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。

youdao

The serpent that convinced Eve to take the fruit from the tree of Knowledge and Evil is not referred to as Satan in Genesis.

在创世纪中，那条说服夏娃摘取智慧树果实的蛇并没有被提及指的是撒旦。

youdao

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。

youdao

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。

耶鲁公开课 - 弥尔顿课程节选

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。

耶鲁公开课 - 旧约导论课程节选

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。

耶鲁公开课 - 弥尔顿课程节选