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1 по вопросу
1. in re2. re3. on issues on -
2 уладить вопрос
1) General subject: set a question at rest, settle the matter, sopite a question, settle an issue (They claim that these are IT issues that have been settled. - эти вопросы улажены)2) Makarov: set the question at rest -
3 меморандум по существу вопроса
Бизнес, юриспруденция. Русско-английский словарь > меморандум по существу вопроса
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4 разрешить вопрос
1) General subject: bring an issue to a close, bring an issuance to a close, meet the case2) Diplomatic term: settle a question3) Business: solve a question4) Makarov: dispose of a question, (какой-л.) set a affair at rest, (какой-л.) set a question at rest -
5 упираться
упереться1. (тв. в вн.) rest (d. against), set* (d. against)упираться локтем в стену — set* one's elbow against the wall; lean* one's elbow on / against the wall
упираться ногами в землю — take* a firm stand; dig* one's heels in the ground
упереться глазами в кого-л. разг. — stare at smb.
2. ( упрямиться) jibвесь вопрос упирается в недостаток времени — the whole question rests / turns on lack of time
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6 упереться
I несовер. - упираться; совер. -упереться1) (чем-л. во что-л.)rest (again), set (against)упереться локтем в стену — to set one's elbow against the wall; to lean one's elbow on/against the wall
упереться ногами в землю — to take a firm stand; to dig one's heels in the ground
упереться глазами в кого-л. разг. — to stare at smb.
2) ( упрямиться) jib3) только несовер.; (во что-л.)( встречать препятствие) rest (on), turn (on)II страд. от уперетьвесь вопрос упирается в недостаток времени — the whole question rests/turns on lack of time
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7 упираться
несовер. - упираться; совер. -упереться1) (чем-л. во что-л.)rest (again), set (against)упираться локтем в стену — to set one's elbow against the wall; to lean one's elbow on/against the wall
упираться ногами в землю — to take a firm stand; to dig one's heels in the ground
упереться глазами в кого-л. разг. — to stare at smb.
2) ( упрямиться) jib3) только несовер.; (во что-л.) ( встречать препятствие) rest (on), turn (on)весь вопрос упирается в недостаток времени — the whole question rests/turns on lack of time
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8 в глаза
I[PrepP; Invar; adv]=====⇒ (to say sth., laugh at s.o., lie to s.o., call s.o. sth., praise s.o., scold s.o. etc) openly, directly addressing the person in question:- (right < straight>) to s.o.'s face;- (laugh) in s.o.'s face;- (tell s.o. sth.) face to face.♦ Если бы Т. кто-нибудь назвал в глаза лицемером, он искренно огорчился бы (Гладков 1). If anyone had ever called T. a hypocrite to his face, he would have been genuinely shocked (1a).♦ [Христиан:] А первого министра я назову в глаза дураком... (Шварц 1). [Ch.:] As for the Prime Minister, I'll call him a fool straight to his face (1a).♦ "Они за глаза всякую ерунду говорят, а в глаза смеются" (Сологуб 1). "They spread all sorts of scandal behind your back and then laugh in your face" (1a).II[PrepP; these forms only; adv; used with past tense]=====⇒ (not to have seen s.o. or sth.) ever:- X has never even seen Y.♦ Из 12 ораторов, выступавших на заседании, я знаком только с четырьмя. Остальных никогда в глаза не видел, а если и видел, то едва ли узнал бы (Эткинд 1). Of the twelve speakers at the meeting, I only know four. The rest I have never set eyes on, or if I have met them, I would be hard put to recognize them (1a).♦ Жители ликовали; ешё не видав в глаза вновь назначенного правителя, они уже рассказывали об нём анекдоты и называли его "красавчиком" и "умницей" (Салтыков-Щедрин 1.) The inhabitants rejoiced; though they had not yet laid eyes on their newly appointed ruler, they were already telling anecdotes about him and calling him a "bright boy" and a "handsome laddy" (1a).♦ "Ваня говорил, что у этого французика славная дочка. Может, ты с ней?.." - "Я её и в глаза не видал" (Эренбург 2). "Vanya says this Frenchman has a nice daughter; perhaps you're in love with her?" "I've never so much as seen her" (2a).Большой русско-английский фразеологический словарь > в глаза
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9 Okikurumi
is name of Aynu cultural hero (Pilsudski thought that Okikurumi was closely connected with the area of Saru and other areas mythology knows another name: Mocarok, Kasunre, Ikoresuye, Sirakte). Okikurumi was the main hero of oyna, mythology poems. According to the evidence collected by B. Chamberlain Okikurumi had taught people to hunt and to fish and his younger sister and wife named Turesi Maci had taught people to sew and to weave. N. A. Nevski, considered Okikurumi as founder of each sphere of Aynu culture each their faith… Okikurumi was also named Oyna-kamuy that mean deity of oyna. Okikurumi was also named Aynu-rak-kur or A-e-oyna-kamuy (person smelling Aynu people or person about whom we compose poems). So, I think, that term god or deity isn’t correct in connection to such being as Okikurumi is. I believe that considering Okikurumi as superhuman being (in Nietzschean understanding) can be more usefull and correct. According to a legend Okikurumi was born by the following way: the highest deities ordered to Kotan kara kamuy (settlements made deity) to descend to the earth and to set it to right. Kotan kara kamuy had dug through rivers’ valleys and had driven his mattock into the ground, then he ascended to the heaven. This mattock took root and became elm-tree, more exactly the goddess of elm-tree – Cikisani. Pa kor kamuy (deity of year) was flying above the land, admiring about made work and sat at the elm-tree to have a rest. Due to this chance goddess Cikisani became pregnant and she bore son, late named Ookikurumi or Aynurakkur. Elm-tree was used by Aynu people in getting fire by friction. So Okikurumi is connected with fire. K. Kindaiti also studying this question paid attention to the semantics of word Ci-ki-sa-ni literally it means: ‘tree from which they get fire’. When Okikurumi become adult Cikisani made a present to him – magic sword. When Ookikurumi snatched it out around this sword immediately appeared flame annihilating ghosts of darkness and evil. Because of it sheath and hem of Okikurumi’s clothes (kosonte) were always singed. Культурный герой Айну (Пилсудский полагал, что имя Окикуруми тесно связано с местностью Сару и мифология других местностей знает другие имена: Моцарок, Касунрэ, Икорэсуйэ, Сирактэ). Окикуруми является главным героем ойна. Согласно Б. Чемберлену, Окикуруми научил людей охотиться и ловить рыбу, а его младшая сестра и жена – Трэси Маци ткать и шить. Н. А. Невский рассматривал Окикуруми как основателя всего айнского образа жизни. Окикуруми также называли Oyna-kamuy Божество юкар, Aynu-rak-kur Существо, пахнущее людьми, A-e-oyna-kamuy Бог, о котором мы слагаем ойна. Поэтому, я полагаю, что термин “бог”, “божество” не совсем корректен по отношению к Окикуруми, и предлагаю использовать термин “сверхчеловеческое существо” (возможно в ницшеанском понимании). Согласно одной легенде, Окикуруми родился следующим образом: высшие божества приказали Kotan kara kamuy (Божеству, устроившему поселения) спуститься на землю и привести ее в порядок. Он прорыл долины рек и перед тем, как вернуться обратно на небо, воткнул мотыгу в землю. Мотыга пустила корни и стала вязом, точнее божеством вяза – Цикисани, Pa kor kamuy (Бог, хранитель года) пролетал над землей, осматривая проделанную работу и присел отдохнуть на дерево Цикисани. Из-за этого Цикисани стала беременной и родила сына, которого позднее назвали Окикуруми. Вяз использовался Айну для добывания огня трением. Поэтому Окикуруми связан с огнем. Киндаити Кёсукэ интерпретировал имя Ci-ki-sa-ni как “дерево, из которого мы получаем огонь”. Когда Окикуруми стал взрослым его мать подарила ему магический меч, который вспыхивал как только Окикуруми вынимал его из ножен, и уничтожал духов тьмы и зла. Поэтому ножны и подол халата Окикуруми всегда были опалены.
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