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Moreover, this earthling that seems to include both male and female, is then said to be in the image of God.
而且，这地球生物中似乎既有男也有女，他们依照上帝的形象。
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At the same time, and I think very much in line with the assertion that humans are created in the image of God, Humans are not, in fact, gods.
同时，我觉得它与这一主张也是一致的,人类是依照上帝的形象所创造的，事实上，人类并不是神灵。
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The image of a poet interrupted and chided by the god of poetry comes straight out of the opening of Virgil's Sixth Eclogue.
这段诗人被神明打断斥责的场景,直接明了地出现在维吉尔的里。
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And it seems, therefore, that the idea of being created In the image of God is connected with those special rights and duties.
这也许就是他们被创造的原因,上帝的形象与某些特别的权利和职责有关。
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And a sign of the humans' importance is the fact that Humans are said to be created in the image of God, And this occurs in Genesis 1:26, "Let us make man in our image, after our likeness."
另一个表明人类重要性的事实是,人类是依着上帝的模样创造的，这是《创世纪》第1章第26节中讲到，“让我们依着自己的模样造人，与我们相仿“
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Remember, they were made in the image of God And they learn that they have moral autonomy by making the defiant choice, the choice for disobedience.
记住，他们是依照上帝的模样而创造,他们也意识到自己有自主的道德,通过做出忤逆的选择，选择违背。
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The adam, the earthling, male and female was made in the image of God.
而亚当，地球生物，有男有女,是依照上帝的形象所造。
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Now being created in the image of God carries a further implication.
那么依上帝形象创造便有了更多的涵意。
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We don't have the image of this as a throne with the ark as God's footstool. So it seems to be a greater abstraction of the deity.
我们也没有看到王冠和约柜作为上帝脚凳的画面,因此这似乎是对神的进一步抽离。
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With the abhorred shears she cruelly punishes the virgin poet for his failure on the one hand to use the sexual body that God has endowed him with, but you also have the image here of the poet's death.
她用剪刀残忍了惩罚了未失童真的诗人,一方面因为他没能利用上帝赋予他的,性的肉体，但这里也有诗人死亡的形象。
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And that's why in Genesis 9:6 we read, "Whoever sheds the blood of man, In exchange for that man shall his blood be shed, For in the image of God was man created" 1 invoke that rationale from Genesis 1 in the absolute prohibition on murder.
因此我们会在《创世纪》第9章第6节中读到，“那些让人类流血的人，他们必须用自己的血液来偿还，因为人类是依照上帝的形象所创造“,在《创世纪》第一章中，它们便提供了逻辑根据1,杀生是绝对被禁止的。
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So, if those are the distinctive characteristics that earn the human being certain rights over creation But also give them duties towards creation, And the human is distinct from animals In being created in the image of God, To be godlike is to perhaps possess some of these characteristics.
那么，如果这些都是与众不同的特点,它们让人类有权利管理其他创造物,但是也让他们对其他创造物负有责任，人类与其他动物不同,因为他们是依照上帝的形象所创造，与上帝相像便可以获得一些这样的特点。
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We can connect it with the fact that God has created humans in his own image, but the God-endowed sanctity of human life is an assumption, and it's the violation of that assumption which makes Cain culpable.
这点可以与上帝按照自己的意愿，造出人类联系起来,但是人类的神圣性，只是一个臆断,如果臆断是真的话,该隐的罪行就违背了这种说法。
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In fact, there's a rabbinic image, there's a rabbinic tradition that talks about this period of time, and has God and Moses talking, and God says: Listen, between the two of us, whenever I blow hot, you blow cold, or when I pour hot water, you pour cold, and when you pour hot, I'll pour cold, and together we'll muddle through, and get through here.
事实上，这里有一个与犹太律法相关的意象，犹太律法传统,描述了这段时间中，上帝和摩西又一次谈话，上帝说：“听着，在我们两个人中间，当我吹热风，你要吹冷风，当我泼热水，你要泼冷水，当你泼热水的时候，我们泼凉水,我们将一起应付各种情形。
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