小说搜索     点击排行榜   最新入库
首页 » 经典英文小说 » Silanus the Christian » CHAPTER XII ISAIAH ON PROVIDENCE
选择底色: 选择字号:【大】【中】【小】
CHAPTER XII ISAIAH ON PROVIDENCE
关注小说网官方公众号(noveltingroom),原版名著免费领。
Even when I was in the act of rolling up the book of Isaiah, very late at night, it occurred to me that the question “Is there a life after death?” might be connected with another, “Is there to be hereafter a reign1 of righteousness?” I tried to give my mind rest by thinking of other things; but this second question came back to me again and again both before and after I retired2 to rest. Epictetus spoke3 about “the sceptre and throne of Diogenes”: but I knew he would not assert that the philosopher’s “sceptre” implied any present kingdom except over his own mind and the minds of a small band of Cynics—small in comparison with Stoics4 and Epicureans, and nothing at all in comparison with the non-philosophic myriads5. As for a kingdom of righteousness after death in another world, I was now certain that Epictetus did not expect it; and I began to doubt whether he expected such a kingdom at any time in this world. If to believe in Providence6 means to believe in a God who foresees and prepares that which is best—I could not understand where Epictetus could find a basis for such a belief.

With the Jews, it was otherwise. They, I could see, had received a special training, which made them, more than any other nation known to me, begin by expecting a reign of righteousness on earth. Beginning thus, and being largely disappointed, they might be led on to expect a reign of righteousness in heaven. Their history was like a collection of stories for children, teeming7 with what a child might call[110] surprises, but a prophet judgments8—evil, uppermost, suddenly cast down; humble9 patient goodness, chastened by pains and trials, lifted up to lordship over its past oppressors. Examples occurred to me before I slept, and many more during the night, in my waking moments. I had not noticed them so clearly when reading the Law consecutively10. Now, grouped together, they came almost as a new revelation—if not of history, at all events of legend, and of a nation’s thoughts, and of the training through which the Jew Paul must have passed in his childhood and youth.

First, there was Abraham—Abraham the homeless, going out from unbelievers to worship the one God, and receiving a promise that he should be the father of blessing11, for multitudes in all the nations of the earth; Abraham the childless, rewarded with the child of promise; Abraham the kind and yielding, who gave way to his kinsman12 Lot, so that the older patriarch was content with the inferior pastures while the younger chose the fertile lands of Sodom and Gomorrah; Abraham the father of the one child that embodied13 the truth of the one God, offering up that child on the altar, and receiving him back as if from Hades; Abraham the landless, without a foot of ground in the land promised to him, buying with money a cave to bury his family. “Surely,” I said, “the story of Abraham, in itself, is a compendium14 of national history not indeed for Rome, but for a nation of peace (if only the nation could live up to it!) most fit for training a child to become a citizen in the City of Righteousness!”

If the life of Abraham was full of surprises or paradoxes16, so too were the lives of the other patriarchs and leaders of the nation. Isaac, “laughter,” laid himself down to die in appearance, but to “laugh” at death in reality. Esau was the “elder,” yet he was to “serve the younger.” Jacob was promised lordship over his brother in the future, but he bowed down before him in the present. The same patriarch, a poor man, with nothing but his “staff,” became rich and prosperous. Yet, because he had deceived his father, he in turn was deceived by his children and sorely tried by their contentions17. Through Samuel, the little child, God rebuked18 Eli the high priest; and[111] the little one became the prophet and judge of Israel. David, the despised and youngest of many brethren, became the greatest of Israel’s kings.

Such was the history of the great men of the ancient Jews—tried, but triumphing over trial. On the other hand, the history of the mass of the common people, from the time when they were a family of twelve sons, shewed them as going astray, lying, quarrelling and rebelling. For this they were punished by plagues and enemies; then, delivered by judges or prophets; but only, as it seemed, again to fall away, and to be delivered again; so that the reader of the histories, apart from the prophecies, might well suppose that these ebbs19 and flows were to go on for ever; that Israel was to be always imperfect, always liable to rebellion; and that the promise to Abraham was never to be fulfilled. More especially might a reader of the histories anticipate this when he saw the great empires of the east, Assyria and Babylon, leading the tribes away into captivity20 and destroying Jerusalem and the Temple.

Such were my thoughts by night concerning the Law and the Histories of Israel. Resuming the study of the prophecy early next morning, I perceived that in the sins and backslidings of the people there was yet another and far deeper illustration of what might be called “the law of paradoxes.” Not only came prosperity out of adversity but also righteousness out of sin, and out of punishment promise. Some of Isaiah’s most comforting prophecies arose from the invasion of Israel by Assyria. In this connexion there came a promise about a “child” that was to be “born,” of whom it was said “the government shall be upon his shoulder.” These things reminded me of passages in the poems, where the poet—musing on the chastisements and deliverances that followed the sins of Israel—exclaims “His mercy endureth for ever,” or “I remember the days of old, I meditate21 on all thy doings.” In the history of Greece and Rome I could find comparatively few stories of such “doings.” How indeed could I reasonably expect them? Romans and Greeks worship many Gods, but only one Father of Gods and men. Athens might claim Athene, and other cities might have their special patrons among the Gods. But how[112] could it be supposed that the Father of Gods and men would make any one nation His peculiar22 care? Virgil says that Venus was on the side of the future Rome, and that Jupiter favoured Venus; but Juno intervenes for Carthage. Then Jupiter has to compromise between Juno and Venus, or to conciliate Juno by laying the blame on fate! “How different,” I exclaimed, “all this is from the Hebrew egotism that represents the one God as continually saying to Israel ‘Thee have I chosen’!”

Yet I had hardly uttered the word “egotism” before I felt inclined to qualify it, adding, “But it is not ‘egotism’ from Paul’s point of view.” For indeed Paul seemed to think that God chose Abraham, not for Abraham’s own sake—or at all events not merely for Abraham’s own sake—but for the sake of “all the nations of the earth,” to bring light and truth to them. Epictetus spoke of Diogenes as “bearing on himself the orb23 of the world’s vast cares.” Somewhat similarly—when I took up the Law of the Jews to revise the thoughts that had come to me in the night—I found the Law describing the life of Abraham the friend of God. For I did not find Abraham blessed or happy—as the world would use the terms “blessing” and “happiness.”

Abraham begins as a homeless wanderer, going forth24 from his kindred at the bidding of the one true God; and a homeless wanderer he remains25 to the end. He is a father of kings but no king himself, not even a landowner! He has to buy with money land enough to bury his dead! His life is one of intercession as well as concession26. Abraham intercedes27 for the dwellers28 in Sodom and Gomorrah, feeling it a painful thing that even a few righteous should suffer with the many. Once indeed Abraham becomes a soldier. But it is not for himself. It is for his kinsman and for the rescue of captives. Abraham makes himself a servant, waiting at table upon his guests. Abraham offers to God the life of his only son. If Paul was right, and if the children of Abraham mean the men that do such things as these in such a spirit as this, and if “the seed of Abraham” is the man that incarnates29 this spirit, then, I thought, there was perhaps no egotism when the prophet of[113] Israel represented God as saying to the descendant of Abraham, “Thou, Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend.” For it may mean “I have not chosen the rich, I have not chosen the great and strong. I have chosen the good and kind and truthful30 and courageous31; him only have I chosen.” And soon afterwards God says, “I have chosen thee in the furnace of affliction,” that is to say, “I have not chosen thee to make thee selfishly happy and prosperous, but to make thee my servant, like Abraham, for the service of all the world.”

The same truth appeared to apply to Moses, who, next to Abraham, might be called the greatest of the “servants of the Lord.” Even from the cradle he was in peril32 of death. He delivered his countrymen, as it were, against their will. The burden of their rebellions pressed on him through his life, and caused him to be cut off from the land of promise in the moment of his death. He saw it from afar off but was not allowed to enter it. He was prohibited because of his sin; and his sin fell upon him because his people sinned. “The Lord was wroth with me,” said Moses, “for your sakes.” That was the greatest burden of all. With the lives of Abraham and Moses before me, it seemed that the greatest servants were also the greatest sufferers.

Having this fresh light, I turned again to the description of the Suffering Servant in Isaiah. Did the prophet mean some particular prince of the house of David who was actually “chosen in the furnace of affliction” in order to deliver Israel? Or did he mean Israel itself, scattered33 through the world and afflicted34 in order that it might deliver the world? Plato modelled his Republic in the form of a man: had Isaiah any such double meaning? Did he predict a second David delivering sinful Israel, and also a purified Israel delivering a sinful world? Was he carried, so to speak, by the past into the future? That is to say, had he in mind some prince actually tortured and imprisoned35, and as good as dead, for the sake of the people, and did the prophet regard this prince as destined36 to be raised up from the darkness of the prison house and to reign on earth? Or else was the prince, though actually[114] killed, destined to be raised up and to reign after death in his own person, or to reign in the person of his descendants?

About all these questions I felt that it was not for me to judge. I did not know enough about the history of the people and the language of their poets and prophets. But there remained with me this general truth, as being not only at the bottom of this prophecy, but also pervading37 the history of Israel, namely, that in order to make a great nation, great men must die for its sake. And I began to conceive a possibility that the greatest of all men, some real “son of Abraham”—I mean some spiritual son of Abraham, not necessarily a Jew—might arise in the history of the world, who might be willing to die not for one nation alone but for all the nations of the empire. But how? And against what enemies? As soon as I asked myself these questions, the conception faded away. I thought of Nero enthroned in Rome, and of the Beast enthroned in the heart of man. Against either of these foes38 I did not understand how the death of any “son of Abraham,” or “servant of God,” could avail. How could such a Servant “divide the spoils of the strong, because his soul was delivered over to death”? This was beyond me.

For the rest, Isaiah appeared to me to carry on throughout the book of his prophecies that thread of unexpectedness about which I spoke above—I mean, that what prophets (foreseeing them) call judgments, men of the world (not foreseeing) call surprises. Yes, and even prophets and righteous men—not foreseeing enough—often lift up their hands in amazement39, exclaiming, “This hath God wrought40!” or “The stone that the builders rejected hath become the headstone of the corner!” But there was a dark as well as a bright side in these surprises. The disappointments were often most strange. For example, Isaiah saw a vision of the Lord “high and lifted up.” But with what result? The prophet himself was straightway cast down with the thought of being “unclean.” Even afterwards, when his lips had been cleansed41 with the coal from off the altar so that he might deliver God’s message, the message was, “Hear ye, indeed, but understand not!”—because his warning was to be rejected. And so it was throughout, paradox15 on[115] paradox! Israel was “chosen” in one sentence, “backsliding” in the next. The “despised and rejected” servant was to be “lifted up.” The transgressions42 of the world were to be taken away by a deliverer, who was to be “reckoned among transgressors.” Sometimes, as if despairing of the noble and learned among his own people, the prophet seemed to appeal to the poor and simple, according to the words of David, “Out of the mouths of babes and sucklings hast thou ordained43 strength!” Sometimes he even seemed to turn away from Israel itself—at all events from the majority of the nation—to the remnant, and to the pious44 among other nations, as though they, yes, even foreigners, might receive the fulfilment of the promise made to the seed of Abraham!

Amid all these (to me) perplexing paradoxes, one thing was clear—constituting a great difference between Isaiah and Epictetus. The former saw God in history. The latter did not. Epictetus said (as I have shewn in a previous chapter) that, up to the time of death, man can always find peace by following the “logos” within himself during life; after death he ceases to exist. “Bearing these things in mind,” said he, “and seeing the sun and moon and stars, and enjoying the earth and sea, man is not deserted45 any more than unhelped.” These words now returned to my mind, and I perceived the force of what they did not say. They said that God was to be seen in the sun and moon and stars; but they did not say that He was to be seen where Isaiah saw Him, in the nations of the earth controlled by the Supreme46. It is true that Isaiah, too—like Epictetus—bade his readers look up to the stars as witnesses to God. But Isaiah seemed to me to reckon men superior to stars.

David certainly did so. David had “considered” all the glories of the visible heaven. Yet he counted them inferior to “man,” who was “made but little lower than God,” and inferior to the “son of man,” who had received “dominion” over God’s works. In the same spirit, Isaiah, as it seemed to me, spoke of the Maker47 of the heavenly bodies as being adorable, not because He had made them multitudinous and bright, but because He led them like a flock—as though even a star might wander[116] but for the kindness of the divine Shepherd. Moreover God seemed to him to be controlling the mighty48 powers of the heaven for the service of man, “Behold49, the Lord, the Lord, He cometh with strength, and His arm with lordship. Behold, His reward is with Him, and His work before Him. As a shepherd shall He shepherd His sheep, and with His arm He shall gather the lambs, and encourage those that are with young. Who measured out the water with His hand, and the heaven with a span, and all the earth with His fingers? Who established the mountains by measure and the valleys with a scale? Who hath known the mind of the Lord and who hath become His fellow counsellor so as to instruct Him?”

Thus, according to the prophet, there was to be a great advent50 in which God was to “come” with “reward.” He predicted a future “shepherding” of the “sheep” and “gathering” of the “lambs,” corresponding to the past “measuring” of the “heaven.” According to the philosopher there was to be no such future. All things were to go round and round. Instead of “sheep” or “lambs,” bubbles in an eddy51 seemed a more appropriate metaphor52 to describe the results of human life in accordance with the general tendency of Epictetian doctrine53.


点击收听单词发音收听单词发音  

1 reign pBbzx     
n.统治时期,统治,支配,盛行;v.占优势
参考例句:
  • The reign of Queen Elizabeth lapped over into the seventeenth century.伊丽莎白王朝延至17世纪。
  • The reign of Zhu Yuanzhang lasted about 31 years.朱元璋统治了大约三十一年。
2 retired Njhzyv     
adj.隐退的,退休的,退役的
参考例句:
  • The old man retired to the country for rest.这位老人下乡休息去了。
  • Many retired people take up gardening as a hobby.许多退休的人都以从事园艺为嗜好。
3 spoke XryyC     
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说
参考例句:
  • They sourced the spoke nuts from our company.他们的轮辐螺帽是从我们公司获得的。
  • The spokes of a wheel are the bars that connect the outer ring to the centre.辐条是轮子上连接外圈与中心的条棒。
4 stoics c246979ee8b0b0c23e09a9f5f1b36a3b     
禁欲主义者,恬淡寡欲的人,不以苦乐为意的人( stoic的名词复数 )
参考例句:
  • Stoics I can handle this shit. 斯多葛:我能掌握这大便。
  • The most famous exercise of meditation is the premeditatio mallorum as practiced by the Stoics. 冥思最著名的练习是禁欲学派所实行的[消灾冥思]。
5 myriads d4014a179e3e97ebc9e332273dfd32a4     
n.无数,极大数量( myriad的名词复数 )
参考例句:
  • Each galaxy contains myriads of stars. 每一星系都有无数的恒星。 来自《简明英汉词典》
  • The sky was set with myriads of stars. 无数星星点缀着夜空。 来自《现代英汉综合大词典》
6 providence 8tdyh     
n.深谋远虑,天道,天意;远见;节约;上帝
参考例句:
  • It is tempting Providence to go in that old boat.乘那艘旧船前往是冒大险。
  • To act as you have done is to fly in the face of Providence.照你的所作所为那样去行事,是违背上帝的意志的。
7 teeming 855ef2b5bd20950d32245ec965891e4a     
adj.丰富的v.充满( teem的现在分词 );到处都是;(指水、雨等)暴降;倾注
参考例句:
  • The rain was teeming down. 大雨倾盆而下。
  • the teeming streets of the city 熙熙攘攘的城市街道
8 judgments 2a483d435ecb48acb69a6f4c4dd1a836     
判断( judgment的名词复数 ); 鉴定; 评价; 审判
参考例句:
  • A peculiar austerity marked his judgments of modern life. 他对现代生活的批评带着一种特殊的苛刻。
  • He is swift with his judgments. 他判断迅速。
9 humble ddjzU     
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低
参考例句:
  • In my humble opinion,he will win the election.依我拙见,他将在选举中获胜。
  • Defeat and failure make people humble.挫折与失败会使人谦卑。
10 consecutively 8a3a87c7b36569b791fa7c38b06c1a2c     
adv.连续地
参考例句:
  • He was actually too depleted to think consecutively about anything. 他已经打不起一点精神,根本谈不上好好思考一下。 来自辞典例句
  • In any game, the right to serve shall pass consecutively. 在一局中,不错的发球挨次应该是。 来自互联网
11 blessing UxDztJ     
n.祈神赐福;祷告;祝福,祝愿
参考例句:
  • The blessing was said in Hebrew.祷告用了希伯来语。
  • A double blessing has descended upon the house.双喜临门。
12 kinsman t2Xxq     
n.男亲属
参考例句:
  • Tracing back our genealogies,I found he was a kinsman of mine.转弯抹角算起来他算是我的一个亲戚。
  • A near friend is better than a far dwelling kinsman.近友胜过远亲。
13 embodied 12aaccf12ed540b26a8c02d23d463865     
v.表现( embody的过去式和过去分词 );象征;包括;包含
参考例句:
  • a politician who embodied the hopes of black youth 代表黑人青年希望的政治家
  • The heroic deeds of him embodied the glorious tradition of the troops. 他的英雄事迹体现了军队的光荣传统。 来自《简明英汉词典》
14 compendium xXay7     
n.简要,概略
参考例句:
  • The Compendium of Materia Medica has been held in high esteem since it was first published.“本草纲目”问世之后,深受人们的推重。
  • The book is a compendium of their poetry,religion and philosophy.这本书是他们诗歌、宗教和哲学的概略。
15 paradox pAxys     
n.似乎矛盾却正确的说法;自相矛盾的人(物)
参考例句:
  • The story contains many levels of paradox.这个故事存在多重悖论。
  • The paradox is that Japan does need serious education reform.矛盾的地方是日本确实需要教育改革。
16 paradoxes 650bef108036a497745288049ec223cf     
n.似非而是的隽语,看似矛盾而实际却可能正确的说法( paradox的名词复数 );用于语言文学中的上述隽语;有矛盾特点的人[事物,情况]
参考例句:
  • Contradictions and paradoxes arose in increasing numbers. 矛盾和悖论越来越多。 来自辞典例句
  • As far as these paradoxes are concerned, the garden definitely a heterotopia. 就这些吊诡性而言,花园无疑地是个异质空间。 来自互联网
17 contentions 8e5be9e0da735e6c66757d2c55b30896     
n.竞争( contention的名词复数 );争夺;争论;论点
参考例句:
  • Direct tests on individual particles do not support these contentions. 对单个粒子所作的直接试验并不支持这些论点。 来自辞典例句
  • His contentions cannot be laughed out of court. 对他的争辩不能一笑置之。 来自辞典例句
18 rebuked bdac29ff5ae4a503d9868e9cd4d93b12     
责难或指责( rebuke的过去式和过去分词 )
参考例句:
  • The company was publicly rebuked for having neglected safety procedures. 公司因忽略了安全规程而受到公开批评。
  • The teacher rebuked the boy for throwing paper on the floor. 老师指责这个男孩将纸丢在地板上。
19 ebbs d063a176e99135853a8d4071296e1705     
退潮( ebb的名词复数 ); 落潮; 衰退
参考例句:
  • When the tide ebbs it's a rock pool inhabited by crustaceans. 退潮时,它便成为甲壳动物居住的岩石区潮水潭。
  • The new Russia steadily ebbs away drive out of Moscow. 驶离莫斯科愈来愈远以后,俄罗斯崭新的景象也逐渐消失。
20 captivity qrJzv     
n.囚禁;被俘;束缚
参考例句:
  • A zoo is a place where live animals are kept in captivity for the public to see.动物园是圈养动物以供公众观看的场所。
  • He was held in captivity for three years.他被囚禁叁年。
21 meditate 4jOys     
v.想,考虑,(尤指宗教上的)沉思,冥想
参考例句:
  • It is important to meditate on the meaning of life.思考人生的意义很重要。
  • I was meditating,and reached a higher state of consciousness.我在冥想,并进入了一个更高的意识境界。
22 peculiar cinyo     
adj.古怪的,异常的;特殊的,特有的
参考例句:
  • He walks in a peculiar fashion.他走路的样子很奇特。
  • He looked at me with a very peculiar expression.他用一种很奇怪的表情看着我。
23 orb Lmmzhy     
n.太阳;星球;v.弄圆;成球形
参考例句:
  • The blue heaven,holding its one golden orb,poured down a crystal wash of warm light.蓝蓝的天空托着金色的太阳,洒下一片水晶般明亮温暖的光辉。
  • It is an emanation from the distant orb of immortal light.它是从远处那个发出不灭之光的天体上放射出来的。
24 forth Hzdz2     
adv.向前;向外,往外
参考例句:
  • The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
  • He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。
25 remains 1kMzTy     
n.剩余物,残留物;遗体,遗迹
参考例句:
  • He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
  • The remains of the meal were fed to the dog.残羹剩饭喂狗了。
26 concession LXryY     
n.让步,妥协;特许(权)
参考例句:
  • We can not make heavy concession to the matter.我们在这个问题上不能过于让步。
  • That is a great concession.这是很大的让步。
27 intercedes b226cb143fb5949c7678ecc41063760a     
v.斡旋,调解( intercede的第三人称单数 );说情
参考例句:
  • When Pinkerton finally intercedes, all leave, repeating the curse over and over. 最后平克顿出面干预,客人不欢而散,一路骂声不绝。 来自互联网
  • When Kimberly resists, Dan is about to strike her and Rick intercedes. 金伯利拒绝了,丹准备对她动手,里克从中调解。 来自互联网
28 dwellers e3f4717dcbd471afe8dae6a3121a3602     
n.居民,居住者( dweller的名词复数 )
参考例句:
  • City dwellers think country folk have provincial attitudes. 城里人以为乡下人思想迂腐。 来自《简明英汉词典》
  • They have transformed themselves into permanent city dwellers. 他们已成为永久的城市居民。 来自《简明英汉词典》
29 incarnates 4ea1173040d84d5db5258747e6876608     
v.赋予(思想、精神等)以人的形体( incarnate的第三人称单数 );使人格化;体现;使具体化
参考例句:
  • He incarnates all the qualities of a successful manager. 他表现出了事业有成的经理人员所具有的一切品质。 来自互联网
30 truthful OmpwN     
adj.真实的,说实话的,诚实的
参考例句:
  • You can count on him for a truthful report of the accident.你放心,他会对事故作出如实的报告的。
  • I don't think you are being entirely truthful.我认为你并没全讲真话。
31 courageous HzSx7     
adj.勇敢的,有胆量的
参考例句:
  • We all honour courageous people.我们都尊重勇敢的人。
  • He was roused to action by courageous words.豪言壮语促使他奋起行动。
32 peril l3Dz6     
n.(严重的)危险;危险的事物
参考例句:
  • The refugees were in peril of death from hunger.难民有饿死的危险。
  • The embankment is in great peril.河堤岌岌可危。
33 scattered 7jgzKF     
adj.分散的,稀疏的;散步的;疏疏落落的
参考例句:
  • Gathering up his scattered papers,he pushed them into his case.他把散乱的文件收拾起来,塞进文件夹里。
34 afflicted aaf4adfe86f9ab55b4275dae2a2e305a     
使受痛苦,折磨( afflict的过去式和过去分词 )
参考例句:
  • About 40% of the country's population is afflicted with the disease. 全国40%左右的人口患有这种疾病。
  • A terrible restlessness that was like to hunger afflicted Martin Eden. 一阵可怕的、跟饥饿差不多的不安情绪折磨着马丁·伊登。
35 imprisoned bc7d0bcdd0951055b819cfd008ef0d8d     
下狱,监禁( imprison的过去式和过去分词 )
参考例句:
  • He was imprisoned for two concurrent terms of 30 months and 18 months. 他被判处30个月和18个月的监禁,合并执行。
  • They were imprisoned for possession of drugs. 他们因拥有毒品而被监禁。
36 destined Dunznz     
adj.命中注定的;(for)以…为目的地的
参考例句:
  • It was destined that they would marry.他们结婚是缘分。
  • The shipment is destined for America.这批货物将运往美国。
37 pervading f19a78c99ea6b1c2e0fcd2aa3e8a8501     
v.遍及,弥漫( pervade的现在分词 )
参考例句:
  • an all-pervading sense of gloom 无处不在的沮丧感
  • a pervading mood of fear 普遍的恐惧情绪
38 foes 4bc278ea3ab43d15b718ac742dc96914     
敌人,仇敌( foe的名词复数 )
参考例句:
  • They steadily pushed their foes before them. 他们不停地追击敌人。
  • She had fought many battles, vanquished many foes. 她身经百战,挫败过很多对手。
39 amazement 7zlzBK     
n.惊奇,惊讶
参考例句:
  • All those around him looked at him with amazement.周围的人都对他投射出惊异的眼光。
  • He looked at me in blank amazement.他带着迷茫惊诧的神情望着我。
40 wrought EoZyr     
v.引起;以…原料制作;运转;adj.制造的
参考例句:
  • Events in Paris wrought a change in British opinion towards France and Germany.巴黎发生的事件改变了英国对法国和德国的看法。
  • It's a walking stick with a gold head wrought in the form of a flower.那是一个金质花形包头的拐杖。
41 cleansed 606e894a15aca2db0892db324d039b96     
弄干净,清洗( cleanse的过去式和过去分词 )
参考例句:
  • The nurse cleansed the wound before stitching it. 护士先把伤口弄干净后才把它缝合。
  • The notorious Hell Row was burned down in a fire, and much dirt was cleansed away. 臭名远场的阎王路已在一场大火中化为乌有,许多焦土灰烬被清除一空。
42 transgressions f7112817f127579f99e58d6443eb2871     
n.违反,违法,罪过( transgression的名词复数 )
参考例句:
  • Many marine transgressions occur across coastal plains. 许多海运是横越滨海平原。 来自辞典例句
  • For I know my transgressions, and my sin always before me. 因为我知道我的过犯,我的罪常在我面前。 来自互联网
43 ordained 629f6c8a1f6bf34be2caf3a3959a61f1     
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定
参考例句:
  • He was ordained in 1984. 他在一九八四年被任命为牧师。 来自《简明英汉词典》
  • He was ordained priest. 他被任命为牧师。 来自辞典例句
44 pious KSCzd     
adj.虔诚的;道貌岸然的
参考例句:
  • Alexander is a pious follower of the faith.亚历山大是个虔诚的信徒。
  • Her mother was a pious Christian.她母亲是一个虔诚的基督教徒。
45 deserted GukzoL     
adj.荒芜的,荒废的,无人的,被遗弃的
参考例句:
  • The deserted village was filled with a deathly silence.这个荒废的村庄死一般的寂静。
  • The enemy chieftain was opposed and deserted by his followers.敌人头目众叛亲离。
46 supreme PHqzc     
adj.极度的,最重要的;至高的,最高的
参考例句:
  • It was the supreme moment in his life.那是他一生中最重要的时刻。
  • He handed up the indictment to the supreme court.他把起诉书送交最高法院。
47 maker DALxN     
n.制造者,制造商
参考例句:
  • He is a trouble maker,You must be distant with him.他是个捣蛋鬼,你不要跟他在一起。
  • A cabinet maker must be a master craftsman.家具木工必须是技艺高超的手艺人。
48 mighty YDWxl     
adj.强有力的;巨大的
参考例句:
  • A mighty force was about to break loose.一股巨大的力量即将迸发而出。
  • The mighty iceberg came into view.巨大的冰山出现在眼前。
49 behold jQKy9     
v.看,注视,看到
参考例句:
  • The industry of these little ants is wonderful to behold.这些小蚂蚁辛勤劳动的样子看上去真令人惊叹。
  • The sunrise at the seaside was quite a sight to behold.海滨日出真是个奇景。
50 advent iKKyo     
n.(重要事件等的)到来,来临
参考例句:
  • Swallows come by groups at the advent of spring. 春天来临时燕子成群飞来。
  • The advent of the Euro will redefine Europe.欧元的出现将重新定义欧洲。
51 eddy 6kxzZ     
n.漩涡,涡流
参考例句:
  • The motor car disappeared in eddy of dust.汽车在一片扬尘的涡流中不见了。
  • In Taylor's picture,the eddy is the basic element of turbulence.在泰勒的描述里,旋涡是湍流的基本要素。
52 metaphor o78zD     
n.隐喻,暗喻
参考例句:
  • Using metaphor,we say that computers have senses and a memory.打个比方,我们可以说计算机有感觉和记忆力。
  • In poetry the rose is often a metaphor for love.玫瑰在诗中通常作为爱的象征。
53 doctrine Pkszt     
n.教义;主义;学说
参考例句:
  • He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
  • The council met to consider changes to doctrine.宗教议会开会考虑更改教义。


欢迎访问英文小说网

©英文小说网 2005-2010

有任何问题,请给我们留言,管理员邮箱:[email protected]  站长QQ :点击发送消息和我们联系56065533