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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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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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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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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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The story of the first human pair in the Garden of Eden, which is in Genesis 2 and 3 has clear affinities with the Epic of Gilgamesh, that's a Babylonian and Assyrian epic in which a hero embarks on this exhausting search for immortality.
创世纪2至3，里，伊甸园亚当和夏娃的故事,与《吉尔迦美什史诗》有着密切的联系，《吉尔迦美什史诗》是巴比伦人和亚叙人的,一个英雄竭尽全力追求永生的故事。
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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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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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Just as Enkidu gains wisdom and becomes like a god and loses his oneness with nature, so Adam and Eve after eating the fruit of the knowledge of good and evil are said to have become like gods and they also lose their harmonious relationship with nature.
就像Enkidu得到智慧，变得有神性，却失掉,与自然的和谐，亚当和夏娃在吃了智慧果以后,也变得具有神性,同时也失掉了与自然的和谐关系。
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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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