to+be+destined+for

   In Portugal's early history, education was firmly under the control of the Catholic Church. The earliest schools were located in cathedrals and monasteries and taught a small number of individuals destined for ecclesiastical office. In 1290, a university was established by King Dinis (1261-1325) in Lisbon, but was moved to Coimbra in 1308, where it remained. Coimbra University, Portugal's oldest, and once its most prestigious, was the educational cradle of Portugal's leadership. From 1555 until the 18th century, primary and secondary education was provided by the Society of Jesus (Jesuits). The Catholic Church's educational monopoly was broken when the Marquis of Pombal expelled the Jesuits in 1759 and created the basis for Portugal's present system of public, secular primary and secondary schools. Pombal introduced vocational training, created hundreds of teaching posts, added departments of mathematics and natural sciences at Coimbra University, and established an education tax to pay for them.

   During the 19th century, liberals attempted to reform Portugal's educational system, which was highly elitist and emphasized rote memorization and respect for authority, hierarchy, and discipline.

   Reforms initiated in 1822, 1835, and 1844 were never actualized, however, and education remained unchanged until the early 20th century. After the overthrow of the monarchy on the Fifth of October 1910 by Republican military officers, efforts to reform Portugal's educational system were renewed. New universities were founded in Lisbon and Oporto, a Ministry of Education was established, and efforts were made to increase literacy (illiteracy rates being 80 percent) and to resecularize educational content by introducing more scientific and empirical methods into the curriculum.

   Such efforts were ended during the military dictatorship (192632), which governed Portugal until the establishment of the Estado Novo (1926-74). Although a new technical university was founded in Lisbon in 1930, little was done during the Estado Novo to modernize education or to reduce illiteracy. Only in 1964 was compulsory primary education made available for children between the ages of 6 and 12.

   The Revolution of 25 April 1974 disrupted Portugal's educational system. For a period of time after the Revolution, students, faculty, and administrators became highly politicized as socialists, communists, and other groups attempted to gain control of the schools. During the 1980s, as Portuguese politics moderated, the educational system was gradually depoliticized, greater emphasis was placed on learning, and efforts were made to improve the quality of Portuguese schools.

   Primary education in Portugal consists of four years in the primary (first) cycle and two years in the preparatory, or second, cycle. The preparatory cycle is intended for children going on to secondary education. Secondary education is roughly equivalent to junior and senior high schools in the United States. It consists of three years of a common curriculum and two years of complementary courses (10th and 11th grades). A final year (12th grade) prepares students to take university entrance examinations.

   Vocational education was introduced in 1983. It consists of a three-year course in a particular skill after the 11th grade of secondary school.

   Higher education is provided by the four older universities (Lisbon, Coimbra, Oporto, and the Technical University of Lisbon), as well as by six newer universities, one in Lisbon and the others in Minho, Aveiro, Évora, the Algarve, and the Azores. There is also a private Catholic university in Lisbon. Admission to Portuguese universities is highly competitive, and places are limited. About 10 percent of secondary students go on to university education. The average length of study at the university is five years, after which students receive their licentiate. The professoriate has four ranks (professors, associate professors, lecturers, and assistants). Professors have tenure, while the other ranks teach on contract.

   As Portugal is a unitary state, the educational system is highly centralized. All public primary and secondary schools, universities, and educational institutes are under the purview of the Ministry of Education, and all teachers and professors are included in the civil service and receive pay and pension like other civil servants. The Ministry of Education hires teachers, determines curriculum, sets policy, and pays for the building and upkeep of schools. Local communities have little say in educational matters.

 ♦ Ce qu’ils disent du Dictionnaire du NEF

   Russon Wooldridge, fondateur du NEF, professeur émérite, University of Toronto: "Le Dictionnaire du NEF traite de différents aspects d’internet et des technologies numériques en général: il vise un public de professionnels des médias et d’universitaires. Les contributions de Mme Lebert au NEF sont d’une grande importance et elles ont attiré l’attention de beaucoup de commentateurs sérieux. La bibliothèque la plus prestigieuse du monde francophone, la Bibliothèque nationale de France, signale parmi ses signets de ressources en ligne accordés avec parcimonie le Net des études françaises et en particulier le Dictionnaire du NEF." (24 janvier 2005)

   Jean-Paul, webmestre du site hypermédia cotres.net: "Les constantes des recherches de Marie Lebert sont: (a) l’attention extrême qu’elle porte au problème du multilinguisme sur le net, et donc de la traduction; elle est à l’origine de mon propre intérêt pour le sujet; (b) la régularité avec laquelle elle présente les outils permettant l’accès des mal-voyants à l’internet; (c) la volonté affirmée de mettre à la disposition de tous (le plus souvent gratuitement) les outils de compréhension des nouvelles technologies de l’information (cf. Le Dictionnaire du NEF). Dans le Dictionnaire du NEF se manifestent une nouvelle fois les lignes de force qui ont toujours guidé Marie dans cette période excitante: fournir à tous, librement, d’un simple clic, une vue synthétique, une table d’orientation, une longue-vue qui permette de ne pas se sentir perdu dans le domaine gigantesque qui nous occupe, et nous donner ainsi accès à une cartographie la plus vaste mais aussi la plus claire possible." (8 février 2005)

   Marie-Joseph Pierre, directeur d’études à l’Ecole pratique des hautes études (EPHE), Paris-Sorbonne: "Etant moi-même depuis longtemps une sérieuse habituée des nouvelles technologies, ainsi qu’universitaire, je viens de découvrir le remarquable Dictionnaire du NEF de Marie Lebert, qui vient tout juste d’être sélectionné parmi les premiers signets de la Bibliothèque nationale de France. Les 700 entrées permettent aux utilisateurs, même chevronnés, de mieux suivre les évolutions constantes des techniques et des arcanes de l’informatique. C’est un outil hors pair, écrit dans une langue très claire, juste et sans forfanterie, qui n’a pas son équivalent dans le monde, à ma connaissance. Il serait très souhaitable qu’il soit traduit au moins en anglais. Je l’ai signalé à mes étudiants, parfois perdus dans le dédale des sigles et des logiciels." (4 mars 2005)

   Peter Raggett, chef du Centre de documentation et d’information de l’OCDE (Organisation de coopération et de développement économiques): "J’ai vu le Dictionnaire de l’internet et des nouvelles technologies rédigé par Mme Lebert pour Le Net des études françaises. Cet ouvrage est très utile pour les professionnels francophones qui travaillent dans les domaines de l’information et des médias. Il détaille les termes et les acronymes pertinents dans ce domaine. Il démontre un grand professionnalisme et une très bonne maîtrise du sujet. Il contient des hyperliens vers de nombreuses autres sources d’information présentes sur le web." (12 avril 2005)

   Henri Slettenhaar, directeur exécutif de la Silicon Valley Association (SVA), Suisse: "Je connais Marie Lebert depuis dix ans, durant lesquels elle a été membre de la Silicon Valley Association. Notre association organise principalement des voyages d’étude dans les grands pôles de concentration des nouvelles technologies, comme la Silicon Valley. L’avis de Mme Lebert nous a été très utile, en particulier pour les développements originaux dans les technologies de l’information. Elle a participé à plusieurs voyages d’étude. J’ai été impressionné par ses connaissances techniques sur un grand nombre de sujets et par ses talents d’écrivain. J’ai une grande estime pour ses qualifications universitaires et pour son expérience, notamment dans les domaines du multilinguisme, de l’internet et des médias numériques." (30 avril 2005)

   Anne-Bénédicte Joly, écrivain et éditeur: "Entre ’diction’ et ’dictionnairique’ se trouve, bien calé, un mot qui m’a longtemps fascinée et qui continue, encore aujourd’hui, à m’envoûter: dictionnaire. (...) C’est vous dire tout l’attachement et l’enthousiasme qui ont été les miens lorsque Marie m’a parlé de sa démarche et de son objectif. Je l’ai assurée de tout mon appui, lui ai offert mon indéfectible soutien et lui ai apporté ma (bien modeste) contribution (à savoir la rédaction des notices ’dictionnaire’, ’écriture’, ’lecture’ et ’roman’, ndlr). Que vive ce dictionnaire, qu’il s’enrichisse, qu’il devienne le référentiel du Net et qu’il permette à des internautes de bien belles et enrichissantes découvertes. La diffusion et la mémoire des cultures ont, depuis toujours, été relayées par des passeurs d’idées. Marie Lebert appartient à cette catégorie privilégiée de témoins culturels." (27 mai 2005)

 ♦ What they say about the Dictionnaire du NEF

   Russon Wooldridge, founder of the NEF, professor emeritus, University of Toronto: "The Dictionnaire du NEF deals with various aspects of the internet and digital technologies in general, and is destined for a public of media professionals and academics. Ms. Lebert’s contributions to the NEF are of great importance, and have gathered much critical attention. The most prestigious library in the francophone world, the Bibliothèque nationale de France, makes note, in its parsimoniously granted bookmarks (Signets) of online resources, of the Net des études françaises and in particular the Dictionnaire du NEF." (24 January 2005)

   Peter Raggett, head of the Centre for Documentation and Information of OECD (Organisation for Economic Co-operation and Development): "I have seen the dictionary of terms on the internet and new technology that Ms. Lebert produced for the Net des études françaises. This work is very useful for any francophone information and media workers as it explains terms and acronyms which appear in their fields. It is professionally produced, informative and contains hyperlinks to a number of other relevant internet sites." (4 February 2005)

   Jean-Paul, webmaster of the hypermedia website cotres.net: "The constant features of Marie Lebert’s research are: (a) the close attention she pays to the problem of multilingualism on the internet, and the associated one of translation; from her stems my own interest in the subject; (b) the regularity with which she presents internet tools for visually handicapped users; (c) her firm resolve to make available to all various means of understanding the new technologies of information and communication (cf. Dictionnaire du NEF). In the Dictionnaire du NEF can be seen once again the principles that have always guided Marie in this exciting period: freely available to all, with a single click, are an overall view, indicating points of interest, and a zoom in to make sure we don’t get lost in this vast territory, giving us access to a comprehensive and clear atlas." (8 February 2005)

   Marie-Joseph Pierre, director at the Ecole pratique des hautes études (EPHE), Paris-Sorbonne: "A longtime frequent user of new technologies and an academic, I have just discovered Marie Lebert’s remarkable Dictionnaire du NEF, which has recently been selected as one of the Bibliothèque nationale de France’s first bookmarks. Its 700 entries give users, new and experienced alike, a clear picture of the constant changes in the technically difficult area of computers and online computing. It is, as far as I am aware, a tool without equal, written in a clear language, uncluttered and to the point. It would be good for it to be translated, at least into English. I have recommended it to my students, often lost in the maze of acronyms and software." (4 March 2005)

   Henri Slettenhaar, executive director of the Silicon Valley Association (SVA), Switzerland: "I have known Marie Lebert since ten years, during which she has been a member of the Silicon Valley Association. Our association primarily organizes study tours to areas of high tech concentration such as Silicon Valley. Ms. Lebert has been an extremely valuable source of advice, in particular in novel developments in information technology. She has participated in several study tours. I am impressed by Ms. Lebert’s technical knowledge of a broad range of subjects, and her skills as a writer. I have the highest esteem for her academic qualifications and experience, in particular in multilingualism, internet and digital media applications." (30 April 2005)

 

1) General subject: allocate, allot, appoint, appropriate, assign, consign, dedicate, design, designate, destinate, destine, devise, doom, earmark, frame, intend, intend ( for) (для кого-л. или для какой-л. цели), intend for, mark out, mean, ordain, predesignate, predestinate, reserve for, set aside, tab, fate

2) Bookish: predestine pass, preordain

3) Mathematics: be destined (for), intend (for), mean (for), plan, program

4) Religion: predestine

5) Railway term: slate

6) Business: direct, number, reserve

7) Makarov: appropriate (платеж в погашение того или иного долга), mark, seal, destine for (для кого-л. или для какой-л. цели), destine to (для кого-л. или для какой-л. цели)

1. rather elev (variants с тобой (с вами) only) may everything be well with you: God bless you

2. coll (more often variants с тобой (с вами)) used to express agreement, concession, conciliation

all right (then)

3. coll

4. (variants с ним (с ней, с ними) only

never mind s.o. sth.

• БОГ С ТОБОЙ (с вами, с ним, с ней, с ними; ГОСПОДЬ <ХРИСТОС obs> С ТОБОЙ < с вами>

[indep. clause; these forms only; fixed WO]

=====

1. rather elev [variants с тобой < с вами> only]

⇒ may everything be well with you:

- God bless you;

- God (Christ) be with you.

     ♦ [Аня:] Я спать пойду. Спокойной ночи, мама... Прошай, дядя. [Гаев (целует ей лицо, руки):] Господь с тобой( Чехов 2). [A.:] I'm going to bed. Good night, mama....Good night, Uncle. [G. (kisses her face and hands):] God bless you (2a).

     ♦ "Коли найдешь себе суженую, коли полюбишь другую - бог с тобою, Петр Андреич..." (Пушкин 2). "If you find the one destined for you, if you grow to love another-God be with you, Pyotr Andreitch..." (2b).

     ♦ "...Пора мне, спасибо на угощении, Христос с вами" (Максимов 1). "...I must be off Thanks for the hospitality and Christ be with you" (1a).

2. coll [more often variants с тобой < с вами>]

⇒ used to express agreement, concession, conciliation:

- all right (then);

- so be it;

- have it your way;

- let s.o. have it his way;

- do as you like (please);

- let s.o. do as he pleases.

     ♦ "Ну, бог с вами, давайте по тридцати [ рублей] и берите их [ мертвые души] себе!" (Гоголь 3). "Well then, all right, thirty rubles a soul and they're yours" (3e).

3. coll [usu. variants с тобой < с вами>]

⇒ how can you say or do that? (used to express reproach, disagreement, astonishment, fright etc):

- good heavens (Lord, God)!;

- my God (Lord, goodness)!;

- for heaven's sake!;

- God (heaven) forbid!

     ♦ "Пойдём, мама, гулять", - говорит Илюша [Обломов]. "Что ты, бог с тобой! Теперь гулять, - отвечает она, - сыро, ножки простудишь..." (Гончаров 1). "Lets go for a walk, Mummy," said Oblomov. "Good heavens, child," she replied, "go for a walk at this hour! It's damp, you'll get your feet wet..."(1a).

     ♦ "Лучше все это не было бы так роскошно. Я к роскоши не привыкла". - "Бог с тобой, какая роскошь? Обыкновенный уют" (Грекова 3). "It would be nicer if all this weren't so luxurious. I'm not used to luxury." "Good Lord, what luxury? Ordinary comfort" (3a).

     ♦ [Наталья:] Вы хотите, чтобы я тоже утопилась? Нетушки, князь, этого не случится. [Мятлев:] Господь с вами! (Окуджава 2). [N.:] Do you want me to drown myself, too? No, no, prince, that won't - [M.:] Heaven forbid! (2a).

4. [variants с ним (с ней, с ними) only; often foll. by a word or phrase denoting the person or thing in question]

⇒ let us (or I should) not be concerned about s.o. or sth., let us not talk about s.o. or sth. anymore (because he or it is unimportant, is not deserving of our attention):

- never mind s.o. (sth.);

- forget (about) s.o. (sth.);

- who cares (about s.o. < sth.>).

     ♦ Бог с ней, с этой Картучихой, баба она и есть баба, но разве в Петербурге его [Александра Петровича] понимают? (Искандер 3). Never mind her, this Kartuchikha; she was only a woman. But would they understand him [Alexander Petrovich] in Petersburg? (3a).

     ♦ "Ты знаешь, - говорила Маргарита, -...когда ты заснул вчера ночью, я читала про тьму, которая пришла со Средиземного моря... и эти идолы, ах, золотые идолы. Они почему-то мне все время не дают покоя..." - "Всё это хорошо и мило, - отвечал мастер, куря и разбивая дым рукой, - и эти идолы, бог с ними, но что дальше получится, уж решительно непонятно!" (Булгаков 9). "You know," said Margarita, "when you fell asleep last night I read about the darkness which had come from the Mediterranean...and those idols, ah, those golden idols! For some reason they haunt me all the time..." "All this is fine and charming," said the Master, smoking and breaking up the smoke with his hand "As for those idols-forget them.... But I cannot imagine what will happen next!" (9a).

     ♦...Вот он бы так прожил до конца дней своих, в этой-то вот, внезапно возникшей - бог с ней, как она выглядит! - непрерывности своего существа (Битов 2)....He would have liked to live just this way to the end of his days, live in this, the suddenly emergent - who cared how it looked! - uninterruptedness of his existence (2a).

• БОГ С ТОБОЙ( с вами, с ним, с ней, с ними; ГОСПОДЬ <ХРИСТОС obs> С ТОБОЙ < с вами>

[indep. clause; these forms only; fixed WO]

=====

1. rather elev [variants с тобой < с вами> only]

⇒ may everything be well with you:

- God bless you;

- God (Christ) be with you.

     ♦ [Аня:] Я спать пойду. Спокойной ночи, мама... Прошай, дядя. [Гаев (целует ей лицо, руки):] Господь с тобой (Чехов 2). [A.:] I'm going to bed. Good night, mama....Good night, Uncle. [G. (kisses her face and hands):] God bless you (2a).

     ♦ "Коли найдешь себе суженую, коли полюбишь другую - бог с тобою, Петр Андреич..." (Пушкин 2). "If you find the one destined for you, if you grow to love another-God be with you, Pyotr Andreitch..." (2b).

     ♦ "...Пора мне, спасибо на угощении, Христос с вами" (Максимов 1). "...I must be off Thanks for the hospitality and Christ be with you" (1a).

2. coll [more often variants с тобой < с вами>]

⇒ used to express agreement, concession, conciliation:

- all right (then);

- so be it;

- have it your way;

- let s.o. have it his way;

- do as you like (please);

- let s.o. do as he pleases.

     ♦ "Ну, бог с вами, давайте по тридцати [ рублей] и берите их [ мертвые души] себе!" (Гоголь 3). "Well then, all right, thirty rubles a soul and they're yours" (3e).

3. coll [usu. variants с тобой < с вами>]

⇒ how can you say or do that? (used to express reproach, disagreement, astonishment, fright etc):

- good heavens (Lord, God)!;

- my God (Lord, goodness)!;

- for heaven's sake!;

- God (heaven) forbid!

     ♦ "Пойдём, мама, гулять", - говорит Илюша [Обломов]. "Что ты, бог с тобой! Теперь гулять, - отвечает она, - сыро, ножки простудишь..." (Гончаров 1). "Lets go for a walk, Mummy," said Oblomov. "Good heavens, child," she replied, "go for a walk at this hour! It's damp, you'll get your feet wet..."(1a).

     ♦ "Лучше все это не было бы так роскошно. Я к роскоши не привыкла". - "Бог с тобой, какая роскошь? Обыкновенный уют" (Грекова 3). "It would be nicer if all this weren't so luxurious. I'm not used to luxury." "Good Lord, what luxury? Ordinary comfort" (3a).

     ♦ [Наталья:] Вы хотите, чтобы я тоже утопилась? Нетушки, князь, этого не случится. [Мятлев:] Господь с вами! (Окуджава 2). [N.:] Do you want me to drown myself, too? No, no, prince, that won't - [M.:] Heaven forbid! (2a).

4. [variants с ним (с ней, с ними) only; often foll. by a word or phrase denoting the person or thing in question]

⇒ let us (or I should) not be concerned about s.o. or sth., let us not talk about s.o. or sth. anymore (because he or it is unimportant, is not deserving of our attention):

- never mind s.o. (sth.);

- forget (about) s.o. (sth.);

- who cares (about s.o. < sth.>).

     ♦ Бог с ней, с этой Картучихой, баба она и есть баба, но разве в Петербурге его [Александра Петровича] понимают? (Искандер 3). Never mind her, this Kartuchikha; she was only a woman. But would they understand him [Alexander Petrovich] in Petersburg? (3a).

     ♦ "Ты знаешь, - говорила Маргарита, -...когда ты заснул вчера ночью, я читала про тьму, которая пришла со Средиземного моря... и эти идолы, ах, золотые идолы. Они почему-то мне все время не дают покоя..." - "Всё это хорошо и мило, - отвечал мастер, куря и разбивая дым рукой, - и эти идолы, бог с ними, но что дальше получится, уж решительно непонятно!" (Булгаков 9). "You know," said Margarita, "when you fell asleep last night I read about the darkness which had come from the Mediterranean...and those idols, ah, those golden idols! For some reason they haunt me all the time..." "All this is fine and charming," said the Master, smoking and breaking up the smoke with his hand "As for those idols-forget them.... But I cannot imagine what will happen next!" (9a).

     ♦...Вот он бы так прожил до конца дней своих, в этой-то вот, внезапно возникшей - бог с ней, как она выглядит! - непрерывности своего существа (Битов 2)....He would have liked to live just this way to the end of his days, live in this, the suddenly emergent - who cared how it looked! - uninterruptedness of his existence (2a).

• БОГ С ТОБОЙ( с вами, с ним, с ней, с ними; ГОСПОДЬ <ХРИСТОС obs> С ТОБОЙ < с вами>

[indep. clause; these forms only; fixed WO]

=====

1. rather elev [variants с тобой < с вами> only]

⇒ may everything be well with you:

- God bless you;

- God (Christ) be with you.

     ♦ [Аня:] Я спать пойду. Спокойной ночи, мама... Прошай, дядя. [Гаев (целует ей лицо, руки):] Господь с тобой( Чехов 2). [A.:] I'm going to bed. Good night, mama....Good night, Uncle. [G. (kisses her face and hands):] God bless you (2a).

     ♦ "Коли найдешь себе суженую, коли полюбишь другую - бог с тобою, Петр Андреич..." (Пушкин 2). "If you find the one destined for you, if you grow to love another-God be with you, Pyotr Andreitch..." (2b).

     ♦ "...Пора мне, спасибо на угощении, Христос с вами" (Максимов 1). "...I must be off Thanks for the hospitality and Christ be with you" (1a).

2. coll [more often variants с тобой < с вами>]

⇒ used to express agreement, concession, conciliation:

- all right (then);

- so be it;

- have it your way;

- let s.o. have it his way;

- do as you like (please);

- let s.o. do as he pleases.

     ♦ "Ну, бог с вами, давайте по тридцати [ рублей] и берите их [ мертвые души] себе!" (Гоголь 3). "Well then, all right, thirty rubles a soul and they're yours" (3e).

3. coll [usu. variants с тобой < с вами>]

⇒ how can you say or do that? (used to express reproach, disagreement, astonishment, fright etc):

- good heavens (Lord, God)!;

- my God (Lord, goodness)!;

- for heaven's sake!;

- God (heaven) forbid!

     ♦ "Пойдём, мама, гулять", - говорит Илюша [Обломов]. "Что ты, бог с тобой! Теперь гулять, - отвечает она, - сыро, ножки простудишь..." (Гончаров 1). "Lets go for a walk, Mummy," said Oblomov. "Good heavens, child," she replied, "go for a walk at this hour! It's damp, you'll get your feet wet..."(1a).

     ♦ "Лучше все это не было бы так роскошно. Я к роскоши не привыкла". - "Бог с тобой, какая роскошь? Обыкновенный уют" (Грекова 3). "It would be nicer if all this weren't so luxurious. I'm not used to luxury." "Good Lord, what luxury? Ordinary comfort" (3a).

     ♦ [Наталья:] Вы хотите, чтобы я тоже утопилась? Нетушки, князь, этого не случится. [Мятлев:] Господь с вами! (Окуджава 2). [N.:] Do you want me to drown myself, too? No, no, prince, that won't - [M.:] Heaven forbid! (2a).

4. [variants с ним (с ней, с ними) only; often foll. by a word or phrase denoting the person or thing in question]

⇒ let us (or I should) not be concerned about s.o. or sth., let us not talk about s.o. or sth. anymore (because he or it is unimportant, is not deserving of our attention):

- never mind s.o. (sth.);

- forget (about) s.o. (sth.);

- who cares (about s.o. < sth.>).

     ♦ Бог с ней, с этой Картучихой, баба она и есть баба, но разве в Петербурге его [Александра Петровича] понимают? (Искандер 3). Never mind her, this Kartuchikha; she was only a woman. But would they understand him [Alexander Petrovich] in Petersburg? (3a).

     ♦ "Ты знаешь, - говорила Маргарита, -...когда ты заснул вчера ночью, я читала про тьму, которая пришла со Средиземного моря... и эти идолы, ах, золотые идолы. Они почему-то мне все время не дают покоя..." - "Всё это хорошо и мило, - отвечал мастер, куря и разбивая дым рукой, - и эти идолы, бог с ними, но что дальше получится, уж решительно непонятно!" (Булгаков 9). "You know," said Margarita, "when you fell asleep last night I read about the darkness which had come from the Mediterranean...and those idols, ah, those golden idols! For some reason they haunt me all the time..." "All this is fine and charming," said the Master, smoking and breaking up the smoke with his hand "As for those idols-forget them.... But I cannot imagine what will happen next!" (9a).

     ♦...Вот он бы так прожил до конца дней своих, в этой-то вот, внезапно возникшей - бог с ней, как она выглядит! - непрерывности своего существа (Битов 2)....He would have liked to live just this way to the end of his days, live in this, the suddenly emergent - who cared how it looked! - uninterruptedness of his existence (2a).

ἀνάστασις, εως, ἡ (s. ἀνίστημι; Aeschyl., Hdt.+ in var. mngs.).

① a change for the better in status, rising up, rise (La 3:63; Zech 3:8; Jos., Ant. 17, 212; 18, 301 [here of the ‘erection’ of a statue]) κεῖται εἰς πτῶσιν καὶ ἀ. πολλῶν he is destined for the fall and rise of many of Jesus Lk 2:34, i.e. because of him many will fall and others will rise, viz. in relation to God (for contrast w. πτῶσις cp. Evagrius Pont., Sent. 5, 19 p. 327 Frankenberg: ἡ μικρὰ τ. σώματος ἀνάστασίς ἐστιν ἡ μετάθεσις αὐτοῦ ἐκ πτώσεως τ. ἀσελγείας εἰς τὴν τ. ἁγιασμοῦ ἀνάστασιν).—Esp.

② resurrection from the dead, resurrection (Aeschyl., Eum. 648 ἅπαξ θανόντος οὔτις ἐστʼ ἀ. [cp. Job 7:9f; 16:22]; Ps.-Lucian, De Salt. 45; Ael. Aristid. 32, 25 K.=12 p. 142 D.; 46 p. 300 D.; IGR IV 743, 25 [ο]ἱ δὴ δ[είλ]αιοι πάντ[ες] εἰς ἀ[νά]στασιν|[----][the stone breaks off after ἀ. and some think that βλέποντες or the like is to be supplied]; 2 Macc 7:14; 12:43), and so

ⓐ in the past: of Jesus’ res. (Orig., C. Cels. 5, 57, 25) Ac 1:22; 2:31; 4:33; Ro 6:5; Phil 3:10 (JFitzmyer, BRigaux Festschr., ’70, 411–25); 1 Pt 3:21; 1 Cl 42:3; ISm 3:1, 3; in more detail ἀ. ἐκ νεκρῶν 1 Pt 1:3; ἀ. νεκρῶν res. from the dead Ro 1:4; w. the passion of Jesus IEph 20:1; Mg 11; Tr ins; Phld ins; 8:2; 9:2; Sm 7:2; 12:2; cp. 1:2. τὸν Ἰησοῦν καὶ τὴν ἀ. εὐαγγελίζεσθαι proclaim Jesus and the res. i.e. his res., and in consequence, the possibility of a general res. Ac 17:18 (but s. 3 below. τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν could also mean ‘the res. of Jesus’, as perh. Nicol Dam.: 90 Fgm. 130, 18 p. 400, 17 Jac. μνήμη τἀνδρὸς καὶ φιλοστοργίας=‘… the love of the man’); cp. vs. 32 and 4:2. Of the raisings from the dead by Elijah and Elisha ἔλαβον γυναῖκες ἐξ ἀ. τοὺς νεκροὺς αὐτῶν women (i.e. the widow of Zarephath and the Shunammite woman 3 Km 17:23; 4 Km 4:36) received their dead by res. Hb 11:35.

ⓑ of the future res. (Theoph. Ant. 1, 13 [p. 86, 25]), linked with Judgment Day: described as ἀ. νεκρῶν (Did., Gen. 96, 13) Mt 22:31; Ac 23:6; 24:15, 21; 26:23; 1 Cor 15:12f; 21; 42; Hb 6:2; D 16:6; or ἀ. ἐκ νεκρῶν Lk 20:35; B 5:6; AcPlCor 2:35 (cp. Ar. 15, 3; Just., D. 45, 2); cp. IPol 7:1; Pol 7:1; MPol 14:2. ἀ. σαρκός (not found in the NT) AcPlCor 1:12; 2:24 (Just., D. 80, 5; σωμάτων Tat. 6, 1; Ath., R. 11 p. 59, 14). Of Jesus: τὴν ἀ. ποιεῖν bring about the res. (of the dead) B 5:7. Jesus’ Passion as our res. ISm 5:3. ἀθάνατος τῆς ἀ. καρπός 2 Cl 19:3. Described as ἀ. κρείττων Hb 11:35 in contrast w. the res. of the past, because the latter was, after all, followed by death. ἡ μέλλουσα ἀ. (Theoph. Ant. 2, 15 [p. 138, 17]) the future res. 1 Cl 24:1. ἡ κατὰ καιρὸν γινομένη ἀ. the res. that comes at regular intervals (i.e. seasons, day and night), as a type of the future res. 24:2.—More details in J, who mentions an ἀ. ἐν τῇ ἐσχάτῃ ἡμέρᾳ on the Last Day J 11:24 and differentiates betw. the ἀ. κρίσεως res. for judgment for the wicked and the ἀ. ζωῆς res. to life for those who do good 5:29. Christ calls himself ἡ ἀ. and ἡ ζωή 11:25, since he mediates both to humans.—Paul seeks to demonstrate the validity of belief in Jesus’ res. in terms of the res. of the dead in general 1 Cor 15:12ff (s. MDahl, The Res. of the Body. A Study of 1 Cor 15, ’62 and s. τάγμα 1b). γνῶναι … τὴν δύναμιν τῆς ἀ. αὐτου Phil 3:10.—Lk 14:14 mentions only a res. of the just, as in some intertestamental belief; likew. B 21:1. Hebraistically υἱοὶ τῆς ἀ. (w. υἱοὶ θεοῦ) children of the res.=sharers in the resurrection Lk 20:36. A second res. is presupposed by the ἀ. ἡ πρώτη of Rv 20:5f. Denial of res. by the Sadducees Mt 22:23, 28, 30f; Mk 12:18, 23; Lk 20:27, 33, 35f (on this see Schürer II 391; 411); by the Epicureans Ac 17:18 (ERohde, Psyche³ 1903 II 331–35; cp. the ins 2 above, beg.); and by Christians 1 Cor 15:12 (prob. in the sense of Just., D. 80, 4 λέγουσι μὴ εἶναι νεκρῶν ἀνάστασιν, ἀλλʼ ἅμα τῷ ἀποθνῄσκειν τὰς ψυχὰς αὐτῶν ἀναλαμβάνεσθαι εἰς τ. οὐρανόν ‘they say there is no resurrection of the dead, but that at the time of death their souls are taken up into heaven’; s. JWilson, ZNW 59, ’68, 90–107); 2 Ti 2:18 (cp. Menander in Iren. 1, 23, 5 [Harv. I 195] resurrectionem enim per id quod est in eum baptisma, accipere eius discipulos, et ultra non posse mori, sed perseverare non senescentes et immortales [Menander teaches that] ‘his followers receive resurrection by being baptized into him, and that they face death no more, but live on without growing old, exempt from death’; cp. Just., A I, 26, 4; Valentinus in Clem. of Alex., Str. 4, 13, 91; Tertull., Carn. Resurr. 25 agnitio sacramenti [=ἡ τοῦ μυστηρίου γνῶσις] resurrectio).—FNötscher, Altoriental. u. atl. Auferstehungsglaube 1926; JLeipoldt, Sterbende u. auferstehende Götter 1923; Cumont³ ’31; ANikolainen, D. Auferstehungsglauben in d. Bibel u. in ihrer Umwelt. I Relgesch. Teil ’44. II NT ’46.—WBousset, Rel.³, 1926, 269–74 al.; Billerb. IV 1928, 1166–98.—AMeyer, D. Auferstehung Christi 1905; KLake, The Historical Evidence of Res. of Jesus Christ 1907; LBrun, D. Auferst. Christi in d. urchr. Überl. 1925; PGardner-Smith, The Narratives of the Resurrection 1926; SMcCasland, The Res. of Jesus ’32; MGoguel, La foi à la résurr. de Jésus dans le Christianisme primitif ’33; EFascher, ZNW 26, 1927, 1–26; EFuchs, ZKG 51, ’32, 1–20; AThomson, Did Jesus Rise from the Dead? ’40; EHirsch, D. Auferstehungsgeschichten u. d. chr. Glaube ’40; PAlthaus, D. Wahrheit des kirchl. Osterglaubens² ’41; WMichaelis, D. Erscheinungen des Auferstandenen ’44; ARamsey, The Res. of Christ ’45; JLeipoldt, Zu den Auferstehungsgeschichten: TLZ 73, ’48, 737–42 (rel.-Hist.); KRengstorf, Die Auferstehung Jesu² ’54; GKoch, Die Auferstehung J. Christi ’59; HGrass, Ostergeschehen u. Osterberichte ’56; ELohse, Die Auferstehung J. Chr. im Zeugnis des Lk ’61; HvCampenhausen, Tradition and Life in the Early Church, ’68, 42–89; WCraig, Assessing the NT Evidence for the Historicity of the Resurrection of Jesus ’89; GLüdemann, Die Auferstehung Jesu ’94. S. also τάφος 1.—KDeissner, Auferstehungshoffnung u. Pneumagedanke b. Pls 1912; GVos, The Pauline Doctrine of the Res.: PTR 27, 1929, 1–35; 193–226; FGuntermann, D. Eschatologie d. hl. Pls ’32; HMolitor, Die Auferstehung d. Christen und Nichtchristen nach d. Ap. Pls ’33; LSimeone, Resurrectionis iustorum doctr. in Ep. S. Pauli ’38; DStanley, Christ’s Resurrection in Pauline Soteriology ’61; CMoule, NTS 12, ’65/66, 106–23; MdeBoer, The Defeat of Death ’88; JHolleman, A Traditio-Historical Study of Paul’s Eschatology in 1 Cor 15 (NovT Suppl. 84), ’96.—RGrant, Miracle and Nat. Law ’52, 221–63. JBuitkamp, Auferstehungsglaube in den Qumrantexten, diss. Groningen ’64; GWild, Auferstehungsglaube des späten Israel, diss. Bonn. ’67; W. Pannenberg, Grundzüge der Christologie⁶ ’82, 74ff.

③ a deity within a polytheistic system, Resurrection Ac 17:18. This interpr., first set forth by Chrysostom (Hom. in Act. 38, 1), has found modern supporters (s. Haenchen ad loc.). The semantic issue arises from the fact that the narrative presents the auditors as theologically ignorant. Their assumption is that Paul seemed to be a proclaimer of ‘new divinities’ (vs. 18a). From their perspective the term ἀ. suggests a divinity named Resurrection (abstractions identified as divinities were not uncommon in the Gr-Rom. world, s. EA 19 ’92, 71–73). But the omniscient author informs the reader that bodily resurrection (as in 2 above) is meant.—DELG s.v. ἵστημι. M-M. TW. Sv.