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Remember today that your children were not the ones who saw and experienced the discipline of the LORD your God: his majesty, his mighty hand, his outstretched arm; the signs he performed and the things he did in the heart of Egypt, both to Pharaoh king of Egypt and to his whole country; what he did to the Egyptian army, to its horses and chariots, how he overwhelmed them with the waters of the Red Sea as they were pursuing you, and how the LORD brought lasting ruin on them. It was not your children who saw what he did for you in the desert until you arrived at this place, and what he did to Dathan and Abiram, sons of Eliba the Reubenite, when the earth opened its mouth right in the middle of all Israel and swallowed them up with their households, their tents and every living thing that belonged to them.

你们今日当知道，我本不是和你们的女儿说话，因为他们不知道，也没有看见耶和华你们神的管教、威严、大能的手和伸出来的膀臂，并他在埃及中向埃及法老和其他地所行的神迹奇事；也没有看见他怎样待埃及的军兵、车马，他们追赶你们的时候，耶和华怎样使红海的水淹没他们，将他们灭绝，直到今日，并他在旷野怎样待你们，以至你们来到这地方；也没有看见他怎样待吕便子孙以利押的儿子大坍、亚比兰，他怎样在以色列人中间开口吞了他们和他们的家眷，并帐篷与跟他们的一切活物。

UNCLOS Art. 43 proposes that the user states of the straits for international navigation should cooperate with the littoral states, but the convention neither stipulates the nature of the cooperation , nor specifies that in what way and through what mechanism should the cooperation be carried out, and what the concept" user states" precisely means.

联合国海洋法公约第43条规定了国际海峡的使用国和沿岸国的合作义务，但是未就合作的性质、方式、途径、使用国的概念等作出明确的规定。

Men forget us; those whom we have benefited turn against us. We have no abiding place in the fickle hearts of men; but God will never forget one of His true servants. He binds Himself to us not by what we do for Him but by what He has done for us. We have been loved too long and bought at too great a price to be now forgotten.

人会忘恩负义，甚至恩将仇报；但上帝绝对纪念祂忠心的仆人，祂系念我们，不是因为我们为祂做了什么，乃是因为我们是祂用宝血重价买赎回来的，祂怎能把我们忘记？

Men forget us; those whom we have benefited turn against us. We have no abiding place in the fickle hearts of men; but God will never forget one of His true servants. He binds Himself to us not by what we do for Him but by what He has done for us. We have been loved too long and bought at too great a price to be now forgotten.

人会忘恩负义，甚至恩将仇报；但上帝绝对纪念祂忠心的仆人，祂系念我们，不是因为我们为祂做了什麼，乃是因为我们是祂用宝血重价买赎回来的，祂怎能把我们忘记？

So this conflict between what is desirable when formulating policies, and what is desirable after policies have been in effect for a while, is what explains the popularity of amnesties.

因此，制定政策法规时的需求与政策法规实施一段时间后的新需求之间的对立性差异，就成了特赦政策受到欢迎的原由。

Receive what the universe arranges for you, and What you attract for yourself.

接受它。接受宇宙为你安排的，你自己吸引来的。

Not,I repeat ,from their own faults,but beacuse their professors and their admirers persist in taking them for what they are not,and are officious in arrogating for them a praise to what they have no claim.

我要强调，这绝非是因为其自身有什么过错，而是因为教授们和赞美者们一味地把它们弄得面目全非，并且还要殷勤地献上其本身并不希冀的赞颂。

Taken by themselves , they do but seem to be what they are not; they look like virtue at a distance, but they are detected by close observers, and on the long run; and hence it is that they are popularly accused of pretense and hypocrisy, not, I repeat, from t heir own fault, but because their professors and their admirers persist in takin g them for what they are not, and are officious in arrogating for them a praise to which they have no claim.

就其本身而言，它们似乎已经面目全非，它们已成为一种只可远观的美德，只有经过长久的观察方可探知真相。因此它们受到广泛的责难，被指责为虚假、伪善。我想强调的是，这绝不是因为它们自身有什么过错，而是因为教授及其崇拜者们一味地把它们弄得面目全非，而且还殷勤地献上其本身并未要求的赞扬。

Taken by themselves, they do but seem to be what they are not; they look like virtue at a distance, but they are detected by close observers, and in the long run; and hence it is that they are popularly accused of pretense and hypocrisy, not, I repeat, from their own fault, but because their professors and their admirers persist in taking them for what they are not, and are officious in arrogating for them a praise to which they have no claim.

就其本身而言，它们似乎已远非其本来面目，远观之下，它们似乎是美德，然而，只有通过长期的近距离仔细观察方可探知其真伪。也正因为此，各种美德品质受到广泛的责难，指责其虚饰与伪善。我要强调，这绝非是因为其自身有什么过错，而是因为它们的信仰者和赞美者们一味地把它们弄得面目全非，并且还要好事地献上其本身并不希冀的赞颂。

Taken by thelves, they do but seem to be what they are not; they look like virtue at a distance, but they are detected by close observers, and on the long run; and hence it is that they are popularly accused of pretense and hypocrisy, not, I repeat, from their own fault, but ause their professors and their admirers persist in taking them for what they are not, and are officious in arrogating for them a praise to which they have no claim.

就其本身而言，它们似乎已远非其本来面目，它们似乎一远看的美德，经久久细察方可探知。因此它们受到广泛的责难，指责其虚饰与伪善。我要强调，这绝非是因为其自身有什么过错，而是因为教授们和赞美者们一味地把它们弄得面目全非，并且还要殷勤地献上其本身并不希冀的赞颂。

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。