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  • 81 בְּרָתָא

    בְּרָתָא, בְּרוֹתָא, בְּרָאתָאc. (= h. בְּרוֹש; ברת or ברי, v. pl. בִּרְוַן; √בר, v. ברר) ( the chosen or strong, cypress, or pine-tree. Targ. II Esth. 2:7 (transl. of Is. 55:13). Y.Keth.VII, end, 31d; Gen. R. s. 15; B. Bath.80b בראתא Ms. M. (ed. בְּרָתֵי pl.; for oth. var. v. Rabb. D. S. a. l.); R. Hash. 23a (transl. ברוש). Y.Peah VIII, 20d bot. לְהָן אֲהָן צררא סמך הדא ב׳ what has this pebble to do near this cypress?an evasive answer or a rebuke; prob. to be read בִּירְתָא.Pl. בְּרָתִין, בְּרָתֵי, בְּרָא׳. Targ. Cant. 1:17. Targ. Ps. 104:17; a. e.(Fem.) בִּרְוַן, בִּירְוַן, בִּרְוָון. Targ. Is. 41:19; a. fr. (Ar. ed. Koh. בִּירְתִין, Targ. 2 Sam. 6:5.Targ. Y. II Num. 24:6 בכריותיה ed., כבריתא Ar., read כבְרָתַיָּא.

    Jewish literature > בְּרָתָא

  • 82 בְּרוֹתָא

    בְּרָתָא, בְּרוֹתָא, בְּרָאתָאc. (= h. בְּרוֹש; ברת or ברי, v. pl. בִּרְוַן; √בר, v. ברר) ( the chosen or strong, cypress, or pine-tree. Targ. II Esth. 2:7 (transl. of Is. 55:13). Y.Keth.VII, end, 31d; Gen. R. s. 15; B. Bath.80b בראתא Ms. M. (ed. בְּרָתֵי pl.; for oth. var. v. Rabb. D. S. a. l.); R. Hash. 23a (transl. ברוש). Y.Peah VIII, 20d bot. לְהָן אֲהָן צררא סמך הדא ב׳ what has this pebble to do near this cypress?an evasive answer or a rebuke; prob. to be read בִּירְתָא.Pl. בְּרָתִין, בְּרָתֵי, בְּרָא׳. Targ. Cant. 1:17. Targ. Ps. 104:17; a. e.(Fem.) בִּרְוַן, בִּירְוַן, בִּרְוָון. Targ. Is. 41:19; a. fr. (Ar. ed. Koh. בִּירְתִין, Targ. 2 Sam. 6:5.Targ. Y. II Num. 24:6 בכריותיה ed., כבריתא Ar., read כבְרָתַיָּא.

    Jewish literature > בְּרוֹתָא

  • 83 בְּרָאתָא

    בְּרָתָא, בְּרוֹתָא, בְּרָאתָאc. (= h. בְּרוֹש; ברת or ברי, v. pl. בִּרְוַן; √בר, v. ברר) ( the chosen or strong, cypress, or pine-tree. Targ. II Esth. 2:7 (transl. of Is. 55:13). Y.Keth.VII, end, 31d; Gen. R. s. 15; B. Bath.80b בראתא Ms. M. (ed. בְּרָתֵי pl.; for oth. var. v. Rabb. D. S. a. l.); R. Hash. 23a (transl. ברוש). Y.Peah VIII, 20d bot. לְהָן אֲהָן צררא סמך הדא ב׳ what has this pebble to do near this cypress?an evasive answer or a rebuke; prob. to be read בִּירְתָא.Pl. בְּרָתִין, בְּרָתֵי, בְּרָא׳. Targ. Cant. 1:17. Targ. Ps. 104:17; a. e.(Fem.) בִּרְוַן, בִּירְוַן, בִּרְוָון. Targ. Is. 41:19; a. fr. (Ar. ed. Koh. בִּירְתִין, Targ. 2 Sam. 6:5.Targ. Y. II Num. 24:6 בכריותיה ed., כבריתא Ar., read כבְרָתַיָּא.

    Jewish literature > בְּרָאתָא

  • 84 גודא I

    גּוּדָּאI f. (גְּדַד) 1) partition, wall. Targ. Ps. 62:4 (ed. Vien. גּוּדָא; Ms. גודרא, h. text גדר). Targ. Koh. 10:8 גֹ׳ דעלמא the worlds fence (morality).B. Bath.2a (explain. מתיצה, Mish. ib. I, 1) it means ג׳ wall (not פלוגתא division). Ib. 36a מג׳ דערודי ולבר the land outside the fence which is erected to protect the fields from beasts. Sabb.110b בין תנורא לג׳ between the stoved and the wall. Taan.21a ג׳ רעיעא (Ms. M.; Yalk. Deut. 897 אשיתא) a ruinous wall. Koh. R. to X, 7 טריף רישיה אג׳ he knocked his head against the wall. B. Kam.92b (prov.) קרית חברך … רמי ג׳ רבה שדי ביה (Ms. M. דחי גידא רבאוכ׳, Ms. R. a. Yalk. Ez. 364 דחי ג׳ רמי שדי עילויה) when thou hast called thy neighbor (cautioning him), and he would not answer, push down a big wall and throw it at him (he deserves to suffer).Pl. with suff. גּוּדָּהָא. Targ. Ps. 80:13 (ed. Vien. גּוּדְרָהָא, Ms. גדירהא, h. text גְּדֵרֶיהָ). 2). (cmp. גִּידּוּד) banks. Taan.24b; Yoma 77b ג׳ דנהרוכ׳ the hanks of Gitt.73a אַגּוּדָּא דנהרוכ׳ Ar. (ed. אגידא, v. next w.) on the banks of

    Jewish literature > גודא I

  • 85 גּוּדָּא

    גּוּדָּאI f. (גְּדַד) 1) partition, wall. Targ. Ps. 62:4 (ed. Vien. גּוּדָא; Ms. גודרא, h. text גדר). Targ. Koh. 10:8 גֹ׳ דעלמא the worlds fence (morality).B. Bath.2a (explain. מתיצה, Mish. ib. I, 1) it means ג׳ wall (not פלוגתא division). Ib. 36a מג׳ דערודי ולבר the land outside the fence which is erected to protect the fields from beasts. Sabb.110b בין תנורא לג׳ between the stoved and the wall. Taan.21a ג׳ רעיעא (Ms. M.; Yalk. Deut. 897 אשיתא) a ruinous wall. Koh. R. to X, 7 טריף רישיה אג׳ he knocked his head against the wall. B. Kam.92b (prov.) קרית חברך … רמי ג׳ רבה שדי ביה (Ms. M. דחי גידא רבאוכ׳, Ms. R. a. Yalk. Ez. 364 דחי ג׳ רמי שדי עילויה) when thou hast called thy neighbor (cautioning him), and he would not answer, push down a big wall and throw it at him (he deserves to suffer).Pl. with suff. גּוּדָּהָא. Targ. Ps. 80:13 (ed. Vien. גּוּדְרָהָא, Ms. גדירהא, h. text גְּדֵרֶיהָ). 2). (cmp. גִּידּוּד) banks. Taan.24b; Yoma 77b ג׳ דנהרוכ׳ the hanks of Gitt.73a אַגּוּדָּא דנהרוכ׳ Ar. (ed. אגידא, v. next w.) on the banks of

    Jewish literature > גּוּדָּא

  • 86 גמר II

    גְּמַרII ch. same; 1) to finish. Targ. Ps. 57:3 דְּיִגְמַר (ed. Lag. די גמר, corr. acc.); a. fr.Pes.55a גַּמְרִינָן we dare finish a work commenced. Ib. מִיגְמַר אין אתחולי לא to finish is permitted, but not to begin; a. fr. 2) to consume, destroy. Targ. Job 1:16. Ib. 22:20; a. fr. (also Pa.). 3) to end, cease. Targ. Ps. 12:2 גְּמִירוּ they are gone. Targ. Prov. 5:11. Ib. 22:8; a. e. 4) to conclude, derive. Ḥull.98b ולִיגְמַר מיניה now let one draw a conclusion from this (by analogy)! Ib. מחידוש לא גַבְרִינָן from an exception we draw no conclusions; a. fr. 5) to be perfect, ready to answer, to know well. Targ. Y. Deut. 6:7 ותִגְמְרִינוּןוכ׳, read ותַגְ׳, v. infra.Part. גָּמֵיר. Sabb.63a והוה גְמִירְנָאוכ׳ and I knew well the whole Talmud (v. Rabh. D. S. a. l.). Taan.7a bot. דגְמִירֵי who are learned; ib. b top טפי הוו ג׳ they would be more learned; a. fr.Whence: to learn by heart, esp. to learn traditional law (cmp. גְּרַס II). Targ. Job 22:22 (h. text קח, cmp. לֶקַח).Sabb. l. c. לִיגְמַר איניש והדר ליסבר one must first learn traditions, and then he may reason; Ab. Zar.19a, v. גְּרַס II.Ber43a וברכת … גַּמְרִינָן and we are not sufficiently familiar with the laws concerning grace at meals. Yoma 29a מִיגְמַר בעתיקאוכ׳ to remember well something old (to refresh the memory) is more difficult than to commit to memory a fresh thing. Sabb. l. c. למיגמר מיניה from whom to receive traditions. Sot.36b לא הוה קגמר he could not remember; a. fr.Sabb.96b גמרא גְמִירֵי לה they (the scholars) know it by tradition; ib. 97a הילכתא ג׳ לה.גְּמִירֵי they have a tradition, it is a well-known maxim. Snh.37b bot. Sot.34a. Gitt.47a; a. fr. Pa. גַּמֵּר to finish; to consume. Targ. Job 21:13 ed. (Ms. גַּמְרִין Part. Pe.). Ib. 13:28; a. fr. Af. אַגְמֵיר to teach verbally. Targ. Y. Deut. 6:7 (read:) ותַגְמְרִינוּן and thou shalt teach them (v. Ber.13b).Sot.36b אַגְמְרֵיה ולא גמר he taught him (the Hebrew language), but he (Pharaoh) could not remember it. Ḥull.45b אַגְמְרָךְ גמרא I will teach thee a tradition. B. Kam.17a לאַגְמוּרֵי as to teaching. Ber.13b, v. גְּרַס II. Ithpe. אִתְגְּמַר, אִגְּמַר to be finished; to be destroyed. Targ. Job 23:17. Targ. Ps. 109:23.Targ. Y. Num. 18:14 דמִגְּמַר (h. text חֵרֶם). Targ. Y. Ex. 22:19 יִתְגַּמְרוּן (h. text יָחֳרָם).

    Jewish literature > גמר II

  • 87 גְּמַר

    גְּמַרII ch. same; 1) to finish. Targ. Ps. 57:3 דְּיִגְמַר (ed. Lag. די גמר, corr. acc.); a. fr.Pes.55a גַּמְרִינָן we dare finish a work commenced. Ib. מִיגְמַר אין אתחולי לא to finish is permitted, but not to begin; a. fr. 2) to consume, destroy. Targ. Job 1:16. Ib. 22:20; a. fr. (also Pa.). 3) to end, cease. Targ. Ps. 12:2 גְּמִירוּ they are gone. Targ. Prov. 5:11. Ib. 22:8; a. e. 4) to conclude, derive. Ḥull.98b ולִיגְמַר מיניה now let one draw a conclusion from this (by analogy)! Ib. מחידוש לא גַבְרִינָן from an exception we draw no conclusions; a. fr. 5) to be perfect, ready to answer, to know well. Targ. Y. Deut. 6:7 ותִגְמְרִינוּןוכ׳, read ותַגְ׳, v. infra.Part. גָּמֵיר. Sabb.63a והוה גְמִירְנָאוכ׳ and I knew well the whole Talmud (v. Rabh. D. S. a. l.). Taan.7a bot. דגְמִירֵי who are learned; ib. b top טפי הוו ג׳ they would be more learned; a. fr.Whence: to learn by heart, esp. to learn traditional law (cmp. גְּרַס II). Targ. Job 22:22 (h. text קח, cmp. לֶקַח).Sabb. l. c. לִיגְמַר איניש והדר ליסבר one must first learn traditions, and then he may reason; Ab. Zar.19a, v. גְּרַס II.Ber43a וברכת … גַּמְרִינָן and we are not sufficiently familiar with the laws concerning grace at meals. Yoma 29a מִיגְמַר בעתיקאוכ׳ to remember well something old (to refresh the memory) is more difficult than to commit to memory a fresh thing. Sabb. l. c. למיגמר מיניה from whom to receive traditions. Sot.36b לא הוה קגמר he could not remember; a. fr.Sabb.96b גמרא גְמִירֵי לה they (the scholars) know it by tradition; ib. 97a הילכתא ג׳ לה.גְּמִירֵי they have a tradition, it is a well-known maxim. Snh.37b bot. Sot.34a. Gitt.47a; a. fr. Pa. גַּמֵּר to finish; to consume. Targ. Job 21:13 ed. (Ms. גַּמְרִין Part. Pe.). Ib. 13:28; a. fr. Af. אַגְמֵיר to teach verbally. Targ. Y. Deut. 6:7 (read:) ותַגְמְרִינוּן and thou shalt teach them (v. Ber.13b).Sot.36b אַגְמְרֵיה ולא גמר he taught him (the Hebrew language), but he (Pharaoh) could not remember it. Ḥull.45b אַגְמְרָךְ גמרא I will teach thee a tradition. B. Kam.17a לאַגְמוּרֵי as to teaching. Ber.13b, v. גְּרַס II. Ithpe. אִתְגְּמַר, אִגְּמַר to be finished; to be destroyed. Targ. Job 23:17. Targ. Ps. 109:23.Targ. Y. Num. 18:14 דמִגְּמַר (h. text חֵרֶם). Targ. Y. Ex. 22:19 יִתְגַּמְרוּן (h. text יָחֳרָם).

    Jewish literature > גְּמַר

  • 88 גנובתא II

    גְּנוּבְתָּאII f. ( גנב) 1) theft, stolen object, v. גְּנֵיבוּתָא. 2) fallacy, fallacious reply (v. גָּנַב). Ab. Zar.44b מאי גְּנוּבְתֵּיה wherein lies the fallacy of his answer? Ib. גְּנוּבְתָּהּ מהכא its fallacy comes in from here (consists in this).

    Jewish literature > גנובתא II

  • 89 גְּנוּבְתָּא

    גְּנוּבְתָּאII f. ( גנב) 1) theft, stolen object, v. גְּנֵיבוּתָא. 2) fallacy, fallacious reply (v. גָּנַב). Ab. Zar.44b מאי גְּנוּבְתֵּיה wherein lies the fallacy of his answer? Ib. גְּנוּבְתָּהּ מהכא its fallacy comes in from here (consists in this).

    Jewish literature > גְּנוּבְתָּא

  • 90 דחיק

    דָּחִיקm., דְּחִיקָא c. ( דחק) 1) narrow, pressed. Targ. Y. Num. 22:26. Targ. 1 Kings 8:64 (not ר); a. e.Taan.21a ד׳ להו מילתא טובא they were hard pressed (in great distress); B. Mets. 114b.Pl. דְּחִיקִין, f. דְּחִיקַן. Targ. Ez. 42:5 sq. 2) forced. B. Kam.43a, a. e. שינוייא ד׳ a forced answer (argument).

    Jewish literature > דחיק

  • 91 דָּחִיק

    דָּחִיקm., דְּחִיקָא c. ( דחק) 1) narrow, pressed. Targ. Y. Num. 22:26. Targ. 1 Kings 8:64 (not ר); a. e.Taan.21a ד׳ להו מילתא טובא they were hard pressed (in great distress); B. Mets. 114b.Pl. דְּחִיקִין, f. דְּחִיקַן. Targ. Ez. 42:5 sq. 2) forced. B. Kam.43a, a. e. שינוייא ד׳ a forced answer (argument).

    Jewish literature > דָּחִיק

  • 92 הן

    הֵן, הֵין,h. a. ch. (b. h. הֵן) 1) here is, behold. הִינָּם, הִינָּן behold, they are. Ned.V, 6 (48a) והי׳ לפניך אלאוכ׳ Bab. ed. (Mish. ואינן; Y. ed. והן בפניך עד) and behold they are before thee (thine), but only in order that my father 2) (introducing a question or exclamation) how?, indeed! Y.Shek.I, 45d bot. הן נקרא ולאוכ׳ can we, indeed, read this and not feel ashamed? (Bab. ed. הניקרא, marginal correct. Ms. M. הן נק׳). 3) if. Dan. 2:5, sq.; a. fr.הןהן whetheror. Ezra 7:26.B. Bath.VII, 2 הן חסר הן יתר whether it be less (than a Beth Kor) or more. Ib. 3; a. e. 4) yes (cmp. אִין I). B. Mets.49a, v. הִין II Mekh. Yithro s. 4 answer על לאו לאו ועל הן הן no to a prohibition and yes to a positive command. Ib. s. 5 ה׳ וה׳ yes, indeed; a fr.Ned.11a, a. fr. מכלל לאו אתה שומע הן from the negative we derive the affirmative by implication; Y. ib. I, end, 37a, a. e. ממשמע לאווכ׳. Men.X, 3 (65a).

    Jewish literature > הן

  • 93 הין

    הֵן, הֵין,h. a. ch. (b. h. הֵן) 1) here is, behold. הִינָּם, הִינָּן behold, they are. Ned.V, 6 (48a) והי׳ לפניך אלאוכ׳ Bab. ed. (Mish. ואינן; Y. ed. והן בפניך עד) and behold they are before thee (thine), but only in order that my father 2) (introducing a question or exclamation) how?, indeed! Y.Shek.I, 45d bot. הן נקרא ולאוכ׳ can we, indeed, read this and not feel ashamed? (Bab. ed. הניקרא, marginal correct. Ms. M. הן נק׳). 3) if. Dan. 2:5, sq.; a. fr.הןהן whetheror. Ezra 7:26.B. Bath.VII, 2 הן חסר הן יתר whether it be less (than a Beth Kor) or more. Ib. 3; a. e. 4) yes (cmp. אִין I). B. Mets.49a, v. הִין II Mekh. Yithro s. 4 answer על לאו לאו ועל הן הן no to a prohibition and yes to a positive command. Ib. s. 5 ה׳ וה׳ yes, indeed; a fr.Ned.11a, a. fr. מכלל לאו אתה שומע הן from the negative we derive the affirmative by implication; Y. ib. I, end, 37a, a. e. ממשמע לאווכ׳. Men.X, 3 (65a).

    Jewish literature > הין

  • 94 הֵן

    הֵן, הֵין,h. a. ch. (b. h. הֵן) 1) here is, behold. הִינָּם, הִינָּן behold, they are. Ned.V, 6 (48a) והי׳ לפניך אלאוכ׳ Bab. ed. (Mish. ואינן; Y. ed. והן בפניך עד) and behold they are before thee (thine), but only in order that my father 2) (introducing a question or exclamation) how?, indeed! Y.Shek.I, 45d bot. הן נקרא ולאוכ׳ can we, indeed, read this and not feel ashamed? (Bab. ed. הניקרא, marginal correct. Ms. M. הן נק׳). 3) if. Dan. 2:5, sq.; a. fr.הןהן whetheror. Ezra 7:26.B. Bath.VII, 2 הן חסר הן יתר whether it be less (than a Beth Kor) or more. Ib. 3; a. e. 4) yes (cmp. אִין I). B. Mets.49a, v. הִין II Mekh. Yithro s. 4 answer על לאו לאו ועל הן הן no to a prohibition and yes to a positive command. Ib. s. 5 ה׳ וה׳ yes, indeed; a fr.Ned.11a, a. fr. מכלל לאו אתה שומע הן from the negative we derive the affirmative by implication; Y. ib. I, end, 37a, a. e. ממשמע לאווכ׳. Men.X, 3 (65a).

    Jewish literature > הֵן

  • 95 הֵין

    הֵן, הֵין,h. a. ch. (b. h. הֵן) 1) here is, behold. הִינָּם, הִינָּן behold, they are. Ned.V, 6 (48a) והי׳ לפניך אלאוכ׳ Bab. ed. (Mish. ואינן; Y. ed. והן בפניך עד) and behold they are before thee (thine), but only in order that my father 2) (introducing a question or exclamation) how?, indeed! Y.Shek.I, 45d bot. הן נקרא ולאוכ׳ can we, indeed, read this and not feel ashamed? (Bab. ed. הניקרא, marginal correct. Ms. M. הן נק׳). 3) if. Dan. 2:5, sq.; a. fr.הןהן whetheror. Ezra 7:26.B. Bath.VII, 2 הן חסר הן יתר whether it be less (than a Beth Kor) or more. Ib. 3; a. e. 4) yes (cmp. אִין I). B. Mets.49a, v. הִין II Mekh. Yithro s. 4 answer על לאו לאו ועל הן הן no to a prohibition and yes to a positive command. Ib. s. 5 ה׳ וה׳ yes, indeed; a fr.Ned.11a, a. fr. מכלל לאו אתה שומע הן from the negative we derive the affirmative by implication; Y. ib. I, end, 37a, a. e. ממשמע לאווכ׳. Men.X, 3 (65a).

    Jewish literature > הֵין

  • 96 הסתר

    הַסְתֵּרm. (Infin. Hif. Of סָתַר) ה׳ פנים (from Deut. 31:18) hiding of face, divine anger, refusal to answer prayer. Ḥag.5a כל שאינו בה׳ פ׳וכ׳ he who is not subject to the hiding of face (who does not suffer under general persecution) is none of them (not of Israelitish descent). Ib. b.

    Jewish literature > הסתר

  • 97 הַסְתֵּר

    הַסְתֵּרm. (Infin. Hif. Of סָתַר) ה׳ פנים (from Deut. 31:18) hiding of face, divine anger, refusal to answer prayer. Ḥag.5a כל שאינו בה׳ פ׳וכ׳ he who is not subject to the hiding of face (who does not suffer under general persecution) is none of them (not of Israelitish descent). Ib. b.

    Jewish literature > הַסְתֵּר

  • 98 הרדפה

    הַרְדָּפָהf. ( הדף, with ר inserted; cmp. הִירְדּוּף (removal, isolation, imprisonment within a narrow enclosure of reeds or poles, a punishment for contempt of court (v. נִידּוּי). M. Kat. 16a (explain, לִשְׁרֹושִׁי, Ezra 7:26). Ib. (a version of the Gaonim quoted by Asheri a. l., Nr. 5 3) מאיה׳א״ר פפא נצבי דקני what is hardafah? Said R. P., Poles of reeds (fastened in the ground). (In ed. a. Mss. the answer to מאיה׳ is absent. (Ar. ed. Koh. הִרְדֹּופָה.

    Jewish literature > הרדפה

  • 99 הַרְדָּפָה

    הַרְדָּפָהf. ( הדף, with ר inserted; cmp. הִירְדּוּף (removal, isolation, imprisonment within a narrow enclosure of reeds or poles, a punishment for contempt of court (v. נִידּוּי). M. Kat. 16a (explain, לִשְׁרֹושִׁי, Ezra 7:26). Ib. (a version of the Gaonim quoted by Asheri a. l., Nr. 5 3) מאיה׳א״ר פפא נצבי דקני what is hardafah? Said R. P., Poles of reeds (fastened in the ground). (In ed. a. Mss. the answer to מאיה׳ is absent. (Ar. ed. Koh. הִרְדֹּופָה.

    Jewish literature > הַרְדָּפָה

  • 100 זימון

    זִימּוּן, זִמּוּן,m. (זָמַן) l) designation for a purpose, v. הַזְמָנָה. Ned.7a ז׳ מועיל has designation the same effect as virtual use (= הזמנה מילתא)?; Ber.26a יש ז׳; a. fr. 2) summons to appear before court; 3) appointment for a common meal, the appeal to partakers ta say grace after a common meal. Snh.8a ז׳ בשלשה zimmun requires three persons, מאי ז׳ … ברכת ז׳ what is meant by zimmun? Shall we say, it means the grace after meal ?But we read ז׳ וברכת ז׳וכ׳ z. and the grace require three persons … אלא מאי ז׳ אזמוניוכ׳ consequently, zimmun (not qualified) means summons before court. Ber.VII, 5 מצטרפים לז׳ can be counted together for common grace. Ib. 45b אין ברכת הז׳ ביניהם (not המזון) the appeal and answer to common grace must not take place between them. Ib. אין ז׳ למפרע the appointment for a meal and benediction in common cannot be made retroactive (it must be made before the meal commences); a. fr.Pl. זִימּוּנִים appointments, meeting places. Pesik. R. s. 33 כמה ז׳ נזדמנתי אִתְּכֶם how many meetings have I not appointed with you!; v. וִיעוּד.

    Jewish literature > זימון

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