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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。
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Now, he hasn't yet settled on the topic of the Fall, the fall of Adam and Eve from their place of bliss in the Garden of Eden.
现在他还没有定下《降临》这首诗的主题，亚当和夏娃从伊甸园这个极乐的地方降临人间。
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Life in society what Adam and eve have to encounter now They now have to form villages,cities, start living among each other, and so on.
亚当与夏娃在社会生活中将要面临的是,建立村庄,建立城市,群居生活,诸如此类
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And that may generalize again and it keeps going until you either get back to Adam and Eve, I guess. I don't think they were born in the US as far as I know, or you find somebody who satisfies that definition or you find that none of your parents actually are in that category.
降低到我的父亲或者母亲,是不是天生的美国公民呢,这个问题可以继续向下分解,你甚至可以追溯到亚当和夏娃的时候,据我所知它们并不是出生在美国的,或者你要么找到一个符合定义的人,要么发现你的父母都不满足条件。
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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。
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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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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。
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Because like Adam and Eve in the first creation story, Noah is told to be fruitful and multiply.
因为就像第一个创世纪中的亚当和夏娃，诺亚被命令多子多孙。
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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。
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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。
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Why did God place the stupid fruit in the garden in the first place if he knew in advance that Adam and Eve were going to eat the thing?
如果他事先就知道偷食禁果的事情会发生,为什么还要把这个不祥的果实就那么放在园子里？
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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。
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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。
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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。
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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。
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Milton is adamant throughout the epic in his insistent imagining Adam and Eve quite specifically as a married couple - and a married couple -- and this is important to Milton -- a married couple with an active sex life.
弥尔顿在他的叙事诗中坚定不移的认为,作为已婚的夫妇，亚当和夏娃,已婚的夫妇--这一点对弥尔顿来说很重要-,有频繁性生活的夫妇。
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At that fateful moment, Adam and Eve are standing together at the tree, and although only the woman and the serpent speak, Adam was present, and it seems he accepted the fruit that his wife handed him.
在那非同寻常的时刻，亚当和夏娃一起站在树下,尽管，只有女人和蛇在说话，但是亚当确实在场,而且接受了妻子递过来的果实。
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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。
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It's the eating of the forbidden fruit by Adam and Eve.
这就是亚当和夏娃偷吃了禁果。
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First it may be that Adam and Eve had access to this tree up to that point. As long as their will conformed to the will of God there was no danger to their going on eternally, being immortal.
第一，亚当和夏娃很有可能，可以接近生命树,只要他们遵从上帝的旨意,此时的永生，是没有威胁的。
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You just have to extend for a little bit this Pauline philosophy of freedom to the situation of the unfallen Eden of Adam and Eve to see a kind of logical trouble that Milton is getting himself in to.
你只是不得不扩展一点彼得的哲学,自由在亚当和夏娃永不坠落的失乐园的情况中,似乎有一点逻辑问题，弥尔顿把自己绕了进去。
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Also, it's only after their defiance of God's command that Adam and Eve first become aware of, and ashamed by, their nakedness, putting the sort of sexual awakening after the act of disobedience rather than at the same time or prior to.
同时，在亚当夏娃，违背了上帝的命令后,第一次为他们的赤身裸体，感到羞愧，他们的性觉醒，产生于违背上帝的意愿之后,而不是在他们被创造之初。
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God's forbidding of the fruit removes from Adam and Eve any capacity for choosing and deciding, and you can see Milton worrying in Areopagitica about the uneasy relationship of his own argument to this central text in divine scripture.
上帝对果实的禁止抽离了亚当和夏娃选择和决定的,能力，你会看到弥尔顿在《论出版自由》中的焦急,因为这不安的关系,他的论证和虔诚的圣典中的中心段落。
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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？
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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。
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So, there's a wonderful thirteenth-century commentator that says that God needed creatures who could choose to obey him, And therefore it was important for Adam and Eve to do what they did And to learn that they had the choice not to obey God so that their choice for God would become endowed with meaning.
十三世纪有一位著名的评论家说,上帝需要有能力选择遵从他的生物，因此，夏娃亚当做他们所做的事情很重要,并发现他们可以选择不遵从上帝,那么他们对上帝的遵从便有了意义。
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The problem of memory is just as important to the psychological dynamics of the fall of Adam and Eve, but as we will see when we look at Book Four, surely it's the problem of the poet's memory that's the most troubling in Paradise Lost.
记忆的问题的重要性与,亚当与夏娃堕落后心里的变化相当，但是我们将在第四册书看到，确实是诗人自己记忆的问题,困扰着《失乐园》这部作品。
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