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Similarly, the so-called five books of Moses--Genesis, Exodus, Leviticus,Numbers, Deuteronomy, nowhere claim to have been written in their entirety by Moses.
同样地，所谓的摩西五经--《创世纪》,《出埃及记》《利未记》《民数记》《申命记》,无法被证实全部是摩西所写。
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And the rejection of this motif or this idea in Genesis 1 is pointed and purposeful. It's demythologization.
但《创世纪》第一章中对此模式或观点的否定,是明显且有目的的，它是一种去传奇化的叙述。
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As you'll see in Book Seven, the book of the Creation, he gives it a liberty to organize itself into the order of the created world -- a freedom to create itself.
在第七卷，描写创世纪的那一卷中可看到，上帝赋予了物质组织自己以符合,新世界的自由--创造自己的自由。
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Yes, it happens this week we are starting over in the cycle of reading five books of Moses we've been reading the story in Genesis of the creations of the world.
是的，就在这周,我们开始阅读摩西五经,我们一直在读《创世纪》中,关于创造万物的故事。
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It means instruction, way, teaching, and that refers to the first five books that you see listed here, Genesis through Deuteronomy.
这个词其实有指示，方法，教义的意思，它也指,这边列出的五经，从《创世纪》到《申命记》
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Remember in the Noahide covenant, in Genesis 9, which is a Priestly passage, the Priestly blood prohibition: You may not spill human blood.
在《诺亚律法》中，在《创世纪》的第九章，是一篇祭司的文章，它禁止血液：,不能溢漏人血。
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In Genesis 1, humans are not the menials of God, And in fact Genesis expresses the antithesis of this.
在《创世纪》第一章中，人类并不是上帝的奴仆，事实上，《创世纪》第一章中表达的恰是对立的观点。
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He says, "Sin couches at the door; Its urge is toward you Yet you can be its master," Genesis 4:7.
上帝说，罪恶在门外召唤;,它能控制你,你却不能成为他的主人，《创世纪》第4章第7节。
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It's almost as if -- could this be? It's almost as if Milton wants to narrate the events of the Creation and the Fall with the same kind of firstness that Moses did.
这几乎是--可能么？，弥尔顿几乎是想,像摩西一样第一次讲述,创世纪和人类的堕落。
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Previously humans were to be vegetarian: Genesis 1, the portrait was one in which humans and animals did not compete for food, or consume one another.
在《创世纪》1中，早期的人类是素食主义者，描绘了一幅人类和动物,不用争夺食物，不用互相残杀的景象。
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There are so few words that you can be sure that they were chosen with care. You'll be looking at Genesis 22 closely in your section discussions.
几乎没有一个词你可以确定含义，它们的选定都是经过仔细,推敲的，你们将在讨论阶段更详细地看《创世纪》第22章。
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So what we have in the first few chapters of Genesis are two creation stories that have distinctive styles, distinctive themes, distinctive vocabularies and they're placed side by side.
所以在《创世纪》的前几章中，我们有两个不同的故事,风格，主题，用语,都有自己的特色。
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So returning to Genesis 1, We have an absence of theology and mythology in the sense of a biography of God in this opening chapter And that means the absence of a meta-divine realm.
好，现在回到《创世纪》的第一章，这里并没有宗教信仰也没有神话传说,在开篇中也没有上帝的传记,这也就意味着没有一个无量的国度。
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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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Now, it's interesting because the other four books of the Pentateuch never mention a king. In Genesis through Numbers none of the legal materials say when you have a king this is what he shall do.
有趣的是，摩西五经中的其他四本经书,从来没有提到过国王，从《创世纪》到《民数记》,从没有一份正规的材料说,当你有了一位国王后，这些就是他应该做的事情。
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In Genesis 6--I mean, the text you pointed out is a good one but even better, go look at Genesis 6 where you have these nephilim, these divine beings who descend to earth and they mate with female humans.
在《创世纪》的第六章，也就是你们指出来的很好的一章,去看，你们会看到这些伟大的神灵，这些神灵降临凡间，与人类女子结合。
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This is a story that is predominantly in Genesis 2 and trickles into Genesis 3 and I'm going to look at it mostly in isolation from the first account.I'm going to be looking at it in light of an important parallel.
这个故事在《创世纪》2，3章中占据很重要的地位,我采用脱离对第一个故事的描述方法,将这两个故事，放在同等重要的位置上来解读。
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I was just reading recently a scholarly introduction to Genesis that very much argues and develops this interpretation.
我最近读到一篇，介绍《创世纪》的文章,进一步印证了这个解释。
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So the Priestly materials are found as a block in Leviticus, a large part of Numbers, and then they're scattered throughout Genesis and Exodus.
在《利未记》中，与祭司相关的内容占了很大一块，有很多的数据，它们都将贯穿在《创世纪》和《出埃及记》中。
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In Genesis 1. He commands proper care of the dead, and he also does that in the P-source.
在《创世纪》的第一章，他要求合理处置死者，可尸体也是不洁的。
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Milton's God doesn't, as we learn from Genesis, doesn't fashion the matter of chaos with his hands.
弥尔顿的上帝不是像《创世纪》中所写的那样，用双手从混沌中创造物质。
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Genesis 1 speaks of male and female, one set of Hebrew terms, but Genesis 2 uses man and woman, a different set of Hebrew terms to describe the genders.
创世纪》1中用希伯来语中的男人女人，但是《创世纪》2用男的和女的,用另外的希伯来语单词描述性别。
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Genesis is concerned to account for the origin of things and wrestles with the existence of evil, the existence of idolatry and suffering in a world that's created by a good god.
创世纪》被认为解释了万物的来源,试图解决罪恶的存在，盲目崇拜的存在以及这个受苦的世界,这是一个善良的神创造的。
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But as we've already seen in Genesis, God chooses whom he chooses, and his reasons aren't always fathomed.
但就像我们在《创世纪》中看到的，上帝选择他的选民，他的理由常常不清楚。
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Now the rest of Genesis relates the story of Joseph and his brothers, the 12 sons of Jacob.
创世纪》其余部分是关于约瑟夫和他哥哥们的故事，他们是雅各布的十二个儿子。
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Finally, let's talk about the image of the world That emerges from the creation story in Genesis 1.
最后让我们来谈谈世界的景象,在《创世纪》第一章中所体现的景象。
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In the first account in Genesis 1, The creation of human is clearly the climactic divine act: after this God can rest.
在《创世纪》第一章中的第一种描述，人类的创造是上帝最具神性的行为：,在此之后神便可安息。
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Genesis 3:7 is a very critical verse and it's rarely properly translated Most translations read like this: "She took of its fruit and ate.
创世纪》第3章第7节，很关键，却很少被正确的翻译,很多翻译都是，她看到了智慧果，吃了它。
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