查询词典 father and son

They spoke of the Father as "Spirit" and the Son as "flesh", and it is scarcely surprising that the similar Monarchianism of Marcellus should have issued in the Theodotianism of Photinus.

他们谈到了父亲的"精神"和儿子的"肉"，这是几乎令人吃惊的是，类似的神格唯一的玛尔凯应该发出Theodotianism的Photinus 。

He was a son of God—a phrase which, if it means anything, means just that—and he must be about His Father's business, the service of a vast, vulgar, and meretricious beauty.

他是上帝之子，如果这个词还有什么别的含义的话，这里只能用它的本意，他要为天父的事业而献身，服务于这一博大而又粗俗、浮华而又美丽的事业。

Family members include the father Marvolo, and a son Morfin and a daughter named Merope.

家庭成员包括父亲马沃罗，儿子莫芬，女儿梅洛普。

It was the crowning evidence of His Messiahship, the signal from the Father that Jesus had spoken the truth, and was the Son of God.{DA 625.3

这是耶稣身为弥赛亚的最后证据，是来自天父的信号，证明耶稣讲的是真理，而且他就是上帝的儿子。

And Moses said to Hobab the son of Reuel the Midianite, Moses' father-in-law, We are setting out for the place of which the LORD said,'I will give it to you.

摩西对他岳父米甸人流珥的儿子何巴说：「我们要行路，往耶和华所应许之地去；他曾说：『我要将这地赐给你们。

"Then Moses said to Hobab, the son of his father-in-law Reuel the Midianite, We are journeying to that place of which the Lord has said, I will give it to you: so come with us, and it will be for your profit: for the Lord has good things in store for Israel."

摩西对他岳父米甸人流珥的儿子何巴说，我们要行路，往耶和华所应许之地去。他曾说，我要将这地赐给你们。现在求你和我们同去，我们必厚待你，因为耶和华指着以色列人已经应许给好处。

And Moses said to Hobab the son of Reuel the Midianite, Moses' father-in-law, We are setting out to the place concerning which Jehovah said, I will give it to you.

10：29 摩西对他岳父米甸人流珥的儿子何巴说，我们要往前行，到耶和华所说之地去；祂曾说，我要将这地赐给你们。

And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come you with us, and we will do you good: for the LORD has spoken good concerning Israel.

029 摩西对他岳父─米甸人流珥的儿子何巴─说：我们要行路，往耶和华所应许之地去；他曾说：我要将这地赐给你们。现在求你和我们同去，我们必厚待你，因为耶和华指著以色列人已经应许给好处。

And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath oken good concerning Israel.

10：29 摩西对他岳父米甸人流珥的儿子何巴说，我们要行路，往耶和华所应许之地去。他曾说，我要将这地赐给你们。现在求你和我们同去，我们必厚待你，因为耶和华指着以色列人已经应许给好处。

29 Now Moses said to Hobab son of Reuel the Midianite, Moses' father-in-law, We are setting out for the place about which the LORD said, 'I will give it to you.' Come with us and we will treat you well, for the LORD has promised good things to Israel.

10：29 摩西对他岳父〔或作内兄〕米甸人流珥的儿子何巴说、我们要行路往耶和华所应许之地去、他曾说、我要将这地赐给你们、现在求你和我们同去、我们必厚待你、因为耶和华指著以色列人已经应许给好处。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。