有关，从某种意义上来说，赫耳墨斯是沟通之神，所以诠释学显然和沟通交流有关。

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At the same time that he is this great thing almost like a god, he is also not a god in the most crucial way possible.

他几乎像神一样伟大,但与此同时,在这可能是最关键的一点上,他又不是神

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Because the difference here is that it's posited not only that this God is the only power but that he is only good. And that was not the case with the metadivine realm. Right? That was morally neutral.

因为区别在于这里的上帝不仅是,唯一的能量来源，他也是唯一的神，这和超神领域,没有任何的联系，以色列的上帝在道德上是中立的。

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And therefore as a system, the difference between Israel's God and the gods of Israel's neighbors was not merely quantitative. It was qualitative.

而从系统上看来，以色列上帝和其他国家的神之间的区别,不只是数量上的，更是性质上的。

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But much more important than number was the fact that this god was outside of and above nature.

比神数量上的改变更重要的是,他们认为神凌驾于自然之上。

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The focus of the Nativity Ode isn't even really on the Incarnation that's the theological doctrine of divinity's descent into humanity, how God becomes a mortal.

圣诞清晨歌》的重点不在化身上,也就是神的血统转换成人的这一神学教义，上帝是怎么成为凡人的。

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Say Heav'nly Muse, shall not thy sacred vein Afford a present to the Infant God?

天上的神啊，你那神妙的天才,何不献上贡品给这神圣的婴孩？

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So, which is it, which is part of the question that came from over here, You have on the one hand the claim that Israelite religion is essentially continuous with Ancient Near Eastern polytheism.

刚才那个男生问的是什么问题？,一方面，有人说以色列宗教从本质上,和古近东的多神论是一脉相承的。

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The Lady, the Lady in Milton's mask, was stuck to her seat in the presence of the Shakespearian magician Comus, and Milton himself had claimed in the poem "On Shakespeare" that Shakespeare "dost make us Marble with too much conceiving."

这位戴着弥尔顿面具的女士，被卡在了莎士比亚塑造的酒宴之神,所处的位置上，弥尔顿在诗歌“论莎士比亚“中声称“,莎士比亚用太多设想出的东西是我们麻痹“

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At the end when Utnapishtim offers the sacrifice, the gods are famished and they crowd around the sacrifice like flies, the text says .

当Utnapishtim献上祭品时，众神一拥而上,像苍蝇一样围在供桌旁。

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The temptations that Mammon offers Guyon are literally within the story itself temptations of wealth, but they're also temptations to the wealth of classical learning, the wealth of the entire classical heritage.

贪神向盖恩抛出的诱惑,从字面上说这个故事讲的是财富的诱惑，但实际上它要表达的是学习古典文献所得财富的诱惑，也是整个古典文学遗产财富带来的诱惑。

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So in sum, Kaufman's argument is this: Israel conceived of the divine in an entirely new way. Israel's God differed from the pagan gods in his essential nature. The pagan gods were natural gods.

总而言之，考夫曼的观点就是：以色列从一种全新的角度,构想了神的世界，以色列的上帝与异教的众神,在本质上完全不同，异教的众神是自然的神。

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He heaps up the waters with a blast of wind, like a storm at sea, Baal and this is reminiscent of the Canaanite storm god Baal, as you see on your handout. Baal is said to ride on the clouds, he's a storm god, and he's accompanied by wind and rain.

他用狂风掀起巨浪，就像海上的风暴，难免让人想起迦南传说中的暴风之神，就像你们在讲义上看到的一样，Baal腾云驾雾，是暴风之神，带来风和雨。

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