圣经为英语增添了许多新的单词

A. 英语中 许多 的高级一点的表达

large
amounts
of
加不可数名词
a
large
number
of
加可数名词复数
a
great
deal
of
加不可数名词
都是很高级的表达方式
不满意欢迎内追问，希望能和你一起容探讨~
满意请及时采纳（你也有加分哦)，O(∩_∩)O谢谢！

B. 谁知道基督教对英语的影响!

《圣经》对英语语言的影响
《圣经》对英语语言的影响是不言而喻的。首先，现代英语的形成就与《圣经》的英译有密切关系。《钦定圣经译本》（以下简称《译本》）出版于1611年，它一问世便在社会上产生了广泛的影响。《译本》所用的英语，朴素，清新，精练，优美，具有很强的表现力。它的出现不仅进一步确立了规范而统一的英语，而且大大拓宽了它的使用面，使这一语言从狭小的学术，文艺领域走了出来，进入广大社会的千家万户之中。《译本》的成功奠定了现代英语的基础。有人统计过这本书里所用的单词，总数虽只有六千五百多个，但却表达了极其丰富的内容。这种语言还具有一种典雅，高贵的气质，因而一直被当作英语的典范。十七世纪以来，英美人便世世代代从这本书里汲取养分。美国总统林肯的演讲以其言简意赅，深刻优美著称，他的文学装备便是一本《译本》；诗人惠特曼的新韵律也是从《译本》受启发而来的。
《译本》不仅奠定了现代英语的基础，而且为英语输入了新鲜的血液，增添了大量的习语，格言，典故词，派生词等，从而丰富，发展和完善了这一语言。首先，《译本》在流传中形成了大量的习语，这些习语鲜明生动，成为现代英语中重要的组成部分。the apple of the/one's eye （眼睛中的瞳孔） 源自《圣经·旧约·诗篇》第17章，"Keep me as the apple of the eye."（求你保护我，如同保护眼中的瞳孔。）另《申命记》第32章也出现"He kept him as the apple of his eye."（保护他如同保护眼中的瞳孔。）。现译作"掌上明珠"，表示特别珍视的东西。又如： an eye for an eye （以眼还眼） 在《圣经》中多次出现，如《圣经·旧约·申命记》的19篇，摩西受上帝之命，成为在埃及做奴隶的以色列人的领袖。他发布法令："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."("要以命偿命，以眼还眼，以 牙还牙，以手还手，以脚还脚。" 。汉语中"以眼还眼"、"以牙还牙"即源于此，表示"以其人之道还治其人之身"。

C. 急求来自圣经的习语的英语论文，从习语的来源，圣经对语言的影响等方面阐述！

二、英语习语与汉语习语
1.相同之处
习语是一个民族的语言中最为精彩的。习语呈现出了多姿多彩的形式和文化意象, 反映了一个民族文化的各个方面, 包括日常生活、社会习俗、大自然、动植物、历史、典故等。习语是一个民族文化的瑰宝与结晶, 这些特点可以说是英汉习语的共同特征。
英汉习语的另一个共同特征是: 它们都是一种相对稳定的词语搭配。普通词语搭配是灵活多样的, 而习语的搭配却是比较固定的, 单词的意义也决定于这种相互搭配, 所以习语是搭配上的极端,基本上没有灵活性。
2.文化差异
( 1) 生存环境的差异。习语的产生与人们的劳动和生活密切相关。英国是一个岛国, 历史上航海业一度曾领先世界; 而汉民族在亚洲大陆生活繁衍, 人们的生活离不开土地。比喻花钱浪费大手大脚, 英语是“spend money like water”, 而汉语是“挥金如土”。英语中有许多关于船和水的习语, 在汉语中没有完全相同的对应习语, 如“to rest onone' s oars ” (暂时歇一歇), “to keep one' s headabove water ” (奋力图存), “all at sea” (不知所措) 等等。[1]
在汉语的文化氛围中, “东风”即是“春天的风”, 夏天常与酷暑炎热联系在—起, “赤日炎炎似火烧”, “骄阳似火”是常被用来描述夏天的词语。而英国地处西半球属北温带海洋性气候, 报告春天消息的正是西风, 英国著名诗人雪莱的《西风颂》正是对春的讴歌。英国的夏季正是温馨怡人的季节, 常与“可爱”、“温和”、“美好”相连。
( 2) 习俗差异。英汉习语差异是多方面的, 最
典型的莫过于在对狗这种动物的态度上。狗在汉语中是一种卑微的动物。汉语中与狗有关的习语大都含有贬意: “狐朋狗友”、“狗急跳墙”、“狼心狗肺”、“狗腿子”等, 尽管近些年养宠物狗的人数大大增加, 狗的“地位”似乎有所改变, 但狗的贬义形象却深深地留在汉语言文化中。而在西方英语国家, 狗却被认为是人类最忠诚的朋友。英语中有关狗的习语除了一部分因受其他语言的影响而含有贬义外, 大部分都没有贬义。在英语习语中, 常以狗的形象来比喻人的行为。如“You are a luckydog ” (你是一个幸运儿) , “Every dog has hisday” (凡人皆有得意日), “Old dog will not learnnew tricks ” (老人学不了新东西)。[2](P140)与此相反,中国人十分喜爱猫, 用“馋猫”比喻人贪嘴, 常有亲昵的成分, 而在西方文化中, “猫”被用来比喻“包藏祸心的女人”。
( 3) 宗教信仰方面差异。与宗教信仰有关的习语也大量地出现在英汉语言中。佛教传入中国已有一千多年的历史, 人们相信有“佛”在左右着人世间的一切, 与此有关的习语很多, 如“借花献佛”,“闲时不烧香, 临时抱佛脚”等。同样, 在西方许多国家, 特别是在英国和美国, 人们大多信奉基督教, “上帝”被描述住在“七层天”, 是至高无上的神灵, 他支配着人们的精神生活, 许多有关“上帝”拯救人类的故事代代相传, 自然英语习语中有许多习语和基督教息息相关, 相关的习语如“Godhelps those who help themselves [”3](P85) (上帝帮助自助的人), 也有“Go to the hell ” (下地狱去) 这样的诅咒。由此可以看出英语习语与汉语习语都与宗教信仰有联系。
( 4) 历史典故方面。在英汉两种语言中还有大量由历史典故形成的习语, 这些习语结构简单、意义深远, 往往不能从字面意义上理解和翻译。这类习语带有一定的中国文化背景或英国文化背景, 习语字面上就含有中国古代的人名、地名或西方古代文化中的人名、地名等, 如“Crude imitation withludicrous effect” (东施效颦), “Professed love ofwhat one really fears” (叶公好龙), “To volunteerone’s service” (毛遂自荐) 等等。英语典故习语多来自《圣经》和希腊罗马神话, 如“Achilles'heel” (惟一致命的弱点), “meet one's waterloo ”(一败涂地), “a pandora's box”[4](P109) (潘多拉之盒,即灾难、麻烦、祸害的根源), “Sphinx's riddle”(斯芬克司之谜, 比喻难解之谜) , “As wise asSolomon” (像所罗门一样聪明, 比喻非常富有智慧等。
三、结语
英语习语以其精辟、形象、生动的特点, 牢固地确立了它在英语中的重要地位。[5](P104)无论是在书面语言, 还是口头语言里, 英语习语都发挥着越来越显著的作用, 其数量在日益扩大, 其质量也在不断升华。因此, 对英语习语的正确理解、准确把握已成为当前英语学习方面的突出问题, 能否正确理解英语习语所传承的语义是非常关键的。英语习语范围广泛、源远流长、内容丰富。英语习语是具有英语民族文化特征的语言形式, 是英语词汇的重要组成部分。本文通过对英语习语来源、特征以及英汉习语所反映的文化差异的研究, 旨在帮助读者更好地学习英语习语, 更准确地理解英语习语所传承的文化涵义, 更充分地吸收外来文化的精华。
参考文献:
[1] 孙海运,方如玉.英语成语来龙去脉[M].北京:中国对外翻译出版公司,1989.
[2] 黄景明.英语通俗习语精选[M].南京:南开大学出版社,2003.
[3] 王令申.英汉翻译技巧[M].上海:上海交通大学出版社,1998.
[4] 陈文伯.英语成语与汉语成语[M].北京:外语教学与研究出版社,1982.
[5] 於奇.世界习语文化研究[M].郑州:大象出版社,2003.
[6] 冯庆华.实用翻译教程[M].上海:上海外语教育出版社,1997.

D. 英文版圣经一共有多少词汇量（不是一共多少单词，而是指不重复的单词）

圣经原版是希伯来文，有几十个上百个英文翻译版，其中KJV、NIV、ESV、ASV使用量回最大。

不同版本分布在直译答-意译中间的不同尺度，ESV、KJV偏向直译，讲究忠于原文，适合研究，但可能会影响理解，而且KJV等版本会有古英语用词和语言习惯，所以理解的难度更大一点，同时词汇量也少一些，NIV偏向于用现代语言意译，易理解，字数多，词汇量稍大。

所以没法一概而论“英文版圣经一共有多少词汇量”，一般来说，总词汇量在1W左右，远远低于普通的小说、传记、诗歌。

以下以ASV来统计：

BIBLE_ASV.epub

ASV美国标准版圣经，词汇量12000,不重复词汇数4000多

如果想用圣经来学习英语，建议去youversion，有无数个语言和版本的圣经译本，可以对照、比较、选择、学习，有手机app

E. 哪位同学有UOOC英语拓展词汇的答案

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

F. 圣经对于英语语言发展的影响

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. 为生活增添了许多新活力的翻译是：什么意思

为生活增添了许多新活力
翻译是：
Add a lot of new vitality to life

H. 帮想想英语单词了

全是四个字母的，希望有你想要的。

aria 独唱曲，咏叹调
agog 兴奋的
ASAP 越快越好(As Soon As Possible)
atom 原子，微粒
aura 气息
babe 婴儿，不知世故的人
balk 阻碍
bard 吟唱诗人
bate 压制
bawl 大声叫喊
Cain 该隐，杀手
cede 割让
cell 细胞，基层，小组
chic 时尚的
chum 好朋友，鱼饵
clan 氏族，部落
defy 藐视
dice 筛子
sk 黄昏
epic 史诗，宏大的
etch 铭刻
foil 金属薄片，挫败
fuse 保险丝，导火线
gait 步态
gaze 凝视，注视
gene 基因
hymn 赞美诗，圣歌，颂歌
hush 安静，寂静
icon 圣像，偶像
idol 偶像，神像
iris 彩虹
Jove 罗神=Jupiter
Juno 罗神，朱诺
knit 愈合
lurk 潜藏
mere 只不过，纯粹的
mess 脏乱，困境
morn 东方，黎明
Noah 诺亚
noun 名词
oath 誓言，誓约，咒骂
odds 机运，悬殊
ogle 秋波，媚眼
omen 兆头
puss 小猫，少女（爱称）
pyre 火葬柴堆
quay 码头
rapt 专注的
riot 骚乱，极度丰富
ripe 成熟的
sage 智者
sane 清醒的，明智的
scum 泡沫，社会残渣
surf 海浪
tide 潮汐，潮流，趋势
urge 强烈的欲望
vast 广阔的，浩瀚的
whim 奇想
wimp 瘪三
wing 翼，翅膀
X-ray 射线，X光
yoke 束缚，结合
zeal 热忱
Zion 天国
Zeus 宙斯

I. 精读圣经变成英语版怎么办

点击下图上面的加号，打开成为上图，点击想要的版本并话对勾√√。不需要的取消对勾。

J. 小燕子为春光增添了许多生机 缩句。。。。。

缩句为：小燕子增添了生机。

缩句步骤：

1、弄懂句子的意思；

2、标出应留词语（主干和必须保留的枝叶）；

3、检查对错优劣。

保留主语”小燕子“、谓语”增添“、宾语”生机“，去掉定语“许多的”，状语“为春光”，所以缩句为”小燕子增添了生机。“

(10)圣经为英语增添了许多新的单词扩展阅读：

缩句注意事项

1、保留

保留必要的成分。例如“我班先进学生经常主动热情地帮助后进学生”。如果缩成“学生帮助学生”则意思模糊，只能缩成“先进学生帮助后进学生”。保留了“先进”和“后进”两个附加成分，意思就清楚明确了。 “着”、“了”、“过”要保留。

“着”字用在动词后面表示动作正在进行，如“同学们上着课”，如果缩成“ 同学们上课”，就没说清楚是上课还是以前上课。“了”字用在动词后面表示动作已经完成。

2、成分

缩句后主要成分必须是词或词组例如：“大熊猫贪婪地吃着鲜嫩的竹叶。”不能缩成“熊猫吃叶”，而应缩成“大熊猫吃着竹叶”。因为“大熊猫”和“竹叶”是完整的概念，“熊猫”和“大熊猫”的外延并不一致。“叶”在这里是语素而不是词，“竹叶”才是词。

3、刨除成分

表示方位的词组应该完整地去掉。例如“我们在清澈的河水里游泳”，应当缩成“我们游泳”，不能缩成“我们在游泳”。此外，像“在……下”、“在……里”“在……外”“在……中”等句子中表示方位的词组作状语时，都不能保留“在”字，应该同后面的状语一起完整地去掉。