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21 ἐγώ
ἐγώ (Hom.+) pers. pron. of the first pers. ἐμοῦ (μου), ἐμοί (μοι), ἐμέ (με); pl. ἡμεῖς, ἡμῶν, ἡμῖν, ἡμᾶς: I, used w. a verb to emphasize the pers.: ἐγὼ ἀποστέλλω Mt 10:16; ἐγὼ λέγω 21:27; ἐγὼ ἐπιτάσσω σοι Mk 9:25; ἐγὼ καταλύσω 14:58. Esp. in the antitheses of the Sermon on the Mount Mt 5:22–44 (s. ELohse, JJeremias Festschr. ’70, 189–203 [rabb.]). ἐγώ εἰμι it is I (in contrast to others) Mt 14:27; Lk 24:39; J 6:20; I am the man 9:9; w. strong emphasis: I am the one (i.e. the Messiah) Mk 13:6; Lk 21:8; J 8:24, 28; cp. vs. 58.—For the solemn I-style in J, esp. 10:7–14, cp. the Isis ins in Diod S 1, 27, 4; IG XII/5, 14 (SIG 1267) passim; PGM 5, 145ff (all three in Dssm., LO 109–12 [LAE 134ff]; further material there 109, 3 and in Hdb., excur. on J 8:12. See IAndrosIsis; GWetter, ‘Ich bin es’: StKr 88, 1915, 224–38; KZickendraht, ibid. 94, 1922, 162–68; ESchweizer, Ego Eimi ’39; WManson, JTS 48, ’47, 137–45; HSahlin, Zur Typologie des Joh-evangeliums ’50, 63–71; Bultmann 167, 2; GMacRae, CMoule Festschr., ’70, 122–34 [Gnostics]; JBergman, Ich bin Isis, 1968; RMerkelbach, Isis Regina—Zeus Sarapis ’95).—On J 8:58 s. EFreed, JSNT 17, ’83, 52–59 (esp. p. 57f, n. 3, lit.).—ἰδοὺ ἐγώ (oft. LXX; s. PKatz, Philo’s Bible ’50, 75ff) Mt 23:34; 28:20; Mk 1:2 v.l. (Mal 3:1); Lk 24:49. ἰδοὺ ἐγώ, κύριε here I am, Lord Ac 9:10 (cp. Gen 22:1; 27:1 al.).—ἐγώ I (will), or yes (Judg 13:11; cp. Epict. 2, 12, 18 ἔγωγε) Mt 21:30.—In gospel mss. ἐ. is also found without special emphasis, either as a Hebraism, Mk 12:26 (Ex 3:6); J 10:34 (Ps 81:6), or as a copyist’s addition (B-D-F §277, 2).—On the interchange of pl. and sg. (cp. Apollon. Rhod. 3, 784 ἄμμι [=ἡμῖν], on which the scholion reads: ἀντὶ ἑνικοῦ [=singular] τοῦ ἐμοὶ κεῖται τὸ ἄμμι. 3, 1111; Appian, Bell. Civ. 3, 18 §67 ἡμῖν=to me. Likew. 3, 48 §196 ἡμῖν in the words of Octavian; 3, 38 §152 μετεβάλομεν=I; Jos., Ant. 2, 68; Just., D. 1, 4) s. Mlt. 86f, esp. in Paul s. B-D-F §280; Rob. 406f; KDick, D. schriftstellerische Pl. b. Pls. 1900; EAskwith, Exp. 8th Ser., 1, 1911, 149–59; EvDobschütz, Wir u. Ich b. Pls: ZST 10, ’33, 251–77; WLofthouse, ET 64, ’52/53, 241–45; ARogers, ibid. 77, ’66, 339f. For J, s. AvHarnack, Das ‘Wir’ in den joh. Schriften: SBBerlAk 1923, 96–113.—FSlotty, Der sog. Pl. modestiae: IndogF 44, 1927, 155–90; on the pl. in Ac 27f s. Hemer, Acts 312–34 (lit.); UHolzmeister, De ‘plurali categoriae’ in NT a Patribus adhibito: Biblica 14, ’33, 68–95.—In the oblique cases the longer forms ἐμοῦ, ἐμοί, ἐμέ are used as a rule where the main emphasis lies on the pron. ὁ ἀκούων ὑμῶν, ἐμοῦ ἀκούει Lk 10:16; τῆς πίστεως ὑμῶν τε καὶ ἐμοῦ Ro 1:12 al., where the emphasis is suggested by the position of the pron.—The enclit. forms occur where the main emphasis lies on the noun or verb οὐκ ἔστιν μου ἄξιος Mt 10:37; τίς μου ἥψατο; Mk 5:31; ἀπαγγείλατέ μοι Mt 2:8 al. With prep. (Mayser 302f) the enclit. forms are used only in the case of ἔμπροσθεν and ὀπίσω, somet. ἐνώπιον (Ac 10:30; but cp. Lk 4:7 ἐ. ἐμοῦ), as well as w. πρός w. acc. after verbs of motion (δεῦτε πρός με Mt 11:28; cp. 3:14; J 6:37 v.l.; ἐρχέσθω πρός με 7:37; ἀπεσταλμένοι πρός με Ac 11:11 al.). Only the enclit. forms are used as substitutes for the possessive adj. ὁ λαός μου my people Mt 2:6; μενεῖτε ἐν τῇ ἀγάπῃ μου you will remain in my love, i.e. make it possible for me to continue to love you J 15:10. μου stands as objective gen. μιμηταί μου γίνεσθε become imitators of me 1 Cor 4:16.—The expr. τί ἐμοὶ καὶ σοί; is Hebraistic (=מַה־לִּי וָלָךְ), but it also made its way into vernac. Gk. (cp. Epict. 1, 22, 15; 1, 27, 13; 2, 19, 19; 1, 1, 16; ESchwartz, GGN 1908, p. 511, 3; DHesseling: Donum natalicium Schrijnen 1929, 665–68; FBurkitt, JTS 13, 1912, 594f; CLattey, ibid. 20, 1919, 335f); it may be rendered what have I to do w. you? what have we in common? leave me alone! never mind! It serves to refuse a request or invitation (2 Km 16:10; 19:23; 4 Km 3:13) J 2:4 (s. PGächter, ZKT 55, ’31, 351–402. Difft. JDerrett, Law in the NT, ’70, 238–42.—Apparent indifference toward close relatives compared with the things of God, as Epict. 3, 3, 5 οὐδὲν ἐμοὶ καὶ τῷ πατρί, ἀλλὰ τῷ ἀγαθῷ) and as a protest against hostile measures (Judg 11:12; 3 Km 17:18; 2 Ch 35:21; 1 Esdr 1:24) Mk 5:7; Lk 8:28; likew. τὶ ἡμῖν κ. σοί; (s. τίς 1 aβה) Mt 8:29; Mk 1:24; Lk 4:34 (cp. OBauernfeind, D. Worte d. Dämonen im Mk 1927).—On the ‘I’ Ro 7:7ff s. WKümmel, Rö 7 u. d. Bekehrung des Pls 1929; RBultmann: Imago Dei ’32, 53–62; BMartin, SJT 34, ’81, 39–47 (in support of Kümmel for pre-Christian identity). Also s. οἴμοι.—DELG. M-M. TW. -
22 קונם
קוֹנָםm. (v. קִינוּמָא) ḳonam, a substitute for קרבן (v. כִּינּוּי), used for a vow of abstinence and for the consecration of an object (v. קָדַש Hif.). Ned.I, 2 האומר ק׳ קונחוכ׳ if one introduces a vow with the words ḳonam, ḳonaḥ, ḳonas, such words are substitutes for ḳorban. Ib. 4 if one says to his neighbor, ק׳ פי מדבר עמך ידיוכ׳ ḳonam (forbidden) be my mouth speaking to thee, my hand working for thee, he is bound by his vow. Ib. II, 1 ק׳ שאיני ישןוכ׳ (Bab. ed. 14b שאני) if a man says, ḳ. that I will not sleep …, he is subject to the law of לא יחל (Num. 30:3). Y. ib. I, 36d bot. (read:) אמר לו השאילני קרדומך אמר ק׳ קורדום יש לי ק׳ נכסיי עלי שאין לזה קורדום ויש לו קורדום נכסיו אסורין if one says to a man, lend me thy axe, and he says, ḳ. be the axe I have, ḳ. be my property to me, that this man has no axe, and he has an axe, his property is forbidden (consecrated); Tosef. ib. IV, 6 (add:) יש לו קרדום נכסיו אסורין (as ed. Friedl.); Bab. ib. 35a; a. fr.Pl. קוֹנָמוֹת. Ib. אף ק׳ יש בהן מעילה the law concerning appropriation of sacred property (מְעִילָה) applies also to dedications introduced with ḳonam. Ib. 85b שאני ק׳ it is different with vows of abstinence; a. e. -
23 קוֹנָם
קוֹנָםm. (v. קִינוּמָא) ḳonam, a substitute for קרבן (v. כִּינּוּי), used for a vow of abstinence and for the consecration of an object (v. קָדַש Hif.). Ned.I, 2 האומר ק׳ קונחוכ׳ if one introduces a vow with the words ḳonam, ḳonaḥ, ḳonas, such words are substitutes for ḳorban. Ib. 4 if one says to his neighbor, ק׳ פי מדבר עמך ידיוכ׳ ḳonam (forbidden) be my mouth speaking to thee, my hand working for thee, he is bound by his vow. Ib. II, 1 ק׳ שאיני ישןוכ׳ (Bab. ed. 14b שאני) if a man says, ḳ. that I will not sleep …, he is subject to the law of לא יחל (Num. 30:3). Y. ib. I, 36d bot. (read:) אמר לו השאילני קרדומך אמר ק׳ קורדום יש לי ק׳ נכסיי עלי שאין לזה קורדום ויש לו קורדום נכסיו אסורין if one says to a man, lend me thy axe, and he says, ḳ. be the axe I have, ḳ. be my property to me, that this man has no axe, and he has an axe, his property is forbidden (consecrated); Tosef. ib. IV, 6 (add:) יש לו קרדום נכסיו אסורין (as ed. Friedl.); Bab. ib. 35a; a. fr.Pl. קוֹנָמוֹת. Ib. אף ק׳ יש בהן מעילה the law concerning appropriation of sacred property (מְעִילָה) applies also to dedications introduced with ḳonam. Ib. 85b שאני ק׳ it is different with vows of abstinence; a. e. -
24 Silk Noils
Silk noils may be divided into two major divisions, i.e., Schappe noils, produced on the Continent, and English noils. The broad difference is that whereas the former are not free from the natural gum of the silkworm, the latter have the gum fully discharged. Owing to the difference of the processes of which they are the outcome, the English noil is whiter and longer than the schappe noil. The English noil in its turn is of two kinds "long" and "exhaust." The long noil is the simple by-product of the flat-dressing frame, and the exhaust (or short) noil has been recombed and is more " neppy " than the material from which it came. All silk noils, long or short, schappe or English, may be divided into " white " and " tussah " according as they are the produce of one kind of silk or the other. The white has many sub-divisions (" China " and " Italian," " Steam," etc.) and the tussah may be light or dark brown according as its origin is Chinese or Indian waste silk. These noils, after spinning, appear as noil yarns, which are useful among other purposes as striping yarn for cheap tweeds. They are also useful substitutes for " spun " silk at three to four times the price. Noils are used in the production of fancy effects by Continental spinners of the so-called " imitation " yarns. And in Yorkshire silk noils are periodically required by costume and dress tweed makers for procuring " knop " or snowflake effects in cheap woollens. For this purpose the " short " or " exhaust " noil is preferable to the " long " and in some circumstances the short or re-combed noil fetches a higher price than the intrinsically better noil containing the long fibre. -
25 נזירות
נְזִירוּת, נְזִירָהf. (denom. of נָזִיר or נָזַר) abstinence, esp. the Nazarites vow, nazariteship. Sifra Emor, ch. III, Par. 4 (ref. to Lev. 22:2 וינזרו) אין נזירה אלא הפרשה the verb nazar means to abstain (guard); Num. R. s. 10 אין נזירות … אלא פרישות; Yalk. Lev. 632; Sifra l. c. הא אין נזירותוכ׳. Num. R. s. 10 אדם קובע עליו נזירות בתוך נְזִירָתוֹ a person may take the Nazarites vow within the time of his vow. Naz. IV, 7 מגלח על נזירות אביו may cut his hair (and sacrifice at the expiration of his vow) on the nazariteship of his (deceased) father, i. e. use his fathers money set apart for the purpose. Ib. הפריש … לנְזִירָתוֹ (Rashi to ib. 30a; נְזִירוּת) he had set apart money for his nazaritic expenses without mentioning special items; Tosef. ib. III, 16; Tosef.Meïl. I, 9. Ned.3b הנ׳ חל על הנ׳ (sub. נֵדֶר) one nazaritic vow may take effect on top of another, i. e. a vow taken within the term of another, takes effect when the first expires, v. supra; a. fr.Pl. (of נְזִירָה) נְזִירוֹת, (of נְזִירָיּת) נְזִירִיּוֹת. Ned.I, 1 (כינויי) נ׳ כנ׳ the substitutes for nazir are as effective as the word nazir itself. Tosef. Naz. l. c. לשאר נְזִירוֹתָיו for his other nazaritic expenses. Naz.14b שתי נ׳ two nazaritic vows. Y. ib. V, end, 54b וכולן … נזיריות and all of them must observe nine nazaritic vows in succession; a. fr. -
26 נזירה
נְזִירוּת, נְזִירָהf. (denom. of נָזִיר or נָזַר) abstinence, esp. the Nazarites vow, nazariteship. Sifra Emor, ch. III, Par. 4 (ref. to Lev. 22:2 וינזרו) אין נזירה אלא הפרשה the verb nazar means to abstain (guard); Num. R. s. 10 אין נזירות … אלא פרישות; Yalk. Lev. 632; Sifra l. c. הא אין נזירותוכ׳. Num. R. s. 10 אדם קובע עליו נזירות בתוך נְזִירָתוֹ a person may take the Nazarites vow within the time of his vow. Naz. IV, 7 מגלח על נזירות אביו may cut his hair (and sacrifice at the expiration of his vow) on the nazariteship of his (deceased) father, i. e. use his fathers money set apart for the purpose. Ib. הפריש … לנְזִירָתוֹ (Rashi to ib. 30a; נְזִירוּת) he had set apart money for his nazaritic expenses without mentioning special items; Tosef. ib. III, 16; Tosef.Meïl. I, 9. Ned.3b הנ׳ חל על הנ׳ (sub. נֵדֶר) one nazaritic vow may take effect on top of another, i. e. a vow taken within the term of another, takes effect when the first expires, v. supra; a. fr.Pl. (of נְזִירָה) נְזִירוֹת, (of נְזִירָיּת) נְזִירִיּוֹת. Ned.I, 1 (כינויי) נ׳ כנ׳ the substitutes for nazir are as effective as the word nazir itself. Tosef. Naz. l. c. לשאר נְזִירוֹתָיו for his other nazaritic expenses. Naz.14b שתי נ׳ two nazaritic vows. Y. ib. V, end, 54b וכולן … נזיריות and all of them must observe nine nazaritic vows in succession; a. fr. -
27 נְזִירוּת
נְזִירוּת, נְזִירָהf. (denom. of נָזִיר or נָזַר) abstinence, esp. the Nazarites vow, nazariteship. Sifra Emor, ch. III, Par. 4 (ref. to Lev. 22:2 וינזרו) אין נזירה אלא הפרשה the verb nazar means to abstain (guard); Num. R. s. 10 אין נזירות … אלא פרישות; Yalk. Lev. 632; Sifra l. c. הא אין נזירותוכ׳. Num. R. s. 10 אדם קובע עליו נזירות בתוך נְזִירָתוֹ a person may take the Nazarites vow within the time of his vow. Naz. IV, 7 מגלח על נזירות אביו may cut his hair (and sacrifice at the expiration of his vow) on the nazariteship of his (deceased) father, i. e. use his fathers money set apart for the purpose. Ib. הפריש … לנְזִירָתוֹ (Rashi to ib. 30a; נְזִירוּת) he had set apart money for his nazaritic expenses without mentioning special items; Tosef. ib. III, 16; Tosef.Meïl. I, 9. Ned.3b הנ׳ חל על הנ׳ (sub. נֵדֶר) one nazaritic vow may take effect on top of another, i. e. a vow taken within the term of another, takes effect when the first expires, v. supra; a. fr.Pl. (of נְזִירָה) נְזִירוֹת, (of נְזִירָיּת) נְזִירִיּוֹת. Ned.I, 1 (כינויי) נ׳ כנ׳ the substitutes for nazir are as effective as the word nazir itself. Tosef. Naz. l. c. לשאר נְזִירוֹתָיו for his other nazaritic expenses. Naz.14b שתי נ׳ two nazaritic vows. Y. ib. V, end, 54b וכולן … נזיריות and all of them must observe nine nazaritic vows in succession; a. fr. -
28 נְזִירָה
נְזִירוּת, נְזִירָהf. (denom. of נָזִיר or נָזַר) abstinence, esp. the Nazarites vow, nazariteship. Sifra Emor, ch. III, Par. 4 (ref. to Lev. 22:2 וינזרו) אין נזירה אלא הפרשה the verb nazar means to abstain (guard); Num. R. s. 10 אין נזירות … אלא פרישות; Yalk. Lev. 632; Sifra l. c. הא אין נזירותוכ׳. Num. R. s. 10 אדם קובע עליו נזירות בתוך נְזִירָתוֹ a person may take the Nazarites vow within the time of his vow. Naz. IV, 7 מגלח על נזירות אביו may cut his hair (and sacrifice at the expiration of his vow) on the nazariteship of his (deceased) father, i. e. use his fathers money set apart for the purpose. Ib. הפריש … לנְזִירָתוֹ (Rashi to ib. 30a; נְזִירוּת) he had set apart money for his nazaritic expenses without mentioning special items; Tosef. ib. III, 16; Tosef.Meïl. I, 9. Ned.3b הנ׳ חל על הנ׳ (sub. נֵדֶר) one nazaritic vow may take effect on top of another, i. e. a vow taken within the term of another, takes effect when the first expires, v. supra; a. fr.Pl. (of נְזִירָה) נְזִירוֹת, (of נְזִירָיּת) נְזִירִיּוֹת. Ned.I, 1 (כינויי) נ׳ כנ׳ the substitutes for nazir are as effective as the word nazir itself. Tosef. Naz. l. c. לשאר נְזִירוֹתָיו for his other nazaritic expenses. Naz.14b שתי נ׳ two nazaritic vows. Y. ib. V, end, 54b וכולן … נזיריות and all of them must observe nine nazaritic vows in succession; a. fr. -
29 beyond reason
безосновательно, нет основанийIt is beyond reason to hope for extraction of ferrous metals in significant quantities to provide substitutes for ore deposits of the continents.
вне рассудка, вне здравого смыслаHe was in the state of being beyond reason and self-control.
Англо-русский универсальный дополнительный практический переводческий словарь И. Мостицкого > beyond reason
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30 DAGR
(gen. dags, dat. degi; pl. dagar), m.1) day;at kveldi skal dag leyfa, at eventide shall the day be praised;dagr kemr upp í austri, sezt í vestri, the day rises in the east, sets in the west;öndverðr dagr, the early day, forenoon;miðr dagr, midday;hallandi dagr, declining day;at kveldi dags, síð dags, late in the day;sannr sem dagr, true as day;í dag, today;á (or um) daginn, during the day;sama dags, the same day;annan dag, the next day;annars dag, another day;hindra dags, the day after, tomorrow;dag frá degi, hvern dag frá öðrum, from day to day;dag eptir dag, day after day;nótt ok dag, night and day;dögunum optar, more times than there are days, over and over again;á deyjanda degi, on one’s death-day;2) pl., days, times;ef aðrir dagar (better days) koma;góðir dagar, happy days;3) esp. pl., lifetime;á dögum e-s, um daga e-s, in the days of, during or in the reign of;eptir minn dag, when I am dead (gaf honum alla sína eign eptir sinn dag);mátti hann eigi lengr gefa en um sína dagi, than for his lifetime;ráða (taka) e-n af dögum, to put to death.* * *m., irreg. dat. degi, pl. dagar: [the kindred word dœgr with a vowel change from ó (dóg) indicates a lost root verb analogous to ala, ól, cp. dalr and dælir; this word is common to all Teutonic dialects; Goth. dags; A. S. dag; Engl. day; Swed.-Dan. dag; Germ. tag; the Lat. dies seems to be identical, although no interchange has taken place]I. a day; in different senses:1. the natural day:—sayings referring to the day, at kveldi skal dag leyfa, at eventide shall the day be praised, Hm. 80 ; allir dagar eiga kveld um síðir; mörg eru dags augu, vide auga; enginn dagr til enda tryggr, no day can be trusted till its end; allr dagr til stefnu, Grág. i. 395, 443, is a law phrase,—for summoning was lawful only if performed during the day; this phrase is also used metaph. = ‘plenty of time’ or the like: popular phrases as to the daylight are many—dagr rennr, or rennr upp, and kemr upp, the day rises, Bm. 1; dagr í austri, day in the east, where the daylight first appears; dagsbrún, ‘day’s brow,’ is the first streak of daylight, the metaphor taken from the human face; lysir af degi, it brightens from the day, i. e. daylight is appearing; dagr ljómar, the day gleams; fyrir dag, before day; móti degi, undir dag, about daybreak; komið at degi, id., Fms. viii. 398; dagr á lopti, day in the sky; árla, snemma dags, early in the morning, Pass. 15. 17; dagr um allt lopt, etc.; albjartr dagr, hábjartr d., full day, broad daylight; hæstr dagr, high day; önd-verðr d., the early day = forenoon, Am. 50; miðr dagr, midday, Grág. i. 413, 446, Sks. 217, 219; áliðinn dagr, late in the day, Fas. i. 313; hallandi dagr, declining day; at kveldi dags, síð dags, late in the day, Fms. i. 69. In the evening the day is said to set, hence dag-sett, dag-setr, and dagr setzt; in tales, ghosts and spirits come out with nightfall, but dare not face the day; singing merry songs after nightfall is not safe, það kallast ekki Kristnum leyft að kveða þegar dagsett er, a ditty; Syrpuvers er mestr galdr er í fólginn, ok eigi er lofat at kveða eptir dagsetr, Fas. iii. 206, Ísl. Þjóðs. ii. 7, 8: the daylight is symbolical of what is true or clear as day, hence the word dagsanna, or satt sem dagr, q. v.2. of different days; í dag, to-day, Grág. i. 16, 18, Nj. 36, Ld. 76, Fms. vi. 151; í gær-dag, yesterday; í fyrra dag, the day before yesterday, Háv. 50; í hinni-fyrra dag, the third day; annars dags, Vígl. 23, Pass. 50. I; hindra dags, the hinder day, the day after to-morrow, Hm. 109; dag eptir dag, day after day, Hkr. ii. 313; dag frá degi, from day to day, Fms. ii. 230; hvern dag frá öðrum, id., Fms. viii. 182; annan dag frá öðrum. id., Eg. 277; um daginn, during the day; á dögunum. the other day; nótt ok dag, night and day; liðlangan dag, the ‘life-long’ day; dögunum optar, more times than there are days, i. e. over and over again, Fms. x. 433; á deyjanda degi, on one’s day of death, Grág. i. 402.β. regu-dagr, a rainy day: sólskins-dagr, a sunny day; sumar-dagr, a summer day; vetrar-dagr, a winter day; hátíðis-dagr, a feast day; fegins-dagr, a day of joy; dóms-dagr, the day of doom, judgment day, Gl. 82, Fms. viii. 98; hamingju-dagr, heilla-dagr, a day of happiness; gleði-dagr, id.; brúðkaups-dagr, bridal-day; burðar-dagr, a birthday.3. in pl. days in the sense of times; aðrir dagar, Fms. i. 216; ek ætlaða ekki at þessir dagar mundu verða, sem nú eru orðnir, Nj. 171; góðir dagar, happy days, Fms. xi. 286, 270; sjá aldrei glaðan dag (sing.), never to see glad days.β. á e-s dögum, um e-s daga eptir e-s daga, esp. of the lifetime or reign of kings, Fms.; but in Icel. also used of the lögsögumaðr, Jb. repeatedly; vera á dögum, to be alive; eptir minn dag, ‘after my day,’ i. e. when I am dead.γ. calendar days, e. g. Hvíta-dagar, the White days, i. e. Whitsuntide; Hunda-dagar, the Dog days; Banda-dagr, Vincula Petri; Höfuð-dagr, Decap. Johannis; Geisla-dagr, Epiphany; Imbru-dagar, Ember days; Gang-dagar, ‘Ganging days,’ Rogation days; Dýri-dagr, Corpus Christi; etc.4. of the week-days; the old names being Sunnu-d. or Drottins-d., Mána-d., Týs-d., Öðins-d., Þórs-d., Frjá-d., Laugar-d. or Þvátt-d. It is hard to understand how the Icel. should be the one Teut. people that have disused the old names of the week-days; but so it was, vide Jóns S. ch. 24; fyrir bauð hann at eigna daga vitrum mönnum heiðnum, svá sem at kalla Týrsdag Óðinsdag, eðr Þórsdag, ok svá um alla vikudaga, etc., Bs. i. 237, cp. 165. Thus bishop John (died A. D. 1121) caused them to name the days as the church does (Feria sccunda, etc.); viz. Þriði-d. or Þriðju-d., Third-day = Tuesday, Rb. 44, K. Þ. K. 100, Ísl. ii. 345; Fimti-d., Fifth-day—Thursday, Rb. 42, Grág. i. 146, 464, 372, ii. 248, Nj. 274; Föstu-d., Fast-day = Friday; Miðviku-d., Midweek-day = Wednesday, was borrowed from the Germ. Mittwoch; throughout the 12th and 13th centuries, however, the old and new names were used indiscriminately. The question arises whether even the old names were not imported from abroad (England); certainly the Icel. of heathen times did not reckon by weeks; even the word week (vika) is probably of eccl. Latin origin (vices, recurrences). It is curious that the Scandinavian form of Friday, old Icel. Frjádagr, mod. Swed.-Dan. Fredag, is A. S. in form; ‘Frjá-,’ ‘Fre-,’ can hardly be explained but from A. S. Freâ-, and would be an irregular transition from the Norse form Frey. The transition of ja into mod. Swed.-Dan. e is quite regular, whereas Icel. ey (in Frey) would require the mod. Swed.-Dan. ö or u sound. Names of weekdays are only mentioned in Icel. poems of the 11th century (Arnór, Sighvat); but at the time of bishop John the reckoning by weeks was probably not fully established, and the names of the days were still new to the people. 5. the day is in Icel. divided according to the position of the sun above the horizon; these fixed traditional marks are called dags-mörk, day-marks, and are substitutes for the hours of modern times, viz. ris-mál or miðr-morgun, dag-mál, há-degi, mið-degi or mið-mundi, nón, miðr-aptan, nátt-mál, vide these words. The middle point of two day-marks is called jafn-nærri-báðum, in modern pronunciation jöfnu-báðu, equally-near-both, the day-marks following in the genitive; thus in Icel. a man asks, hvað er fram orðið, what is the time? and the reply is, jöfnubáðu miðsmorguns og dagmála, half-way between mid-morning and day-meal, or stund til (to) dagmála; hallandi dagmál, or stund af ( past) dagmálum; jöfnu-báðu hádegis og dagmúla, about ten or half-past ten o’clock, etc. Those day-marks are traditional in every farm, and many of them no doubt date from the earliest settling of the country. Respecting the division of the day, vide Pál Vídal. s. v. Allr dagr til stefnu, Finnus Johann., Horologium Island., Eyktamörk Íslenzk (published at the end of the Rb.), and a recent essay of Finn Magnusson.II. denoting a term, but only in compounds, dagi, a, m., where the weak form is used, cp. ein-dagi, mál-dagi, bar-dagi, skil-dagi.III. jis a pr. name, Dagr, (freq.); in this sense the dat. is Dag, not Degi, cp. Óðinn léði Dag (dat.) geirs síns, Sæm. 114.COMPDS: dagatal, dagsbrun, dagshelgi, dagsljós, dagsmark, dagsmegin, dagsmunr. -
31 безосновательно, нет оснований
beyond reason, for reasons beyond controlIt is beyond reason to hope for extraction of ferrous metals in significant quantities to provide substitutes for ore deposits of the continents.
He was in the state of being beyond reason and self-control.
Дополнительный универсальный русско-английский словарь > безосновательно, нет оснований
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32 вне рассудка, вне здравого смысла
beyond reason, for reasons beyond controlIt is beyond reason to hope for extraction of ferrous metals in significant quantities to provide substitutes for ore deposits of the continents.
He was in the state of being beyond reason and self-control.
Дополнительный универсальный русско-английский словарь > вне рассудка, вне здравого смысла
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33 σύ
σύ (Hom.+) personal pron. of the second pers. σοῦ (σου), σοί (σοι), σέ (σε); pl. ὑμεῖς, ὑμῶν, ὑμῖν, ὑμᾶς: youⓐ nominativeα. in contrast to another pers. ἐγὼ … σύ Mt 3:14; 26:39; Mk 14:36; J 13:7; Js 2:18; s. Lk 17:8. σὺ … ἕτερος Mt 11:3. πᾶς ἄνθρωπος … σύ J 2:10. Μωϋσῆς … σὺ οὖν 8:5. οὐδεὶς … σύ 3:2 and oft. αὐτοὶ … σύ Hb 1:11 (Ps 101:27). ἐγὼ … ὑμεῖς or vice versa (TestJob 1:5; Mel., P. 103, 789ff) J 7:34, 36; 8:15, 22f; 13:15; 15:5 al.; Gal 4:12. ὑμεῖς … ἡμεῖς or vice versa (ParJer 4:9; Just., D. 10, 1 al.) J 4:22; 1 Cor 4:10abc; 2 Cor 13:9.—The contrast is evident fr. the context: Mt 6:6, 17; Ro 2:3. ὑμεῖς Mt 5:48; 6:9, 26b.—On σὺ λέγεις Mt 27:11; Mk 15:2; Lk 23:3 s. λέγω 2e.β. for emphasis before a voc. σὺ Βηθλεέμ Mt 2:6 (Mi 5:1). σὺ παιδίον (Lucian, Dial. Deor. 2, 1) Lk 1:76. σὺ κύριε Ac 1:24 (PsSol 2:23; 17:4). σὺ δὲ ὦ ἄνθρωπε θεοῦ 1 Ti 6:11. ὑμεῖς οἱ Φαρισαῖοι Lk 11:39.γ. used w. a noun or ptc., by which the pron. is more exactly defined σὺ Ἰουδαῖος ὤν you as a Jew J 4:9; cp. Gal 2:14. ὑμεῖς πονηροὶ ὄντες Mt 7:11 (cp. ParJer 7:3 σὺ ὁ λαλῶν).—Esp. emphasizing the subj.: σὺ τρίς με ἀπαρνήσῃ you are the very one who will deny me three times Mk 14:30. δότε αὐτοῖς ὑμεῖς φαγεῖν you yourselves are to give them someth. to eat = give them some food yourselves Mft Mt 14:16. Cp. J 13:6; 17:8; 20:15. εὐλογημένη σὺ ἐν γυναιξίν Lk 1:42. σὺ μόνος παροικεῖς 24:18. So freq. w. forms of εἰμι (TestAbr A 7 p. 84, 19 [Stone p. 16] ὁ ἥλιος … σὺ εἶ; A 16 p. 97, 26 [Stone p. 42] τίς εἶ σύ; A 17 p. 98, 21 [Stone p. 44] σὺ εἶ ὁ θάνατος; TestJob 29:3 al.): σὺ εἶ ὁ χριστός Mt 16:16; σὺ εἶ Πέτρος vs. 18; σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; 27:11. καὶ σύ you, too 26:69, 73; Lk 19:19; 22:58; Gal 6:1 (TestAbr B 4 p. 109, 10 [Stone p. 66]; TestJob 27:5; ParJer 7:9; Just., A II, 2, 17). καὶ ὑμεῖς Mt 7:12; 15:3, 16; Lk 17:10 (TestJob 27:7). σὺ δέ but you Lk 9:60; Ro 11:17; 2 Ti 3:10 (Just., D. 1, 6 al.; Tat. 19, 3). ὑμεῖς δέ Mt 21:13; Js 2:6 (TestJob 24:3; ApcMos 30).δ. pleonastically added to forms that are clear enough by themselves (Semitism? See B-D-F §277, 2; Mlt-H. 431f) σὺ τί λέγεις Mk 14:68. μὴ φοβεῖσθε ὑμεῖς Mt 28:5. μὴ ἀνελεῖν με σὺ θέλεις; Ac 7:28 (Ex 2:14). ὑμεῖς Mt 5:13f.ⓑ oblique casesα. The accented forms are used in the oblique cases of the sing. when emphasis is to be laid on the pron. or when a contrast is intended σοῦ δὲ αὐτῆς τὴν ψυχήν Lk 2:35. οὐ σὺ ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ Ro 11:18. καὶ σέ Phil 4:3.β. The accented forms also appear without special emphasis when used w. prepositions (B-D-F §279; Mlt-H. 180) ἐν σοί Mt 6:23. ἐπὶ σέ Lk 1:35. μετὰ σοῦ vs. 28. σὺν σοί Mt 26:35, but πρός σε Mt 14:28; 25:39 (cp. PsSol 5:8; s. ἐγώ).ⓒ σου and ὑμῶν as substitutes for the possessive/adjectival pronouns σός and ὑμέτερος (πάντες σου 4 [6] Esdr [POxy 1010]; as well as for the gen. of the reflexives σεαυτοῦ and ὑμῶν αὐτῶν) come after the word they modify: τὴν γυναῖκά σου Mt 1:20; τὸν πόδα σου 4:6 (Ps 90:12); ἡ πίστις ὑμῶν Ro 1:8; τὰ μέλη ὑμῶν 6:19; ἡ ζωὴ ὑμῶν Col 3:4. Or before the word they modify (TestAbr A 16 p. 97, 1 [Stone p. 42] σου τὴν ἀγριότητα; B 6 p. 110, 13 [Stone p. 68] σου οἱ ὀφθαλμοί; TestJob 4:5 σου τὰ ὑπάρχοντα; JosAs 4:10; 15:9 al.; ApcMos 12): ἆρόν σου τὴν κλίνην Mt 9:6; ἀφέωνταί σου αἱ ἁμαρτίαι Lk 7:48; μηδείς σου τῆς νεότητος καταφρονείτω 1 Ti 4:12. Or betw. the noun and the art. (TestJob 42:5 οἱ δύο σου φίλοι): διὰ τῆς ὑμῶν δεήσεως Phil 1:19; εἰς τὴν ὑμῶν προκοπήν vs. 25.—On τί ἐμοὶ καὶ σοί; s. ἐγώ, end; on τί ἡμῖν κ. σοί; s. τίς 1aβה—M-M. -
34 חרם
חֵרֶםm. (b. h.; preced.) 1) net. Kel. XXIII, 5: XXVIII, 9, v. זֶוֶט; a. fr.Ned.II, 5, v. infra. 2) a place adapted for catching fish in nets, fishing Coast, fishery. B. Kam.81b מלא חבל ח׳ בדרומה a ropes length (district) of fishing coast south of it (the Lake of Tiberias); Tosef. ib. VIII, 18 Var. ed. Zuck.Erub.47b ח׳ שביןוכ׳ a fishpond between two territories. 3) (cut off, excluded, cmp. חוּלִּין, הֶפְקֵר, ḥerem, property set apart for priests or Temple use; doomed to destruction. Ned.II, 4 אם כח׳ של שמים if (he said, This shall be to me) like the ḥerem consecrated to the Temple, opp. ח׳ של כהנים assigned to the private use of priests. Ib. 5 נדר בח׳ … בחֶרְמוֹ של ים if he made a vow of abstinence using the word ḥerem, and he says, I meant the ḥerem of the sea (fishers net). Ib. I, 2 כינויין לח׳ verbal substitutes for ḥerem (effecting prohibition); a. fr. 4) excommunication. M. Kat. 17a.Pl. חֲרָמִים, חֲרָמִין. Snh.43b מעל עכן בג׳ ח׳ Akhan committed three sacrileges. Ned.II, 4 סתם ח׳ containing the expression ḥerem unqualified. Ib. חַרְמֵי הכהנים the dedications as priestly property. Arakh.VIII, 6 סתם ח׳ לבדק הבית unqualified dedications (this be ḥerem) go to the repair of the Temple; a. fr.Y.Kil.IX, 32a top שצבעה בחרם, read: בחֶרֶת.V. חֵירוּם. -
35 חֵרֶם
חֵרֶםm. (b. h.; preced.) 1) net. Kel. XXIII, 5: XXVIII, 9, v. זֶוֶט; a. fr.Ned.II, 5, v. infra. 2) a place adapted for catching fish in nets, fishing Coast, fishery. B. Kam.81b מלא חבל ח׳ בדרומה a ropes length (district) of fishing coast south of it (the Lake of Tiberias); Tosef. ib. VIII, 18 Var. ed. Zuck.Erub.47b ח׳ שביןוכ׳ a fishpond between two territories. 3) (cut off, excluded, cmp. חוּלִּין, הֶפְקֵר, ḥerem, property set apart for priests or Temple use; doomed to destruction. Ned.II, 4 אם כח׳ של שמים if (he said, This shall be to me) like the ḥerem consecrated to the Temple, opp. ח׳ של כהנים assigned to the private use of priests. Ib. 5 נדר בח׳ … בחֶרְמוֹ של ים if he made a vow of abstinence using the word ḥerem, and he says, I meant the ḥerem of the sea (fishers net). Ib. I, 2 כינויין לח׳ verbal substitutes for ḥerem (effecting prohibition); a. fr. 4) excommunication. M. Kat. 17a.Pl. חֲרָמִים, חֲרָמִין. Snh.43b מעל עכן בג׳ ח׳ Akhan committed three sacrileges. Ned.II, 4 סתם ח׳ containing the expression ḥerem unqualified. Ib. חַרְמֵי הכהנים the dedications as priestly property. Arakh.VIII, 6 סתם ח׳ לבדק הבית unqualified dedications (this be ḥerem) go to the repair of the Temple; a. fr.Y.Kil.IX, 32a top שצבעה בחרם, read: בחֶרֶת.V. חֵירוּם. -
36 нет оснований
•It is beyond reason to hope for extraction of ferrous metals in significant quantities to provide substitutes for ore deposits of the continents.
Русско-английский научно-технический словарь переводчика > нет оснований
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37 ערף
עֵרֶףpl. עֲרָפִין, substitute for עֲרָכִין, v. עֵרֶךְ. Y.Ned.I, beg.36c ואילו תנינן … ע׳ ערצין ערקין but if we were to teach (substitutes for ʿărakhin), what would we teach? ʿĂrafin, ʿăratsin, ʿăraḳin. -
38 עֵרֶף
עֵרֶףpl. עֲרָפִין, substitute for עֲרָכִין, v. עֵרֶךְ. Y.Ned.I, beg.36c ואילו תנינן … ע׳ ערצין ערקין but if we were to teach (substitutes for ʿărakhin), what would we teach? ʿĂrafin, ʿăratsin, ʿăraḳin. -
39 קרבן
קָרְבָּןm. (b. h.; קָרֵב) gift, offering, sacrifice. Ber.15a מעלה … והקריב עליו ק׳ it is accredited to him, as if he had built an altar and offered a sacrifice on it; Succ.45a. Sifra Vayikra, Ndab., ch. II, Par. 2 כל מקום שנאמר ק׳ אמור ביו״ד ה״א wherever in the Scriptures ‘sacrifice is used in connection with the divine name, the latter is written with Yod He ( יהוה, never אלהים). Ned.I, 4 האומר ק׳ … שאניוכ׳ if one making a vow says, ḳorban … that I will (not) eat Ib. 2 כינויין לק׳ substitutes for ḳorban. Ib. II, 5 (נדר) בק׳וכ׳ if a man in making a vow uses the word ḳorban, and then says, I vowed only by the gifts to kings; a. fr.Pl. קָרְבָּנוֹת. Ib. ק׳ של מלכים. Zeb. XIV, 10 קָרְבְּנוֹת הצבור congregational sacrifices, ק׳ היחיד sacrifices offered by individuals. Taan.27b כבר תקנתי להם סדר ק׳וכ׳ I have arranged the order of sacrifices for them (in the Torah), and when they read these sections, I will account it to them as if they offered them. Ex. R. s. 30 בקשהקב״ה … ועבודת ק׳וכ׳ the Lord wanted to give them (the generation of the flood) four things (to purify them), the Law, sufferings, the sacrificial service, and prayer, but they refused; a. fr. -
40 קָרְבָּן
קָרְבָּןm. (b. h.; קָרֵב) gift, offering, sacrifice. Ber.15a מעלה … והקריב עליו ק׳ it is accredited to him, as if he had built an altar and offered a sacrifice on it; Succ.45a. Sifra Vayikra, Ndab., ch. II, Par. 2 כל מקום שנאמר ק׳ אמור ביו״ד ה״א wherever in the Scriptures ‘sacrifice is used in connection with the divine name, the latter is written with Yod He ( יהוה, never אלהים). Ned.I, 4 האומר ק׳ … שאניוכ׳ if one making a vow says, ḳorban … that I will (not) eat Ib. 2 כינויין לק׳ substitutes for ḳorban. Ib. II, 5 (נדר) בק׳וכ׳ if a man in making a vow uses the word ḳorban, and then says, I vowed only by the gifts to kings; a. fr.Pl. קָרְבָּנוֹת. Ib. ק׳ של מלכים. Zeb. XIV, 10 קָרְבְּנוֹת הצבור congregational sacrifices, ק׳ היחיד sacrifices offered by individuals. Taan.27b כבר תקנתי להם סדר ק׳וכ׳ I have arranged the order of sacrifices for them (in the Torah), and when they read these sections, I will account it to them as if they offered them. Ex. R. s. 30 בקשהקב״ה … ועבודת ק׳וכ׳ the Lord wanted to give them (the generation of the flood) four things (to purify them), the Law, sufferings, the sacrificial service, and prayer, but they refused; a. fr.
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