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What do we need of them? We are the gods now!" This disobedience this refusal to bow down in grateful prayer does not sit well up on Olympus.
VOA: standard.2010.04.08
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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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But in Homer the term is reserved for Agamemnon or for gods, but not for any other human being.
但《荷马史诗》中这个位置给了阿伽门农,或者是上帝,而不是其他人
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The humans will become like gods, knowing good and evil, ; Not because of some magical property in this fruit; And it's not an apple, by the way, Do we know what the fruit is?
人类能像上帝一样，分辨善恶，不是因为这果实有魔力;,顺便提说一下，它并不是苹果，我们知道那个果实是什么吗？
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The gods are going to be limited. They are not the source of all.
神的能力就会被缩小，他们就不再是万物的本源。
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He will not tolerate any deviation in the service of alien gods.
他无法容忍对任何异教神灵的偏向。
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They're not the menials and servants of capricious gods.
他们也不是变幻无测上帝的奴仆。
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The mortality of the human being is a reality and it's of the greatest significance and importance, and of course men are not as strong and as powerful as the gods.
人终有一死,这是事实,这是最重要最显著的一点,当然人类也不像神那么强壮有力
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You shall not mention any other gods. It tells you how to observe the three pilgrimage festivals and rules of ritual offering and then there are also civil laws. Same thing in Leviticus: 18 through 20. We have incest laws, we have ritual laws, we have civil laws and we have moral laws all together.
你不应该提及其他的神，它告诉你怎样庆祝,三个朝圣节，怎样遵守祭品供奉条例，除此之外，还有,民法，《利未记》18到20章也讲述了同样的内容,有乱伦法令，仪式法令,同时还有民法和道德法。
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Gods do not die. Men die.
神明不死,人类却会
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So in Joshua 23:7-8: ; "Do not utter the names of their gods or swear by them; do not serve them or bow down to them, but hold fast to the Lord your God as you have done this day."
在《约书亚书》23章7到8节中：,他们的神，你们不可提他的名，不可指着他起誓;,也不可事奉，叩拜，只要照着你们到今日所行的，专靠耶和华你们的神“
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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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He says the pagan idea, and I quote, "does not approach Israelite monotheism as it diminishes the number of its gods. The Israelite conception of God's unity entails His sovereign transcendence over all." That's the real issue.
考夫曼认为，异教思想，“即使缩小了神的数量，也和以色列的一神论不同,以色列中上帝的概念还包含了他对世间万物,至高无上的统治，“这是一个实际问题。
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Furthermore in the Mesopotamian accounts the gods do not appear to be in control.
此外，在苏美尔传说中的神,往往不能控制自己。
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His magic is directed at the metadivine realm, trying to tap into its powers. It's not directed at the gods. It's trying to tap into the ultimate source of power to use that power to influence the gods in a particular way or protect oneself against the gods.
这种法术的对象是超神领域，试图获得其中的神力,它不直接针对神，而是通过接近,神力的源头来获得力量，用特殊的方式影响众神,或保护某人不受到神的伤害。
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In the Mesopotamian account, the gods themselves are created ; And they're not even created first, actually; The first generation of beings creates these odd demons and monsters, And gods only are created after several generations Marduk And the god of creation, Marduk, Is actually kind of a latecomer in the picture.
在美索不达米亚的描述中，众神本身也是被创造的,而事实上，他们还不是最先被创造出来的;,是最早的存在创造了那些恶魔和怪兽，而众神是在好几代之后才被创造的,而有创造能力的神是，他在创世的图景中是姗姗来迟的。
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On the one hand it's clearly good that humans rise above the animals and build cities and wear clothes and pursue the arts of civilization and develop bonds of love and duty and friendship the way that animals do not; these are the things that make humans like the gods in The Epic of Gilgamesh.
一方面，成为人类也未尝不是一件好事,人类优于动物，穿着衣服，用自己的双手建造城市,打造文明的生活方式，而爱和责任,把人类联结起来，这些是动物无法比拟的,在《吉尔伽美什史诗》中，这些特质让人类具有神性。
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