-
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。
-
He was fully complicitous, and indeed God holds him responsible He reproaches Adam. Adam says: Well, Eve handed it to me.
他也是同谋，上帝也认为亚当应该负责任,他责备亚当，亚当辩解说：是夏娃给我的。
-
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。
-
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。
-
Adam Smith, who is often falsely viewed as a proponent of selfishness and hardheadedness, was quite explicit about the pull this has.
经济学创立者亚当斯密经常被人误认为,是一个提倡自私和无情的人，但他却非常明白移情作用。
-
Eve persuaded by the serpent,persuades Adam to do what was forbidden by God.What is forbidden by God?
夏娃被蛇教唆,说服亚当,做了上帝禁止的事情,上帝禁止了什么
-
In almost every poem Walt Whitman wrote he seems to be fashioning himself, if not the whole of this American people, which sometimes he did call an American race, as a new Adam.
在沃尔特·惠特曼所写的的几乎每首诗中,他似乎都是在标榜自己,如果不是标榜美国人民的话,但他确实有时将美利坚民族,称为一个新的亚当
-
God breathes into Adam.
上帝为亚当注入生命
-
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。
-
I can't help but feel that within the context of the actual story of the Fall, the Fall of Adam and Eve, that the idea of divine providence isn't actually all that comforting.
我觉得在这个故事的实际框架中,关于堕落，亚当夏娃的堕落的来龙去脉中的，上帝的天命的思想并不那么让人舒坦。
-
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。
-
And so Chudleigh attempts to demonstrate - and this is the passage at the top of the handout - Chudleigh attempts to demonstrate that the Genesis story of Adam and Eve establishes no such thing.
因此恰德莱试图说明,-这是讲义中最上面的一段,-恰德莱试图说明,上帝创造亚当夏娃的故事并不能证明性别地位一说。
-
Milton, of course, is instructing the muse to explain first, before she gets around to explaining anything else, what caused Adam and Eve to fall.
弥尔顿当然是在让缪斯先说，在她说其他事情之前，是什么让亚当夏娃堕落的。
-
But in fact the Hebrew literally reads, "She took of its fruit and ate and gave also to her husband with her, and he ate."
但如果，逐字逐句对照希伯来原文，是她摘了果子,吃了它，并把它给了“和她一起“的亚当“
-
The implication is that Eve acts alone and then she goes and finds Adam and gives him some of the apple and convinces him to eat it.
这里暗示，夏娃独自完成这一举动,然后找到亚当，说服他吃了苹果。
-
We know, of course, that Adam and Eve are going to eat the stupid fruit; but Milton is developing a style that works to resist our drive to get to the end of the story.
我们知道亚当夏娃会吃掉那愚蠢的果子;,但弥尔顿创造了一种体式,抗拒我们想要读到故事结局的冲动。
-
Adam at the Fall didn't simply come into a knowledge primarily of evil.
亚当在那个秋天并不是首先遇到恶的。
-
The story of the first human pair in the Garden of Eden, which is in Genesis 2 and 3 has clear affinities with the Epic of Gilgamesh, that's a Babylonian and Assyrian epic in which a hero embarks on this exhausting search for immortality.
创世纪2至3，里，伊甸园亚当和夏娃的故事,与《吉尔迦美什史诗》有着密切的联系，《吉尔迦美什史诗》是巴比伦人和亚叙人的,一个英雄竭尽全力追求永生的故事。
-
There has been a long tradition of interpreting the deed or the sin of Adam and Eve as sexual, and there are some hints in the story that would support such an interpretation.
很长的一段时间中，我们把亚当夏娃所犯的原罪,解释为他们之间的性举动，这个故事中，有些暗示,与这种解释，不谋而合。
-
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。
-
This is the doom which Adam fell into, ; this is the fallen condition to which we've all been consigned; but the passage is so much more complicated than that because good and evil seem to have been mixed up in the apple before the Fall.
这就是亚当掉进的命运，这就是我们都被丢弃到的掉落的环境;,但这段比善恶在秋天前就被混在苹果里了,更复杂。
-
Milton, in fact, soon goes on in Paradise Lost - right after this very passage that she cites, Milton the narrator berates Adam for his overvaluation of his wife through the character of the Archangel Raphael.
实际上，弥尔顿紧接着就在《失乐园》中,-紧接着恰德莱引用的这一段后面，米尔顿这个叙事者通过大天使拉斐尔这个角色,批评了亚当，批评他高估了他妻子的地位。
-
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？
-
The story of Adam and Eve and of the fall of Satan may strike us - having read or about to read Paradise Lost -- may strike us as a natural subject for Milton to have chosen for his epic poem.
弥尔顿选择了亚当夏娃以及撒旦的溃败的故事,作为他史诗的主题在我们看来--不管我们读过,还是将要读《失乐园》--都是很自然的。
-
I the singer of Adamic songs" he said it directly "Through the new garden of the West, the great city is calling, as Adam early in the morning, walking forth from the bower, refreshed with sleep; behold me, where I pass, hear my voice."
我是个为亚当的歌曲吟诵的歌手",他直言不讳地说,"穿越西方新的花园,这个伟大的城市在呼唤,正如亚当在一天清晨,由树荫下走出,睡眠使他精神饱满,看着我走过吧,聆听我的声音"
-
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。
-
Even though God knew exactly what Adam and Eve would do -that they would eat the fruit -we still have to be able to say that they ate the fruit freely out of their own free will.
甚至可以说上帝完全了解亚当夏娃接下来要做的,-他们会去偷吃禁果,-我们还是可以这样说的,他们处于自由的想法之下，偷吃了禁果。
-
Adam and Eve are naked, arum, which is the same word for clever or shrewd, and the snake is arum, he's clever and shrewd: there are lots of little puns of this kind.
亚当和夏娃是赤裸的是聪明,或者机灵的意思，蛇也是聪明的意思：,有很多类似的双关语。
应用推荐