聖經為英語增添了許多新的單詞

A. 英語中 許多 的高級一點的表達

large
amounts
of
加不可數名詞
a
large
number
of
加可數名詞復數
a
great
deal
of
加不可數名詞
都是很高級的表達方式
不滿意歡迎內追問，希望能和你一起容探討~
滿意請及時採納（你也有加分哦)，O(∩_∩)O謝謝！

B. 誰知道基督教對英語的影響!

《聖經》對英語語言的影響
《聖經》對英語語言的影響是不言而喻的。首先，現代英語的形成就與《聖經》的英譯有密切關系。《欽定聖經譯本》（以下簡稱《譯本》）出版於1611年，它一問世便在社會上產生了廣泛的影響。《譯本》所用的英語，樸素，清新，精練，優美，具有很強的表現力。它的出現不僅進一步確立了規范而統一的英語，而且大大拓寬了它的使用面，使這一語言從狹小的學術，文藝領域走了出來，進入廣大社會的千家萬戶之中。《譯本》的成功奠定了現代英語的基礎。有人統計過這本書里所用的單詞，總數雖只有六千五百多個，但卻表達了極其豐富的內容。這種語言還具有一種典雅，高貴的氣質，因而一直被當作英語的典範。十七世紀以來，英美人便世世代代從這本書里汲取養分。美國總統林肯的演講以其言簡意賅，深刻優美著稱，他的文學裝備便是一本《譯本》；詩人惠特曼的新韻律也是從《譯本》受啟發而來的。
《譯本》不僅奠定了現代英語的基礎，而且為英語輸入了新鮮的血液，增添了大量的習語，格言，典故詞，派生詞等，從而豐富，發展和完善了這一語言。首先，《譯本》在流傳中形成了大量的習語，這些習語鮮明生動，成為現代英語中重要的組成部分。the apple of the/one's eye （眼睛中的瞳孔） 源自《聖經·舊約·詩篇》第17章，"Keep me as the apple of the eye."（求你保護我，如同保護眼中的瞳孔。）另《申命記》第32章也出現"He kept him as the apple of his eye."（保護他如同保護眼中的瞳孔。）。現譯作"掌上明珠"，表示特別珍視的東西。又如： an eye for an eye （以眼還眼） 在《聖經》中多次出現，如《聖經·舊約·申命記》的19篇，摩西受上帝之命，成為在埃及做奴隸的以色列人的領袖。他發布法令："The punishment is to be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand and a foot for a foot."("要以命償命，以眼還眼，以 牙還牙，以手還手，以腳還腳。" 。漢語中"以眼還眼"、"以牙還牙"即源於此，表示"以其人之道還治其人之身"。

C. 急求來自聖經的習語的英語論文，從習語的來源，聖經對語言的影響等方面闡述！

二、英語習語與漢語習語
1.相同之處
習語是一個民族的語言中最為精彩的。習語呈現出了多姿多彩的形式和文化意象, 反映了一個民族文化的各個方面, 包括日常生活、社會習俗、大自然、動植物、歷史、典故等。習語是一個民族文化的瑰寶與結晶, 這些特點可以說是英漢習語的共同特徵。
英漢習語的另一個共同特徵是: 它們都是一種相對穩定的詞語搭配。普通詞語搭配是靈活多樣的, 而習語的搭配卻是比較固定的, 單詞的意義也決定於這種相互搭配, 所以習語是搭配上的極端,基本上沒有靈活性。
2.文化差異
( 1) 生存環境的差異。習語的產生與人們的勞動和生活密切相關。英國是一個島國, 歷史上航海業一度曾領先世界; 而漢民族在亞洲大陸生活繁衍, 人們的生活離不開土地。比喻花錢浪費大手大腳, 英語是「spend money like water」, 而漢語是「揮金如土」。英語中有許多關於船和水的習語, 在漢語中沒有完全相同的對應習語, 如「to rest onone' s oars 」 (暫時歇一歇), 「to keep one' s headabove water 」 (奮力圖存), 「all at sea」 (不知所措) 等等。[1]
在漢語的文化氛圍中, 「東風」即是「春天的風」, 夏天常與酷暑炎熱聯系在—起, 「赤日炎炎似火燒」, 「驕陽似火」是常被用來描述夏天的詞語。而英國地處西半球屬北溫帶海洋性氣候, 報告春天消息的正是西風, 英國著名詩人雪萊的《西風頌》正是對春的謳歌。英國的夏季正是溫馨怡人的季節, 常與「可愛」、「溫和」、「美好」相連。
( 2) 習俗差異。英漢習語差異是多方面的, 最
典型的莫過於在對狗這種動物的態度上。狗在漢語中是一種卑微的動物。漢語中與狗有關的習語大都含有貶意: 「狐朋狗友」、「狗急跳牆」、「狼心狗肺」、「狗腿子」等, 盡管近些年養寵物狗的人數大大增加, 狗的「地位」似乎有所改變, 但狗的貶義形象卻深深地留在漢語言文化中。而在西方英語國家, 狗卻被認為是人類最忠誠的朋友。英語中有關狗的習語除了一部分因受其他語言的影響而含有貶義外, 大部分都沒有貶義。在英語習語中, 常以狗的形象來比喻人的行為。如「You are a luckydog 」 (你是一個幸運兒) , 「Every dog has hisday」 (凡人皆有得意日), 「Old dog will not learnnew tricks 」 (老人學不了新東西)。[2](P140)與此相反,中國人十分喜愛貓, 用「饞貓」比喻人貪嘴, 常有親昵的成分, 而在西方文化中, 「貓」被用來比喻「包藏禍心的女人」。
( 3) 宗教信仰方面差異。與宗教信仰有關的習語也大量地出現在英漢語言中。佛教傳入中國已有一千多年的歷史, 人們相信有「佛」在左右著人世間的一切, 與此有關的習語很多, 如「借花獻佛」,「閑時不燒香, 臨時抱佛腳」等。同樣, 在西方許多國家, 特別是在英國和美國, 人們大多信奉基督教, 「上帝」被描述住在「七層天」, 是至高無上的神靈, 他支配著人們的精神生活, 許多有關「上帝」拯救人類的故事代代相傳, 自然英語習語中有許多習語和基督教息息相關, 相關的習語如「Godhelps those who help themselves [」3](P85) (上帝幫助自助的人), 也有「Go to the hell 」 (下地獄去) 這樣的詛咒。由此可以看出英語習語與漢語習語都與宗教信仰有聯系。
( 4) 歷史典故方面。在英漢兩種語言中還有大量由歷史典故形成的習語, 這些習語結構簡單、意義深遠, 往往不能從字面意義上理解和翻譯。這類習語帶有一定的中國文化背景或英國文化背景, 習語字面上就含有中國古代的人名、地名或西方古代文化中的人名、地名等, 如「Crude imitation withludicrous effect」 (東施效顰), 「Professed love ofwhat one really fears」 (葉公好龍), 「To volunteerone』s service」 (毛遂自薦) 等等。英語典故習語多來自《聖經》和希臘羅馬神話, 如「Achilles'heel」 (惟一致命的弱點), 「meet one's waterloo 」(一敗塗地), 「a pandora's box」[4](P109) (潘多拉之盒,即災難、麻煩、禍害的根源), 「Sphinx's riddle」(斯芬克司之謎, 比喻難解之謎) , 「As wise asSolomon」 (像所羅門一樣聰明, 比喻非常富有智慧等。
三、結語
英語習語以其精闢、形象、生動的特點, 牢固地確立了它在英語中的重要地位。[5](P104)無論是在書面語言, 還是口頭語言里, 英語習語都發揮著越來越顯著的作用, 其數量在日益擴大, 其質量也在不斷升華。因此, 對英語習語的正確理解、准確把握已成為當前英語學習方面的突出問題, 能否正確理解英語習語所傳承的語義是非常關鍵的。英語習語范圍廣泛、源遠流長、內容豐富。英語習語是具有英語民族文化特徵的語言形式, 是英語詞彙的重要組成部分。本文通過對英語習語來源、特徵以及英漢習語所反映的文化差異的研究, 旨在幫助讀者更好地學習英語習語, 更准確地理解英語習語所傳承的文化涵義, 更充分地吸收外來文化的精華。
參考文獻:
[1] 孫海運,方如玉.英語成語來龍去脈[M].北京:中國對外翻譯出版公司,1989.
[2] 黃景明.英語通俗習語精選[M].南京:南開大學出版社,2003.
[3] 王令申.英漢翻譯技巧[M].上海:上海交通大學出版社,1998.
[4] 陳文伯.英語成語與漢語成語[M].北京:外語教學與研究出版社,1982.
[5] 於奇.世界習語文化研究[M].鄭州:大象出版社,2003.
[6] 馮慶華.實用翻譯教程[M].上海:上海外語教育出版社,1997.

D. 英文版聖經一共有多少詞彙量（不是一共多少單詞，而是指不重復的單詞）

聖經原版是希伯來文，有幾十個上百個英文翻譯版，其中KJV、NIV、ESV、ASV使用量回最大。

不同版本分布在直譯答-意譯中間的不同尺度，ESV、KJV偏向直譯，講究忠於原文，適合研究，但可能會影響理解，而且KJV等版本會有古英語用詞和語言習慣，所以理解的難度更大一點，同時詞彙量也少一些，NIV偏向於用現代語言意譯，易理解，字數多，詞彙量稍大。

所以沒法一概而論「英文版聖經一共有多少詞彙量」，一般來說，總詞彙量在1W左右，遠遠低於普通的小說、傳記、詩歌。

以下以ASV來統計：

BIBLE_ASV.epub

ASV美國標准版聖經，詞彙量12000,不重復詞彙數4000多

如果想用聖經來學習英語，建議去youversion，有無數個語言和版本的聖經譯本，可以對照、比較、選擇、學習，有手機app

E. 哪位同學有UOOC英語拓展詞彙的答案

have sought love, first, because it brings ecstasy---ecstasy so great that I would ofte

F. 聖經對於英語語言發展的影響

The Bible in English Literature
It is no exaggeration to say that the English Bible is, next to Shakespeare, the greatest work in English literature, and that it will have much more influence than even Shakespeare upon the written and spoken language of the English race. For this reason, to study English literature without some general knowledge of the relation of the Bible to that literature would be to leave one』s literary ecation very incomplete. It is not necessary to consider the work from a religious point of view at all; indeed, to so consider it would be rather a hindrance to the understanding of its literary excellence. Some persons have ventured to say that it is only since Englishmen ceased to believe in the Bible that they began to discover how beautiful it was. This is not altogether true; but it is partly true. For it is one thing to consider every word of a book as the word of God or gods, and another thing to consider it simply as the work of men like ourselves. Naturally we should think it our ty to suppose the work of a divine being perfect in itself, and to imagine beauty and truth where neither really exists. The wonder of the English Bible can really be best appreciated by those who, knowing it to be the work of men much less ecated and cultivated than the scholars of the nineteenth century, nevertheless perceive that those men were able to do in literature what no man of our own day could possibly do.

Of course in considering the work of the translators, we must remember the magnificence of the original. I should not like to say that the Bible is the greatest of all religious books. From the moral point of view it contains very much that we can not to-day approve of; and what is good in it can be found in the sacred books of other nations. Its ethics can not even claim to be absolutely original. The ancient Egyptian scriptures contain beauties almost superior in moral exaltation to anything contained in the Old Testament; and the sacred books of other Eastern nations, notably the sacred books of India, surpass the Hebrew scriptures in the highest qualities of imagination and of profound thought. It is only of late years that Europe, through the labor of Sanskrit and Pali scholars, has become acquainted with the astonishing beauty of thought and feeling which Indian scholars enshrined in scriptures much more voluminous than the Hebrew Bible; and it is not impossible that this far-off literature will some day influence European thought quite as much as the Jewish Bible. Everywhere to-day in Europe and America the study of Buddhist and Sanskrit literature is being pursued not only with eagerness but with enthusiasm—an enthusiasm which sometimes reaches to curious extremes. I might mention, in example, the case of a rich man who recently visited Japan on his way from India. He had in New Zealand a valuable property; he was a man of high culture, and of considerable social influence. One day he happened to read an English translation of the 「Bhagavad-Gita.」 Almost immediately he resolved to devote the rest of his life to religious study in India, in a monastery among the mountains; and he gave up wealth, friends, society, everything that Western civilization could offer him, in order to seek truth in a strange country. Certainly this is not the only instance of the kind; and while such incidents can happen, we may feel sure that the influence of religious literature is not likely to die for centuries to come.

But every great scripture, whether Hebrew, Indian, Persian, or Chinese, apart from its religious value will be found to have some rare and special beauty of its own; and in this respect the original Bible stands very high as a monument of sublime poetry and of artistic prose. If it is not the greatest of religious books as a literary creation, it is at all events one of the greatest; and the proof is to be found in the inspiration which millions and hundreds of millions, dead and living, have obtained from its utterances. The Semitic races have always possessed in a very high degree the genius of poetry, especially poetry in which imagination plays a great part; and the Bible is the monument of Semitic genius in this regard. Something in the serious, stern, and reverential spirit of the genius referred to made a particular appeal to Western races having certain characteristics of the same kind. Themselves uncultivated in the time that the Bible was first made known to them, they found in it almost everything that they thought and felt, expressed in a much better way than they could have expressed it. Accordingly the Northern races of Europe found their inspiration in the Bible; and the enthusiasm for it has not yet quite faded away.

But the value of the original, be it observed, did not make the value of the English Bible. Certainly it was an inspiring force; but it was nothing more. The English Bible is perhaps a much greater piece of fine literature, altogether considered, than the Hebrew Bible. It was so for a particular reason which it is very necessary for the student to understand. The English Bible is a proct of literary evolution.

In studying English criticisms upon different authors, I think that you must have sometimes felt impatient with the critics who told you, for example, that Tennyson was partly inspired by Wordsworth and partly by Keats and partly by Coleridge; and that Coleridge was partly inspired by Blake and Blake by the Elizabethans, and so on. You may have been tempted to say, as I used very often myself to say, 「What does it matter where the man got his ideas from? I care only for the beauty that is in his work, not for a history of his literary ecation.」 But to-day the value of the study of such relations appears in quite a new light. Evolutional philosophy, applied to the study of literature as to everything else, has shown us conclusively that man is not a god who can make something out of nothing, and that every great work of genius must depend even less upon the man of genius himself than upon the labors of those who lived before him. Every great author must draw his thoughts and his knowledge in part from other great authors, and these again from previous authors, and so on back, till we come to that far time in which there was no written literature, but only verses learned by heart and memorized by all the people of some one tribe or place, and taught by them to their children and to their grandchildren. It is only in Greek mythology that the divinity of Wisdom leaps out of a god』s head, in full armor. In the world of reality the more beautiful a work of art, the longer, we may be sure, was the time required to make it, and the greater the number of different minds which assisted in its development.

So with the English Bible. No one man could have made the translation of 1611. No one generation of men could have done it. It was not the labor of a single century. It represented the work of hundreds of translators working through hundreds of years, each succeeding generation improving a little upon the work of the previous generation, until in the seventeenth century the best had been done of which the English brain and the English language was capable. In no other way can the surprising beauties of style and expression be explained. No subsequent effort could improve the Bible of King James. Every attempt made since the seventeenth century has only resulted in spoiling and deforming the strength and the beauty of the authorized text.

Now you will understand why, from the purely literary point of view, the English Bible is of the utmost importance for study. Suppose we glance for a moment at the principal events in the history of this evolution.

The first translation of the Bible into a Western tongue was that made by Jerome (commonly called Saint Jerome) in the fourth century; he translated directly from the Hebrew and other Arabic languages into Latin, then the language of the Empire. This translation into Latin was called the Vulgate,—from vulgare, 「to make generally known.」 The Vulgate is still used in the Roman church. The first English translations which have been preserved to us were made from the Vulgate, not from the original tongues. First of all, John Wycliffe』s Bible may be called the foundation of the seventeenth century Bible. Wycliffe』s translation, in which he was helped by many others, was published between 1380 and 1388. So we may say that the foundation of the English Bible dates from the fourteenth century, one thousand years after Jerome』s Latin translation. But Wycliffe』s version, excellent as it was, could not serve very long: the English language was changing too quickly. Accordingly, in the time of Henry VIII Tyndale and Coverdale, with many others, made a new translation, this time not from the Vulgate, but from the Greek text of the great scholar Erasmus. This was the most important literary event of the time, for 「it colored the entire complexion of subsequent English prose,」—to use the words of Professor Gosse. This means that all prose in English written since Henry VIII has been influenced, directly or indirectly, by the prose of Tyndale』s Bible, which was completed about 1535. Almost at the same time a number of English divines, under the superintendence of Archbishop Cramner, gave to the English language a literary treasure scarcely inferior to the Bible itself, and containing wonderful translations from the Scriptures,—the 「Book of Common Prayer.」 No English surpasses the English of this book, still used by the Church; and many translators have since found new inspiration from it.

A revision of this famous Bible was made in 1565, entitled 「The Bishops』 Bible.」 The cause of the revision was largely doctrinal, and we need not trouble ourselves about this translation farther than to remark that Protestantism was reshaping the Scriptures to suit the new state religion. Perhaps this edition may have had something to do with the determination of the Roman Catholics to make an English Bible of their own. The Jesuits began the work in 1582 at Rheims, and by 1610 the Roman Catholic version known as the Douay (or Douai) version—because of its having been made chiefly at the Catholic College of Douai in France—was completed. This version has many merits; next to the wonderful King James version, it is certainly the most poetical; and it has the further advantage of including a number of books which Protestantism has thrown out of the authorized version, but which have been used in the Roman church since its foundation. But I am speaking of the book only as a literary English proction. It was not made with the help of original sources; its merits are simply those of a melodious translation from the Latin Vulgate.

At last, in 1611, was made, under the auspices of King James, the famous King James version; and this is the great literary monument of the English language. It was the work of many learned men; but the chief worker and supervisor was the Bishop of Winchester, Lancelot Andrews, perhaps the most eloquent English preacher that ever lived. He was a natural-born orator, with an exquisite ear for the cadences of language. To this natural faculty of the Bishop』s can be attributed much of the musical charm of the English in which the Bible was written. Still, it must not be supposed that he himself did all the work, or even more than a small proportion of it. What he did was to tone it; he overlooked and corrected all the text submitted to him, and suffered only the best forms to survive. Yet what magnificent material he had to choose from! All the translations of the Bible that had been made before his time were carefully studied with a view to the conservation of the best phrases, both for sound and for form. We must consider the result not merely as a study of literature in itself, but also as a study of eloquence; for every attention was given to those effects to be expected from an oratorical recitation of the text in public.

This marks the end of the literary evolution of the Bible. Everything that has since been done has only been in the direction of retrogression, of injury to the text. We have now a great many later versions, much more scholarly, so far as correct scholarship is concerned, than the King James version, but none having any claim to literary importance. Unfortunately, exact scholars are very seldom men of literary ability; the two faculties are rarely united. The Bible of 1870, known as the Oxford Bible, and now used in the Anglican state-church, evoked a great protest from the true men of letters, the poets and critics who had found their inspirations in the useful study of the old version. The new version was the work of fourteen years; it was made by the united labor of the greatest scholars in the English-speaking world; and it is far the most exact translation that we have. Nevertheless the literary quality has been injured to such an extent that no one will ever turn to the new revision for poetical study. Even among the churches there was a decided condemnation of this scholarly treatment of the old text; and many of the churches refused to use the book. In this case, conservatism is doing the literary world a service, keeping the old King James version in circulation, and insisting especially upon its use in Sunday schools.

We may now take a few examples of the differences between the revised version and the Bible of King James. Professor Saintsbury, in an essay upon English prose, published some years ago, said that the most perfect piece of English prose in the language was that comprised in the sixth and seventh verses of the eighth chapter of the Song of Songs:

Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave; the coals thereof are coals of fire, which hath a most vehement flame.

Many waters can not quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be condemned.

I should not like to say that the Professor is certainly right in calling this the finest prose in the English language; but he is a very great critic, whose opinion must be respected and considered, and the passage is certainly very fine. But in the revised version, how tame the same text has become in the hands of the scholarly translators!

The flashes thereof are flashes of fire, a very flame of the Lord.

Now as a description of jealousy, not to speak of the literary execution at all, which is the best? What, we may ask, has been gained by calling jealousy 「a flame of the Lord」 or by substituting the word 「flashes」 for 「coals of fire」? All through the new version are things of this kind. For example, in the same Song of Songs there is a beautiful description of eyes, like 「doves by the rivers of waters, washed with milk, and fitly set.」 By substituting 「rivers」 only for 「rivers of waters」 the text may have gained in exactness, but it has lost immeasurably, both in poetry and in sound. Far more poetical is the verse as given in the Douai version: 「His eyes are as doves upon brooks of waters, which are washed with milk, and sit beside the beautiful streams.」

It may even be said without any question that the mistakes of the old translators were often much more beautiful than the original. A splendid example is given in the verse of Job, chapter twenty-six, verse thirteen: 「By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.」 By the crooked serpent was supposed to be signified the grand constellation called Draco, or the Dragon. And the figure is sublime. It is still more sublime in the Douai translation. 「His obstetric hand hath brought forth the Winding Serpent.」 This is certainly a grand imagination—the hand of God, like the hand of a midwife, bringing forth a constellation out of the womb of the eternal night. But in the revised version, which is exact, we have only 「His hand hath pierced the Swift Serpent!」 All the poetry is dead.

There are two methods for the literary study of any book—the first being the study of its thought and emotion; the second only that of its workmanship. A student of literature should study some of the Bible from both points of view. In attempting the former method he will do well to consider many works of criticism, but for the study of the text as literature, his ty is very plain—the King James version is the only one that ought to form the basis of his study, though he should look at the Douai version occasionally. Also he should have a book of references, such as Cruden』s Concordance, by help of which he can collect together in a few moments all the texts upon any particular subject, such as the sea, the wind, the sky, human life, the shadows of evening. The study of the Bible is not one which I should recommend to very young Japanese students, because of the quaintness of the English. Before a good knowledge of English forms is obtained, the archaisms are apt to affect the students』 mode of expression. But for the advanced student of literature, I should say that some knowledge of the finest books in the Bible is simply indispensable. The important books to read are not many. But one should read at least the books of Genesis, Exos, Ruth, Esther, the Song of Songs, Proverbs,—and, above all, Job. Job is certainly the grandest book in the Bible; but all of those which I have named are books that have inspired poets and writers in all departments of English literature to such an extent that you can scarcely read a masterpiece in which there is not some conscious or unconscious reference to them. Another book of philosophical importance is Ecclesiastes, where, in addition to much proverbial wisdom, you will find some admirable world-poetry—that is, poetry which contains universal truth about human life in all times and all ages. Of the historical books and the law books I do not think that it is important to read much; the literary element in these is not so pronounced. It is otherwise with the prophetic books, but here in order to obtain a few jewels of expression, you have to read a great deal that is of little value. Of the New Testament there is very little equal to the Old in literary value; indeed, I should recommend the reading only of the closing book—the book called the Revelation, or the Apocalypse, from which we have derived a literary adjective 「apocalyptic,」 to describe something at once very terrible and very grand. Whether one understands the meaning of this mysterious text makes very little difference; the sonority and the beauty of its sentences, together with the tremendous character of its imagery, can not but powerfully influence mind and ear, and thus stimulate literary taste. At least two of the great prose writers of the nineteenth century, Carlyle and Ruskin, have been vividly influenced by the book of the Revelation. Every period of English literature shows some influence of Bible study, even from the old Anglo-Saxon days; and ring the present year, the study has so little slackened that one constantly sees announcements of new works upon the literary elements of the Bible. Perhaps one of the best is Professor Moulton』s 「Modern Reader』s Bible,」 in which the literary side of the subject receives better consideration than in any other work of the kind published for general use.

G. 為生活增添了許多新活力的翻譯是：什麼意思

為生活增添了許多新活力
翻譯是：
Add a lot of new vitality to life

H. 幫想想英語單詞了

全是四個字母的，希望有你想要的。

aria 獨唱曲，詠嘆調
agog 興奮的
ASAP 越快越好(As Soon As Possible)
atom 原子，微粒
aura 氣息
babe 嬰兒，不知世故的人
balk 阻礙
bard 吟唱詩人
bate 壓制
bawl 大聲叫喊
Cain 該隱，殺手
cede 割讓
cell 細胞，基層，小組
chic 時尚的
chum 好朋友，魚餌
clan 氏族，部落
defy 藐視
dice 篩子
sk 黃昏
epic 史詩，宏大的
etch 銘刻
foil 金屬薄片，挫敗
fuse 保險絲，導火線
gait 步態
gaze 凝視，注視
gene 基因
hymn 贊美詩，聖歌，頌歌
hush 安靜，寂靜
icon 聖像，偶像
idol 偶像，神像
iris 彩虹
Jove 羅神=Jupiter
Juno 羅神，朱諾
knit 癒合
lurk 潛藏
mere 只不過，純粹的
mess 臟亂，困境
morn 東方，黎明
Noah 諾亞
noun 名詞
oath 誓言，誓約，咒罵
odds 機運，懸殊
ogle 秋波，媚眼
omen 兆頭
puss 小貓，少女（愛稱）
pyre 火葬柴堆
quay 碼頭
rapt 專注的
riot 騷亂，極度豐富
ripe 成熟的
sage 智者
sane 清醒的，明智的
scum 泡沫，社會殘渣
surf 海浪
tide 潮汐，潮流，趨勢
urge 強烈的慾望
vast 廣闊的，浩瀚的
whim 奇想
wimp 癟三
wing 翼，翅膀
X-ray 射線，X光
yoke 束縛，結合
zeal 熱忱
Zion 天國
Zeus 宙斯

I. 精讀聖經變成英語版怎麼辦

點擊下圖上面的加號，打開成為上圖，點擊想要的版本並話對勾√√。不需要的取消對勾。

J. 小燕子為春光增添了許多生機 縮句。。。。。

縮句為：小燕子增添了生機。

縮句步驟：

1、弄懂句子的意思；

2、標出應留詞語（主幹和必須保留的枝葉）；

3、檢查對錯優劣。

保留主語」小燕子「、謂語」增添「、賓語」生機「，去掉定語「許多的」，狀語「為春光」，所以縮句為」小燕子增添了生機。「

(10)聖經為英語增添了許多新的單詞擴展閱讀：

縮句注意事項

1、保留

保留必要的成分。例如「我班先進學生經常主動熱情地幫助後進學生」。如果縮成「學生幫助學生」則意思模糊，只能縮成「先進學生幫助後進學生」。保留了「先進」和「後進」兩個附加成分，意思就清楚明確了。 「著」、「了」、「過」要保留。

「著」字用在動詞後面表示動作正在進行，如「同學們上著課」，如果縮成「 同學們上課」，就沒說清楚是上課還是以前上課。「了」字用在動詞後面表示動作已經完成。

2、成分

縮句後主要成分必須是詞或片語例如：「大熊貓貪婪地吃著鮮嫩的竹葉。」不能縮成「熊貓吃葉」，而應縮成「大熊貓吃著竹葉」。因為「大熊貓」和「竹葉」是完整的概念，「熊貓」和「大熊貓」的外延並不一致。「葉」在這里是語素而不是詞，「竹葉」才是詞。

3、刨除成分

表示方位的片語應該完整地去掉。例如「我們在清澈的河水裡游泳」，應當縮成「我們游泳」，不能縮成「我們在游泳」。此外，像「在……下」、「在……里」「在……外」「在……中」等句子中表示方位的片語作狀語時，都不能保留「在」字，應該同後面的狀語一起完整地去掉。