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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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How can an all-powerful, good God allow so much evil to exist and even go unpunished?
怎么可能，一个万能的，善良的上帝会允许邪恶的存在，甚至不受到惩罚呢？
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some of good, some of evil substance, and yet God, in that unapocryphal vision, said without exception, "Rise, Peter, kill and eat," leaving the choice to each man's discretion.
都是一些好的或是不好的物质，上帝经过真实所见，说没有特例，“上升，彼得，杀死然后吃“，把决策权留给每个人自由决定。
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And another philosopher, Descartes, in thinking about God's omnipotence, thought that it wouldn't be good enough if God as omnipotent couldn't change the facts of mathematics.
另一个哲学家，笛卡尔在思考上帝万能的时候觉得，如果万能的上帝无法改变数学,那么便不能称为万能。
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He's going to ameliorate their conditions, he's going to make their slavery on his plantations so effective, so good, such a even joyous form of labor, that he will be doing God's work by improving slavery.
他会改善奴隶们的生活条件,他会让自己种植园的奴隶们,提高工作效率,优化管理模式,奴隶甚至是一种令人享受的工作,他会按照上帝的旨意提升奴隶的生活水平
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And the drama of human life should revolve not around the search for eternal life but around the moral conflict and tension between a good god's design for creation and the free will of human beings that can corrupt that good design.
而关于人类生命的戏剧,不应该围绕于对永生的追寻,而是道德的冲突和紧张状态，在上帝创造的美好,和人类能腐蚀这种美好创造的自由意志间的冲突。
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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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True godliness means imitation of God, the exercise of one's power In a manner that is godlike, good, life-affirming and so on.
真正的神性是效仿上帝，施展权力,用与上帝相仿的善良的方式。
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When God rests he's looking at the whole thing, it's very good, it's set up very well.
当上帝休息的时候，他四下环顾，这很好，他将它建造得很好。
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Despite God's promise of land and blessing, things don't look so good at the end of Genesis.
尽管有了上帝的许诺和庇佑，事情在《创世纪》末并不尽善尽美。
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And after the creation of living things, The text states that God found all that he made to be very good.
当所的有生物都创造完毕后，文字记载道，上帝觉得他所创造的一切都十分美好。
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The serpent tells Eve that If she eats the fruit of the tree of the knowledge of good and evil, She will become like God.
蛇对夏娃说,如果她吃了分辨善恶之树的果实，她就会像上帝一样。
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Because the difference here is that it's posited not only that this God is the only power but that he is only good. And that was not the case with the metadivine realm. Right? That was morally neutral.
因为区别在于这里的上帝不仅是,唯一的能量来源，他也是唯一的神，这和超神领域,没有任何的联系，以色列的上帝在道德上是中立的。
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God created a good world, But humans in the exercise of their moral autonomy, They have the power to corrupt the good.
上帝创作了一个美好的世界，但人类掌控自己的道德，他们有能力腐蚀美好事物。
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They're not wholly good, not wholly evil, and no one god's will is absolute.
他们不是完全的善良，也不是完全的邪恶，也没有一个神灵的意愿是绝对的。
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And God knows that, that human beings will become like God knowing good and evil.
上帝知道这点，人类就会像上帝一样能分辨善恶。
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They were very often associated with blind forces of nature with no intrinsic moral character, he says. And the god of Israel was understood to transcend nature and his will was not only absolute, it was absolutely good and moral.
他们与自然的力量相关,没有内在的品德，而以色列的上帝,被认为是超越自然地存在，他的意愿不仅是绝对的，而且是绝对正确和道德的。
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The Genesis story of God's peremptory prohibition of the fruit from the tree of the knowledge of good and evil is the strongest analogy that I can think of to the licenser's peremptory prohibition of a book.
创世纪》的故事中上帝坚决禁止,智慧树区分善恶的果实是我能想到的,最有力的和管制者对书本的坚决禁止的类比。
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Now since God is himself the transcendent source of all being and since he is good, in a monotheistic system there are no evil agents that constitute a realm that opposes God as an equal rival.
因为上帝的力量超越万物,也因为他是上帝，在一神论体系中没有恶灵,能够形成一个可与他相抗衡的领域。
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It's one of the things about God: he knows good and evil and has chosen the good.
这就是上帝的一个特别之处：,他能够分辨善恶并且择善而从。
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But now that means there is a serious danger here, and in Genesis 3:22, God says, "Now that man has become like one of us, knowing good and evil , what if he should stretch out his hand and take also from the tree of life and eat, and live forever?"
但在那个时候，意味着，他们将面临很大的困难，《创世纪》第3章第22节，上帝说，现在那个人已经变得与我们相似，能知善恶,现在恐怕他又伸手摘生命树的果子,从此以后长生不老“
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