MTI备考重磅之北京语言大学历年真题汇总
大家好，我是M君，一个集经验
与才华于一身的良心小编。
北京语言大学作为一所以语言学习为特色的学校，是翻译硕士考研非常好的选择之一。因此，北语作为一所热门学校，其题目难度和质量都会相对较高。有志向报考这所学校的同学们，让我们一起来看看北京语言大学2018、2017、2016三年的真题吧！
2018北京语言大学真题
357英语翻译基础
一、汉英词条互译（15个汉译英，15个英译汉）
我们的征途是星辰大海
套路
玩忽职守
油腻中年男人
剁手族
怼
扫码打赏
量子运算
不忘初心，方得始终
河清海晏，朗朗乾坤
征收智商税
拿走不谢
都是套路啊
爱彼迎
钉钉子精神
synergy
fin-technology
augmented reality
digital twin
19th session of the CPC
airpocalypse
start-up
emoji
chatbots
viral marketing
IOT
block chain
UAV
Greenwashing
low hanging fruit
二、英译汉
文章标题：white supremacy is not only an American problem，讲的是白人至上运动在全球化背景下出现了新变化。
三、汉译英
随笔类，文章不长。讲的是作者读石黑一雄作品的经历。作者说：作为读者，没有感觉到惊喜；作为作家，从石黑一雄身上学不到东西。作者认为获得诺贝尔文学奖的二三流作家的数量和诺贝尔奖错过的一流作家的数量成正比。
448 汉语百科知识与写作
一、选择题（多选题，4×10'）
每题有a到e五个选项，全部选对得十分，部分选对则选对一个算2分，内容有：英国脱欧公投、云计算、一带一路和中国文化走出去。
二、改错（3×10'）
每题为一段话，被分为a/b/c/d四个分句。要求找出错误句，将正确的句子写到答卷上。每段话长度为三到六行。
三、应用文（30'）
写一封600字左右的求职信。假设你是北语本科和翻硕毕业生，请给华为公司翻译部写求职信，展现自己的特长、优势、能力等。试卷上附有一篇华为翻译部的招聘公告，可以从中提取信息。
四、大作文 （50'）
阅读以下新闻材料，从文中归纳出你感兴趣以及有意义的观点加以论述，要求600字左右。材料如下：
黄友义：讲好“一带一路”故事 掌握解说中国的话语权
中国网11月26日讯（记者 弓迎春 高瞻）全国政协委员、中国翻译研究院副院长、中国外文出版发行事业局原副局长兼总编辑黄友义在参加“第三届中央文献翻译与研究论坛”期间强调，随着“一带一路”倡议的深入推进，中央文献翻译和讲好“一带一路”故事的紧迫性与日俱增，如何把解说中国的话语权牢牢掌握在自己手中变得至关重要。
“一带一路”倡议提出以来，已有100多个国家和国际组织积极支持和参与，得到了国际社会的广泛认同。但同时，也受到诸多质疑。一些批评人士认为“一带一路”的主要目的是提振中国地缘政治影响力，他们将这一倡议视为一种新形式的中国威胁。面对国际社会的误解，通过有效的翻译和对外传播来消除误读成为我们面临的一大挑战。
黄友义指出，当今渴望了解中国的国际社会主体已经从过去少数研究中国问题的专家变成“一带一路”沿线各国。“外国普通受众没有接受过中国历史的教育，也没有接受过中国政治话语的教育，所以他们不理解（中国特色政治话语体系），”黄友义解释道。由于受众对中国了解的局限性，他认为，应当针对不同国家、不同文化，讲好“一带一路”故事，让中国的对外传播变得“更接国际地气”。“‘一带一路’故事，会作为一条线、一条路，把中国和世界紧密联系起来，”他说。“这需要外宣媒体发挥才能，把整个理念化解成具体生动的故事讲给外国受众。”
对于中央文献的对外翻译，黄友义认为由于文化、语言和思维方式的差异，找到准确的对外表述难度极大。他认为，翻译过程中需要“中外结合”。
“翻译一个词，不是简单的查查字典。我们需要了解外国受众的心理，理解中文的原意，再找到合适的词，这个不是中国人自己闷头思考就能解决的问题。译者基本在中国话语体系里成长，在国外留学的几年时间也不足以了解外国人如何看我们的文章和表述，所以外籍专家参与中央文献翻译的环节不能省略。”他说。
黄友义形容对外翻译经常是“一字千金”。他解释道：“中外专家进行讨论确实需要投入大量的人力、智力和财力，但是我认为这样的投入非常值得。”
“一带一路”倡议将中国逐渐推向世界舞台中央，对外翻译在面临巨大挑战的同时，也得到了前所未有的机遇。作为资深翻译家，黄友义对当代青年译者也给出了中肯建议，他强调，青年译者应该为中西文化搭建“有效桥梁”，做到内知国情，外晓世界。翻译工作不会一蹴而就，“从事翻译的时候，因为有时间压力，所以没有充足的时间思考，但随着年龄阅历的增加，回头再看看当年下的功夫，你会发现都是非常有效果的。”黄友义说。
211翻译硕士英语
一、十个单选题（综合考察能力，参考专四单选题）
侧重考察近义词、形近词辨析，侧重对于题干的理解，如entitle、present、credit；arise、arouse...
二、完形填空（20空，前10空有选项，后10空自己填）
多数为考察介词、连接词。第一段讲一部文学作品，主人公是一个老人，某天他发觉身边的人都有点不一样，问他们都说没发生什么。某天晚上，微风推开阳台门，他才意识到是春天来了。第二段讲另一部文学作品，一个小女孩走丢了，所有人出动，但都没找到。村民的生活仍按部就班。但作者的本意不是写小女孩有没有被找到，而是展现时间的变与不变。
三、三篇阅读
第一篇，5道单选题，主题为转基因实验，讲到gene driver，专八难度。
第二篇，3道主观题，主题为现代存在主义起源于三位年轻哲学家的交谈。第一题要求简要概述现代存在主义的诞生；第二题要求列举提到的哲学家以及他们的观点；第三题要求简述文中所提到的两件事，为什么可以拿来进行类比。
第三篇，写summary，讲到fantasy和child's story的关系，要求多于100词，不能照抄原文，要包括所有的观点。
四、作文
结合材料概括misunderstand的原因。材料讲的是人们可以用word传递meaning，但译者认为语篇才能正确传递meaning。要求：分析译者为什么会把原文理解错，错译对读者都有什么影响，字数大于300。
2017北京语言大学真题
357英语翻译基础
一、汉英词条互译（15个汉译英，15个英译汉）
大众创业，万众创新
虚拟现实
孵化器
套路
吃瓜群众
洪荒之力
壮士断腕
行百里者半九十
打铁还需自身硬
泛太平洋伙伴关系协定
首次公开募股
董事长
《论语》
春联
书法
Referendum
Biomass
Overcapacity
E.Coli
GM crops
Artemisinin
Plaintiff
FTZ
Price-earnings ratio
M&A
Liquidity
Commuter
Hedge fund
Insolvency
Litigation
二、英译汉
The General Conference of the United Nations Educational, Scientific and Cultural Organization, meeting in Nairobi from 26 October to 30 November 1976, at its nineteenth session.
Considering that translation promotes understanding between peoples and co-operation among nations by facilitating the dissemination of literary and scientific works, including technical works, across linguistic frontiers and the interchange of ideas.
Noting the extremely important role played by translators and translations in international exchanges in culture, art and science, particularly in the case of works written or translated in less widely spoken languages.
Recognizing that the protection of translators is indispensable in order to ensure translations of the quality needed from them to fulfil effectively their role in the service of culture and development.
Recalling that, if the principles of this protection are already contained in the Universal Copyright Convention, while the Berne Convention for the Protection of Literary and Artistic Works and a number of national laws of Member States also contain specific provisions concerning such protection, the practical application of these principles and provisions is not always adequate.
Being of the opinion that if, in many countries with respect to copyright, translators and translations enjoy a protection which resembles the protection granted to authors and to literacy and scientific works, including technical works, the adoption of measures of an essentially practical nature, assimilating translators to authors and specific to the translating profession, is nevertheless justified to ameliorate the effective application of existing laws.
Having decided, at its eighteenth session, that the protection of translators should be the subject of a recommendation to Member States within the meaning of Article IV, paragraph 4, of the Constitution.
Adopts, this twenty-second day of November 1976, the present Recommendation.
三、汉译英
Text1
上世纪60年代末，我才十几岁，就从北京到中国陕西省延安市一个叫梁家河的小村庄插队当农民，在那儿度过了7年时光。那时经常是几个月吃不到一块肉。今年春节，我回到这个小村子。梁家河修起了柏油路，乡亲们住上了砖瓦房，用上了互联网，老人们享有基本养老，村民们有医疗保险，孩子们可以接受良好教育，当然吃肉已经不成问题。这使我更加深刻地认识到，中国梦是人民的梦，必须同中国人民对美好生活的向往结合起来才能取得成功。梁家河这个小村庄的变化，是改革开放以来中国社会发展进步的一个缩影。
Text2
一百年前的1898年12月26日，法国科学院人声鼎沸，一位年轻漂亮、神色庄重又略显疲倦的妇人走上讲台，全场立即肃然无声。她叫玛丽·居里，她今天要和她的丈夫比埃尔·居里一起在这里宣布一项惊人发现，他们发现了天然放射性元素镭。本来这场报告，她想让丈夫来作，但比埃尔·居里坚持让她来讲，因为在此之前还没有一个女子登上过法国科学院的讲台。
玛丽·居里穿着一袭黑色长裙，白净端庄的脸庞显出坚定又略带淡泊的神情，而那双微微内陷的大眼睛，则让你觉得能看透一切，看透未来。她的报告使全场震惊，物理学进入了一个新时代，而她那美丽庄重的形象也就从此定格在历史上，定格在每个人的心里。
448 汉语百科知识与写作
一、名词解释
亚太经合组织
贸易保护主义
白丝带
中华全国妇女联合会
二十四节气
联合国教科文组织
鲍勃迪伦
诺贝尔文学奖
特朗普
英国脱欧
二、改病句
三、应用文写作
代表翻译学院学生会写倡议书，背景为国际翻译家联盟提出的国际翻译日，今年主题为：翻译--连接世界。
四、大作文
结合习近平总书记对文艺工作者提出的四点希望就艺术家的社会责任评述。
211翻译硕士英语
一、单项选择
二、完形填空
题源如下：
•The culture-heroes of our liberal bourgeois civilization are anti-liberal and anti-bourgeois; they are writers who are repetitive, obsessive, and impolite, who impress by force—not simply by their tone of personal authority and by their intellectual ardor, but by the sense of acute personal and intellectual extremity. The bigots, the hysterics, the destroyers of the self—these are the writers who bear witness to the fearful polite time in which we live. It is mostly a matter of tone: it is hardly possible to give credence to ideas uttered in the impersonal tones of sanity. There are certain eras which are too complex, too deafened by contradictory historical and intellectual experiences, to hear the voice of sanity. Sanity becomes compromise, evasion, a lie. Ours is an age which consciously pursues health, and yet only believes in the reality of sickness. The truths we respect are those born of affliction. We measure truth in terms of the cost to the writer in suffering—rather than by the standard of an objective truth to which a writer's words correspond. Each of our truths must have a martyr.
•What revolted the mature Goethe in the young Kleist, who submitted his work to the elder statesman of German letters "on the knees of his heart" —the morbid, the hysterical, the sense of the unhealthy, the enormous indulgence in suffering out of which Kliest's plays and tales were mined—is just what we value today. Today Kleist gives pleasure, Goethe is to some a duty. In the same way, such writers as Kierkegaard, Nietzsche, Dostoyevsky, Kafka, Baudelaire, Rimbaud, Genet—and Simone Weil—have their authority with us because of their air of unhealthiness. Their unhealthiness is their soundness, and is what carries conviction.
•Perhaps there are certain ages which do not need truth as much as they need a deepening of the sense of reality, a widening of the imagination. I, for one, do not doubt that the sane view of the world is the true one. But is that what is always wanted, truth? The need for truth is not constant; no more than is the need for repose. An idea which is a distortion may have a greater intellectual thrust than the truth; it may better serve the needs of the spirit, which vary. The truth is balance, but the opposite of truth, which is unbalance, may not be a lie.
•Thus I do not mean to decry a fashion, but to underscore the motive behind the contemporary taste for the extreme in art and thought. All that is necessary is that we not be hypocritical, that we recognize why we read and admire writers like Simone Weil. I cannot believe that more than a handful of the tens of thousands of readers she has won since the posthumous publication of her books and essays really share her ideas. Nor is it necessary—necessary to share Simone Weil's anguished and unconsummated love affair with the Catholic Church, or accept her gnostic theology of divine absence, or espouse her ideals of body denial, or concur in her violently unfair hatred of Roman civilization and the Jews. Similarly, with Kierkegaard and Nietzsche; most of their modern admirers could not, and do not embrace their ideas. We read writers of such scathing originality for their personal authority, for the example of their seriousness, for their manifest willingness to sacrifice themselves for their truths, and—only piecemeal—for their "views." As the corrupt Alcibiades followed Socrates, unable and unwilling to change his own life, but moved, enriched, and full of love; so the sensitive modern reader pays his respect to a level of spiritual reality which is not, could not, be his own.
•Some lives are exemplary, others not; and of exemplary lives, there are those which invite us to imitate them, and those which we regard from a distance with a mixture of revulsion, pity, and reverence. It is, roughly, the difference between the hero and the saint (if one may use the latter term in an aesthetic, rather than a religious sense). Such a life, absurd in its exaggerations and degree of self-mutilation—like Kleist's, like Kierkegaard's—was Simone Weil's. I am thinking of the fanatical asceticism of Simone Weil's life, her contempt for pleasure and for happiness, her noble and ridiculous political gestures, her elaborate self-denials, her tireless courting of affliction; and I do not exclude her homeliness, her physical clumsiness, her migraines, her tuberculosis. No one who loves life would wish to imitate her dedication to martyrdom nor would wish it for his children nor for anyone else whom he loves. Yet so far as we love seriousness, as well as life, we are moved by it, nourished by it. In the respect we pay to such lives, we acknowledge the presence of mystery in the world—and mystery is just what the secure possession of the truth, an objective truth, denies. In this sense, all truth is superficial; and some (but not all) distortions of the truth, some (but not all) insanity, some (but not all) unhealthiness, some (but not all) denials of life are truth-giving, sanity-producing, health-creating, and life-enhancing.
•This new volume of translations from Simone Weil's work, Selected Essays 1934-43, displays her somewhat marginally. It contains one great essay, the opening essay here titled "Human Personality" which was written in 1943, the year of her death in England at the age of thirty-four. (This essay, by the way, was first published in two parts under the title "The Fallacy of Human Rights" in the British magazine The Twentieth Century in May and June 1959. There it suffered the curious and instructive fate of requiring a defensive editorial in June, when the second part of the essay appeared, replying to criticism of the magazine's decision to publish the essay "on the grounds that it involves heavy going for some readers." It certainly speaks volumes about the philistine level of English intellectual life, if even as good a magazine as The Twentieth Century cannot muster an enthusiastic, grateful audience for such a piece.) Another essay, placed last in the book, called "Draft for a Statement of Human Obligations," also written the year of her death, contains matter central to Simone Weil's ideas. The remaining essays are on specific historical and political subjects—two on the civilization of Languedoc, one on a proletarian uprising in Renaissance Florence, several long essays on the Roman Empire which draw an extensive parallel between imperial Rome and Hitler's Germany, and various reflections on the Second World War, the colonial problem, and the post-war future. There is also an interesting and sensitive letter to George Bernanos. The longest argument of the book, spanning several essays, develops the parallel between Rome (and the ancient Hebrew theocracy!) and Nazi Germany. According to Simone Weil, who displays an unpleasant silence on the Nazi persecution of the Jews, Hitler is no worse than Napoleon, than Richelieu, than Caesar. Hitler's racialism, she says, is nothing more than "a rather more romantic name for nationalism." Her fascination with the psychological effects of wielding power and submitting to coercion, combined with her strict denial of any idea of historical progress, led her to equate all forms of state authority as manifestations of what she calls "the great beast."
•Readers of Simone Weil's Notebooks (two volumes, published in 1959) and her Intimations of Christianity Among the Ancient Greeks (1958) will be familiar with her attempt to derive everything distinctively Christian from Greek spirituality as well as to deny entirely Chrisianity's Hebraic origins. This fundamental argument—along with her admiration for Provencal civilization, for the Manichean and Catharist heresies—colors all her historical essays. I cannot accept Simone Weil's gnostic reading of Christianity as historically sound (its religious truth is another matter); nor can I fail to be offended by the vindictive parallels she draws between Nazism, Rome, and Israel. Impartiality, no more than a sense of humor, is not the virtue of a writer like Simone Weil. Like Gibbon (whose view of the Roman Empire she absolutely contradicts), Simone Weil as a historical writer is tendentious, exhaustive, and infuriatingly certain. As a historian she is simply not at her best; no one who disbelieves so fundamentally in the phenomena of historical change and innovation can be wholly satisfying as a historian. This is not to deny that there are subtle historical insights in these essays: as for example, when she points out that Hitlerism consists in the application by Germany to the European continent, and the white race generally, of colonial methods of conquest and domination. (Immediately after, of course, she says that these—both Hitler's methods and the "normal colonial ones"—are derived from the Roman model.)
•The principal value of the collection is simply that anything from Simone Weil's pen is worth reading. It is perhaps not the book to start one's acquaintance with this writer—Waiting for God, I think, is the best for that. The originality of her psychological insight, the passion and subtlety of her theological imagination , the fecundity of her exegetical talents are unevenly displayed here. Yet the person of Simone Weil is here as surely as in any of her other books—the person who is excruciatingly identical with her ideas, the person who is rightly regarded as one of the most uncompromising and troubling witnesses to the modern travail of the spirit.
三、阅读
四、作文
主题为：人机互译
2016北京语言大学真题
357英语翻译基础
一、汉英词条互译（15个汉译英，15个英译汉）
京都议定书
秋裤
仕途
矫情
京津冀协同发展
十三五规划
十八届五中全会
普及高中教育
妄议中央
全面二孩政策
一带一路
制度性话语权
大众排放门
亚投行
贫困县摘帽
ISIS
TPP
SDR
BRICS
Subprime mortgage loans
Crowd sourcing
Shale gas
Photovoltaic panel
Fuel cell
Graphene
Interest of things
Disruptive technology
Common but differentiated responsibility
Carbon trade
National voluntary contribution (of emission reduction)
二、篇章翻译
Passage A:
Modern scholarship, systematically comparing the myths and rites of mankind, has found just about everywhere legends of virgins giving birth to heroes who die and are resurrected. India is chock-full of such tales, and its towering temples, very like the Aztec ones, represent again our many-storied cosmic mountain, bearing Paradise on its summit and with horrible hells beneath. The Buddhists and the Jains have similar ideas. And, looking backward into the pre-Christian past, we discover in Egypt the mythology of the slain and resurrected Osiris; in Mesopotamia, Tammuz; in Syria, Adonis; and in Greece, Dionysos: all of which furnished models to the early Christians for their representations of Christ.
Now the peoples of all the great civilizations everywhere have been prone to interpret their own symbolic figures literally, and so to regard themselves as favored in a special way, in direct contact with the Absolute. Even the polytheistic Greeks and Romans, Hindus and Chinese, all of whom were able to view the gods and customs of others sympathetically, thought of their own as supreme or, at the very least, superior; and among the monotheistic Jews, Christians, and Mohammedans, of course, the gods of others are regarded as no gods at all, but devils, and their worshipers as godless. Mecca, Rome, Jerusalem, and (less emphatically) Benares and Peking have been for centuries, therefore, each in its own way, the navel of the universe, connected directly -- as by a hot line -- with the Kingdom of Light or of God.
However, today such claims can no longer be taken seriously by anyone with even a kindergarten education. And in this there is serious danger. For not only has it always been the way of multitudes to interpret their own symbols literally, but such literally read symbolic forms have always been -- and still are, in fact -- the supports of their civilizations, the supports of their moral orders, their cohesion, vitality, and creative powers. With the loss of them there follows uncertainty, and with uncertainty, disequilibrium, since life, as both Nietzsche and Ibsen knew, requires life-supporting illusions; and where these have been dispelled, there is nothing secure to hold on to, no moral law, nothing firm. We have seen what has happened, for example, to primitive communities unsettled by the white man's civilization. With their old taboos discredited, they immediately go to pieces, disintegrate, and become resorts of vice and disease.
Today the same thing is happening to us. With our old mythologically founded taboos unsettled by our own modern sciences, there is everywhere in the civilized world a rapidly rising incidence of vice and crime, mental disorders, suicides and dope addictions, shattered homes, impudent children, violence, murder, and despair. These are facts; I am not inventing them. They give point to the cries of the preachers for repentance, conversion, and return to the old religion. And they challenge, too, the modern educator with respect to his own faith and ultimate loyalty. Is the conscientious teacher -- concerned for the moral character as well as for the book-learning of his students -- to be loyal first to the supporting myths of our civilization or to the "factualized" truths of his science? Are the two, on level, at odds? Or is there not some point of wisdom beyond the conflicts of illusion and truth by which lives can be put back together again?
Passage B:
中国13亿人是世界上最大的消费市场，也是需求的“富矿”。随着民生的改善，内需对经济增长的拉动作用将不断增强。我们需要随着经济发展，同步提高人民的收入，而就业是收入的来源，是民生之本，我们将实行更加积极的就业创业政策，加大对高校毕业生、失业人员就业创业的财税金融扶持和服务力度。
通过扩大就业创业来推动居民收入持续提高。我们将推动完善社会保障制度，健全公共服务体系，消除群众后顾之忧。采取鼓励居民消费的综合政策，提高居民消费能力，扩大商品和服务消费，降低流通成本，更好发挥消费对经济发展的支撑作用。
三是要向改善民生要动力。发展的目的是为了民生。中国13亿人是世界上最大的消费市场，也是“需求的富矿”。随着民生的改善，内需对经济增长的拉动作用将不断增强。我们需要随着经济发展，同步提高人民的收入，而就业是收入的来源，是民生之本，我们将实行更加积极的就业创业政策，加大对高校毕业生、失业人员就业创业的财税金融扶持和服务力度。
我们已把享受减半征收企业所得税政策小微企业范围的上限，由年应纳税所得额6万元较大幅度提高到10万元，并且还将对个体经营和企业吸纳就业进一步实行减免部分税收的政策，通过扩大就业创业来推动居民收入持续提高。我们将推动完善社会保障制度，健全公共服务体系，消除群众后顾之忧。采取鼓励居民消费的综合政策，提高居民消费能力，扩大商品和服务消费，降低流通成本，更好发挥消费对经济发展的支撑作用。
Passage C:
讲自由行及其在中国兴起的原因，没找到原文，下面是根据回忆写出：
自由行是一种个人出行的旅游方式，自由行的游客通过自由规划行程，并往往提前预定住宿、机票等，有时也通过旅行社预定。
自由行在中国兴起的原因主要有一下三点：第一，随着国民收入水平的提高，居民的消费能力增强。第二，各国逐渐开放了对中国游客的免签政策，这也同时促进了出境自由行的发展。第三，得益于互联网的发展，自由行的游客有了广阔的平台分享经验，交流策略。
448 汉语百科知识与写作
一、名词解释
司马迁
汉朝
丝绸之路
巴黎
习近平
马歇尔计划
联合国气候大会
特别提款权
储备货币
货币篮子
收官盛典
新能源车
可吸入颗粒物
减排
雾霾
二、改错
四个小段，都两百字左右，要求对其进行修改，并将修改后的整段文字写到答题纸上。
题目给的段落应该是直接逐词逐句从英文中直译过来的，从英文思路切入，修改语病。
三、应用文写作
试卷给了一个叫唐X的简历，要求根据他的简历写一封求职信，内容要包括：标题、称呼、正文、落款。但是题目并没有给出所要申请的公司或者单位的任何信息。
四、大作文
题目：从文化折扣谈文化走出去
题目材料对文化折扣现象做了简单的介绍，简单说明了中国文化在走出去过程中遭遇文化折扣而在国际文化交流中处于劣势的原因，要求考生以议论文的题材谈谈自己的感受和启发，不少于八百字。
211翻译硕士英语
一、单项选择
这部分总共10小题，内容都是专四语法题，比较简单，比如虚拟语气、主谓一致、词汇搭配之类，着重考基础。
二、完形填空
一篇大概400~500字的文章，前10个选择，后10个填空。前10个主要考词汇辨析、介词用法、词义推测、词汇上下文联想之类。
三、阅读理解
共5篇文章，前3篇选择题，每篇大约700~800字，共10个选项，每个选项两分，专八难度；后两篇文章是问答题，大概都有1500字左右，第一篇两问，第二篇三问，答案基本都可以在文章中得到，每一问4分。
四、作文
Topic: Is language just a tool? 就给了这个主题，要求不少于450字。
看过北京语言大学近三年真题后，M君总结了以下几个地方，大家需要注意一下：第一，在翻译基础这一门的词条互译中，会考到的词条涉及许多热词和网络用语，因此考生需多关注流行词的翻译。第二，翻译硕士英语这一门中的完型填分为有选项填空和无选项填空，考生需对无选项填空这一题型多加练习；阅读题需注意对于主观题和summary这两类题型进行相关准备。第三，在百科知识这一门中涉及到修改病句题型，题目多为英文句子翻译成的汉语，建议考生用英语思维来解题；2018年，百科词条解释题型更换为多选题，考生应做好准备。
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