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So Muslims believe that Koran has maintained its original form since it was revealed to the Prophet Mohammad, 14 centuries ago.
穆斯林认为自从《可兰经》,在14世纪展示给先知穆罕默德起,就保持了最原始的形式。
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The Latter Prophets are poetic and oracular writings that bear the name of the prophet to whom the writings are ascribed.
后先知书则是诗歌型和神论似的著作,预言家被认为是完成这部作品的人。
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In the tradition, one of the companions asked the prophet what's the most powerful verse in Koran.
在传统故事中，有个人问先知,《可兰经》里最有力度的一句诗是什么。
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In alluding to the prophet Isaiah in the prelude, Milton suggested that the iniquity of his lips had to be purged off -- burned off, with the live coal supplied by one of the seraphim.
弥尔顿在序曲中提到预言家艾赛亚，就是要表示他唇齿的邪恶,应该被净化，被其中一个，六翼天使用炭火烧掉。
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Machiavelli compares the prince to a prophet.
马奇亚维利将君王比作先知。
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It was probably produced there in the eighth century, and that is supported by the fact that Deuteronomy has affinities with the writings of some prophets we'll be looking at later from the Northern Kingdom of the eighth century, such as the prophet Hosea, and we'll see this when we look at Hosea's writings.
它也许是在八世纪产生的，这被,申命记与一些先知的作品的紧密联系,这个事实所支持我们稍后会从八世纪的北部王国,开始仔细的讲，例如何西阿先知,我们会在学习何西阿的作品时学习它。
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The Old Testament prophet had said, "All flesh is grass," an important verse for the new dispensation of Christianity.
旧约里说，“凡有血气的，尽都如草“,这是基督教教义新体系中的重要一条。
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That's -- no sweat with that one! Milton wants to be a divine prophet like one of the great Hebrew poets of the Old Testament.
他--不要冒汗！，他想做《旧约》中,伟大的希伯来诗人那样的有神性的先知。
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You know that Milton had been entertaining this fantasy of becoming a great biblical prophet like Isaiah as early as the Nativity Ode.
大家都知道,弥尔顿早在里就玩弄过这种,假装成恪守的先知的把戏。
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So again, hot and cold. And in many ways, Moses sets the paradigm for the classical prophet.
所以又一次，一冷一热，在许多方面，摩西为先知塑造了一个良好的典范。
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Isaiah in this passage is describing a crucial moment in his career, his career as a prophet: the moment in which his lips are cleansed and he is empowered -- divinely empowered -- to speak prophetically.
在这一段里艾赛亚描述了一个他事业上至关重要的时刻，作为一个预言家：在这个时刻他的嘴唇被清洁干净,他被神圣得授权来预言。
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The Essex stood half over the other prophet as if it were pleased to guard what it had finally brought down. The man didn't look so much like Haze lying on the ground on his face without his hat or suit on. A lot of blood was coming out of him and forming a puddle around his head.
埃塞克斯看着这个先知，好像很高兴地守卫着,自己撞倒的这个人，这个男人看起来与海斯并不相像,没有戴着帽子或穿着西装趴在地上，一大堆血,从他的体内涌出，在头部附近形成了一个水坑状的东西。
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As you may have guessed, because you have this on your handout, Milton is alluding here to the famous words of the Old Testament prophet Isaiah.
你们可能已经猜到了，因为讲义上都有，弥尔顿在这儿影射到这些,先知艾赛亚旧约里的一些很有名的词。
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Perhaps we want to write like Shakespeare, maybe we want to be a writer like the great Old Testament prophet Isaiah. But the last thing we should be burdened with, Milton's suggesting here, is the fear of being late.
也许我们想向莎士比亚一样，也许想成为,伟大的旧约先知以赛亚,但弥尔顿说我们最不应该被，担心迟到所困。
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Their yell at the top of the world seems to Sal something that calls for a replacement; it calls for some other prophet to come walking ragged towards them and make them fall silent with his word.
他们在世界之巅的叫喊对Sal来说,似乎是在要求一个代替者;,需要另一个先知衣衫褴褛地朝他们走来,用他的话让他们安静。
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