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61 דְּיָקִינְתִּין
דְּיָקִינְתִּין, דְּיָיקִ׳,m. pl. (ὑάκινθος; די for הי or יי to avoid the use of letters of the Tetragrammaton; Ar. reads ייקינטין) hyacinth, a precious stone. Ex. R. s. 38, end לוי ד׳ (not דייקני׳) Levi was represented on the Highpriests breast-plate by a hyacinth (h. ברקת). Ylamd. to Deut. 10:1, quot. in Ar. המרגליות ויי׳ (Yalk. ib. 854 דייקוסנין, דייקינטין, corr. acc.) the pearls and hyacinths. Gen. R. s. 79, end (after interpreting ק̇ש̇ט̇ in ק̇ש̇י̇ט̇ה̇, Gen. 33:19) what function have Yod Hé here? (read:) אלו חליות ד׳ וזמרגדין שדרכןוכ׳ (v. ‘Rashi a. l. a. Yalk. ib. 13 4) these are the links of hyacinths and smaragds with which jewelry is decorated, i. e. the vowel letters connecting the consonants, but which also have an allegorical meaning (v. the sentence following: מי כותבוכ׳). -
62 דְּיָיקִ׳
דְּיָקִינְתִּין, דְּיָיקִ׳,m. pl. (ὑάκινθος; די for הי or יי to avoid the use of letters of the Tetragrammaton; Ar. reads ייקינטין) hyacinth, a precious stone. Ex. R. s. 38, end לוי ד׳ (not דייקני׳) Levi was represented on the Highpriests breast-plate by a hyacinth (h. ברקת). Ylamd. to Deut. 10:1, quot. in Ar. המרגליות ויי׳ (Yalk. ib. 854 דייקוסנין, דייקינטין, corr. acc.) the pearls and hyacinths. Gen. R. s. 79, end (after interpreting ק̇ש̇ט̇ in ק̇ש̇י̇ט̇ה̇, Gen. 33:19) what function have Yod Hé here? (read:) אלו חליות ד׳ וזמרגדין שדרכןוכ׳ (v. ‘Rashi a. l. a. Yalk. ib. 13 4) these are the links of hyacinths and smaragds with which jewelry is decorated, i. e. the vowel letters connecting the consonants, but which also have an allegorical meaning (v. the sentence following: מי כותבוכ׳). -
63 המסס
הֶמְסֵסor מָסָס m. (מָסַס) ( the dissolving ( digesting) receptacle, the first stomach of ruminants, cmp. הַבְלִילָא. Ḥull.III, 1 המסס (= הַהֶ׳, or הַמָּסָס). Lev. R. s. 4; Midr. Till. to Ps. 103, beg. המ׳ לטחון the first stomach has the function of grinding (the food). Lev. R. s. 18; Koh. R. to XII, 3 ‘the grinders (ib.) זוה׳ that is the stomach. (From later usage, e. g. Tur Yoré Deah 49, and from its Chald. equivalent it would seem that our w. is הֶמְסֵס, and the definite article fused with the ה of the noun. -
64 הֶמְסֵס
הֶמְסֵסor מָסָס m. (מָסַס) ( the dissolving ( digesting) receptacle, the first stomach of ruminants, cmp. הַבְלִילָא. Ḥull.III, 1 המסס (= הַהֶ׳, or הַמָּסָס). Lev. R. s. 4; Midr. Till. to Ps. 103, beg. המ׳ לטחון the first stomach has the function of grinding (the food). Lev. R. s. 18; Koh. R. to XII, 3 ‘the grinders (ib.) זוה׳ that is the stomach. (From later usage, e. g. Tur Yoré Deah 49, and from its Chald. equivalent it would seem that our w. is הֶמְסֵס, and the definite article fused with the ה of the noun. -
65 זמורה
זְמוֹרָהf. (b. h.; זָמַר I) 1) vine-shoot, vine-rod. Sabb.XVII, 6 ז׳ שהיאוכ׳ a rod which is tied to a pitcher (to let it down into the well); a. e.Esp. the rod as an officers badge and punishing instrument. Num. R. s. 18 וליתן לו ז׳ and to give him the rod (appoint him an officer).בעל הז׳ carrier of the rod (among the Romans Centurio, v. Sm. Ant. s. v.). Sabb.145b ובעלי ז׳ Ms. M. (ed. ובעל) and Centuriones, v. הֶגְמוֹן. Y.Sot.IX, 24b top (rank of officers) בעל האגמון בעל הז׳וכ׳ cane-bearer, rod-bearer, strap-bearer; Tosef. Ib. XV, 7 (variously corrupted, v. Var. in ed. Zuck.). Midr. Till. to Ps. 73, end; Yalk. Ib. 808. Ex. R. s. 21, end; a. fr.Pl. זְמוֹרוֹת. Gen. R. s. 31, end ז׳ לפילים vine-rods as food for elephants; ז׳ לנטיעות shoots for future plantation. 2) membrum virile, phallus. Tanḥ. Ki Thetsé 10 the Israelites did not know מה טיבה של ז׳ the idolatrous function of the phallus (with ref. to Ez. 8:17). Ib. חיכך … את הז׳ Esau giggled and produced the phallus; Pesik. Zakhor, p. 27b>. Num. R. s. 13. Pesik. R. s. 7 בחירופיו … ובז׳ with his (Amaleks) blasphemies and by throwing up the phallus (taken from the mutilated Israelitish bodies). Ib. זְמוֹרָתָם שלוכ׳ the membra of Israelites; Num. R. s. 13 (זַכְרוּתָן). -
66 זְמוֹרָה
זְמוֹרָהf. (b. h.; זָמַר I) 1) vine-shoot, vine-rod. Sabb.XVII, 6 ז׳ שהיאוכ׳ a rod which is tied to a pitcher (to let it down into the well); a. e.Esp. the rod as an officers badge and punishing instrument. Num. R. s. 18 וליתן לו ז׳ and to give him the rod (appoint him an officer).בעל הז׳ carrier of the rod (among the Romans Centurio, v. Sm. Ant. s. v.). Sabb.145b ובעלי ז׳ Ms. M. (ed. ובעל) and Centuriones, v. הֶגְמוֹן. Y.Sot.IX, 24b top (rank of officers) בעל האגמון בעל הז׳וכ׳ cane-bearer, rod-bearer, strap-bearer; Tosef. Ib. XV, 7 (variously corrupted, v. Var. in ed. Zuck.). Midr. Till. to Ps. 73, end; Yalk. Ib. 808. Ex. R. s. 21, end; a. fr.Pl. זְמוֹרוֹת. Gen. R. s. 31, end ז׳ לפילים vine-rods as food for elephants; ז׳ לנטיעות shoots for future plantation. 2) membrum virile, phallus. Tanḥ. Ki Thetsé 10 the Israelites did not know מה טיבה של ז׳ the idolatrous function of the phallus (with ref. to Ez. 8:17). Ib. חיכך … את הז׳ Esau giggled and produced the phallus; Pesik. Zakhor, p. 27b>. Num. R. s. 13. Pesik. R. s. 7 בחירופיו … ובז׳ with his (Amaleks) blasphemies and by throwing up the phallus (taken from the mutilated Israelitish bodies). Ib. זְמוֹרָתָם שלוכ׳ the membra of Israelites; Num. R. s. 13 (זַכְרוּתָן). -
67 חדש
חָדָשm. (b. h.; preced.) new, fresh, additional. Ber.IX, 3. Sifra introd. לידון בדבר ח׳ in order to be defined by a new point (not included in the general law); a. fr.Esp. הֶחָ׳ or חָ׳ the new produces of the field not permitted for use before the Omer day (Lev. 23:10–14). Kidd.I, 9 (37a) אף (מן) הח׳ also with the exception of the new produces (the law concerning which applies even to foreign countries). Ib. 39a תני ח׳ read ‘the new fruit (leaving out ‘also). Dem. IV, 7 שלי ח׳ הוא mine is new fruit (not yet permitted); a. fr.Pl. חֲדָשִׁים. Yoma II, 4 ח׳ לקטורת בֹּאוּ new men for offering incense (such as never before have performed that function), come and Ib. ח׳ גם ישנים new men and also old ones (who have officiated before this). Lev. R. s. 2, end (ref. to Cant. 7:14) ח׳ the later leaders, opp. to ישנים the patriarchs; a. fr.Fem. חֲדָשָׁה. Ib. s. 13 תורה ח׳ a new law, expl. חִדּוּש תורה a novel interpretation of the law (concerning slaughtering). Pesik. Baḥod., p. 102a> פרוזדוגמא ח׳ a recent decree; a. fr. -
68 חָדָש
חָדָשm. (b. h.; preced.) new, fresh, additional. Ber.IX, 3. Sifra introd. לידון בדבר ח׳ in order to be defined by a new point (not included in the general law); a. fr.Esp. הֶחָ׳ or חָ׳ the new produces of the field not permitted for use before the Omer day (Lev. 23:10–14). Kidd.I, 9 (37a) אף (מן) הח׳ also with the exception of the new produces (the law concerning which applies even to foreign countries). Ib. 39a תני ח׳ read ‘the new fruit (leaving out ‘also). Dem. IV, 7 שלי ח׳ הוא mine is new fruit (not yet permitted); a. fr.Pl. חֲדָשִׁים. Yoma II, 4 ח׳ לקטורת בֹּאוּ new men for offering incense (such as never before have performed that function), come and Ib. ח׳ גם ישנים new men and also old ones (who have officiated before this). Lev. R. s. 2, end (ref. to Cant. 7:14) ח׳ the later leaders, opp. to ישנים the patriarchs; a. fr.Fem. חֲדָשָׁה. Ib. s. 13 תורה ח׳ a new law, expl. חִדּוּש תורה a novel interpretation of the law (concerning slaughtering). Pesik. Baḥod., p. 102a> פרוזדוגמא ח׳ a recent decree; a. fr. -
69 מלאכות
מַלְאָכוּתf. (b. h.; denom. of מַלְאָךְ) messengers function, angeldom. Gen. R. s. 50; Yalk. ib. 84 לבשו מ׳ they put on the appearance of angels. -
70 מַלְאָכוּת
מַלְאָכוּתf. (b. h.; denom. of מַלְאָךְ) messengers function, angeldom. Gen. R. s. 50; Yalk. ib. 84 לבשו מ׳ they put on the appearance of angels. -
71 מליקה
מְלִיקָהf. (מָלַק) pinching a birds head. Sifra Vayikra, Ndab, ch. VIII, Par. 7; Zeb.65a מ׳ שקבע לה כהן the pinching, for which function the Text appoints a priest; a. fr. -
72 מְלִיקָה
מְלִיקָהf. (מָלַק) pinching a birds head. Sifra Vayikra, Ndab, ch. VIII, Par. 7; Zeb.65a מ׳ שקבע לה כהן the pinching, for which function the Text appoints a priest; a. fr. -
73 מעומד
מְעוּמָּדadv. (עָמַד) standing, in a standing position. Shebu.38b שבועה מ׳וכ׳ an oath must be taken standing, but scholars may remain seated. Ber.30a רב חסדא אמר מ׳ Rab Ḥ. says (he who is walking on the road) must stand still (daring prayer), opp. מהלך; Y. ib. II, beg.4a. Sifré Deut. 155 אין שירות כשר אלא מ׳ no function is properly performed if the priest is not standing; a. fr. -
74 מְעוּמָּד
מְעוּמָּדadv. (עָמַד) standing, in a standing position. Shebu.38b שבועה מ׳וכ׳ an oath must be taken standing, but scholars may remain seated. Ber.30a רב חסדא אמר מ׳ Rab Ḥ. says (he who is walking on the road) must stand still (daring prayer), opp. מהלך; Y. ib. II, beg.4a. Sifré Deut. 155 אין שירות כשר אלא מ׳ no function is properly performed if the priest is not standing; a. fr. -
75 נקש
נָקַש(v. קִשְׁקֵש I) to strike against; to touch closely. Bekh.VII, 6 (45a) (expl. עיקל) כל שמקיף … נוֹקְשוֹתוכ׳ (Mish. ed. נושקות) he whose legs do not touch each other when he puts his feet together. Meg.12b, v. infra. Hif. הִקִּיש 1) to cause striking against; to knock. Bekh. l. c. (44b) המַקִּיש בקרסוליווכ׳ he who knocks his anklebones against each other (in walking, because his legs are bent outward), or rubs his legs against each other (his feet being bent outward). Midr. Sam. ch. IX מַקֶּשֶׁת ברגליה ומקשת בקרניה she knocks (creates a loud sound) with her feet and with her horns. Zab. IV, 1, sq. ה׳ עלוכ׳ if he knocked against Meg.12b (play on בן קיש, Esth. 2:5) שה׳ עלוכ׳ (Ms. M. שנָקַש) he (Mordecai) knocked at the gates of mercy ; a. fr.Esp. (cmp. נָגַן, נָכָה) to strike an instrument, play. Tam.VII, 3. Gen. R. s. 18 (play on הפעם, Gen. 2:23) עתידה להַקִּיש עלי כזוג (‘Rashi: לקשקש) she is destined to be loud against me like a bell. Pesik. R. s. 31; Midr. Till. to Ps. 137 אני מבקש שתעמדו ותַקִּישוּ … כדרך שהייתם מַקִּישִׁיןוכ׳ I desire that you play on the cithern before me and the idol, as you played before your God. Ib. אנו עומדים להַקִּישוכ׳ shall we stand playing before this dwarf (Nebuchadnezzar) and this idol? Ib. to Ps. 92, end (play on יקשן, Gen. 25:2) שהיו מקישין בתוף לעכו״ם they struck the timbrel before idols; Yalk. Chr. 1073; Gen. R. s. 61 מקשין בית׳ (corr. acc.). 2) (cmp. נָּקַף) to bring under the same category by juxtaposition, to compare. Kidd.5a, a. fr. (ref. to ויצאה a. והיתה in the same verse, Deut. 24:2) מקיש הויה ליציאה, v. הֲוָיָה. Snh.60b (ref. to Ex. 22:19 a. 34:14) זביחה בכלל … להַקִּיש אליה slaughtering for the idol would have been included in worshipping, and why is it singled out? To compare all other idolatrous functions with it: as slaughtering ia a function performed inside Zeb.5b הִקִּישוֹ הכתובוכ׳ the text (Lev. 7:37) places it side by side with peace offerings; a. fr. Hof. הוּקַּש to be placed side by side, to be compared. Ker.3a (ref. to Num. 15:29, sq.) הוּקְּשָׂה כל התורהוכ׳ all the laws of the Torah are here placed on an equality with idolatry (as regards conditions of punishment). Ib. 2b הוּקְּשוּ כל העריות כולןוכ׳ all laws concerning incest are put on an equality with (Lev. 18:29); a. fr.Part. מוּקָּש. Gen. R. s. 35 (play on קשתי, Gen. 9:13) דבר שהוא מ׳ לי something comparable with me (with the Divine Glory); Yalk. ib. 61; v. קִישוּת II. -
76 נָקַש
נָקַש(v. קִשְׁקֵש I) to strike against; to touch closely. Bekh.VII, 6 (45a) (expl. עיקל) כל שמקיף … נוֹקְשוֹתוכ׳ (Mish. ed. נושקות) he whose legs do not touch each other when he puts his feet together. Meg.12b, v. infra. Hif. הִקִּיש 1) to cause striking against; to knock. Bekh. l. c. (44b) המַקִּיש בקרסוליווכ׳ he who knocks his anklebones against each other (in walking, because his legs are bent outward), or rubs his legs against each other (his feet being bent outward). Midr. Sam. ch. IX מַקֶּשֶׁת ברגליה ומקשת בקרניה she knocks (creates a loud sound) with her feet and with her horns. Zab. IV, 1, sq. ה׳ עלוכ׳ if he knocked against Meg.12b (play on בן קיש, Esth. 2:5) שה׳ עלוכ׳ (Ms. M. שנָקַש) he (Mordecai) knocked at the gates of mercy ; a. fr.Esp. (cmp. נָגַן, נָכָה) to strike an instrument, play. Tam.VII, 3. Gen. R. s. 18 (play on הפעם, Gen. 2:23) עתידה להַקִּיש עלי כזוג (‘Rashi: לקשקש) she is destined to be loud against me like a bell. Pesik. R. s. 31; Midr. Till. to Ps. 137 אני מבקש שתעמדו ותַקִּישוּ … כדרך שהייתם מַקִּישִׁיןוכ׳ I desire that you play on the cithern before me and the idol, as you played before your God. Ib. אנו עומדים להַקִּישוכ׳ shall we stand playing before this dwarf (Nebuchadnezzar) and this idol? Ib. to Ps. 92, end (play on יקשן, Gen. 25:2) שהיו מקישין בתוף לעכו״ם they struck the timbrel before idols; Yalk. Chr. 1073; Gen. R. s. 61 מקשין בית׳ (corr. acc.). 2) (cmp. נָּקַף) to bring under the same category by juxtaposition, to compare. Kidd.5a, a. fr. (ref. to ויצאה a. והיתה in the same verse, Deut. 24:2) מקיש הויה ליציאה, v. הֲוָיָה. Snh.60b (ref. to Ex. 22:19 a. 34:14) זביחה בכלל … להַקִּיש אליה slaughtering for the idol would have been included in worshipping, and why is it singled out? To compare all other idolatrous functions with it: as slaughtering ia a function performed inside Zeb.5b הִקִּישוֹ הכתובוכ׳ the text (Lev. 7:37) places it side by side with peace offerings; a. fr. Hof. הוּקַּש to be placed side by side, to be compared. Ker.3a (ref. to Num. 15:29, sq.) הוּקְּשָׂה כל התורהוכ׳ all the laws of the Torah are here placed on an equality with idolatry (as regards conditions of punishment). Ib. 2b הוּקְּשוּ כל העריות כולןוכ׳ all laws concerning incest are put on an equality with (Lev. 18:29); a. fr.Part. מוּקָּש. Gen. R. s. 35 (play on קשתי, Gen. 9:13) דבר שהוא מ׳ לי something comparable with me (with the Divine Glory); Yalk. ib. 61; v. קִישוּת II. -
77 נתק
נְתַקch. sam( Nif. נִיתַּק, נִיתּוֹק to be torn loose; to fall out); Af. אַתֵּיק to pull, drag. Targ. Jer. 12:3 אַתִּיקִינוֹן or אַתְּקִינוֹן (ed. אַתְקְנִ׳, ed. Lag. אַתְקִינִי׳, v. תְּקַן; h. text התיקם). Pa. נַתֵּיק 1) to tear, sever. B. Kam.9b שור דרכיה לנַתּוּקֵי an ox may be expected to tear (the rope). Bets.10b מְנַתְּקֵּי Ms. M., v. נְתַח. 2) to snatch, take away. Yoma 46b כיון דנַתְּקָהּ נתקה having snatched it (the coal from the altar), he has snatched it (and it has its sacred character no longer). 3) to shift, transform. Macc.15a ההוא לנַתּוּקֵי לאויוכ׳ Ms. M. (Rashi לאויה, ed. לאו) this (positive command) has the function of modifying the prohibitory law (intimating the reparation in the event of its transgression); v. preced. Nif. Ithpe. אִתְנְתַק, אִינְּתִיק 1) to be severed, snatched. Targ. Koh. 4:12.Yoma l. c. אינְּתִיקָה למצותה the taking it from the altar was done for an ordained use of it; a. e. 2) to be set aside, be designated. Erub.13a כיון דא׳ לשום רחל תו לא הדרא מִינַּתְּקָא וכ׳ having been originally designated (copied) for Rachel, it cannot again be converted and used for Leah; Sot.20b. Zeb.3a; a. e. -
78 נְתַק
נְתַקch. sam( Nif. נִיתַּק, נִיתּוֹק to be torn loose; to fall out); Af. אַתֵּיק to pull, drag. Targ. Jer. 12:3 אַתִּיקִינוֹן or אַתְּקִינוֹן (ed. אַתְקְנִ׳, ed. Lag. אַתְקִינִי׳, v. תְּקַן; h. text התיקם). Pa. נַתֵּיק 1) to tear, sever. B. Kam.9b שור דרכיה לנַתּוּקֵי an ox may be expected to tear (the rope). Bets.10b מְנַתְּקֵּי Ms. M., v. נְתַח. 2) to snatch, take away. Yoma 46b כיון דנַתְּקָהּ נתקה having snatched it (the coal from the altar), he has snatched it (and it has its sacred character no longer). 3) to shift, transform. Macc.15a ההוא לנַתּוּקֵי לאויוכ׳ Ms. M. (Rashi לאויה, ed. לאו) this (positive command) has the function of modifying the prohibitory law (intimating the reparation in the event of its transgression); v. preced. Nif. Ithpe. אִתְנְתַק, אִינְּתִיק 1) to be severed, snatched. Targ. Koh. 4:12.Yoma l. c. אינְּתִיקָה למצותה the taking it from the altar was done for an ordained use of it; a. e. 2) to be set aside, be designated. Erub.13a כיון דא׳ לשום רחל תו לא הדרא מִינַּתְּקָא וכ׳ having been originally designated (copied) for Rachel, it cannot again be converted and used for Leah; Sot.20b. Zeb.3a; a. e. -
79 סור
סוּרch. same, 1) to turn, esp. ס׳ סכינא (v. Ḥull.17b, quot. s. v. טוּפְרָא) to turn the slaughtering knife on all sides, to examine. Erub.63a רבינא סַר סכינאוכ׳ R. examined the slaughterers knife (assumed the rabbinical function of superintending the slaughtering) in Babylonia. Ḥull.18a דלא סרוכ׳ who failed to examine his knife before an authorised scholar. 2) to go around, visit, superintend, esp. ס׳ ניכסיה (or ארעיה) to superintend ones estate, examine, watch laborers Part. סָיֵיר. Ib. 105a מאן דסייר ניכסיהוכ׳ (Ar. סָאֵיר) he who goes around examining his property every day. Ib. וכ׳ אבא הוה ס׳ … ואנא לא סָיִירְנָא my father used to examine his estate twice a day, but I do it only once a day. Pa. סַיֵּיר same. B. Mets.76b, sq. (read:) סַיְּירָהּ לארעיהוכ׳ (v. Rabb. D. S. a. l. note) he visited his fields Gitt.38b דמְסַיְּירֵיוכ׳ Rashi (ed. דסָיְירֵי) those who examine their property on the Sabbath; a. e.V. סְעַר I. -
80 סוּר
סוּרch. same, 1) to turn, esp. ס׳ סכינא (v. Ḥull.17b, quot. s. v. טוּפְרָא) to turn the slaughtering knife on all sides, to examine. Erub.63a רבינא סַר סכינאוכ׳ R. examined the slaughterers knife (assumed the rabbinical function of superintending the slaughtering) in Babylonia. Ḥull.18a דלא סרוכ׳ who failed to examine his knife before an authorised scholar. 2) to go around, visit, superintend, esp. ס׳ ניכסיה (or ארעיה) to superintend ones estate, examine, watch laborers Part. סָיֵיר. Ib. 105a מאן דסייר ניכסיהוכ׳ (Ar. סָאֵיר) he who goes around examining his property every day. Ib. וכ׳ אבא הוה ס׳ … ואנא לא סָיִירְנָא my father used to examine his estate twice a day, but I do it only once a day. Pa. סַיֵּיר same. B. Mets.76b, sq. (read:) סַיְּירָהּ לארעיהוכ׳ (v. Rabb. D. S. a. l. note) he visited his fields Gitt.38b דמְסַיְּירֵיוכ׳ Rashi (ed. דסָיְירֵי) those who examine their property on the Sabbath; a. e.V. סְעַר I.
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