للتحمييييل
7
7
7
http://www.9xx9.com/up/download-ff58d6d342.zip.html
دعوآآآتكم
للتحمييييل
7
7
7
http://www.9xx9.com/up/download-ff58d6d342.zip.html
دعوآآآتكم
اتمني تنال اعجابكم..
التحميل ..
بالمرفقات
وبالتوفيق
ودي
…………………………………
1 the ال
2 of من
3 to إلى
4 and و
5 a ( للمفرد )
6 in في
7 is فعل مساعد ( مع الضمائر) he, she and it )
8 it هو او هي ( لغير العاقل)
9 you أنت
10 that ذلك
11 he هو
12 was فعل مساعد ( الفعل is لكن في الماضي )
13 for لـ
14 on على
15 are (you, we and they ) الفعل المساعد للضمائر
16 with مع
17 as كـ
18 I أنا
20 they هم
21 be كن ( فعل الكينونة )
22 at في / على
23 one واحد
24 have له / يملك ( يستخدم مع الضمائر I, we, you and they )
25 this هذا
26 from من
27 or أو
28 had له الماضي للفعلين) has and have(
29 by بواسطة
30 hot ساخن
31 but لكنّ
32 some البعض
33 what ماذا
34 there هناك
35 we نحن
36 can يستطيع
37 out بالخارج
38 other آخر
39 were كان ( الفعل الماضي من فعل الكينونة are )
40 all الكلّ
41 your ملكك
42 when متى
43 up أعلى
44 use الاستخدام
45 word الكلمة
46 how كيف
47 said قال
48 an للمفرد ( تقال قبل الاسماء المفردة اللي تبدأ بحروف العلة )
49 each كلّ واحد
50 she هي
51 which أيّ
52 do اعمل
53 their لهم
54 time الوقت
55 if إذا
56 will سوف
57 way الطّريقة
58 about تقريبًا
59 many الكثير
60 then بعد ذلك
61 them هم
62 would سوف ( الفعل الماضي من الفعل will )
63 write اكتب
64 like حبّ
65 so لذا
66 these هؤلاء
67 her لها
68 long لمدّة طويلة
69 make اعمل
70 thing الشّيء
71 see انظر
72 him هو
73 two اثنان
74 has له / يملك ( يستخدم مع الضمائر المفردة he, she and it )
75 look النّظرة
76 more أكثر
77 day اليوم
78 could استطاع
79 go اذهب
80 come تعال
81 did عمل
82 my لي / ملكي
83 sound الصّوت
84 no لا
85 most بدرجة كبيرة
86 number عدد
87 who الّذي
88 over على
89 know اعرف
90 water الماء
91 than مِن
92 call مكالمة
93 first أوّلاً
94 people النّاس
95 may قد
96 down إلى الأسفل
97 side الجانب
98 been كان ( الفعل الماضي من الفعل be )
99 now الآن
100 find أوجد
101 any أيّ
102 new جديد
103 work العمل
104 part الجزء
105 take خذ
106 get صل
107 place المكان
108 made عمل ( الفعل الماضي من الفعل make )
109 live عش
110 where أين
111 after فيما بعد
112 back الظّهر
113 little القليل
114 only فقط
115 round السّلسلة / دورة
116 man الرّجل
117 year السّنة
118 came جاء ( الفعل الماضي من الفعل come )
119 show العرض
120 every كلّ
121 good جيّدًا
122 me أنا
123 give أعط
124 our ملكنا
125 under لأسفل
126 name الاسم
127 very جدًّا
128 through خلال
129 just فقط
130 form الشّكل
131 much كثيرًا
132 great عظيم
133 think فكّر
134 say قل
135 help المساعدة
136 low خر
137 line الخطّ
138 before فيما مضى
139 turn الدّور
140 cause السّبب
141 same نفس
142 mean معنى / وضيع
143 differ اختلف
144 move التّحرّك
145 right يمين / الحقّ
146 boy الولد
147 old قديم
148 too أيضًا
149 does يعمل
150 tell أخبر
151 sentence الجملة
152 set المجموعة
153 three ثلاثة
154 want يريد
155 air الهواء
156 well حسنًا
157 also أيضًا
158 play لعب / المسرحيّة
159 small صغير
160 end النّهاية
161 put ضع
162 home البيت
163 read اقرأ
164 hand اليد
165 port الميناء
166 large كبير
167 spell تهجّ
168 add أضف
169 even حتّى
170 land الأرض
171 here هنا
172 must يجب
173 big كبير
174 high عالي
175 such هذا
176 follow اتّبع
177 act تصرف / فعل
178 why لماذا
179 ask اسأل
180 men الرّجال
181 change التّغيير
182 went ذهب ( الفعل الماضي من الفعل go )
183 light الضّوء
184 kind النّوع
185 off من
186 need الحاجة
187 house البيت
188 picture الصّورة
189 try حاول
190 us نحن
191 again ثانية
192 animal الحيوان
193 point النّقطة
194 mother الأمّ
195 world العالم
196 near بالقرب
197 build ابن
198 self النّفس
199 earth الأرض
200 father الأب
اليكم اليوم كورس تعلم اللغة الانجليزية من البداية الى التحدث بالكنة الانجليزية و التعلم اللغة الانجليزية باسلوب سهل و بسيط و تعلم جمل و قواعد و جمل و كلمات و تعلم بالكنة الامريكية بالصوت و الصورة
اليكم صورة من الموقع
اليكم رابط الموقع
english lessons for beginners..
Background
As a young man in Corinth, Oedipus hears a rumour that he is not the biological son of Polybus and his wife Merope. When Oedipus sounds them out on this, they deny it, but, still suspicious, he asks the Delphic Oracle who his parents really are. The Oracle seems to ignore this question, telling him instead that he is destined to "Mate with [his] own mother, and shed/With [his] own hands the blood of [his] own sire." Desperate to avoid his foretold fate, Oedipus leaves Corinth in the belief that Polybus and Merope are indeed his true parents and that, once away from them, he will never harm them.
On the road to Thebes, he meets Laius, his true father. Unaware of each other’s identities, they quarrel over whose chariot has right-of-way. Oedipus’s pride leads him to murder Laius, fulfilling part of the oracle’s prophecy. Shortly after, he solves the riddle of the Sphinx, which has baffled many a diviner: "What is the creature that walks on four legs in the morning, two legs at noon, and three in the evening?"
To this Oedipus replies, "Man" (who crawls on all fours as an infant, walks upright later, and needs a walking stick in old age), and the distraught Sphinx throws herself off the cliffside. Oedipus’s reward for freeing the kingdom of Thebes from her curse is the kingship and the hand of queen Jocasta, his biological mother. The prophecy is thus fulfilled, although none of the main characters know it.
The Action of the Play
A priest and the chorus of Thebans arrive at the palace to call upon their King, Oedipus, to aid them with the plague of Apollo ravaging the city. Oedipus has sent his brother-in-law Creon to ask help of Delphi, who at that moment returns. Creon says the plague is the result of religious pollution, caused because the murderer of their former King, Laius, was never caught. Oedipus vows to find the murderer and curses him for the plague that he has caused.
Oedipus summons the blind prophet Tiresias for help. When Tiresias arrives he claims to know the answers to Oedipus’ questions, but refuses to speak, instead telling Oedipus to abandon his search. Oedipus is enraged by Tiresias’ refusal, and says the prophet must be complicit in the murder. Outraged, Tiresias tells the king that Oedipus himself is the murderer. Oedipus cannot see how this could be, and concludes that the prophet must have been paid off by Creon in an attempt to undermine him. The two argue vehemently and eventually Tiresias leaves, muttering darkly that when the murderer is discovered he shall be: a native citizen of Thebes; brother and father to his own children; and son and husband to his own mother.
Creon arrives to face Oedipus’ accusations. The King demands that Creon be executed, however the chorus convince him to let Creon live. Oedipus’ wife Jocasta enters, and attempts to comfort Oedipus, telling him he should take no notice of prophets. Many years ago she and Laius received an oracle which never came true. It was said that Laius would be killed by his own son, but, as all Thebes knows, Laius was killed by bandits at a crossroads on the way to Delphi.
The mention of this crossroads causes Oedipus to pause and ask for more details. He asks Jocasta what Laius looked like, and suddenly becomes worried that Tiresias’ accusations were true. Oedipus sends for the one surviving witness of the attack to be brought to the palace from the fields where he now works as a shepherd. Jocasta, confused, asks Oedipus what is the matter, and he tells her.
Many years ago, at a banquet in Corinth, a man drunkenly accused Oedipus of not being his father’s son. Bothered by the comment Oedipus went to Delphi and asked the oracle about his parentage. Instead of answers he was given a prophesy that he would one day murder his father and sleep with his mother. Upon hearing this he resolved to quit Corinth and never return. While travelling he came to the very crossroads where Laius was killed, and encountered a carriage which attempted to drive him off the road. An argument ensued and Oedipus killed the travellers, including a man who matches Jocasta’s description of Laius.
Oedipus has hope, however, because the story is that Laius was murdered by a gang of robbers. If the shepherd confirms that Laius was attacked by many men, then Oedipus is in the clear.
A man arrives from Corinth with the message that Oedipus’ father has died. Oedipus, to the surprise of the messenger, is made ecstatic by this news, for it proves one half of the prophesy false, for now he can never kill his father. However he still fears that he may somehow commit incest with his mother. The messenger, eager to ease Oedipus’ mind, tells him not to worry, because Merope the Queen of Corinth was not in fact his real mother.
It emerges that this messenger was formerly a shepherd on Mount Cithaeron, and that he was given a baby, which the childless Polybus then adopted. The baby, he says, was given to him by another shepherd from the household Laius, who had been told to get rid of the child. Oedipus asks the chorus if anyone knows who this man was, or where he might be now. They respond that he is the same shepherd who was witness to the murder of Laius, and who Oedipus had already been sent for. Jocasta, who has by now realised the truth, desperately begs Oedipus to stop asking questions, but he refuses and Jocasta runs into the palace.
When the shepherd arrives Oedipus questions him, but he begs to be allowed to leave without answering further. Oedipus presses him however, finally threatening him with torture or execution. It emerges that the child he gave away was Laius’ own son, and that Jocasta had given the baby to the shepherd to secretly be exposed upon the mountainside. This was done in fear of the prophecy that Jocasta said had never come true: that the child would kill its father.
Everything has at last been revealed, and Oedipus curses himself and fate before leaving the stage. The chorus laments how even a great man can be felled by fate, and shortly afterwards a servant exits the palace to speak of what has happened inside. When Jocasta entered the house she ran to the palace bedroom and hanged herself there. Shortly afterwards Oedipus entered in a fury, calling on his servants to bring him a sword so that he might kill himself. He then raged through the house until he came upon Jocasta’s body. Giving a cry, Oedipus took her down and removed the long gold pins that held her dress together, before plunging them into his own eyes in despair.
A blind Oedipus now exits the palace and begs to be exiled as soon as possible. Creon enters, saying that Oedipus shall be taken into the house until oracles can be consulted regarding what it best to be done. Oedipus’ two daughters, Antigone and Ismene, are sent out and Oedipus laments that they should be born to such a cursed family. He asks Creon to watch over them and Creon agrees, before sending Oedipus back into the palace.
On an empty stage the chorus repeat the common Greek maxim, that no man should be considered fortunate until he is dead[3].
Relationship with the mythic tradition
The two cities of Troy and Thebes, were the major focus of Greek epic poetry. The events surrounding the Trojan War were chronicled in the Epic Cycle, of which much remains, and those about Thebes in the Theban Cycle, which have been lost. The Theban Cycle recounted the sequence of tragedies that befell the house of Laius, of which the story of Oedipus is a part.
In Homer’s Odyssey (XI.271ff.) we get our earliest account of the Oedipus myth when Odysseus encounters Jocasta (named Epicaste) in the underworld. Homer briefly summarises the story of Oedipus, including the incest, patricide, and Jocasta’s subsequent suicide. However in the Homeric version Oedipus remains King of Thebes after the revelation and neither blinds himself, nor is sent into exile. In particular, it is said that the gods made the matter known, whilst in Oedipus the King Oedipus very much discovers the truth himself[4].
In 467 BC, Sophocles’ fellow tragedian Aeschylus won first prize at the City Dionysia with a trilogy about the House of Laius, comprising Laius, Oedipus and Seven against Thebes (the only play which survives). The major difference that we can see between the two tragedians’ interpretations, is that the Aeschylean prophecies were conditional, whereas Sophocles’ were definite (see discussion on fate below). On other particulars of the myth the two interpretations appear to concur.
Themes and motifs
Fate and free will
Fate is a theme that often occurs in Greek writing, tragedies in particular. The inevitability of oracular predictions is one such example: It is predicted that Oedipus shall "kill his father and mate with his mother", thus his parents order a servant to kill the child. As a result Oedipus ends up being adopted and not knowing his true parents. When he then hears the prophecy for himself, he leaves Corinth to avoid this, but in fact runs away from the wrong people. In running away he crosses paths with his biological family, something which otherwise would never have occurred. The idea that attempting to avoid an oracle is the very thing which brings it about is a common motif in many Greek myths, and similarities to Oedipus can for example be seen in the myth of the birth of Perseus.
Two oracles in particular dominate the plot of Oedipus the King. In lines 713 to 714, Jocasta relates the prophecy that was told to Laius before the birth of Oedipus. Namely:
that it was fate that he should die a victim
at the hands of his own son, a son to be born
of Laius and me.
The oracle told to Laius tells only of the patricide, whereas the incest is missing. This perhaps prevents Jocasta and Oedipus from being suspicious of the fact that both had received near-identical oracles. As Oedipus, prompted by Jocasta’s recollection, narrates the prophecy which caused him to leave Corinth (791-93):
it was my fate to defile my mother’s bed,
to bring forth to men a human family that people could not bear to look upon,
to murder the father who engendered me.
These two oracles are interestingly distinct from the Aeschylean interpretation of the myth. The oracle as told in The Seven Against Thebes is conditional: if Laius has a child, then he shall grow up to kill his father. Thus, rather like his Oresteia, Aeschylus’ interpretation of the myth is one of a curse running through successive generations of a family begun by a single choice[5]. Sophocles’ Oedipus, however, is simply doomed from his moment of birth, and thus there is no justification for the punishment that he receives. This is what the chorus refers to (1186-1222) when they mourn the fact that even the best men can be destroyed by fate.
Given our modern conception of fate and fatalism, readers of the play have a tendency to view Oedipus as a mere puppet controlled by greater forces, a man crushed by the gods and fate for no good reason. This, however, is not an entirely accurate reading. While it is a mythological truism that oracles exist to be fulfilled, oracles merely predict the future. Neither they nor Fate dictates the future. In his landmark essay "On Misunderstanding the Oedipus Rex",[6] E.R. Dodds draws a comparison with Jesus’s prophecy at the Last Supper that Peter would deny him three times. Jesus knows that Peter will do this, but we as readers would in no way suggest that Peter was a puppet of fate being forced to deny Christ. Free will and predestination are by no means mutually exclusive, and thus is the case with Oedipus.
The oracle delivered to Oedipus is often called a "self-fulfilling prophecy", in that the prophecy itself sets in motion events that conclude with its own fulfillment.[7] This, however, is not to say that Oedipus is a victim of fate and has no free will. The oracle inspires a series of specific choices, freely made by Oedipus, which lead to kill his father and marry his mother. Oedipus chooses not to return to Corinth after hearing the oracle, just as he chooses to head toward Thebes, to kill Laius, to marry and to take Jocasta specifically as his bride; in response to the plague at Thebes, he chooses to send Creon to the Oracle for advice and then to follow that advice, initiating the investigation into Laius’s murder. None of these choices is predetermined.
Another characteristic of oracles in myth is that they are almost always misunderstood by those who hear them; hence Oedipus’s misunderstanding the significance of the Delphic Oracle. He visits Delphi to find out who his real parents are and assumes that the Oracle refuses to answer that question, offering instead an unrelated prophecy which forecasts patricide and incest. Oedipus’s assumption is incorrect: the Oracle does answer his question. Stated less elliptically, the answer to his question reads thus: "Polybus and Merope are not your parents. You will one day kill a man who will turn out to be your biological father. You will also one day marry, and the woman whom you choose as your bride will be your mother."[citation needed]
State control
The exploration of this theme in Oedipus the King is paralleled by the examination of the conflict between the individual and the state in Antigone. The dilemma that Oedipus faces here is similar to that of the tyrannical Creon: each man has, as king, made a decision that his subjects question or disobey; each king also misconstrues both his own role as a sovereign and the role of the rebel. When informed by the blind prophet Tiresias that religious forces are against him, each king claims that the priest has been corrupted. It is here, however, that their similarities come to an end: while Creon, seeing the havoc he has wreaked, tries to amend his mistakes, Oedipus refuses to listen to anyone.[8]
Sight and blindness
Literal and ****phorical references to eyesight appear throughout Oedipus the King. Clear vision serves as a ****phor for insight and knowledge, but the clear-eyed Oedipus is blind to the truth about his origins and inadvertent crimes. The prophet Tiresias, on the other hand, although literally blind, "sees" the truth and relays what is revealed to him. Only after Oedipus has physically blinded himself so as not to look upon his children, the fruit of his unconscious sin, does he gain a limited prophetic ability, as seen in Oedipus at Colonus.[original research?]. It is deliberately ironic that the "seer" can "see" better than Oedipus, despite being blind. In one line (Oedipus Rex, 469), Tiresias says:
"So, you mock my blindness? Let me tell you this. You [Oedipus] with your precious eyes, you’re blind to the corruption of your life…"
(Robert Fagles 1984)
References
Brunner, M. "King Oedipus Retried" Rosenberger & Krausz, London, 2000
Foster, C. Thomas. "How to Read Literature Like a Professor" HarperCollins, New York, 2024
قد أعذر من أنذر
Forewarned is forearmed
—————————–
أعط كل ذي حق حقه
Give the devil his due
———————————-
إذا ابتليتم فاستتروا
Don’t wash your dirty linen in public
ــــــــــــــــــــــــــــــــــ
إرضاء الناس غاية لاتدرك
There’s no ing some people
——————————————-
الطيور على أشكالها تقع
Birds of a feather flock together
———————————————
إن تذكر الشيطان يحضر فورا
Talk of the devil and he’ll appear
—————————————————
الأفعال أبلغ من الأقوال
Actions speak louder than words
—————————————————
الأقربون أولى بالمعروف
Charity begins at home
—————————————————–
الأماني لا تدرك بالتمنيات
If wishes were horses, beggars might ride
——————————————–
التفاحة العفنة تفسد جاراتها
The rotten apple in jures its neighbors
————————————————–
الجمال جمال النفس
Beauty is skin deep
—————————————-
الجوع كافر
A hungry man is an angry man
————————————————
الحب أعمى
Love is blind
—————————————–
الصبر مفتاح الفرج
Patience is a remedy for every grief
————————————————–
الصديق وقت الضيق
A friend in need is a friend indeed
———————————————-
الضرورة تبيح المحظورات
Make a virtue of necessity
——————————————-
العين بالعين والسن بالسن
A life for a life
————————————–
الغاية تبرر الوسيلة
The end justifies the means
—————————————
الجمال جمال النفس
Beauty is skin deep
——————————————
Where = أيـن
When = متى…
what = مـآذآ..
who = من (فاعل)
whom من (مفعول به)
which = أي ( للتخيير)
why = لـمـآذا..
How = كيف =
( وتستخدم بمعنى كم ولكن بشرط يتبعها صفة معينة ,,
أمثلة :
How are you?
Who is that girl?
Where is my bag?
من الأمثلة السابقة يتضح لنا كيفية استخدام اداوت الاستفهام لصياغة السؤال في اللغة الانجليزية ..
1- نبدأ الجملة الاستفهامية أولا بـ أداة الاستفهام
2- يليها مباشرة الفعل المساعد
3- يليه الفاعل .. سواء كان اسم أو ضمير
4- بعد ذلك يتم تكملة الجملة بالشكل المناسب ..
أمثلة …
الجملة >> Ahmed is in school
نكوّن سؤال عليها مثلا :
Where is Ahmed?
Where is he ?
Who is at school ?
وطبعا نلاحظ حسب الاداة اللي استخدمناها في السؤال تختلف تكملة الجملة
مثلا لو بدأنا السؤال بـ who ? << استعلام عن فاعل
طبيعي يكون الفاعل اللي نستفسر عنه محذوف من الجملة الاستفهاميةWho is at school ? = من يكون في المدرسة ؟
ولو بدان السؤال بـ where << استعلام عن مكان
طبيعي يكون المكان اللي نستفسر عنه محذوف من الجملة الاستفهامية
Where is Ahmed? = أين أحمد ؟
بالنسبة لـ How
قلنا معناها = كيف .. ولها معنى آخر يحتاج شوية تفصيل >> = كم ؟
تستخدم how بمعنى ( كم )
ولكن تتبعها صفة معينة حسب الشيء المراد السؤال عنه ..
مثلا
للسؤال عن سعر شي نقول
How much
how much is this mobile ? =
بكم هذا الجوال..؟
للسؤال عن طول How tall…..
How tall is your brother? = كم طول أخوك ؟
للسؤال عن عمر أو قدم شي
How old
How old are you ? = كم عمرك ؟
وهـكـذآ