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But Adam Reed Tucker proves that the only limit to what the toy can do is a person's imagination.
VOA: special.2010.07.30
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Yeats, in "Adam's Curse," regrets that the beautiful is something to be labored for and he wants to conceal that labor.
他在亚当的诅咒中后悔地称,这种美值得为之劳累,他想隐藏这种劳累。
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You could go to Yeats's poem "Adam's Curse" to see the poet talking about this aesthetic ideal.
叶芝在他的诗歌亚当的诅咒里,谈论了他这一美学理想。
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And that's the VOA Special English Health Report, with reporting by Adam Phillips and Laurel Bowman.
VOA: special.2010.07.28
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You'll find Eve in Book Nine of Paradise Lost voicing essentially this same sentiment when she's explaining to Adam why she needs to work separately.
你会在失乐园第十部看到夏娃说出了实际上是,同样的意见，当她向亚当解释,她需要和他分开工作的时候。
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Al-Qaida has already said it's focused on public transport, according to this video featuring an al-Qaida spokesman, the American Adam Gadahn.
VOA: standard.2010.04.01
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Adam and Eve eat from the tree of the knowledge of good and evil in violation of God's command.
亚当和夏娃违背上帝的意愿,吃了智慧果。
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The very idea of divine providence, when it's injected into the story of Adam and Eve's perfectly disastrous choice to eat the apple, seems to arouse in a lot of us feelings of injustice.
天命的想法，当深深植入到亚当夏娃的故事中,植入到他们决定偷吃禁果的毁灭性的决定里去时，似乎让我们有种不公平的感觉。
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He makes clothes for Adam and Eve. He's spoken of in much more anthropomorphic terms then the God that we encounter in Genesis 1.
他给亚当夏娃做衣服,比起《创世纪》1中的上帝，这个上帝说话具有人类的特点。
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Second and significantly, God himself blows the breath of life into Adam's nostrils.
第二重要的，上帝将生命之气吹进亚当的鼻孔。
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The Hebrew word that designates the creature created by God is ; the word adam. It's actually not a proper name, small a; it is adam, it's a generic term.
希伯来语中命名上帝所造之物的词语正是,“亚当“它其实并不是一个准确的名字;,他是上帝所创之物，是类属的名称。
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Did Adam convey God's command to Eve with an emphasis all his own?
亚当曾经向夏娃强调过关于禁果的警告吗？
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I suggested just a minute ago that one of the relevant stories that is always lying behind Milton's discussion of human choice is the story from the Book of Genesis about Adam and Eve's choice to eat the forbidden fruit.
我一分钟前刚说过一个相关的故事,总是藏在弥尔顿对人类选择权问题的探讨背后,是《创世纪》中,亚当和夏娃选择偷吃禁果。
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It's the eating of the forbidden fruit by Adam and Eve.
这就是亚当和夏娃偷吃了禁果。
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God's forbidding of the fruit removes from Adam and Eve any capacity for choosing and deciding, and you can see Milton worrying in Areopagitica about the uneasy relationship of his own argument to this central text in divine scripture.
上帝对果实的禁止抽离了亚当和夏娃选择和决定的,能力，你会看到弥尔顿在《论出版自由》中的焦急,因为这不安的关系,他的论证和虔诚的圣典中的中心段落。
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What's at stake, or what might be at stake in this connection between Milton's own postprandial groaning and moaning and the even more poignant post-lapsarian groaning of Adam and Eve and the entire earth?
这里为什么要把,弥尔顿餐后的这种呻吟,与甚至更悲伤的亚当和夏娃的餐后呻吟,还有整个大地的呻吟联系起来呢？
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The problem of memory is just as important to the psychological dynamics of the fall of Adam and Eve, but as we will see when we look at Book Four, surely it's the problem of the poet's memory that's the most troubling in Paradise Lost.
记忆的问题的重要性与,亚当与夏娃堕落后心里的变化相当，但是我们将在第四册书看到，确实是诗人自己记忆的问题,困扰着《失乐园》这部作品。
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It's kind of interesting. God tells Adam before the creation of Eve that he's not to eat of the tree of the knowledge of good and evil that's in Genesis 2:16, on pain of death.
在《创世纪》第2章第16节，谈及死亡的痛苦时,上帝在没造出夏娃之前，告诉亚当,他不能吃智慧果。
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Also, it's only after their defiance of God's command that Adam and Eve first become aware of, and ashamed by, their nakedness, putting the sort of sexual awakening after the act of disobedience rather than at the same time or prior to.
同时，在亚当夏娃，违背了上帝的命令后,第一次为他们的赤身裸体，感到羞愧，他们的性觉醒，产生于违背上帝的意愿之后,而不是在他们被创造之初。
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And when we remember that God will dig a rib out of Adam's wound in order to create the beautiful, the golden Eve, we realize how complicated, how complex and how ambivalent, Milton's little image is here at the beginning of the poem.
当我们想起上帝从亚当的伤口中取出一根肋骨,以创造美丽的金色的夏娃，我们意识到弥尔顿在诗的开头描绘的景象，是多么的复杂巧妙，多么的矛盾纠结。
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