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If God should spare me my greying hair and bring me back again I'd love far more my Antrim shore, its dark blue hills and rain Around the fires, my heart's des, heaven grant till life shall fail And keep me far from the cruel war and from the Nightingale

但是也许God让我死里逃生，让我重回故里，那么，我发誓我将更爱Antrim海滩，更爱她深蓝色的山，更爱她的深蓝色的雨~。坐在火堆边，在宁静中寻求心灵的满足直到生命结束，再也不去过问那残酷的战争和那受伤的人们

Yet before the floating impress of the woods could clear itself, suddenly the gladsome light leaped over hill and valley, casting amber ,blue and purple ,and a tint of rich red rose ,according to the scene they lit on , and the cloven hoof of darkness, all on the wings of hope advancing ,and proclaiming ,"god is here" then life an djoy sprang reassured form every crouching hollow, every and bud and bird has a fluttering sense of them ,and all the flashing of god's gaze merged into soft beneficence.

然而，在树林的飘渺的印象逝去之前，突然那欢悦的晨光越过山峦和山谷。光线所及，把照到的景致和撇开的帷幕分别染成青色，紫色，琥珀色和富丽的红玫瑰色。而所有的一切都同样在驱散恐惧和黑暗的魔影。所有的一切都展开希望的翅膀，想前飞翔，并大声宣告&上帝来到这里&于是生命和欢乐从每一个蜷伏的洞穴里信心十足地欣然跃出。一切花朵，蓓蕾和鸟雀都感到生命和欢乐而抖动起来。上帝炯炯的目光全部融入温柔的恩泽。

Bibl." sv, or from leaving a feeling of uncertainty and dread of suspense concerning God's pardoning love in the heart, as Weber ("Altsynagogale Theologie, p. 321) maintains, these ten days are the days of special grace when the Shekinah is nigh, and God longs to grant pardon to His people Pesi.

，或离开的感觉，不确定性和恐惧的悬念关於上帝的赦免爱在心里，正如韦伯（& altsynagogale theologie ，页321 ）保持，这十天来，是天的特别恩典时，舍吉拿的是要来临，与神的渴望和赦免他的人

Bibl." sv, or from leaving a feeling of uncertainty and dread of suspense concerning God's pardoning love in the heart, as Weber ("Altsynagogale Theologie, p. 321) maintains, these ten days are the days of special grace when the Shekinah is nigh, and God longs to grant pardon to His people Pesi.

，或离开的感觉，不确定性和恐惧的悬念关于上帝的赦免爱在心里，正如韦伯（& altsynagogale theologie ，页321 ）保持，这十天来，是天的特别恩典时，舍吉拿的是要来临，与神的渴望和赦免他的人

Before the kingdom of God is set up, the earth will be the scene of the return and temporary reign of the Messiah (cf. Rev. 20:2b-3, 4b) and Israel will be God's instrument Zech.

之前，神的国度，是成立时，地球将现场的返回和临时统治弥赛亚（参见牧师20时02分的B - 3 ， 4 ）和以色列将上帝的文书

By 1571, however, the Final Report and Declaration of the Theologians of Both Universities, Leipzig and Wittenberg, affirmed consideration and reception of God's Word and voluntary beginning of obedience in the heart arises out of that which God has begun graciously to work in us.

&由1571年，不过，最后报告和宣言的神学家的两所大学，莱比锡和维滕贝格，肯定了&审议和接收上帝的话语和自愿的顺从，开始在心脏产生于那些上帝已开始宽宏大量的工作在我们。

As disciples of Christ today, let us hear the holy words of God in Leviticus and discern in them God's wisdom for living in Christ today.

今天，我们作为基督的门徒，让我们聆听神在利未记所述说的圣言，并从中领略活在基督里的智慧。

According to Philo, the Logos is a mediating principle between God and the world and can be understood as God's Word or the Divine Wisdom, which is immanent in the world.

据斐洛，标识是一个调解原则，在神和世界之间，并可以被理解为上帝的话语或神的智慧，这是内在的，在世界上。

And when we allow freedom to ring, when we let it ring from every village and hamlet, from every state and city, we will be able to speed up that day when all of God's children - black men and white men, Jews and Gentiles, Catholics and Protestants - will be able to join hands and to sing in the words of the old Negro spiritual,"Free at last, free at last; thank God Almighty, we are free at last."

当我们让自由之声响彻之时，当我们让它从每一座村庄，从每一个州和每一座城市响起时，我们将能加速这一天的到来，那时，所有上帝的孩子们，黑人和白人，犹太人和异教徒们，基督徒和天主教徒们，将能手挽手，以那古老的黑人圣歌的歌词高唱；&终于自由了！终于自由了！感谢全能的上帝，我们终于自由了！&

When we allow freedom to ring, when we let it ring from every village and hamlet, from every state and city, we will be able to speed up that day when all of God's children - black men and white men, Jews and Gentiles,Catholics and Protestants - will be able to join hands and to sing in the words of the old Negro spiritual,"Free at last, free at last; thank God Almighty, we are free at last."

当我们让自由之声响彻之时，当我们让它从每一座村庄，从每一个州和每一座城市响起时，我们将能加速这一天的到来，那时，所有上帝的孩子们，黑人和白人，犹太人和异教徒们，基督徒和天主教徒们，将能手挽手，以那古老的黑人圣歌的歌词高唱；&终于自由了！终于自由了！感谢全能的上帝，我们终于自由了！&

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。