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  • 61 пить горькую чашу

    ПИТЬ/ИСПИТЬ <ВЫПИТЬ, ДОПИТЬ> (ГОРЬКУЮ) ЧАШУ( ДО ДНА; ПИТЬ/ИСПИТЬ < ВЫПИТЬ> (ДО ДНА) ГОРЬКУЮ < ПОЛНУЮ> ЧАШУ чего all elev
    [VP; subj: human; usu. pfv]
    =====
    to endure the full pain and suffering associated with some adverse situation, misfortune etc, suffer a great deal:
    - X испил горькую чашу до дна " X drained < drank> the cup (of misery <grief etc>) to the dregs;
    - X drained < drank> the bitter cup;
    - X drank this < that> cup (to the dregs).
         ♦ "Ты уезжаешь?" Виар смутился: "Да. То есть лично я остаюсь. Я выпью чашу до дна. Но я отправляю картины. Я не вправе рисковать моей коллекцией!" (Эренбург 4). "Are you going away?" he asked. Villard looked embarrassed. "Yes," he said. "That is, personally I'm remaining. I'mgoing to drain the cup to the dregs. But I'm sending my pictures away. I've got no right to risk my collection" (4a).
         ♦ "...Провидению угодно было потемнить мой рассудок, вероятно, для того, чтобы не помешать мне испить до дна чашу уготованных мне истязаний..." (Салтыков-Щедрин 2). "...It was the will of Providence to deprive me of my sense with the aim, I suppose, of letting me drain to the dregs the cup of horrors prepared for me..." (2a).
         ♦...Куда идти, какой стороны держаться, ей [Настёне] открылось. Для Настёны это значило не трепыхаться, смириться с тем, что есть, и не перечить судьбе. Что будет, то пускай и будет. Она еще не прибилась окончательно к этому решению, но уже понимала, что никуда ей от него не деться. Видно, придётся испить свою горькую чашу до дна. Отступать поздно (Распутин 2)....At least she [Nastyona] knew where to go and which side to stay on. For Nastyona this meant not fretting, resigning herself to what was, and not arguing with her fate. What would be, well, let it be. She wasn't yet cornered into her decision, but she understood that there was no avoiding it. It looked as if she'd have to drain the bitter cup. It was too late to retreat (2a).
         ♦ Он остановился на мгновение, чтобы перевести дух, чтоб оправиться, чтобы войти человеком. "А для чего? зачем? - подумал он вдруг, осмыслив своё движение. - Если уж надо выпить эту чашу, то не всё ли уж равно? Чем гаже, тем лучше" (Достоевский 3). He stopped for a moment to catch his breath, to straighten up and go in like a man. But he thought suddenly, reflecting on this impulse of his: "What for? Why? If I must drink this cup, does it make any difference? The fouler the better!" (3a).
    —————
    ← From the Bible (Isa. 51:17).

    Большой русско-английский фразеологический словарь > пить горькую чашу

  • 62 пить горькую чашу до дна

    ПИТЬ/ИСПИТЬ <ВЫПИТЬ, ДОПИТЬ> (ГОРЬКУЮ) ЧАШУ( ДО ДНА; ПИТЬ/ИСПИТЬ < ВЫПИТЬ> (ДО ДНА) ГОРЬКУЮ < ПОЛНУЮ> ЧАШУ чего all elev
    [VP; subj: human; usu. pfv]
    =====
    to endure the full pain and suffering associated with some adverse situation, misfortune etc, suffer a great deal:
    - X испил горькую чашу до дна " X drained < drank> the cup (of misery <grief etc>) to the dregs;
    - X drained < drank> the bitter cup;
    - X drank this < that> cup (to the dregs).
         ♦ "Ты уезжаешь?" Виар смутился: "Да. То есть лично я остаюсь. Я выпью чашу до дна. Но я отправляю картины. Я не вправе рисковать моей коллекцией!" (Эренбург 4). "Are you going away?" he asked. Villard looked embarrassed. "Yes," he said. "That is, personally I'm remaining. I'mgoing to drain the cup to the dregs. But I'm sending my pictures away. I've got no right to risk my collection" (4a).
         ♦ "...Провидению угодно было потемнить мой рассудок, вероятно, для того, чтобы не помешать мне испить до дна чашу уготованных мне истязаний..." (Салтыков-Щедрин 2). "...It was the will of Providence to deprive me of my sense with the aim, I suppose, of letting me drain to the dregs the cup of horrors prepared for me..." (2a).
         ♦...Куда идти, какой стороны держаться, ей [Настёне] открылось. Для Настёны это значило не трепыхаться, смириться с тем, что есть, и не перечить судьбе. Что будет, то пускай и будет. Она еще не прибилась окончательно к этому решению, но уже понимала, что никуда ей от него не деться. Видно, придётся испить свою горькую чашу до дна. Отступать поздно (Распутин 2)....At least she [Nastyona] knew where to go and which side to stay on. For Nastyona this meant not fretting, resigning herself to what was, and not arguing with her fate. What would be, well, let it be. She wasn't yet cornered into her decision, but she understood that there was no avoiding it. It looked as if she'd have to drain the bitter cup. It was too late to retreat (2a).
         ♦ Он остановился на мгновение, чтобы перевести дух, чтоб оправиться, чтобы войти человеком. "А для чего? зачем? - подумал он вдруг, осмыслив своё движение. - Если уж надо выпить эту чашу, то не всё ли уж равно? Чем гаже, тем лучше" (Достоевский 3). He stopped for a moment to catch his breath, to straighten up and go in like a man. But he thought suddenly, reflecting on this impulse of his: "What for? Why? If I must drink this cup, does it make any difference? The fouler the better!" (3a).
    —————
    ← From the Bible (Isa. 51:17).

    Большой русско-английский фразеологический словарь > пить горькую чашу до дна

  • 63 пить до дна горькую чашу

    ПИТЬ/ИСПИТЬ <ВЫПИТЬ, ДОПИТЬ> (ГОРЬКУЮ) ЧАШУ( ДО ДНА; ПИТЬ/ИСПИТЬ < ВЫПИТЬ> (ДО ДНА) ГОРЬКУЮ < ПОЛНУЮ> ЧАШУ чего all elev
    [VP; subj: human; usu. pfv]
    =====
    to endure the full pain and suffering associated with some adverse situation, misfortune etc, suffer a great deal:
    - X испил горькую чашу до дна " X drained < drank> the cup (of misery <grief etc>) to the dregs;
    - X drained < drank> the bitter cup;
    - X drank this < that> cup (to the dregs).
         ♦ "Ты уезжаешь?" Виар смутился: "Да. То есть лично я остаюсь. Я выпью чашу до дна. Но я отправляю картины. Я не вправе рисковать моей коллекцией!" (Эренбург 4). "Are you going away?" he asked. Villard looked embarrassed. "Yes," he said. "That is, personally I'm remaining. I'mgoing to drain the cup to the dregs. But I'm sending my pictures away. I've got no right to risk my collection" (4a).
         ♦ "...Провидению угодно было потемнить мой рассудок, вероятно, для того, чтобы не помешать мне испить до дна чашу уготованных мне истязаний..." (Салтыков-Щедрин 2). "...It was the will of Providence to deprive me of my sense with the aim, I suppose, of letting me drain to the dregs the cup of horrors prepared for me..." (2a).
         ♦...Куда идти, какой стороны держаться, ей [Настёне] открылось. Для Настёны это значило не трепыхаться, смириться с тем, что есть, и не перечить судьбе. Что будет, то пускай и будет. Она еще не прибилась окончательно к этому решению, но уже понимала, что никуда ей от него не деться. Видно, придётся испить свою горькую чашу до дна. Отступать поздно (Распутин 2)....At least she [Nastyona] knew where to go and which side to stay on. For Nastyona this meant not fretting, resigning herself to what was, and not arguing with her fate. What would be, well, let it be. She wasn't yet cornered into her decision, but she understood that there was no avoiding it. It looked as if she'd have to drain the bitter cup. It was too late to retreat (2a).
         ♦ Он остановился на мгновение, чтобы перевести дух, чтоб оправиться, чтобы войти человеком. "А для чего? зачем? - подумал он вдруг, осмыслив своё движение. - Если уж надо выпить эту чашу, то не всё ли уж равно? Чем гаже, тем лучше" (Достоевский 3). He stopped for a moment to catch his breath, to straighten up and go in like a man. But he thought suddenly, reflecting on this impulse of his: "What for? Why? If I must drink this cup, does it make any difference? The fouler the better!" (3a).
    —————
    ← From the Bible (Isa. 51:17).

    Большой русско-английский фразеологический словарь > пить до дна горькую чашу

  • 64 пить до дна полную чашу

    ПИТЬ/ИСПИТЬ <ВЫПИТЬ, ДОПИТЬ> (ГОРЬКУЮ) ЧАШУ( ДО ДНА; ПИТЬ/ИСПИТЬ < ВЫПИТЬ> (ДО ДНА) ГОРЬКУЮ < ПОЛНУЮ> ЧАШУ чего all elev
    [VP; subj: human; usu. pfv]
    =====
    to endure the full pain and suffering associated with some adverse situation, misfortune etc, suffer a great deal:
    - X испил горькую чашу до дна " X drained < drank> the cup (of misery <grief etc>) to the dregs;
    - X drained < drank> the bitter cup;
    - X drank this < that> cup (to the dregs).
         ♦ "Ты уезжаешь?" Виар смутился: "Да. То есть лично я остаюсь. Я выпью чашу до дна. Но я отправляю картины. Я не вправе рисковать моей коллекцией!" (Эренбург 4). "Are you going away?" he asked. Villard looked embarrassed. "Yes," he said. "That is, personally I'm remaining. I'mgoing to drain the cup to the dregs. But I'm sending my pictures away. I've got no right to risk my collection" (4a).
         ♦ "...Провидению угодно было потемнить мой рассудок, вероятно, для того, чтобы не помешать мне испить до дна чашу уготованных мне истязаний..." (Салтыков-Щедрин 2). "...It was the will of Providence to deprive me of my sense with the aim, I suppose, of letting me drain to the dregs the cup of horrors prepared for me..." (2a).
         ♦...Куда идти, какой стороны держаться, ей [Настёне] открылось. Для Настёны это значило не трепыхаться, смириться с тем, что есть, и не перечить судьбе. Что будет, то пускай и будет. Она еще не прибилась окончательно к этому решению, но уже понимала, что никуда ей от него не деться. Видно, придётся испить свою горькую чашу до дна. Отступать поздно (Распутин 2)....At least she [Nastyona] knew where to go and which side to stay on. For Nastyona this meant not fretting, resigning herself to what was, and not arguing with her fate. What would be, well, let it be. She wasn't yet cornered into her decision, but she understood that there was no avoiding it. It looked as if she'd have to drain the bitter cup. It was too late to retreat (2a).
         ♦ Он остановился на мгновение, чтобы перевести дух, чтоб оправиться, чтобы войти человеком. "А для чего? зачем? - подумал он вдруг, осмыслив своё движение. - Если уж надо выпить эту чашу, то не всё ли уж равно? Чем гаже, тем лучше" (Достоевский 3). He stopped for a moment to catch his breath, to straighten up and go in like a man. But he thought suddenly, reflecting on this impulse of his: "What for? Why? If I must drink this cup, does it make any difference? The fouler the better!" (3a).
    —————
    ← From the Bible (Isa. 51:17).

    Большой русско-английский фразеологический словарь > пить до дна полную чашу

  • 65 пить полную чашу

    ПИТЬ/ИСПИТЬ <ВЫПИТЬ, ДОПИТЬ> (ГОРЬКУЮ) ЧАШУ( ДО ДНА; ПИТЬ/ИСПИТЬ < ВЫПИТЬ> (ДО ДНА) ГОРЬКУЮ < ПОЛНУЮ> ЧАШУ чего all elev
    [VP; subj: human; usu. pfv]
    =====
    to endure the full pain and suffering associated with some adverse situation, misfortune etc, suffer a great deal:
    - X испил горькую чашу до дна " X drained < drank> the cup (of misery <grief etc>) to the dregs;
    - X drained < drank> the bitter cup;
    - X drank this < that> cup (to the dregs).
         ♦ "Ты уезжаешь?" Виар смутился: "Да. То есть лично я остаюсь. Я выпью чашу до дна. Но я отправляю картины. Я не вправе рисковать моей коллекцией!" (Эренбург 4). "Are you going away?" he asked. Villard looked embarrassed. "Yes," he said. "That is, personally I'm remaining. I'mgoing to drain the cup to the dregs. But I'm sending my pictures away. I've got no right to risk my collection" (4a).
         ♦ "...Провидению угодно было потемнить мой рассудок, вероятно, для того, чтобы не помешать мне испить до дна чашу уготованных мне истязаний..." (Салтыков-Щедрин 2). "...It was the will of Providence to deprive me of my sense with the aim, I suppose, of letting me drain to the dregs the cup of horrors prepared for me..." (2a).
         ♦...Куда идти, какой стороны держаться, ей [Настёне] открылось. Для Настёны это значило не трепыхаться, смириться с тем, что есть, и не перечить судьбе. Что будет, то пускай и будет. Она еще не прибилась окончательно к этому решению, но уже понимала, что никуда ей от него не деться. Видно, придётся испить свою горькую чашу до дна. Отступать поздно (Распутин 2)....At least she [Nastyona] knew where to go and which side to stay on. For Nastyona this meant not fretting, resigning herself to what was, and not arguing with her fate. What would be, well, let it be. She wasn't yet cornered into her decision, but she understood that there was no avoiding it. It looked as if she'd have to drain the bitter cup. It was too late to retreat (2a).
         ♦ Он остановился на мгновение, чтобы перевести дух, чтоб оправиться, чтобы войти человеком. "А для чего? зачем? - подумал он вдруг, осмыслив своё движение. - Если уж надо выпить эту чашу, то не всё ли уж равно? Чем гаже, тем лучше" (Достоевский 3). He stopped for a moment to catch his breath, to straighten up and go in like a man. But he thought suddenly, reflecting on this impulse of his: "What for? Why? If I must drink this cup, does it make any difference? The fouler the better!" (3a).
    —————
    ← From the Bible (Isa. 51:17).

    Большой русско-английский фразеологический словарь > пить полную чашу

  • 66 пить чашу

    ПИТЬ/ИСПИТЬ <ВЫПИТЬ, ДОПИТЬ> (ГОРЬКУЮ) ЧАШУ( ДО ДНА; ПИТЬ/ИСПИТЬ < ВЫПИТЬ> (ДО ДНА) ГОРЬКУЮ < ПОЛНУЮ> ЧАШУ чего all elev
    [VP; subj: human; usu. pfv]
    =====
    to endure the full pain and suffering associated with some adverse situation, misfortune etc, suffer a great deal:
    - X испил горькую чашу до дна " X drained < drank> the cup (of misery <grief etc>) to the dregs;
    - X drained < drank> the bitter cup;
    - X drank this < that> cup (to the dregs).
         ♦ "Ты уезжаешь?" Виар смутился: "Да. То есть лично я остаюсь. Я выпью чашу до дна. Но я отправляю картины. Я не вправе рисковать моей коллекцией!" (Эренбург 4). "Are you going away?" he asked. Villard looked embarrassed. "Yes," he said. "That is, personally I'm remaining. I'mgoing to drain the cup to the dregs. But I'm sending my pictures away. I've got no right to risk my collection" (4a).
         ♦ "...Провидению угодно было потемнить мой рассудок, вероятно, для того, чтобы не помешать мне испить до дна чашу уготованных мне истязаний..." (Салтыков-Щедрин 2). "...It was the will of Providence to deprive me of my sense with the aim, I suppose, of letting me drain to the dregs the cup of horrors prepared for me..." (2a).
         ♦...Куда идти, какой стороны держаться, ей [Настёне] открылось. Для Настёны это значило не трепыхаться, смириться с тем, что есть, и не перечить судьбе. Что будет, то пускай и будет. Она еще не прибилась окончательно к этому решению, но уже понимала, что никуда ей от него не деться. Видно, придётся испить свою горькую чашу до дна. Отступать поздно (Распутин 2)....At least she [Nastyona] knew where to go and which side to stay on. For Nastyona this meant not fretting, resigning herself to what was, and not arguing with her fate. What would be, well, let it be. She wasn't yet cornered into her decision, but she understood that there was no avoiding it. It looked as if she'd have to drain the bitter cup. It was too late to retreat (2a).
         ♦ Он остановился на мгновение, чтобы перевести дух, чтоб оправиться, чтобы войти человеком. "А для чего? зачем? - подумал он вдруг, осмыслив своё движение. - Если уж надо выпить эту чашу, то не всё ли уж равно? Чем гаже, тем лучше" (Достоевский 3). He stopped for a moment to catch his breath, to straighten up and go in like a man. But he thought suddenly, reflecting on this impulse of his: "What for? Why? If I must drink this cup, does it make any difference? The fouler the better!" (3a).
    —————
    ← From the Bible (Isa. 51:17).

    Большой русско-английский фразеологический словарь > пить чашу

  • 67 пить чашу до дна

    ПИТЬ/ИСПИТЬ <ВЫПИТЬ, ДОПИТЬ> (ГОРЬКУЮ) ЧАШУ( ДО ДНА; ПИТЬ/ИСПИТЬ < ВЫПИТЬ> (ДО ДНА) ГОРЬКУЮ < ПОЛНУЮ> ЧАШУ чего all elev
    [VP; subj: human; usu. pfv]
    =====
    to endure the full pain and suffering associated with some adverse situation, misfortune etc, suffer a great deal:
    - X испил горькую чашу до дна " X drained < drank> the cup (of misery <grief etc>) to the dregs;
    - X drained < drank> the bitter cup;
    - X drank this < that> cup (to the dregs).
         ♦ "Ты уезжаешь?" Виар смутился: "Да. То есть лично я остаюсь. Я выпью чашу до дна. Но я отправляю картины. Я не вправе рисковать моей коллекцией!" (Эренбург 4). "Are you going away?" he asked. Villard looked embarrassed. "Yes," he said. "That is, personally I'm remaining. I'mgoing to drain the cup to the dregs. But I'm sending my pictures away. I've got no right to risk my collection" (4a).
         ♦ "...Провидению угодно было потемнить мой рассудок, вероятно, для того, чтобы не помешать мне испить до дна чашу уготованных мне истязаний..." (Салтыков-Щедрин 2). "...It was the will of Providence to deprive me of my sense with the aim, I suppose, of letting me drain to the dregs the cup of horrors prepared for me..." (2a).
         ♦...Куда идти, какой стороны держаться, ей [Настёне] открылось. Для Настёны это значило не трепыхаться, смириться с тем, что есть, и не перечить судьбе. Что будет, то пускай и будет. Она еще не прибилась окончательно к этому решению, но уже понимала, что никуда ей от него не деться. Видно, придётся испить свою горькую чашу до дна. Отступать поздно (Распутин 2)....At least she [Nastyona] knew where to go and which side to stay on. For Nastyona this meant not fretting, resigning herself to what was, and not arguing with her fate. What would be, well, let it be. She wasn't yet cornered into her decision, but she understood that there was no avoiding it. It looked as if she'd have to drain the bitter cup. It was too late to retreat (2a).
         ♦ Он остановился на мгновение, чтобы перевести дух, чтоб оправиться, чтобы войти человеком. "А для чего? зачем? - подумал он вдруг, осмыслив своё движение. - Если уж надо выпить эту чашу, то не всё ли уж равно? Чем гаже, тем лучше" (Достоевский 3). He stopped for a moment to catch his breath, to straighten up and go in like a man. But he thought suddenly, reflecting on this impulse of his: "What for? Why? If I must drink this cup, does it make any difference? The fouler the better!" (3a).
    —————
    ← From the Bible (Isa. 51:17).

    Большой русско-английский фразеологический словарь > пить чашу до дна

  • 68 use

    I ju:z verb
    1) (to employ (something) for a purpose: What did you use to open the can?; Use your common sense!) bruke, benytte, anvende
    2) (to consume: We're using far too much electricity.) bruke, gå med til
    - used
    - user
    - user-friendly
    - user guide
    - be used to something
    - be used to
    - used to
    II ju:s
    1) (the act of using or state of being used: The use of force to persuade workers to join a strike cannot be justified; This telephone number is for use in emergencies.) bruk
    2) (the/a purpose for which something may be used: This little knife has plenty of uses; I have no further use for these clothes.) bruksområde, anvendelse
    3) ((often in questions or with negatives) value or advantage: Is this coat (of) any use to you?; It's no use offering to help when it's too late.) nytte
    4) (the power of using: She lost the use of her right arm as a result of the accident.) bruk, førlighet
    5) (permission, or the right, to use: They let us have the use of their car while they were away.) bruk(srett), adgang til
    - usefulness
    - usefully
    - useless
    - be in use
    - out of use
    - come in useful
    - have no use for
    - it's no use
    - make good use of
    - make use of
    - put to good use
    - put to use
    anvende
    --------
    bruk
    --------
    bruke
    --------
    formål
    --------
    funksjon
    --------
    hensikt
    --------
    skikk
    --------
    vane
    I
    subst. \/juːs\/
    1) bruk
    2) evne til å bruke
    3) anvendelse, bruksmåte, formål
    4) nytte, vits, fordel
    what's the use in trying?
    5) rett til å bruke
    6) (jus, historisk) bruksrett
    7) (skikk og) bruk, praksis
    8) ( kirkelig) ritual, kirkeskikk
    9) ( gjentatt) øvelse, erfaring, vane
    be of use være til nytte, komme til nytte
    come into use bli tatt i bruk bli mer alminnelig
    directions for use bruksanvisning
    find a use for ha nytte av, finne bruk for
    for the use of somebody til noens disposisjon
    have no use for ikke ha noen nytte av, ikke behøve, ikke ha (noen) bruk for ikke gi mye for, ikke like
    make use of gjøre bruk av, anvende, utnytte
    out of use ute av bruk ubrukelig ubrukt
    put something to (good) use anvende noe godt, ta godt vare på noe, dra stor nytte av noe
    unlawful use ( jus) brukstyveri
    use and wont skikk og bruk
    II
    verb \/juːz\/
    1) bruke, benytte, anvende
    2) utnytte, benytte seg av
    3) behandle, bruke
    be used to være vant til
    use as bruke som
    used to pleide
    used up slutt, oppbrukt
    use for bruke til, bruke som
    use to bruke til å, bruke for å
    what kind of hairspray do you use to make your hair stand straight up like that?
    hva slags hårspray bruker du for å få håret ditt til å stå rett opp på den måten?
    use up forbruke, bruke opp, gjøre slutt på (amer.) trette ut, utmatte

    English-Norwegian dictionary > use

  • 69 συναγωγή

    συναγωγή, ῆς, ἡ (Thu. et al.; ins, pap, LXX, Just.). The term ς. is fluid, and its use as a loanword in Eng. in connection with cult suggests a technical usage that belies the extraordinary breadth of use of ς. Orig. in act. sense ‘a bringing together, assembling’, then in LXX and contemporary documents ‘a gathering’ or ‘place of assembly’.—For ins evidence relating to cultic usage s. ROster, NTS 39, ’93, 181 n. 14 (the principal corpora); for synonyms, p. 186; cp. New Docs 4, 202f.
    a place where someth. collects, gathering place of the basins in which water is gathered at the creation (Gen 1:9; cp. Jos., Ant. 15, 346 ς. ὑδάτων; Did., Gen. 25, 14 ς., ἣν καλεῖν εἰώθασιν ὠκεανόν) 1 Cl 20:6.
    a place of assembly (Cybeleins [Bilderatlas z. Religionsgesch. 9–11, 1926 p. xix no. 154] ἐν τῇ τοῦ Διὸς συναγωγῇ; s. New Docs 3, 43. Sb 4981, 6f [restored].—On συναγωγή as a room for meetings cp. συνέδρια of the meeting-houses of the Pythagoreans Polyb. 2, 39, 1).
    of the Jewish synagogue (it is used for a place of assembly for Jews in Philo, Omn. Prob. Lib. 81 [w. ref. to the Essenes]; Jos., Bell. 2, 285; 289; 7, 44, Ant. 19, 300; 305; CIG 9894; 9904; BCH 21, 1897 p. 47; Συναγωγὴ Ἑβραίων in Corinth [s. Κόρινθος, end], in Rome [CIG IV, 9909] and ILydiaKP III, 42 p. 32ff.—S. AvHarnack, Mission4 II 1924, p. 568, 2; GKittel, TLZ 69, ’44, 11f.—Orig., C. Cels. 6, 23, 3; Hippol., Ref. 9, 12, 7); people came to the συν. to worship God Mt 4:23; 6:2, 5; 9:35; 12:9; 13:54; Mk 1:39; 3:1; 6:2; Lk 4:15; 6:6; J 18:20. In the same buildings court was also held and punishment was inflicted: Mt 10:17; 23:34; Mk 13:9; Lk 12:11; 21:12; Ac 22:19; 26:11 (HKee, NTS 36, ’90, 1–24 perceives Acts as reading a post-70 situation into Paul’s career; rejoinder ROster, ibid 39, ’93, 178–208, with caution against reliance on mere transliteration of ς. and w. conclusion that Luke is not guilty of anachronism; response by Kee, ibid. 40, ’94, 281–83 [also 41, ’95, 481–500], w. observation that the inscription from the syngagogue of Theodotus in Jerusalem [s. Dssm. LO 378–80=LAE 439–41; Boffo, Iscrizioni no. 31] may well be no earlier than IV A.D.; for critique of Kee’s views s. also ESanders, Jewish Law from Jesus to the Mishnah, ’87, 341–43 notes 28 and 29. For early use in reference to a Jewish synagogue, s. New Docs 4, 202, IBerenike 16, 5 [55 A.D.] of a building, ln. 3 of members meeting in it). Synagogues are also mentioned as existing in Antioch in Pisidia 13:14; Athens 17:17; Berea vs. 10; Damascus 9:20; Ephesus 18:19 (GHorsley, The Inscriptions of Ephesus and the NT: NovT 34, ’92, 105–68); Capernaum Mk 1:21; Lk 4:33; 7:5; J 6:59 (HKohl and CWatzinger, Antike Synagogen in Galiläa 1916; HVincent, RB 30, 1921, 438ff; 532ff; GOrfali, Capharnaum et ses ruines 1922); Corinth Ac 18:4 (s. New Docs 3, 121); Ephesus 19:8; Nazareth Lk 4:16; Salamis on the island of Cyprus Ac 13:5; Thessalonica 17:1.—ESukenik, Ancient Synagogues in Palestine and Greece ’34.—On the building of synagogues by patrons s. TRajak, Benefactors in the Greco-Jewish Diaspora, in MHengel Festschr. I ’96, 307 n. 7 lit.—On the relationship betw. συναγωγή and προσευχή (q.v. 2) s. SKrauss, Synagogale Altertümer 1922, 11; Boffo, Iscrizioni 39–46; Pauly-W. 2d ser. IV ’32, 1284–1316; ERivkin, AHSilver Festschr. ’63, 350–54.—AGroenman, De Oorsprong der Joodsche Synagoge: NThT 8, 1919, 43–87; 137–88; HStrack, RE XIX 221–26; Elbogen2 444ff; 571ff; Billerb. IV, 115–52 (the Syn. as an institution), 153–88 (the Syn. services); GDalman, Jesus-Jeshua (tr. PLevertoff) 1929, 38–55; SSafrai, MStern et al., The Jewish People in the 1st Century II, ’77, 908–44; LLevine, The Second Temple Synagogue, The Formative Years: The Synagogue in Late Antiquity ’87, 7–31; Schürer II 423–63; III 138–49; s. also lit. cited by Oster, Kee, and Boffo above.
    an assembly-place for Judeo-Christians (Nazarenes) can also be meant in Js 2:2 (so LRost, PJ 29, ’33, 53–66, esp. 54f but s. 4 below). εἰς ς. πλήρη ἀνδρῶν Hm 11:14 (cp. the superscription on a Marcionite assembly-place near Damascus συναγωγὴ Μαρκιωνιστῶν [OGI 608, 1 fr. 318/19 A.D.]; Harnack, SBBerlAK 1915, 754ff). S. 5 below.
    the members of a synagogue, (the congregation of a) synagogue (Just., D. 53, 4 al.; references for this usage in Schürer II 423f; III 81–86; EPeterson, Byz.-Neugriech. Jahrbücher 2, 1921, 208)
    of localized synagogues Ac 6:9 (Schürer II 428; cp. CIJ 683 [=Corpus Ins. Regni Bosporani ’65 no. 70], for translation and ill. see RMackennan, Bar 22/2, ’96, 47); 9:2.
    in a limited sense, of those who consider themselves Ἰουδαῖοι but are hostile to Christians (who also identify themselves as Ἰουδαῖοι whether Israelite by descent or believers from the nations—on the mixed composition of the followers of Jesus Christ s. Ac 13:43; ISm 1:2), and are called (instead of συναγωγὴ κυρίου: Num 16:3; 20:4; 27:17; Josh 22:16; Ps 73:2) συναγωγὴ τοῦ σατανᾶ synagogue of Satan Rv 2:9; 3:9 (cp. Just., D. 104, 1 ἡ ς. τῶν πονηρευομένων; s. 5 below).
    a synagogal meeting, a meeting, gathering for worship, of the Judeans λυθείσης τῆς συναγωγῆς Ac 13:43 (s. λύω 3).—Transferred to meetings of Judeo-Christian congregations (cp. TestBenj 11:2, 3; Just., D. 63, 5; 124, 1; Theoph. Ant. 2, 14 [p. 136, 12]) ἐὰν εἰσέλθῃ εἰς συναγωγὴν ὑμῶν Js 2:2 (this is the preferred interpr.: HermvSoden, Ropes, Meinertz, FHauck; s. 2b above). συναγωγὴ ἀνδρῶν δικαίων Hm 11:9, 13, cp. 14. πυκνότερον συναγωγαὶ γινέσθωσαν meetings (of the congregation) should be held more often IPol 4:2. (συναγ. is also found outside Jewish and Christian circles for periodic meetings; s. the exx. in MDibelius, Jakobus 1921 p. 124, 1. Also Philo Bybl.: 790 Fgm. 4, 52 Jac. [in Eus., PE 1, 10, 52] Ζωροάστρης ἐν τῇ ἱερᾷ συναγωγῇ τῶν Περσικῶν φησι; OGI 737, 1 [II B.C.] ς. ἐν τῷ Ἀπολλωνείῳ; PLond 2710 recto, 12: HTR 29, ’36, 40; 51.—Sb 8267, 3 [5 B.C.] honorary ins of a polytheistic ς.=association. W. ref. to the imperial cult BGU 1137, 2 [6 B.C.]. On the Christian use of the word s. also ADeissmann, Die Urgeschichte des Christentums im Lichte der Sprachforschung 1910, 35f).
    a group of pers. who band together, freq. with hostile intent, band, gang ς. πονηρευομένων (Ps 21:17) B 5:13; 6:6; GJs 15:1 v.l. (for σύνοδος).—SSafrai, The Synagogue: CRINT I/2, 908–44; WSchrage, BHHW III 1906–10; Kl. Pauly V 451f.—S. ἀρχισυναγωγός and New Docs 4, 213–20. DELG s.v. ἄγω. EDNT. DLNT 1141–46. M-M. TW.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > συναγωγή

  • 70 μέροπες

    μέροπες, - ων, - εσσι
    Grammatical information: pl.
    Meaning: adjunct of ἄνθρωποι (Hom.), βροτοί (Β 285), after these of λαοί (A. Supp. 90 [lyr.]) and, as subst., = ἄνθρωποι (trag., hell. a. late poets); also = οἱ ἄφρονες ὑπὸ Εὑβοέων ( Gloss. Oxy. 1802, 48). Further as peoplesname (Pi.) und as name of a bird (Arist., Plu.); cf. below.
    Compounds: μεροπο-σπόρος `procreating men' (Man.).
    Derivatives: μεροπήϊος `human' (Man., Opp.).
    Origin: PG [a word of Pre-Greek origin]
    Etymology: Meaning, and so origin unknown. Several hypotheses, with diff. IE connections: `who has a thinking aspect' (to μέρμερος a. cogn.; Bechtel Lex. s.v.); `who has the appearance of a mortal' (to βροτός, morior etc.; Bréal MSL 13, 105); `who looks on death' (Runes IF 52, 216f.); `with luminous face' (to μαρμαίρω, Lat. merus; Tucker Class Quart. 16, 102, Ribezzo RIGI 11,238); `with brilliant eyes' (Carnoy, Beitr. z. Namenforsch. 7, 121; thus in the name of the constellation Μερόπη, on which Scherer 123 [rhime beside Άστερόπη], and in Μέροψ); `der Geifer' = `robber'. resp. `who understands' (to μάρπτω; Fick KZ 20, 172); speaking `articulated' (" διὰ τὸ μεμερισμένην ἔχειν την ὄπα, ἤγουν την φωνήν" H.). Still diff. Chantraine Mél. Cumont 121ff.: code for γηγενής `earthborn' after the bird μέροψ `bee-eater', who puts his eggs in holes in the earth; against this Leumann Hom. Wörter 214 n. 8; s. also BSL p. XIV (discussionreport). The bird was rather called after the Μέροπες who live in holes of the earth on Kos. -- On the animal- and peoples-names in - οψ (- ωψ) like δρύοψ, Δρύοπες, πάρνοψ, Δόλοπες etc. Schwyzer 426 w. n. 4, Chantraine Form. 259. Koller, Glotta 46(1968)14-26 who starts from hAp. 4 with the formula πόλις μερόπων ἀνθώπων, said of Kos; it would have meant `a city of mortal men'. Further Ramat, Acad. Toscana La Colombaria 1960, 131 - 157, and Riv. fil. cl.1962, 150. Cf. ἀέροψ; the relation between this word and Μέροψ is unclear (Fur. 246). - As the suffix is probably non-IE., so will be the whole word; i.e. prob. Pre-Greek
    Page in Frisk: 2,211-212

    Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > μέροπες

  • 71 apa

    1 prep. "after" VT44:36, attested as a prefix in apacenyë and Apanónar, q.v. Variant ep- in epessë, q.v.; see epë for futher discussion. According to VT44:36, apa was glossed “after” and also “before” in one late manuscript, but both meanings were rejected. See also apa \# 2 below. For Neo-Quenya purposes, apa should probably be ascribed the meaning "after", as in our most widely-published sources compare Apanónar, “the After-born”, as a name of Men in the Silmarillion. Variants pa, pá VT44:36, but like apa these are also ascribed other meanings elsewhere; see separate entry. Apo VT44:36 may be yet another variant of the word for "after". 2 prep. denoting "on" with reference to contact of surfaces, especially vertical surface in the sense in which a picture hangs on a wall. Apa is said to have this meaning in various Tolkien manuscripts VT44:26, but apa is also used for "after" see apa \#1 above, and the two were probably never meant to coexist in a single variant of Quenya. The clash may be avoided by consistently using the variants pá, pa q.v. mentioned by Tolkien in the sense of apa \#2. Another variant gives apa, pá “on above but touching” VT49:18. 3 conj. “but”: melinyes apa la hé “I love him but not him” another VT49:15

    Quettaparma Quenyallo (Quenya-English) > apa

  • 72 OUR

    As described in the entry WE, the 3rd person pl. pronouns distinguish plural forms from dual (depending on whether two or more persons are involved) and exclusive forms from inclusive (depending on whether the party addressed is included in “we/our”). Tolkien revised the relevant endings repeatedly. According to one late resolution described in VT49:16, the endings for exclusive “our” are –lma in the plural and –mma as a dual form, hence *aldalma “our tree” (with an “our” of at least three persons, not including the party addressed), but *aldamma “our tree = my and one other person’s tree”. The corresponding inclusive forms are –lwa (plural) and –ngwa (dual). Since the subject ending corresponding to the former is attested as “-lwe, –lve” (VT49:51), –lwa can surely also appear as *-lva, as in *omentielva “our meeting” (attested in the genitive case: omentielvo “of our meeting”, WJ:367). Hence *aldalwa/aldalva “our tree” (an “our” of at least three persons, including the party addressed), dual *aldangwa “our tree = thy and my tree”. – An independent word for plural exclusive "our" appears in VT43:19, 35: menya (also menyë modifying a plural noun). The corresponding plural inclusive form should apparently be *venya (pl. *venyë) for archaic *wenya (pl. wenyai > wenyë). The dual forms would most likely be *mentya (excl.) and *ventya (incl.); compare me, we/ve as the independent pronouns for “we” (with dual forms met, wet/*vet and dative forms *ment, * went/vent, from which the independent possessive pronouns are apparently derived by adding the adjectival ending -ya). – Notice that in an earlier conceptual phase, the forms in –mm- were plural (not as later dual) inclusive, and the forms in –lm- were plural inclusive rather than exclusive. This is why the word translated “of our meeting” appeared as omentielmo in the first edition of LotR, but was changed to omentielvo in the Second Edition. Cf. also Átaremma “our Father” as the first word of Tolkien’s translation of the Lord’s Prayer (VT43:12); this “our” is obviously meant to be plural exclusive rather than dual as it later became (according to Tolkien’s later conventions, “our Father” would be *Átarelma when a group of three or more persons addresses a party not included in “our”, in this case the Father himself).

    Quettaparma Quenyallo (English-Quenya) > OUR

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