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In the first main division of the Book of Joel (1:2-2:17) the prophecies are threatenings of the day of judgment; the prophecies in the second division, which embraces the rest of the book (2:18-3:21), are consolatory descriptions of the day of grace.

在第一主科书约珥（ 1：2-2：17 ）预言是threatenings的审判的日子；预言，在第二次表决，其中包含了其余的图书（ 2：18-3 ： 21 ），是consolatory说明该天的宽限期。

The book is the last work compiled by the celebrated poet Zang Kejia, and the Preface of the Second Enlarged Edition of the book is the last work of the senior Zang in his seventy years of literary career.

该书是著名诗人臧克家生前主编的最后一部著作，该书的《增订二版卷头语》也是臧老七十年文学生涯的绝笔之章。

First of all , it is seen in Zhang Wei"s long writing that continuous changes occurs with the following era contexts which is shown. First, the gradual desalinization of " earth image " on the space," earth " is not only a creation in Zhang Wei"s novel, but the main source of the poesy of its works. It declines after " September fable ", not only indicating Zhang Wei "s decay of poesy of the novel, but also reflecting the disobeyed pross of light appear contemporary China social urbanization and common customs to . Second, the change of " writing subject projection " in the spiritual meaning, Its characteristic displayed by the reduction of image of spokesman as write thought representation .and on the other side represent" person who want more that resist actively " which also shows contemporary intellectual predicament and adjustment of value. Third, in " changeable and separate characteristics in the stylistics ",It changes " epic body " of" Ancient ship "," body not mythical " to " September fable "," pour out body " of" Bai Hui "" Family "," the discipline spreads the body "of Book of other provinces"," lie body " of" Can not recall the hollyhock ". Its constant changes persuing of recreation and sports, has entered into the different book mode and narration of different class gradually too.

首先，张炜的长篇写作中可以看出一种跟随时代语境而不断发生的变化，这表现在：一是空间上的"大地意象"的渐趋淡化，"大地"不但是张炜小说中的一个创造，而且也是其作品的诗意的主要源泉，它在《九月寓言》之后的衰退，不但表明了张炜小说中诗意的衰减，而同时也反照出当代中国社会城市化和世俗化进程的不可违拗；二是精神意义上的"写作主体投影"的变化，其特征主要表现为作为作家思想代言者的"正面的知识者"形象的弱化，代表其另一面的"积极反抗的多欲者"的凸显，这也显示了当代知识分子价值的困境与调整；三是在"文体上的多变与另类化"，由《古船》的"史诗体"，到《九月寓言》的"神话体"，再到《柏慧》、《家族》的"倾诉体"，《外省书》的"纪传体"，《能不忆蜀葵》的"诳语体"，其文体不断求变，也逐渐走入了异书模式和另类叙述。

3The plot of the seventh book will be very closely linked to its immediate predecessor, and in many ways it will form the second part of a two-part story begun in book six.

3第七本书的剧情将会与第六本书结合紧密，通过不同的方式构造出"故事两部曲"从第六部开始的下半部分。

I read Wang Ming's "50 Year of CCP" recently, it's maybe a forbidden book about abusing Chairman Mao and distorting Party history, but Wang has a beautiful pen and learn theory very well, after I finished the book I have two achievements, first is knowing that Wang has living to the ending of Culture Revolution and he had also take big position after PRC was established. Second is I understand the major convergence between Mao and Wang is whether Maxism can be Chinalized, Wang conclude Maoism is total Personal Adorement, to think peacefully it's reasonable, and after Mao there are "2 If, 3 Representer, Cat and 2 Must" Theories, but Wang's flatory to USSR was also unacceptful, all in all Stalin also advocate Personal Adorement movement.

最近还看了王明的《中共50年》，这可能算一本禁书吧，是骂毛主席歪曲党史的，不过王的文才不错，理论学的也好，看完两个收获，第一是知道了王竟然一直活到文革快结束时，建国后还当过不小的官，第二是理解了王和毛的主要分歧是马列主义能不能中国化的问题，王是极力反对毛泽东思想和马列中国化的提法，认为是极端的个人崇拜，平心而论有些道理，而在毛之后"两个凡是、三个代表、猫论、两个务必"都陆续出台，但王对苏联的极力美化也是存在问题的，毕竟搞个人崇拜搞得凶的是斯大林。

The second chapter analyses the social and cultural background of The Book Of Poems, the influence of Zhou ritualism on The Book Of Poems,and the constraining of the natural female consciousness in the relationship between male and female.The third chapter expounds women\'s value positioning under natural and social expect.

第二章从《诗经》产生的社会文化背景入手，分析了周礼对《诗经》的影响、《诗经》中体现的母系氏族遗风、《诗经》时代女性的沉重压抑与不懈追求，两性关系中的女性意识由自然到自然的约束。

Critical investigations, as to where the original texts in the Book of Sophonias end and the glosses, revisions of the text, and still later revisions begin, have resulted in a unanimous declaration that the first chapter of the book is the work of Sophonias; the second chapter is regarded as not so genuine, and the third still less so.

关键的调查，由于那里的原文在这本书中的sophonias年底和美化，修改文本，修改后，仍然开始，已导致在一个一致的声明，表示第一章的这本书的工作sophonias ；第二章是被视为并非如此真实，和第三次仍是那么。

It is necessary to mention the "Chronicle of Edessa", from 495 to 506, which is embedded in the "chronicle" attributed to Joshua the Stylite (who seems to have been a Catholic); this latter is included in the second book of the "Chronicle" attributed to the Patriarch of Antioch, Dionysius of Tell-Mahre, a compilation which has a fourth book (from the end of the sixth century to 775) which is an original work by the compiler, who was in reality a monk of Zonkenin, possibly Joshua the Stylite himself.

有必要提到"埃德萨纪事"，从495到506 ，这是植根於"纪事报"归因於乔舒亚的Stylite ，后者已被列入第二本书的"纪事"归因於安提阿主教，狄奥尼修斯的告诉- Mahre ，汇编了第四本书（从结束的第六届世纪775 ）这是一个原始的工作，编译器，谁是现实中的僧人Zonkenin ，可能乔舒亚的Stylite自己。

The second image, a book with a yellow cover, is of a book published in 2002 by a retired history professor.

第二幅图，就是黄色封面的那本书是由一个退休教授在2002年出版的。

Theocracy was ruling form in Judah and Israel and fully respected by the biblical book Deuteronomy mishneh torah "the second Book of Law" and the Deuteronomistic historian.

在犹大和以色列的神权政治完全遵从圣经的《申命记》和申命派主义历史学家的意见。

Lugalbanda was a god and shepherd king of Uruk where he was worshipped for over a thousand years.

Lugalbanda 是神和被崇拜了一千年多 Uruk古埃及喜克索王朝国王。

I am coming just now,' and went on perfuming himself with Hunut, then he came and sat.

我来只是现在，'歼灭战perfuming自己与胡努特，那麼，他来到和SAT 。