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For them,evolution opposed the explanation of creation found in the book of Genesis in the Bible.
VOA: special.2009.02.25
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They different greatly in style. Genesis 1 is formalized, it's highly structured, it has the seven days and everything's paired up.
风格迥异，《创世纪》1，很书面化,结构严谨，什么东西都是成双成对的。
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We find that in Genesis 7:17, but in Genesis 7:24, 150 days is given as the time of the flood.
但在《创世纪》第7章第24节中，雨要下150天。
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Genesis has been together with some member changes since nineteen sixty-seven.
VOA: special.2010.03.19
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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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Here is Genesis with "Dancing with the Moonlit Knight,"
VOA: special.2010.03.19
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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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They named one of them "the Genesis Rock."
VOA: special.2009.07.29
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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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Elohim Genesis 1 refers to God, as in your translation "God," Elohim, the word that's translated as "God." He's remote, he's transcendent.
创世纪》1用上帝一词，希伯来语为，高高在上，聛睨一切。
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When we read the flood story in Genesis 6 through 9, we're often struck by the very odd literary style.
当我们在《创世纪》中读到关于大洪水故事时，会觉得文风非常奇怪。
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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。
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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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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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And the creation of woman, as I said, is in fact the climactic creative act in the second Genesis account.
就像我所说，女人的创造，实际上是第二个创世故事中造物的高潮。
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Now the story of creation in Genesis 1 takes place over seven days, and there's a certain logic and parallelism to the six days of creating.
创世纪》第一章中的创世在七天内完成，它和六天创世的故事在逻辑上有一些对照。
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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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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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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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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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Genesis 1 states that God created the adam, with the definite article: This is not a proper name.
创世纪》第一章中说上帝创造了那个人，前面有定冠词：,这并不是一个确切的名字。
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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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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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