以利亚

When Ahab saw Elijah, Ahab said to him,"Is this you, you troubler of Israel?"

王上18：17亚哈见了以利亚、便说、使以色列遭灾的就是你麼。

"O troubler of Israel". What can we learn from this reaction of Ahab when Elijah came to see him?

问题 1。"使以色列遭灾的"，从这一句话当中，我们可以看到亚哈对以利亚的出现有什么反应？

When he saw Elijah, he said to him,"Is that you, you troubler of Israel?"

亚哈见了以利亚，便说，使以色列遭灾的就是你么。

However, Ahab was unrepentant and blamed Elijah.

但是亚哈没有悔改的心，反而怪以利亚。

And it came to pass after many days, that the word of the LORD came to Elijah in the third year, saying, Go, shew thyself unto Ahab; and I will send rain upo...

18：1 过了许久，到第三年，耶和华的话临到以利亚说，你去，使亚哈得见你。我要降雨在地上。

Alternately, Bel Sade could have been the fertility-god 'Ba'al', possibly adopted by the Canaanites, a rival and enemy of the Hebrew God YHWH, and famously combatted by the Hebrew prophet Elijah.

交替地说，贝尔萨德可能是丰产之神巴力，希伯莱的神亚威的对手和敌人，也很可能被迦南人所采用，在一场与希伯莱先知以利亚的著名搏斗中而闻名。

And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mountEphraim.

24：33 亚伦的儿子以利亚撒也死了，就把他葬在他儿子非尼哈所得，以法莲山地的小山上。

And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.

24：33 亚伦的儿子以利亚撒也死了、就把他葬在他儿子非尼哈以法莲山地所得的小山上。

Tell Eleazar the son of Aaron the priest to take up the censers out of the blaze. Then scatter the fire far and wide, for they have become holy.

「你吩咐祭司亚伦的儿子以利亚撒从火中捡起那些香炉来，把火撒在别处，因为那些香炉是圣的。

Tell Eleazar the son of Aaron the priest to take the censers up out of the burning and scatter the fire about; for they are holy.

16：37 你告诉祭司亚伦的儿子以利亚撒，从火烬中捡起那些香炉来，把火撒在别处，因为那些香炉是圣的。

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。