聖誕老人英語怎麼讀用漢語翻譯

1. 聖誕節，元旦，春節資料（要英語和漢語翻譯）

Far and away the most important holiday in China is Spring Festival, also known as the Chinese New Year. To the Chinese people it is as important as Christmas to people in the West. The dates for this annual celebration are determined by the lunar calendar rather than the Gregorian calendar, so the timing of the holiday varies from late January to early February.
To the ordinary Chinese, the festival actually begins on the eve of the lunar New Year's Day and ends on the fifth day of the first month of the lunar calendar. But the 15th of the first month, which normally is called the Lantern Festival, means the official end of the Spring Festival in many parts of the country.

Preparations for the New Year begin the last few days of the last moon, when houses are thoroughly cleaned, debts repaid, hair cut and new clothes purchased. Houses are festooned with paper scrolls bearing auspicious antithetical couplet (as show on both side of the page) and in many homes, people burn incense at home and in the temples to pay respects to ancestors and ask the gods for good health in the coming months.

"Guo Nian," meaning "passing the year," is the common term among the Chinese people for celebrating the Spring Festival. It actually means greeting the new year. At midnight at the turn of the old and new year, people used to let off fire-crackers which serve to drive away the evil spirits and to greet the arrival of the new year. In an instant the whole city would be engulfed in the deafening noise of the firecrackers.

On New Year's Eve, all the members of families come together to feast. Jiaozi, a steamed mpling as pictured below, is popular in the north, while southerners favor a sticky sweet glutinous rice pudding called nian gao.

"CHRISTMAS (i.e. the Mass of Christ), in the Christian Church, the festival of the nativity of Jesus Christ. The history of this feast coheres so closley with that of Epiphany (q.v.), that what follows must be read in connexion with the article under that heading.

The earliest body of gospel tradition, represented by Mark no less than by the primitive non-Marcan document embodied in the first and third gospels, begins, not with the birth and childhood of Jesus, but with his baptism; and this order of accretion of gospel matter is faithfully reflected in the time order of the invention of feasts. The great church adopted Christmas much later than Epiphany; and before the 5th cntury there was no general consensus of opinion as to when it should come in the calendar, whether on the 6th of January, or the 25th of March, or the 25th of December.

The earliest identification of the 25th of December with the birthday of Christ is in a passage otherwise unknown and probably spurious, of Theophilus of Antioch (A.D. 171-183), preserved in Latin by the Magdeburg centuriators (i.3, 118), to the effect that the Gauls contended that as they celebrated the birth of the Lord on the 25th of December, whatever day of the week it might be, so they ought to celebrate the Pascha on the 25th of March when the resurrection befell.

The next mention of the 25th of December is in Hippolytus' (c. 202) commentary on Daniel iv.23. Jesus, he says, was born at Bethlehem on the 25th of December, a Wednesday, in the forty-second year of Augustus. This passage also is almost certainly interpolated. In any case he mentions no feat, nor was such a feast congruous with the orthodox ideas of that age. As late as 245 Origen, in his eighth homily on Leviticus, repudiates as sinful the very idea of keeping the birthday of Christ "as if he were a king Pharoah." The first certain mention of Dec. 25 is in a Latin chronographer of A.D. 354, first published entire by Mommsen. [1--In the _Abhandlungen der sachsischen Akademie der Wissenschaften_ (1895). Note that in A.D. 1, Dec. 25 was a Sunday and not a Friday.] It runs thus in English:

"Year 1 after Christ, in the consulate of Caesar and Paulus, the Lord Jesus Christ was born on the 25th of December, a Friday and 15th day of the new moon." Here again no festal celebration of the day is attested.

There were, however many speculations in the 2nd century about the date of Christ's birth. Clement of Alexandria, towards its close, mentions several such, and condemns them as superstitions. Some chronologists, he says, alleged the birth to have occurred in the twenty-eighth year of Augustus, on the 25th of Pachon, the Egyptian month, i.e. the 20th of May. These were probably the Basilidian gnostics. Others set it on the 24th or 25th of Pharmuthi, i.e., the 19th or 20th of April. Clement himself sets it on the 17th of November, 3 B.C. The author of a Latin tract, called the _De Pascha computus_, written in Africa in 243, sets it by private revelation, _ab ipso deo inspirati_, on the 28th of March. He argues that the world was created perfect, flowers in bloom, and trees in leaf, therefore in spring; also at the equinox, and when the moon just created was full. Now the moon and sun were created on a Wednesday. The 28th of March suits all these considerations. Christ, therefore, being the Sun of Righteousness, was born on the 28th of March.

The same symbolical reasoning led Polycarp [2--In a fragment preserved by an Armenian writer, Ananias of Shirak.] (before 160) to set his birth on Sunday, when the world's creation began, but his baptism on Wednesday, for it was the analogue of the sun's creation. On such grounds certain Latins as early as 354 may have transferred the human birthday from the 6th of January to the 25th of December, which was then a Mithraic feast and is by the chronographer above referred to, but in another part of his compilation, termed _Natilis invicti solis_, or birthday of the unconquered Sun. Cyprian (_de orat. dem._ 35) calls Christ _Sol verus_, Ambrose _Sol novus noster_ (Sermo vii. 13), and such rhetoric was widespread.

The Syrians and Armenians, who clung to the 6th of January, accused the Romans of sun-worship and idolatry, contending with great probability that the feast of the 25th of December had been invented by disciples of Cerinthus and its lections by Artemon to commemorate the _natural_ birth of Jesus. Chrysostom also testifies the 25th of December to have been from the beginning known in the West, from Thrace even as far as Gades. Ambrose, _On Virgins_, iii. ch. 1, writing to his sister, implies that as late as the papacy of Liberius 352-356, the Birth from the Virgin was feasted together with the Marriage of Cana and the Banquet of the 4000 (Luke ix.13), which were never feasted on any other day but Jan. 6.

Chrysostom, in a seermon preached at Antioch on Dec. 20, 386 or 388, says that some held the feast of Dec. 25 to have been held in the West, from Thrace as far as Cadiz, from the beginning. It certainly originated in the West, but spread quickly eastwards. In 353-361 it was observed at the court of Constantius. Basil of Caesarea (died 379) adopted it. Honorius, emperor (395-423) in the West, informed his mother and brother Arcadius (395-408) in Byzantium of how the new feast was kept in Rome, separate from the 6th of January, with its own _troparia_ and _sticharia_.

They adopted it, and recommended it to Chryostom, who had long been in favour of it, as were the other three patriarchs, Theophilus of Alexandria, John of Jerusalem, and Flavian of Antioch. This was under Pope Anastasius, 398-400. John or Wahan of Nice, in a letter printed by Combefis in his _Historia monothelitarum_, affords the above details. The new feast was communicated by Proclus, patriarch of Constantinople (434-446), to Sahak, Catholicos of Armenia, about 440. The letter was betrayed to the Persian king, who accused Sahak of Greek intrigues, and deposed him. However, the Armenians, at least those within the Byzantine pale, adopted it for about thirty years, but finally abandoned it together with the decrees of Chalcedon early in the 8th century.

Many writers of the period 375-450, e.g. Epiphanius, Cassian, Asterius, Basil, Chrysostom and Jerome, contrast the new feast with that of the Baptism as that of the birth _after the flesh_, from which we infer that the latter was generally regarded as a birth according to the Spirit. Instructive as showing that the new feast travelled from West eastwards is the fact (noticed by Usener) that in 387 the new feast was reckoned according to the Julian calandar by writers of the province of Asia, who in referring to other feasts use the reckoning of their local calendars. As early as 400 in Rome an imperial rescript includes Christmas among the three feasts (the others are Easter and Epiphany) on which theatres must be closed. Epiphany and Christmas were not made judicial _sine dies_ until 534.

For some years in the West (as late as 353 in Rome) the birth feast was appended to the baptismal feast on the 6th of January, and in Jerusalem it altogether supplanted it from almost 360 to 440, when Bishop Juvenal introced the feast of the 25th of December. The new feast was about the same time (440) finally established in Alexandria. The _quadregesima_ of Epiphany (i.e., the feast of the presentation in the Temple, or _hupapante_) continued to be celebrated in Jerusalem on the 14th of February, forty days afer the 6th of January, until the reign of Justinian. In most other places it had long before been put back to the 2nd of February to suit the new Christmas. Armenian historians describe the riots, and display of armed force, without which Justinian was not able in Jerusalem to transfer this feast from the 14th to the 2nd of February.

The grounds on which the Church introced so late as 350-440 a Christmas feast till then unknown, or, if known, precariously linked with the baptism, seem in the main to have been the following: (1) The transition from alt to infant baptism was proceeding rapidly in the East, and in the West was well-nigh completed. Its natural complement was a festal recognition of the fact that the divine element was present in Christ from the first, and was no new stage of spiritual promotion coeval only with the descent of the Spirit upon him at baptism.

The general adoption of child baptism helped to extinguish the old view that the divine life in Jesus dated from his baptism, a view which led the Epiphany feast to be regarded as that of Jesus' spiritual rebirth. (2) The 4th century witnessed a rapid diffusion of Marcionite, or, as it was now called, Manichaean propaganda, the chief tenet of which was that Jesus either was not born at all, was a mere phantasm, or anyhow did not take flesh of the Virgin Mary. Against this view the new Christmas was a protest, since it was peculiarly the feast of his birth in the flesh, or as a man, and is constantly spoken of as such by the fathers who witnessed its institution.

In Britain the 25th of December was a festival long before the conversion to Christianity, for Bede (_De temp. rat._ ch. 13) relates that "the ancient people of the Angli began the year on the 25th of December when we now celebrate the birthday of the Lord; and the very night which is now so holy to us, they called in their tongue _modranecht (modra niht)_, that is, the mothers' night, by reason we suspect of the ceremonies which in that night-long vigil they performed." With his usual reticence about matters pagan or not orthodox, Bede abstains from recording who the mothers were and what the ceremonies. In 1644 the English puritans forbad any merriment or religious services by act of Parliament, on the ground that it was a heathen festival, and ordered it to be kept as a fast. Charles II. revived the feast, but the Scots adhered to the Puritan view.

Outside Teutonic countries presents are unknown. Their place is taken in Latin countries by the _strebae_, French e'trennes_, given on the 1st of January; this was in antiquity a great holiday, wherefore until late in the 4th century the Christians kept it as a day of fasting and gloom. The setting up in Latin churches of a Christmas _cr`eche_ is said to have been originated by St Francis.

AUTHORITIES -- K.A.H. Kellner, _Heortologie_ (Freiburg im Br., 1906), with Bibliography; Hospinianus, _De festis Christianorum_ (Geneva, 1574); Edw. Mart`ene, _De Antiquis Ecclesiae Ritibus_, iii.31 (Bassani, 1788); J.C.W. Augusti, _Christl. Archaologie_, vols. i. and v. (Leipzig, 1817- 1831); A. J. Benterim, Denkwurdigkeiten_, v. pt. i. p. 528 (Mainz, 1825, &c.); Ernst Friedrich Wernsdorf, _De originibus Solemnium Natalis Christi_ (Wittenberg, 1757, and in J.E. Volbeding, _Thesaurus Commentationum_, Leipzig, 1847); Anton. Bynaeus, _De Natali Jesu Christi_ (Amsterdam, 1689); Hermann Usener, _Religionsgeschichtlicke Untersuchungen_ (Bonn, 1889); Nik. Niles, S.J., _Kalendarium Manuale_ (Innsbruck, 1896); L. Duschesne, _Origines culte chre'tien_ (3e e'd., Paris, 1889).

-- Frederick Cornwallis Conybeare, M.A., D.Th. (Giessen). Fellow of the British Academy. Formerly Fellow of University College, Oxford. Author of _The Ancient Armenian Texts of Aristotle_; _Myth, Magic and Morals_; &c."

12月25日，是基督教徒紀念耶穌誕生的日子，稱為聖誕節。
從12月24日於翌年1月6日為聖誕節節期。節日期間，各國基督教徒都舉行隆重的紀念儀式。聖誕節本來是基督教徒的節日，由於人們格外重視，它便成為一個全民性的節日，是西方國家一年中最盛大的節日，可以和新年相提並論，類似我國過春節。
西方人以紅、綠、白三色為聖誕色，聖誕節來臨時家家戶戶都要用聖誕色來裝飾。紅色的有聖誕花和聖誕蠟燭。綠色的是聖誕樹。它是聖誕節的主要裝飾品，用砍伐來的杉、柏一類呈塔形的常青樹裝飾而成。上面懸掛著五顏六色的彩燈、禮物和紙花，還點燃著聖誕蠟燭。
紅色與白色相映成趣的是聖誕老人，他是聖誕節活動中最受歡迎的人物。西方兒童在聖誕夜臨睡之前，要在壁爐前或枕頭旁放上一隻襪子，等候聖誕老人在他們入睡後把禮物放在襪子內。在西方，扮演聖誕老人也是一種習俗。

聖誕的由來
聖誕節的由來耶穌的生日究競是哪一天，其實早無據可查。為什麼要把12月25日定為聖誕節呢？這是在5世紀中葉由教會規定的。公元354年，在「菲洛卡連」日歷中第一次寫明12月25日是耶穌的生日，到5世紀西方普遍接受了這個日期為聖誕節。
聖誕樹
據稱，聖誕樹最早出現在古羅馬12月中旬的農神節，德國傳教士尼古斯在公元8世紀用縱樹供奉聖嬰。隨後，德國人把12月24日作為亞當和夏娃的節日，在家放上象徵伊甸園的「樂園樹」，上掛代表聖餅的小甜餅，象徵贖罪；還點上蠟燭，象徵基督。到16世紀，宗教改革者馬丁.路德，為求得一個滿天星斗的聖誕之夜，設計出在家中布置一顆裝著蠟燭的聖誕樹。不過，西方關於聖誕樹的來歷流行著另一種說法：有個善良的農民，在聖誕節那天，熱情地招待了一名流浪的孩子，臨別時，孩子折下一樹枝插在地上樹枝立即長成大樹，孩子指著這樹對農民說，每年今日，樹上都長滿禮物，以報答你們的盛情。所以，今天人們所見的聖誕樹上總是掛滿了小禮物。

聖誕歌
長期以來，一直流行的聖誕歌主要有三個，一個是《平安夜》；一個是《聽，天使報佳音》；第三個是《鈴鐺兒響叮當》。

聖誕老人
聖誕老人原指公元4世紀時小亞細亞專區 的主教尼古拉，他因和藹可親慷慨濟貧萬里聞名。到了6世紀，東方把他尊稱為聖尼古拉。由於民間有關尼古拉的傳說中，都聯繫到少年兒童和禮物，從此，聖誕老人便成為專門在聖誕節向孩子們送禮物的慈祥老人的形象。到了18世紀，通過文學和繪畫，聖誕老人逐漸成為身穿紅外衣的白鬍子、白眉毛老人形象。

聖誕卡
世界上第一張聖誕卡是1843年英國人亨利.高樂爵士提議，由約翰.卡爾葛.荷斯利設計的。卡片上畫的是一個貴族家庭，三代人一齊舉杯對一位不在場的親友表示祝賀。當時他印了1000張，沒有用完的印刷廠就以每張1先令的價錢賣出。聖誕卡就這樣誕生了。

聖誕禮物
據《聖經》記載，來自東方的聖人在耶穌降生的時候贈送禮物，這就是聖誕老人為兒童贈送禮品習俗的由來。英國少年兒童在聖誕前夕把長統襪子放在壁爐旁，相信聖誕老人在夜裡會從大煙囪下來，給他們帶來滿襪子的禮物。法國的少年兒童把鞋放在門口，讓「聖嬰來時把禮物放在鞋裡面。」

聖誕大餐
正像中國人過春節吃年飯一樣，歐美人過聖誕節也很注重全家人圍坐在聖誕樹下，共進節日美餐。聖誕大餐吃火雞的習俗始於1620年。這種風俗盛於美國。英國人的聖誕大餐是烤鵝，而非火雞。奧大利人愛在平安夜裡，全家老小約上親友成群結隊地到餐館去吃一頓聖誕大餐，其中，火雞、臘雞、燒牛仔肉和豬腿必不可少，同時伴以名酒，吃得大家歡天喜地.

每年的1月1日為元旦，是新年的開始。「元日」是合成詞，按單個字來講，「元」是第一或開始的意思，「旦」字的原意是天亮或早晨。我國在發掘大汶口文化遺物中，發現一幅太陽從山顛升起，中間雲煙繚繞的圖畫。經考證，這是我國最古老的「旦」字寫法。後來，在殷商的青銅器鑄銘上，又出現了被簡化的「旦」字。「旦」字是以圓圓的太陽來表示的。「日」下面的「一」字表示地平線，意為太陽從地平線上冉冉升起。南朝文史家肖子雲在他的《介雅》中記載有「四氣新元旦，萬壽初今朝」，看來那時已將旦為一日的開始，引申為一年的第一天了。 但是，我國古人說的元旦，卻並不是公歷的1月1日，而是正月初一，又稱元日。中國歷史上的年號並不是公元紀年，而是每個皇帝每個朝代都有單獨的紀年，是陰歷紀年。現行的公元紀年，是西方歷法的體現。是以基督誕生為公元1年。中國只是到了中華民國以後才逐漸改用公元紀年。因此，中國農歷的正月初一既春節比公歷的元旦更有節日氣氛。
「元」有始之意，「旦」指天明的時間，也通指白天。元旦，便是一年開始的第一天。「元旦」一詞，最早出自南朝梁人蕭子雲《介雅》詩：「四氣新元旦，萬壽初今朝。」宋代吳自牧《夢梁錄》卷一「正月」條目：「正月朔日，謂之元旦，俗呼為新年。一歲節序，此為之首。」元旦，《書·舜典》中叫「元日」，漢代崔瑗《三子釵銘》中叫「元正」；晉代庾闡《揚都賦》中稱作「元辰」；北齊時的一篇《元會大享歌皇夏辭》中呼為「元春」；唐德宗李適《元日退朝觀軍仗歸營》詩中謂之「元朔」。自來元旦指的是夏歷（農歷、陰歷）正月初一。在漢語各地方言中有不同叫法，有叫「大年初一」的，有叫「大天初一」的，有叫「年初一」的，一般又叫「正月初一」。
我國歷代元旦的月日並不一致。夏代在正月初一，商代在十二月初一，周代在十一月初一，秦始皇統一六國後，又以十月初一日為元旦，自此歷代相沿未改（《史記》）。漢武帝太初元年時，司馬遷創立了「太初歷」，這才又以正月初一為元旦，和夏代規定一樣，所以又稱「夏歷」，一直沿用到辛亥革命。中華民國建立，孫中山為了「行夏正，所以順農時；從西歷，所以便統計」，定正月初一（元旦）為春節，而以西歷（公歷）1月1日為新年。1949年9月27日，中國人民政治協商會議第一屆全體會議通過使用「公元紀年法」，將農歷正月初一稱「春節」，將公歷1月1日定為「元旦」。
過聖誕節已經成為世界各地的風俗習慣，可是你可曾探究過這日子的由來？你知道為什麼要慶祝這日子嗎？聖誕節的由來可追溯到2001年前耶穌的誕生。
確實年份雖然已無從考察，但大多數考古學家都認為應該是在劃分世紀的那一年（即公元前一年），只不過正確的出生日期無法確定。因此早期的基督教徒便以羅馬帝國時期的密司拉教派，在每年一二月二十五日紀念太陽神誕辰的第一天定為【聖誕節】。所以聖誕節在宗教上是基督教徒紀念耶誕生的一個重要節日。根據聖經的記載，耶穌誕生在猶太的一座小城－－伯利恆。馬利亞，也就是耶穌的母親，因聖靈的感動而懷孕，在夢中天使加百列向她顯現，告訴她，她將要生下神的兒子，他要被稱為耶穌。就在與丈夫約瑟返往家鄉時，所有的旅店客滿，因此馬利亞被迫在馬槽生下耶穌。遙遠的東方有三博士得到神的啟示，追隨天上的一顆明亮星星找到了耶穌，俯伏拜他，揭開寶盒，拿出黃金、乳香、沒葯為禮物獻給他。在伯特利野地的牧差人也聽到天使的聲音從天上發出，向他們款耶穌降生的佳音。在民俗上，那可就要追溯到德國了。在德國，聖誕節前的四個星期天分別秩為第一、二、三、四個待降節（advent）。在第一個待降節左右就開始了耶誕市集，而第一個待降節當天，家家戶戶都會將待降花圈（adventskranz）中第一根蠟燭點燃，之後每個待降節分吸再依序點燃待降花圈的其他蠟燭，等第四根蠟燭被點燃的時候，就代表耶誕節要來啦！這段期間德國家庭同時開始准備各項采買、裝飾，大掃除的工作，這像不像我們的臘月呢？而小朋友也會得到一份「耶誕日歷」（ADVENTSKALENDER），這是一個紙盒，上面會有1到24個小「門」，每個小門後面都有一樣小玩具或糖果之類的東西。就像我們小時候在住家附的雜貨店「抽」東西一樣，小朋友從十二月一號開始每天可以開一個門，剛好開到十二月二十四的耶誕節前夕。不過頑皮的小朋友通常迫不及待地在第一天就將它全部打開了！

the name christmas is short for "christ\'s mass". a mass is a kind of church service. christmas is a religious festival. it is the day we celebrate as the birthday of jesus. there are special christmas services in christian churches all over the world. but many of the festivities of christmas do not have anything to do with religion. exchanging gifts and sending christmas cards are the modern ways of celebrating the christmas in the world. the birth of jesus had a story: in nazareth, a city of galilee. the virgin\'s name was mary was betrothed to joseph

2. 平安夜，平安果用英語怎麼說

平安夜和平安果翻譯成英語分別是：Christmas Eve，Safe fruit 。

平安夜指12月24日晚，是聖誕夜的意思，英語叫Christmas Eve（聖誕前夕，聖誕前夜），平安夜也用來表示聖誕節前一天。巧得很，和中國民間的「掃塵節」一樣（夏歷12月24日，在全國大部分地區的家庭里都要掃塵，「塵」和「陳」諧音，「掃塵」因而有「除舊」的意思）。

在舊時的歐洲，平安夜也是掃塵的日子。這一天尤其對農村的父母來說，是非常辛勞的一天。他們要為聖誕節和新年做許許多多事情：忙地里活、照料牲口、擦地板、洗廚具、烤聖誕鵝、做蛋糕、布置聖誕樹、張羅聖誕禮物……等到全家團聚歡慶平安夜的時候，父母們通常已經累得直不起腰了。

很多人詢問平安夜的由來。聖誕節是指12月25日，平安夜是指12月24日是聖誕前夕，稱為聖誕夜，也稱為平安夜。屆時，千千萬萬的歐美人風塵僕僕地趕回家中團聚。聖誕之夜必不可少的節目是Party或聚會。

大多數歐美家庭成員團聚在家中，共進豐盛的晚餐，然後圍坐在熊熊燃燒的火爐旁，彈琴唱歌，共敘天倫之樂；或者舉辦一個別開生面的化妝舞會，通宵達旦地慶祝聖誕夜是一個幸福、祥和、狂歡的平安夜、團圓夜。聖誕之夜，父母們會悄悄地給孩子們准備禮物放在長統襪里。

聖誕夜的高潮是基督教堂在聖誕夜舉行的活動。聖誕夜彌撒一般分為兩次，晚上9～10點的一次對教眾舉行；另一次是子夜時分的大彌撒，這是聖誕夜的高潮。子夜大彌撒在午夜結束，此時，正好聖誕節來臨，常常伴隨著教堂的鍾聲，敲響了對世界的寬恕、祝福和歡樂、幸福。

3. 九年級英語第一單元B部分2b怎麼翻譯

九年級英語第一單元B部分2b漢語翻譯為：

聖誕精神，

許多人同意這個觀點：當我們想起聖誕節，我們可能會想到禮物，聖誕樹和聖誕老人。但是，在所有的這些東西背後有聖誕節的真實含義：分享與把愛和歡樂給予我們周圍人的重要性。《聖誕頌歌》這個故事裡可能就是這個最好的例子。

4. 聖誕節英語介紹

聖誕節英文介紹：

Christmas, also known as Christmas, is translated as "Christ Mass", which originated from the Lunar New Year celebration in ancient Rome and has nothing to do with Christianity. After the popularity of Christianity in the Roman Empire, the Holy See drifted this folk festival into the Christian system to celebrate the birth of Jesus.

But it is not Jesus'birthday on Christmas Day, because the Bible does not record when Jesus was born, nor does it mention such a festival, which is the result of Christianity's absorption of ancient Roman mythology.

聖誕節中文介紹：

聖誕節又稱耶誕節，譯名為「基督彌撒」，它源自古羅馬人迎接新年的農神節，與基督教本無關系。在基督教盛行羅馬帝國後，教廷隨波逐流地將這種民俗節日納入基督教體系，同時以慶祝耶穌的降生。

但在聖誕節這天不是耶穌的生辰，因為《聖經》未有記載耶穌具體生於哪天，同樣沒提到過有此種節日，是基督教吸收了古羅馬神話的結果。

(4)聖誕老人英語怎麼讀用漢語翻譯擴展閱讀：

聖誕節常見食品：

一、樹干蛋糕

樹干似的蛋糕（Buchedenoel）是著名的法國聖誕美食。

還未發明電力以前，法國人以一棵好柴作為聖誕禮物。法國人天性浪漫，連美食的起緣也浪漫過人：從前有一個買不起聖誕禮物的年青人，在森林撿了一段木頭送給情人，不但贏得芳心，而且從此平步青雲。因此，樹干蛋糕也成為祝願來年好運的象徵。

二、杏仁布丁

當聖誕晚餐開始時，必須先吃一份杏仁布丁，然後才能開始吃別的東西。如果誰能吃到那枚唯一完整的杏仁，誰將是來年運氣最好的一個人，通常大人們會將這枚杏仁放在最小的孩子的碗里讓他們高興。

三、姜餅

德國最著名的聖誕食品是姜餅（Lebkuchen），是一種介乎於蛋糕與餅干之間的小點。傳統的姜餅，以蜂蜜、胡椒粒為材料，又甜又辣，口感刺激。姜餅經過改良，外面灑上一層糖霜，不但口感豐富，外型也相當討好。

四、沙灘宴

當居於北半球的人們在寒風呼嘯中歡度聖誕節時，位於南半球的澳大利亞卻正是仲夏時節。澳大利亞熱情如火的「仲夏聖誕節」既有熱帶風情的慶祝方式，也融合了歐洲傳統聖誕節的經典元素，盡管戶外人們頂著火辣辣的太陽，但商店櫥窗里卻精心布置了冬日雪景：掛滿雪花的聖誕樹和穿紅棉襖的聖誕老人。

參考資料來源：網路—聖誕節

5. the spirit of christmas 英語文章翻譯

聖誕精神

當我們想到聖誕節時，我們可能會想到禮物、聖誕樹和聖誕老人，很多人都會同意這種觀點。但是隱藏在聖誕節背後的含義才是聖誕節的真諦：分享和給予我們身邊人愛與歡樂。《聖誕頌歌》中的故事或許最好的例子。

《聖誕頌歌》是查爾斯·狄更斯寫的一篇著名小說。這篇小說講述的是一位叫斯克魯奇的老人的故事，這位老人從來都不笑。他吝嗇自私，只考慮自己，從不與人為善。他只關心自己能否掙到更多的錢，並且厭惡聖誕節。

在一個聖誕前夕，斯克魯奇看到了他死去的生意夥伴雅各布·馬利的鬼魂。馬利過去曾經就像斯克魯奇一樣，所以在他死後就受到了懲罰。他告誡斯克魯奇如果他不想最終像落得像他一樣的下場，就要改變他自私的想法。他還告訴斯克魯奇將有三個幽靈來拜訪他。

那天晚上，三個幽靈拜訪了斯克魯奇。首先，「聖誕過去之靈」帶他回到了他的童年時代，使斯克魯奇回想起自己孩提時代的歡樂時光。然後，第二個幽靈「聖誕現在之靈」，帶他去看其他人是如何度過今年的聖誕節的。

每個人都很幸福，即使是窮人。最後一個，「聖誕未來之靈」帶他去了未來。斯克魯奇看到他死了，但沒人在意他。他從睡夢中驚醒，發現已經是聖誕節的早晨了。

他決定改變自己的生活，下定決心做個更好的人。他同親朋好友們一起快樂地慶祝聖誕節。他還送給需要幫助的人禮物。現在無論走到哪裡，他都用善良與熱情待人，傳播著愛與歡樂。在才是真正的聖誕精神。

英語翻譯方法與技巧：

詞類轉換：英語中很多由動詞轉化而成的名詞、以及動名詞、非謂語動詞等，漢譯時可將它們轉換成動詞。

補詞：是指原文已有某種含義但未用詞彙直接表達，譯文中需將這些含義補充進去，這樣才更通順易讀，如：英語中數詞與名詞之間沒有量詞，而譯成漢語時可酌情增加。

省略：是指原文中某些詞在譯文中省略不譯，只要並不影響意義的完整。如：上面講的漢語「量詞」，譯成英語時則可以省略；又如：英語中大量使用物主代詞而漢語中往往省略不用。

並列與重復：英語在表達重復含義的並列結構中常採用共享、替代、轉換等形式來避免重復，而漢語卻常常有意重復表達以加強文字的`力度，如：英語的物主代詞替代前面的名詞，短語動詞只重復介詞而省略主動詞，漢譯時可考慮重復表達。

6. 英語專業翻譯高手幫幫我翻譯成漢語。。。謝謝指點！

翻譯如下：

我是有著四個孩子的單身母親。工資很低，錢總是很緊張。但是我們有房住，有飯吃，有衣穿。不是非常多，卻足夠了。孩子們並不知道我們很窮，他們只是認為我很嚴厲。我對此感到高興。
聖誕節到了，盡管我們沒有錢買很多禮物，但是我們在計劃一個家庭聚會來慶祝聖誕。孩子們興高采烈的勁兒已經成為聖誕節的一部分樂趣了。他們早在聖誕節前幾周就開始准備，彼此詢問他們聖誕節都想要什麼禮物。幸運的是，我為我們5個人存了120美元來購買禮物。
那一天終於來了。我給了每個孩子一張20美元面值的錢，並囑咐他們每個人去買一件4美元的禮物。然後大家各自離開去買禮物了。我們有兩個小時的時間挑選禮物，然後我們返回「聖誕工廠」集合。
開車回家的路上，每個人都興高采烈，只是，除了我的第二個女兒Ginger，她通常都很文靜。她只有一個裝著幾顆糖的小而扁平的袋子—50美分的糖！我非常生氣，但是直到到家我什麼也沒說。我把她叫到我的卧室，關上門，又一次非常憤怒.。這就是她告訴我的：「我到處尋找不知道買什麼，然後我停下來讀『給與樹』上的小卡片。其中一個是給一個小女孩的，她四歲，在聖誕節時她想要的就是玩具娃娃。所以，我從樹上拿下了那張卡片並且給她買了個玩具娃娃。我們有這么多錢，但是她什麼都沒有。」
從那天起，我感覺自己前所未有的富有。