亚伯拉罕

Abraham lived the measure of his life, nine hundred and ninety-five years, and having lived all the years of his life in quietness, gentleness, and righteousness, the righteous one was exceeding hospitable; for, pitching his tent in the cross-ways at the oak of Mamre, he received every one, both rich and poor, kings and rulers, the maimed and the helpless, friends and strangers, neighbors and travelers, all alike did the devout, all-holy, righteous, and hospitable Abraham entertain.

一，亚伯拉罕住衡量他的一生，九九五年报告，并经住了所有多年来他的生活平静，温柔，和公义，正义的人超过好客；为，俯仰他的帐篷里，在两岸关系-如何在橡树的mamre ，他收到的每一个，无论是富国还是穷国，国王和统治者，致残和无奈，朋友和陌生人，邻居和旅行者，所有都没有虔诚的，全方位的神圣的，正义的，好客亚伯拉罕的娱乐节目。

On the third day Abraham looked up and saw the place in the distance.(5) He said to his servants,"Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you."

22：4到了第三日，亚伯拉罕举目远远地看见那地方。22：5亚伯拉罕对他的仆人说，你们和驴在此等候，我与童子往那里去拜一拜，就回到你们这里来。

For every man has come from the first-created, and therefore they are first judged here by his son, and at the second coming they shall be judged by the twelve tribes of Israel, every breath and every creature.

&行政长官会同上尉说，&あな，最圣洁的亚伯拉罕，可怕的男子坐在后宝座，这又是儿子的第一次创造了亚当，谁是所谓的阿贝尔，其中恶人该隐杀死了，他坐在从而判断所有创作，并审查了正义的男子和罪人，因为真主说，我不会在审判你的，但每个人出生的男子，应判断，所以他给他的判断，判断世界，直到他的伟大和光荣的未来，那么，澳正义亚伯拉罕，是一个完美的判断和补偿，永恒的和不可改变的，这是任何人都无法改变，因为每个人都已经从最初创建的，因此，他们是第一次来判断这里，他的儿子，并在第二次来他们应当由大家来评判， 12个部落以色列，每呼气，每头动物，但第三次他们应当由大家来评判上帝的一切，然后，事实上，去年底即判断是近，和判刑的可怕，有没有交付，而且现在由三个法庭的判决世界和赔偿的话，基于这个原因，事情并非最终确定由一名或两名证人，但三名证人应一切待确定。

For every man has come from the first-created, and therefore they are first judged here by his son, and at the second coming they shall be judged by the twelve tribes of Israel, every breath and every creature.

&行政长官会同上尉说，&あな，最圣洁的亚伯拉罕，可怕的男子坐在后宝座，这又是儿子的第一次创造了亚当，谁是所谓的阿贝尔，其中恶人该隐杀死了，他坐在从而判断所有创作，并审查了正义的男子和罪人，因为真主说，我不会在审判你的，但每个人出生的男子，应判断，所以他给他的判断，判断世界，直到他的伟大和光荣的未来，那麼，澳正义亚伯拉罕，是一个完美的判断和补偿，永恒的和不可改变的，这是任何人都无法改变，因为每个人都已经从最初创建的，因此，他们是第一次来判断这里，他的儿子，并在第二次来他们应当由大家来评判， 12个部落以色列，每呼气，每头动物，但第三次他们应当由大家来评判上帝的一切，然后，事实上，去年底即判断是近，和判刑的可怕，有没有交付，而且现在由三个法庭的判决世界和赔偿的话，基於这个原因，事情并非最终确定由一名或两名证人，但三名证人应一切待确定。

Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife.

创22：7 以撒对他父亲亚伯拉罕说，父亲哪，亚伯拉罕说，我儿，我在这里。

Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife.

以撒对他父亲亚伯拉罕说：&父亲哪！&亚伯拉罕说：&我儿，我在这里。&

The ultimate other is God, van Manen says, and involves himself and the reader in a thought experiment of how the situation of Abraham and Isaac might have gone: Abraham tied his son to the sacrifice stake.

最终的另一种是上帝，范梅南说，涉及本人以及如何在亚伯拉罕和以撒的情况可能出现了思想实验的读者：亚伯拉罕捆绑他的儿子牺牲的股份。

And yet it is fair to say that if any of us saw a twenty-first-century Abraham raising the knife on the roof of his apartment building we would call the police; we would wrestle him down; even if we saw him lower the knife at the last minute we would expect the Department of Children and Family Services to take Isaac away and charge Abraham with child abuse.

但是公平说一句，如果在21世纪，任何人看见亚伯拉罕在他的公寓楼顶举起刀子，我们肯定会报警；我们会与他搏斗；即使我们看到他在最后时刻放低了刀子，我们也会期望儿童及家庭服务处将艾萨克带离，并控告亚伯拉罕虐待儿童。

The God of Abraham, Isaac, and Jacob designates him to deliver the Hebrews from the Egyptian yoke, and to conduct them into the "land of milk and honey", the region long since promised to the seed of Abraham, the Palestine of later years.

亚伯拉罕的神，以撒，雅各，并指定他向希伯来人从埃及枷锁，使自己的行为变成了&土地的牛奶和蜂蜜&，该地区早已答应种子亚伯拉罕，巴勒斯坦的晚年。

Abraham and the Hebrews came from Ur, Sumer, and if you want to write a book about Abraham and the Hebrews, you need to know Sumer, its religion and world views.

亚伯拉罕和希伯来人从乌尔来，苏美尔，如果你想要写一本关于亚伯拉罕和希伯来人书，你需要知道苏美尔，其宗教和世界观。

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。