to exist as possibility

(n.) = power cut, power failure

Ex. There always exist the possibility of breakdown of machine or failure due to power cut.

Ex. Mechanical breakdown or power failure may affect the smooth running of the system but they do not constitute disaster.

* * *

(n.) = power failure, power cut

Ex. Mechanical breakdown or power failure may affect the smooth running of the system but they do not constitute disaster.

Ex. There always exist the possibility of breakdown of machine or failure due to power cut.

* * *

* * *

(n.) = power outage, power failure, outage, disruption in the flow of electricity, power cut

Ex. Learn what to do when there is a power outage and how to respond to alarms that signal stuck elevators or that activate security or sprinkler systems.

Ex. Mechanical breakdown or power failure may affect the smooth running of the system but they do not constitute disaster.

Ex. The ARPAnet was an experimental network designed to support military research -- in particular, research about how to build networks that could withstand partial outages (like bomb attacks) and still function.

Ex. `Where were you when the lights went out?' considers the causes of disruptions in the flow of electricity and their implications for computer users.

Ex. There always exist the possibility of breakdown of machine or failure due to power cut.

* * *

* * *

* * *

power outage, power cut

(n.) = power cut, power failure

Ex. There always exist the possibility of breakdown of machine or failure due to power cut.

Ex. Mechanical breakdown or power failure may affect the smooth running of the system but they do not constitute disaster.

* * *

εἰμί (Hom.+) impv. ἴσθι, ἔσο IPol 4:1, ἔστω—also colloq. ἤτω (BGU 276, 24; 419, 13; POxy 533, 9; Ps 103:31; 1 Macc 10:31) 1 Cor 16:22; Js 5:12; 1 Cl 48:5; Hv 3, 3, 4;—3 pers. pl. ἔστωσαν (ins since 200 B.C. Meisterhans³-Schw. 191; PPetr III, 2, 22 [237 B.C.]) Lk 12:35; 1 Ti 3:12; GJs 7:2. Inf. εἶναι. Impf. 1 pers. only mid. ἤμην (Jos., Bell. 1, 389; 631; s. further below); ἦν only Ac 20:18 D, 2 pers. ἦσθα (Jos., Ant. 6, 104) Mt 26:69; Mk 14:67 and ἦς (Lobeck, Phryn. 149 ‘say ἦσθα’; Jos., Ant. 17, 110 al.; Sb 6262, 16 [III A.D.]) Mt 25:21, 23 al., 3 sg. ἦν, 1 pl. ἦμεν. Beside this the mid. form ἤμην (pap since III B.C.; Job 29:16; Tob 12:13 BA), s. above, gives the pl. ἤμεθα (pap since III B.C.; Bar 1:19) Mt 23:30; Ac 27:37; Eph 2:3. Both forms in succession Gal. 4:3. Fut. ἔσομαι, ptc. ἐσόμενος. The mss. vary in choice of act. or mid., but like the edd. lean toward the mid. (W-S. §14, 1; Mlt-H. 201–3; Rob. index; B-D-F §98; Rdm.² 99; 101f; Helbing 108f; Reinhold 86f). Also s. ἔνι.

① be, exist, be on hand a pred. use (for other pred. use s. 3a, 4, 5, 6, 7): of God (Epicurus in Diog. L. 10, 123 θεοί εἰσιν; Zaleucus in Diod S 12, 20, 2 θεοὺς εἶναι; Wsd 12:13; Just., D. 128, 4 angels) ἔστιν ὁ θεός God exists Hb 11:6; cp. 1 Cor 8:5. ὁ ὢν καὶ ὁ ἦν the one who is and who was (cp. SibOr 3, 16; as amulet PMich 155, 3 [II A.D.] ὁ ὢν θεὸς ὁ Ἰάω κύριος παντοκράτωρ=the god … who exists.) Rv 11:17; 16:5. ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, in this and the two preceding passages ἦν is treated as a ptc. (for the unusual use of ἦν cp. Simonides 74 D.: ἦν ἑκατὸν φιάλαι) 1:4; 4:8 (cp. Ex 3:14; Wsd 13:1; Paus. 10, 12, 10 Ζεὺς ἦν, Ζ. ἔστι, Ζ. ἔσσεται; cp. Theosophien 18. S. OWeinreich, ARW 19, 1919, 178f). οὐδʼ εἶναι θεὸν παντοκράτορα AcPlCor 1:11. ἐγώ εἰμι (ins in the Athena-Isis temple of Saïs in Plut., Is. et Os. 9, 354c: ἐγώ εἰμι πᾶν τὸ γεγονὸς κ. ὸ̓ν κ. ἐσόμενον. On the role of Isis in Gk. rel. s. IBergman, Ich bin Isis ’68; RMerkelbach, Isis Regina—Zeus Sarapis ’95; for further lit. s. MGustafson in: Prayer fr. Alexander to Constantine, ed. MKiley et al. ’97, 158.) Rv 1:8 (s. ἐγώ beg.). ὁ ὤν, … θεός Ro 9:5 is classed here and taken to mean Christ by JWordsworth ad loc. and HWarner, JTS 48, ’47, 203f. Of the λόγος: ἐν ἀρχῇ ἦν ὁ λ. J 1:1 (for ἦν cp. Herm. Wr. 1, 4; 3, 1b ἦν σκότος, Fgm. IX 1 p. 422, 23 Sc. γέγονεν ἡ ὕλη καὶ ἦν).—Of Christ πρὶν Ἀβραὰμ γενέσθαι, ἐγὼ εἰμί before Abraham was born, I am 8:58 (on the pres. εἰμί cp. Parmenides 8, 5: of the Eternal we cannot say ἦν οὐδʼ ἔσται, only ἔστιν; Ammonius Hermiae [Comm. in Aristotl. IV 5 ed. ABusse 1897] 6 p. 172: in Timaeus we read that we must not say of the gods τὸ ἦν ἢ τὸ ἔσται μεταβολῆς τινος ὄντα σημαντικά, μόνον δὲ τὸ ἔστι=‘was’ or ‘will be’, suggesting change, but only ‘is’; Ps 89:2; DBall, ‘I Am’ in John’s Gospel [JSNT Suppl. 124] ’96).—Of the world πρὸ τοῦ τὸν κόσμον εἶναι before the world existed 17:5. Satirically, of the beast, who parodies the Lamb, ἦν καὶ οὐκ ἔστιν Rv 17:8. Of God’s temple: ἔστιν B 16:6f it exists. τὸ μὴ ὄν that which does not exist, the unreal (Sallust. 17 p. 32, 7 and 9; Philo, Aet. M. 5; 82) Hm 1:1. τὰ ὄντα that which exists contrasted w. τὰ μὴ ὄντα Ro 4:17; cp. 1 Cor 1:28; 2 Cl 1:8. Of God κτίσας ἐκ τοῦ μὴ ὄντος τὰ ὄντα what is out of what is not Hv 1, 1, 6 (on the contrast τὰ ὄντα and τὰ μὴ ὄντα cp. Ps.-Arist. on Xenophanes: Fgm. 21, 28; Artem. 1, 51 p. 49, 19 τὰ μὴ ὄντα ὡς ὄντα; Ocellus Luc. 12; Sallust. 17, 5 p. 30, 28–32, 12; Philo, Op. M. 81; PGM 4, 3077f ποιήσαντα τὰ πάντα ἐξ ὧν οὐκ ὄντων εἰς τὸ εἶναι; 13, 272f τὸν ἐκ μὴ ὄντων εἶναι ποιήσαντα καὶ ἐξ ὄντων μὴ εἶναι; Theoph. Ant. 1, 4 [p. 64, 21] τὰ πάντα ὁ θεὸς ἐποίησεν ἐξ οὐκ ὄντων εἰς τὸ εἶναι).—Of existing in the sense be present, available, provided πολλοῦ ὄχλου ὄντος since a large crowd was present Mk 8:1. ὄντων τῶν προσφερόντων those are provided who offer Hb 8:4. οὔπω ἦν πνεῦμα the Spirit had not yet come J 7:39. ἀκούσας ὄντα σιτία when he heard that grain was available Ac 7:12.—Freq. used to introduce parables and stories (once) there was: ἄνθρωπός τις ἦν πλούσιος there was (once) a rich man Lk 16:1, 19. ἦν ἄνθρωπος ἐκ τ. Φαρισαίων there was a man among the Pharisees J 3:1.—There is, there are ὥσπερ εἰσὶν θεοὶ πολλοί as there are many gods 1 Cor 8:5. διαιρέσεις χαρισμάτων εἰσίν there are various kinds of spiritual gifts 12:4ff; 1J 5:16 al. Neg. οὐκ ἔστι there is (are) not, no (Ps 52:2; Simplicius in Epict. p. 95, 42 as a quot. from ‘tragedy’ οὐκ εἰσὶν θεοί) δίκαιος there is no righteous man Ro 3:10 (Eccl 7:20). ἀνάστασις νεκρῶν οὐκ ἔστιν there is no resurr. of the dead 1 Cor 15:12; οὐδʼ εἶναι ἀνάστασιν AcPlCor 1:12; 2:24; cp. Mt 22:23; Ac 23:8 (cp. 2 Macc 7:14). εἰσὶν οἵ, or οἵτινες there are people who (Hom. et al.; LXX; Just., D. 47, 2 εἰ μήτι εἰσὶν οἱ λέγοντες ὅτι etc.—W. sing. and pl. combined: Arrian, Ind. 24, 9 ἔστι δὲ οἳ διέφυγον=but there are some who escaped) Mt 16:28; 19:12; Mk 9:1; Lk 9:27; J 6:64; Ac 11:20. Neg. οὐδείς ἐστιν ὅς there is no one who Mk 9:39; 10:29; Lk 1:61; 18:29. As a question τίς ἐστιν ὅς; who is there that? Mt 12:11—In an unusual (perh. bureaucratic terminology) participial construction Ac 13:1 ἡ οὖσα ἐκκλησία the congregation there (cp. Ps.-Pla., Eryx. 6, 394c οἱ ὄντες ἄνθρωποι=the people with whom he has to deal; PLond III 1168, 5 p. 136 [18 A.D.] ἐπὶ ταῖς οὔσαις γειτνίαις=on the adjoining areas there; PGen 49; PSI 229, 11 τοῦ ὄντος μηνός of the current month); cp. 14:13.—αἱ οὖσαι (sc. ἐξουσίαι) those that exist Ro 13:1 (cp. UPZ 180a I, 4 [113 B.C.] ἐφʼ ἱερέων καὶ ἱερειῶν τῶν ὄντων καὶ οὐσῶν).

② to be in close connection (with), is, freq. in statements of identity or equation, as a copula, the equative function, uniting subject and predicate. On absence of the copula, Mlt-Turner 294–310.

ⓐ gener. πραΰς εἰμι I am gentle Mt 11:29. ἐγώ εἰμι Γαβριήλ Lk 1:19. σὺ εἶ ὁ υἱὸς τοῦ θεοῦ Mk 3:11; J 1:49 and very oft. ἵνα … ὁ πονηρὸς … ἐλεγχθῇ [το? s. app. in Bodm.] μὴ ὢν θεός AcPlCor 2:15 (Just., D. 3, 3 φιλολόγος οὖν τις εἶ σύ).—The pred. can be supplied fr. the context: καὶ ἐσμέν and we are (really God’s children) 1J 3:1 (Eur., Ion 309 τ. θεοῦ καλοῦμαι δοῦλος εἰμί τε. Dio Chrys. 14 [31], 58 θεοφιλεῖς οἱ χρηστοὶ λέγονται καὶ εἰσίν; Epict. 2, 16, 44 Ἡρακλῆς ἐπιστεύθη Διὸς υἱὸς εἶναι καὶ ἦν.—The ptc. ὤν, οὖσα, ὄν used w. a noun or adj.and serving as an if-, since-, or although-clause sim. functions as a copula πονηροὶ ὄντες Mt 7:11; 12:34.—Lk 20:36; J 3:4; 4:9; Ac 16:21; Ro 5:10; 1 Cor 8:7; Gal 2:3 al.).—W. adv. of quality: οὕτως εἶναι be so preceded by ὥσπερ, καθώς or followed by ὡς, ὥσπερ Mt 13:40; 24:27, 37, 39; Mk 4:26; Lk 17:26. W. dat. of pers. οὕτως ἔσται ὁ υἱὸς τ. ἀ. τῇ γενεᾷ ταύτῃ so the Human One (Son of Man) will be for this generation 11:30. εἰμὶ ὡσ/ὥσπερ I am like Mt 6:5; Lk 18:11. W. dat. ἔστω σοι ὥσπερ τελώνης he shall be to you as a tax-collector Mt 18:17. εἰμὶ ὥς τις I am like someone of outward and inward similarity 28:3; Lk 6:40; 11:44; 22:27 al. καθώς εἰμι as I am Ac 22:3; 1J 3:2, 7; 4:17.—W. demonstr. pron. (Just., A I, 16, 1 ἃ ἔφη, ταῦτά ἐστι: foll. by a quotation; sim. 48, 5 ἔστι δὲ ταῦτα; and oft.) τὰ ὀνόματά ἐστιν ταῦτα Mt 10:2. αὕτη ἐστὶν ἡ μαρτυρία J 1:19. W. inf. foll. θρησκεία αὕτη ἐστίν, ἐπισκέπτεσθαι Js 1:27. W. ὅτι foll. αὕτη ἐστὶν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν J 3:19; cp. 21:24; 1J 1:5; 3:11; 5:11. W. ἵνα foll. τοῦτό ἐστιν τὸ ἔργον, ἵνα πιστεύητε J 6:29; cp. vs. 39f; 15:12; 17:3; 1J 3:11, 23; 5:3. W. τηλικοῦτος: τὰ πλοῖα, τηλικαῦτα ὄντα though they are so large Js 3:4. W. τοσοῦτος: τοσοῦτων ὄντων although there were so many J 21:11. W. τοιοῦτος: τοιοῦτος ὤν Phlm 9 (cp. Just., A I, 18, 4 ὅσα ἄλλα τοιαῦτά ἐστι).—W. interrog. pron. ὑμεῖς τίνα με λέγετε εἶναι; who do you say I am? Mt 16:15; cp. 21:10; Mk 1:24; 4:41; 8:27, 29; Lk 4:34 al.; σὺ τίς εἶ; J 1:19; 8:25; 21:12 al. (cp. JosAs 14:6 τίς εἶ συ tell me ‘who you are’). σὺ τίς εἶ ὁ κρίνων; (Pla., Gorg. 452b; Strabo 6, 2, 4 σὺ τίς εἶ ὁ τὸν Ὅμηρον ψέγων ὡς μυθογράφον;) Ro 14:4; ἐγὼ τίς ἤμην; (cp. Ex 3:11) Ac 11:17; τίς εἰμι ἐγὼ ὅτι who am I, that GJs 12:2 (Ex 3:11). W. πόσος: πόσος χρόνος ἐστίν; how long a time? Mk 9:21. W. ποταπός of what sort Lk 1:29.—W. relative pron. οἷος 2 Cor 10:11; ὁποῖος Ac 26:29; 1 Cor 3:13; Gal 2:6; ὅς Rv 1:19; ὅστις Gal 5:10, 19.—W. numerals ἦσαν οἱ φαγόντες πεντακισχίλιοι ἄνδρες 6:44 (cp. Polyaenus 7, 25 ἦσαν οἱ πεσόντες ἀνδρῶν μυριάδες δέκα); cp. Ac 19:7; 23:13. Λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων L. was one of those at the table J 12:2; cp. Gal 3:20; Js 2:19. τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία Ac 4:32. εἷς εἶναι be one and the same Gal 3:28. ἓν εἶναι be one J 10:30; 17:11, 21ff; 1 Cor 3:8.—οὐδʼ εἶναι τὴν πλάσιν τὴν τῶν ἀνθρώπων τοῦ θεοῦ (that) the creation of humankind is not God’s doing AcPlCor 1:13.—To establish identity the formula ἐγώ εἰμι is oft. used in the gospels (corresp. to Hebr. אֲנִי הוּא Dt 32:39; Is 43:10), in such a way that the predicate must be understood fr. the context: Mt 14:27; Mk 6:50; 13:6; 14:62; Lk 22:70; J 4:26; 6:20; 8:24, 28; 13:19; 18:5f and oft.; s. on ἐγώ.—In a question μήτι ἐγώ εἰμι; surely it is not I? Mt 26:22, 25.

ⓑ to describe a special connection betw. the subject and a predicate noun ἡμεῖς ναὸς θεοῦ ἐσμεν ζῶντος we are a temple of the living God 2 Cor 6:16. ἡ ἐπιστολὴ ὑμεῖς ἐστε you are our letter (of recommendation) 3:2. σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε you are the seal of my apostleship 1 Cor 9:2 and oft.

ⓒ in explanations:

α. to show how someth. is to be understood is a representation of, is the equivalent of; εἰμί here, too, serves as copula; we usually translate mean, so in the formula τοῦτʼ ἔστιν this or that means, that is to say (Epict., Ench. 33, 10; Arrian, Tact. 29, 3; SIG 880, 50; PFlor 157, 4; PSI 298, 9; PMert 91, 9; Jos., C. Ap. 2, 16; ApcMos 19; Just., D. 56, 23; 78, 3 al.) Mk 7:2; Ac 19:4; Ro 7:18; 9:8; 10:6, 8; Phlm 12; Hb 7:5 al.; in the sense that is (when translated) (Polyaenus 8, 14, 1 Μάξιμος ἀνηγορεύθη• τοῦτο δʼ ἄν εἴη Μέγιστον) Mt 27:46; Ac 1:19. So also w. relative pron.: ὅ ἐστιν Mk 3:17; 7:11, 34; Hb 7:2. After verbs of asking, recognizing, knowing and not knowing (Antiphanes Com. 231, 1f τὸ ζῆν τί ἐστι;) μάθετε τί ἐστιν learn what (this) means Mt 9:13. εἰ ἐγνώκειτε τί ἐστιν 12:7; cp. Mk 1:27; 9:10; Lk 20:17; J 16:17f; Eph 4:9. W. an indir. question (Stephan. Byz. s.v. Ἀγύλλα: τὶς ἠρώτα τί ἂν εἴη τὸ ὄνομα) τί ἂν εἴη ταῦτα Lk 15:26; τί εἴη τοῦτο 18:36. τίνα θέλει ταῦτα εἶναι what this means Ac 17:20; cp. 2:12, where the question is not about the mng. of terms but the significance of what is happening.—Esp. in interpr. of the parables (Artem. 1, 51 p. 48, 26 ἄρουρα οὐδὲν ἄλλο ἐστὶν ἢ γυνή=field means nothing else than woman) ὁ ἀγρός ἐστιν ὁ κόσμος the field means the world Mt 13:38; cp. vss. 19f, 22f; Mk 4:15f, 18, 20; Lk 8:11ff (cp. Gen 41:26f; Ezk 37:11; Ath. 22, 4 [Stoic interpr. of myths]). On τοῦτό ἐστιν τὸ σῶμά μου Mt 26:26; Mk 14:22; Lk 22:19 and its various interpretations, see lit. s.v. εὐχαριστία. Cp. Hipponax (VI B.C.) 45 Diehl αὕτη γάρ ἐστι συμφορή=this means misfortune.

β. to be of relative significance, be of moment or importance, amount to someth. w. indef. pron. εἰδωλόθυτόν τί ἐστιν meat offered to idols means anything 1 Cor 10:19. Esp. εἰμί τι I mean someth. of pers. 1 Cor 3:7; Gal 2:6; 6:3; and of things vs. 15. εἰμί τις Ac 5:36.—Of no account ἐμοὶ εἰς ἐλάχιστόν ἐστιν (telescoped fr. ἐλάχ. ἐστιν and εἰς ἐλάχ. γίνεται, of which there are many exx. in Schmid, I 398; II 161, 237; III 281; IV 455) it is of little or no importance to me 1 Cor 4:3.

③ be in reference to location, persons, condition, or time, be

ⓐ of various relations or positions involving a place or thing: w. ἀπό: εἶναι ἀπό τινος be or come from a certain place (X., An. 2, 4, 13) J 1:44.—W. ἐν: ἐν τοῖς τ. πατρός μου in my father’s house Lk 2:49 (cp. Jos., Ant. 16, 302 καταγωγὴ ἐν τοῖς Ἀντιπάτρου). ἐν τῇ ὁδῷ on the way Mk 10:32. ἐν τῇ ἐρήμῳ Mt 24:26. ἐν ἀγρῷ Lk 15:25. ἐν δεξιᾷ τ. θεοῦ at God’s right hand Ro 8:34; in heaven Eph 6:9.—W. εἰς: τὴν κοίτην Lk 11:7; τὸν κόλπον J1:18.—W. ἐπὶ w. gen. be on someth. of place, roof Lk 17:31; head J 20:7 (cp. 1 Macc 1:59); also fig., of one who is over someone (1 Macc 10:69; Jdth 14:13 ὁ ὢν ἐπὶ πάντων τῶν αὐτοῦ) Ro 9:5 (of the angel of death Mel., P. 20, 142 ἐπὶ τῶν πρωτοτόκων); also ἐπάνω τινός J 3:31.—W. dat. be at someth. the door Mt 24:33; Mk 13:29.—W. acc. be on someone: grace Lk 2:40; Ac 4:33; spirit (Is 61:1) Lk 2:25; εἶναι ἐπὶ τὸ αὐτό be in the same place, together (Gen 29:2 v.l.) Ac 1:15; 2:1, 44; 1 Cor 7:5.—W. κατά w. acc. εἶναι κατὰ τὴν Ἰουδαίαν be in Judea Ac 11:1; εἶναι ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν were at Antioch in the congregation there 13:1.—W. ὑπό w. acc. τι or τινα of place be under someth. J 1:48; 1 Cor 10:1.—W. παρά w. acc. παρὰ τὴν θάλασσαν by the sea- (i.e. lake-) shore Mk 5:21; Ac 10:6.—W. πρός τι be close to, facing someth. Mk 4:1.—W. adv. of place ἐγγύς τινι near someth. Ac 9:38; 27:8. μακρὰν (ἀπό) Mk 12:34; J 21:8; Eph 2:13; also πόρρω Lk 14:32. χωρίς τινος without someth. Hb 12:8. ἐνθάδε Ac 16:28. ἔσω J 20:26. ἀπέναντί τινος Ro 3:18 (Ps 35:2). ἐκτός τινος 1 Cor 6:18; ἀντίπερά τινος Lk 8:26; ὁμοῦ J 21:2; οὗ Mt 2:9; ὅπου Mk 2:4; 5:40. ὧδε Mt 17:4; Mk 9:5; Lk 9:33. Also w. fut. mng. (ESchwartz, GGN 1908, 161 n.; on the fut. use of the pres. cp. POxy 531, 22 [II A.D.] ἔστι δὲ τοῦ Τῦβι μηνὸς σοὶ ὸ̔ θέλεις) ὅπου εἰμί J 7:34, 36; 12:26; 14:3; 17:24. As pred., to denote a relatively long stay at a place, stay, reside ἴσθι ἐκεῖ stay there Mt 2:13, cp. vs. 15; ἐπʼ ἐρήμοις τόποις in lonely places Mk 1:45; ἦν παρὰ τὴν θάλασσαν he stayed by the lakeside 5:21.

ⓑ involving humans or transcendent beings: w. adv. ἔμπροσθέν τινος Lk 14:2. ἔναντί τινος Ac 8:21; ἐνώπιόν τινος Lk 14:10; Ac 4:19; 1 Pt 3:4; Rv 7:15; ἐντός τινος Lk 17:21; ἐγγύς τινος J 11:18; 19:20; Ro 10:8 (Dt 30:14).—W. prep. ἐν τινί equiv. to ἔκ τινος εἶναι be among Mt 27:56; cp. Mk 15:40; Ro 1:6. Of God, who is among his people 1 Cor 14:25 (Is 45:14; Jer 14:9); of the Spirit J 14:17. Of persons under Christ’s direction: ἐν θεῷ 1J 2:5; 5:20 (s. Norden, Agn. Th. 23, 1). ἔν τινι rest upon, arise from someth. (Aristot., Pol. 7, 1, 3 [1323b, 1] ἐν ἀρετῇ; Sir 9:16) Ac 4:12; 1 Cor 2:5; Eph 5:18.—εἴς τινα be directed, inclined toward Ac 23:30; 2 Cor 7:15; 1 Pt 1:21.—κατά w. gen. be against someone (Sir 6:12) Mt 12:30; Mk 9:40 and Lk 9:50 (both opp. ὑπέρ); Gal 5:23.—σύν τινι be with someone (Jos., Ant. 7, 181) Lk 22:56; 24:44; Ac 13:7; accompany, associate w. someone Lk 8:38; Ac 4:13; 22:9; take sides with someone (X., Cyr. 5, 4, 37; 7, 5, 77; Jos., Ant. 11, 259 [of God]) Ac 14:4.—πρός τινα be with someone Mt 13:56; Mk 6:3; J 1:1f. I am to be compared w. IMg 12.—μετά and gen. be with someone (Judg 14:11) Mt 17:17; Mk 3:14; 5:18; J 3:26; 12:17; ἔστω μεθʼ ὑμῶν εἰρήνη AcPlCor 2:40; of God, who is with someone (Gen 21:20; Judg 6:13 al.; Philo, Det. Pot. Ins. 4; Jos., Ant. 6, 181; 15, 138) Lk 1:66; J 3:2; 8:29; Ac 10:38 al.; also be with in the sense be favorable to, in league with (Ex 23:2) Mt 12:30; Lk 11:23; of punishment attending a pers. τὸ πῦρ ἐστι μετʼ αὐτοῦ AcPlCor 2:37.—παρά and gen. come from someone (X., An. 2, 4, 15; Just., D. 8, 4 ἔλεος παρὰ θεοῦ) fr. God J 6:46; 7:29; w. dat. be with, among persons Mt 22:25; Ac 10:6. W. neg. be strange to someone, there is no … in someone Ro 2:11; 9:14; Eph 6:9.—ὑπέρ w. gen. be on one’s side Mk 9:4 and Lk 9:50 (both opp. κατά); w. acc. be superior to (Sir 25:10; 30:16) Lk 6:40.

ⓒ of condition or circumstance: κατά w. acc. live in accordance with (Sir 28:10; 43:8; 2 Macc 9:20) κατὰ σάκρα, πνεῦμα Ro 8:5. οὐκ ἔστιν κατὰ ἄνθρωπον not human (in origin) Gal 1:11.—Fig. ὑπό w. acc. be under (the power of) someth. Ro 3:9; 6:14f; Gal 3:10, 25.—W. ἐν of existing ἐν τῷ θεῷ εἶναι of humankind: have its basis of existence in God Ac 17:28. Of states of being: ἐν δόξῃ 2 Cor 3:8; ἐν εἰρήνῃ Lk 11:21; ἐν ἔχθρᾳ at enmity 23:12; ἐν κρίματι under condemnation vs. 40. ἐν ῥύσει αἵματος suffer from hemorrhages Mk 5:25; Lk 8:43 (cp. Soph., Aj. 271 ἦν ἐν τῇ νόσῳ; cp. TestJob 35:1 ἐν πληγαῖς πολλαῖς). Periphrastically for an adj. ἐν ἐξουσίᾳ authoritative Lk 4:32. ἐν βάρει important 1 Th 2:7. ἐν τῇ πίστει true believers, believing 2 Cor 13:5. Be involved in someth. ἐν ἑορτῇ be at the festival=take part in it J 2:23. ἐν τούτοις ἴσθι devote yourself to these things 1 Ti 4:15 (cp. X., Hell. 4, 8, 7 ἐν τοιούτοις ὄντες=occupied w. such things; Jos., Ant. 2, 346 ἐν ὕμνοις ἦσαν=they occupied themselves w. the singing of hymns).—Fig., live in the light 1J 2:9; cp. vs. 11; 1 Th 5:4; in the flesh Ro 7:5; 8:8; AcPlCor 1:6. ἐν οἷς εἰμι in the situation in which I find myself Phil 4:11 (X., Hell. 4, 2, 1; Diod S 12, 63, 5; 12, 66, 4; Appian, Hann. 55 §228 ἐν τούτοις ἦν=he was in this situation; Jos., Ant. 7, 232 ἐν τούτοις ἦσαν=found themselves in this sit.; TestJob 35:6 ἐν τίνι ἐστίν; s. ZPE VIII 170). ἐν πολλοῖς ὢν ἀστοχήμασι AcPlCor 2:1. Of characteristics, emotions, etc. ἔν τινί ἐστιν, e.g. ἀδικία J 7:18; ἄγνοια Eph 4:18; ἀλήθεια J 8:44; 2 Cor 11:10 (cp. 1 Macc 7:18); ἁμαρτία 1J 3:5.

ⓓ of time ἐγγύς of καιρός be near Mt 26:18; Mk 13:28. πρὸς ἑσπέραν ἐστίν it is toward evening Lk 24:29 (Just., D. 137, 4 πρὸς δυσμὰς … ὁ ἥλιός ἐστι).

④ to be alive in a period of time, live, denoting temporal existence (Hom., Trag., Thu. et al.; Sir 42:21; En 102:5 Philo, De Jos. 17; Jos., Ant. 7, 254) εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν if we had lived in the days of our fathers Mt 23:30. ὅτι οὐκ εἰσὶν because they were no more 2:18 (Jer 38:15). ἦσαν ἐπὶ χρόνον ἱκανόν (those who were healed and raised by Christ) remained alive for quite some time Qua.

⑤ to be the time at which someth. takes place w. indications of specific moments or occasions, be (X., Hell. 4, 5, 1, An. 4, 3, 8; Sus 13 Theod.; 1 Macc 6:49; 2 Macc 8:26; Jos., Ant. 6, 235 νουμηνία δʼ ἦν; 11, 251): ἦν ὥρα ἕκτη it was the sixth hour (=noon acc. to Jewish reckoning) Lk 23:44; J 4:6; 19:14.—Mk 15:25; J 1:39. ἦν ἑσπέρα ἤδη it was already evening Ac 4:3. πρωί̈ J 18:28. ἦν παρασκευή Mk 15:42. ἦν ἑορτὴ τῶν Ἰουδαίων J 5:1. σάββατόν ἐστιν vs. 10 et al. Short clauses (as Polyaenus 4, 9, 2 νὺξ ἦν; 7, 44, 2 πόλεμος ἦν; exc. 36, 8 ἦν ἀρίστου ὥρα; Jos., Ant. 19, 248 ἔτι δὲ νὺξ ἦν) χειμὼν ἦν J 10:22; ἦν δὲ νύξ (sim. Jos., Bell. 4, 64) 13:30; ψύχος it was cold 18:18; καύσων ἔσται it will be hot Lk 12:55.

⑥ to take place as a phenomenon or event, take place, occur, become, be, be in (Hom., Thu. et al.; LXX; En 104:5; 106:6.—Cp. Just., D. 82, 2 of Christ’s predictions ὅπερ καὶ ἔστι ‘which is in fact the case’.) ἔσται θόρυβος τοῦ λαοῦ a popular uprising Mk 14:2. γογγυσμὸς ἦν there was (much) muttering J 7:12. σχίσμα there was a division 9:16; 1 Cor 1:10; 12:25. ἔριδες … εἰσίν quarrels are going on 1:11. δεῖ αἱρέσεις εἶναι 11:19. θάνατος, πένθος, κραυγή, πόνος ἔσται Rv 21:4. ἔσονται λιμοὶ κ. σεισμοί Mt 24:7. Hence τὸ ἐσόμενον what was going to happen (Sir 48:25) Lk 22:49. πότε ταῦτα ἔσται; when will this happen? Mt 24:3. πῶς ἔσται τοῦτο; how can this be? Lk 1:34. Hebraistically (הָיָה; s. KBeyer, Semitische Syntax im NT, ’62, 63–65) καὶ ἔσται w. fut. of another verb foll. and it will come about that Ac 2:17 (Jo 3:1); 3:23 (w. δέ); Ro 9:26 (Hos 2:1).—W. dat. ἐστί τινι happen, be granted, come, to someone (X., An. 2, 1, 10; Jos., Ant. 11, 255; Just., D. 8, 4 σοὶ … ἔλεος ἔσται παρὰ θεοῦ) Mt 16:22; Mk 11:24; Lk 2:10; GJs 1:1; 4:3; 8:3; τί ἐστίν σοι τοῦτο, ὅτι what is the matter with you, that GJs 17:2.—Of becoming or turning into someth. become someth. εἰς χολὴν πικρίας εἶναι become bitter gall Ac 8:23. εἰς σάρκα μίαν Mt 19:5; Mk 10:8; 1 Cor 6:16; Eph 5:31 (all Gen 2:24. Cp. Syntipas p. 42, 24 οὐκ ἔτι ἔσομαι μετὰ σοῦ εἰς γυναῖκα); τὰ σκολιὰ εἰς εὐθείας Lk 3:5 (Is 40:4); εἰς πατέρα 2 Cor 6:18; Hb 1:5 (2 Km 7:14; 1 Ch 22:10; 28:6); εἰς τὸ ἕν 1J 5:8.— Serve as someth. (IPriene 50, 39 [c. II B.C.] εἶναι εἰς φυλακὴν τ. πόλεως; Aesop., Fab. 28 H.=18 P.; 26 Ch.; 18 H-H. εἰς ὠφέλειαν; Gen 9:13; s. also εἰς 4d) 1 Cor 14:22; Col 2:22; Js 5:3.—Of something being ἀνεκτότερον ἔσται it will be more tolerable τινί for someone Lk 10:12, 14.

⑦ to exist as possibility ἔστιν w. inf. foll. it is possible, one can (Περὶ ὕψους 6; Diog. L. 1, 110 ἔστιν εὑρεῖν=one can find; Just., A I, 59, 10 ἔστι ταῦτα ἀκοῦσαι καὶ μαθεῖν; D. 42, 3 ἰδεῖν al.; Mel., P. 19, 127); neg. οὐκ ἔστιν νῦν λέγειν it is not possible to speak at this time Hb 9:5. οὐκ ἔστιν φαγεῖν it is impossible to eat 1 Cor 11:20 (so Hom. et al.; UPZ 70, 23 [152/151 B.C.] οὐκ ἔστι ἀνακύψαι με πώποτε … ὑπὸ τῆς αἰσχύνης; 4 Macc 13:5; Wsd 5:10; Sir 14:16; 18:6; EpJer 49 al.; EpArist 163; Jos., Ant. 2, 335; Ath. 22, 3 ἔστιν εἰπεῖν).

⑧ to have a point of derivation or origin, be,/come from somewhere ἐκ τῆς ἐξουσίας Ἡρῴδου from Herod’s jurisdiction Lk 23:7; ἐκ Ναζαρέτ (as an insignificant place) J 1:46; ἐκ τῆς γῆς 3:31; ἐκ γυναικός 1 Cor 11:8 al. ἐξ οὐρανοῦ, ἐξ ἀνθρώπων be of heavenly (divine), human descent Mt 21:25; Mk 11:30; Lk 20:4. Be generated by (cp. Sb 8141, 21f [ins I B.C.] οὐδʼ ἐκ βροτοῦ ἤεν ἄνακτος, ἀλλὰ θεοῦ μεγάλου ἔκγονος; En 106:6) Mt 1:20. Esp. in Johannine usage ἐκ τοῦ διαβόλου εἶναι originate from the devil J 8:44; 1J 3:8. ἐκ τοῦ πονηροῦ 3:12; ἐκ τοῦ κόσμου J 15:19; 17:14, 16; 1J 4:5. ἐκ τῆς ἀληθείας εἶναι 2:21; J 18:37 etc. Cp. 9 end.

⑨ to belong to someone or someth. through association or genetic affiliation, be, belong w. simple gen. (X., Hell. 2, 4, 36; Iambl., Vi. Pyth. 33, 230 τῶν Πυθαγορείων) οἱ τῆς ὁδοῦ ὄντες those who belong to the Way Ac 9:2. εἰμὶ Παύλου I belong to Paul 1 Cor 1:12; 3:4; cp. Ro 8:9; 2 Cor 10:7; 1 Ti 1:20; Ac 23:6. ἡμέρας εἶναι belong to the day 1 Th 5:8, cp. vs. 5. W. ἔκ τινος 1 Cor 12:15f; Mt 26:73; Mk 14:69f; Lk 22:58 al. (cp. X., Mem. 3, 6, 17; oft LXX). ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα belong to the twelve 22:3. ὅς ἐστιν ἐξ ὑμῶν who is a fellow-countryman of yours Col 4:9.—To belong through origin 2 Cor 4:7. Of Mary: ἦν τῆς φυλῆς τοῦ Δαυίδ was of David’s line GJs 10:1. Cp. 8 above.

⑩ to have someth. to do with someth. or someone, be. To denote a close relationship ἐξ ἔργων νόμου εἶναι rely on legal performance Gal 3:10. ὁ νόμος οὐκ ἔστιν ἐκ πίστεως the law has nothing to do with faith vs. 12.—To denote a possessor Mt 5:3, 10; l9:14; Mk 12:7; Lk 18:16; 1 Cor 6:19. Esp. of God who owns the Christian Ac 27:23; 1 Cor 3:23; 2 Ti 2:19 (Num 16:5). οὐδʼ εἶναι τὸν κόσμον θεοῦ, ἀλλὰ ἀγγέλων AcPlCor 1:15 (cp. Just., A II, 13, 4 ὅσα … καλῶς εἴρηται, ἡμῶν τῶν χριστιανῶν ἐστι).—W. possess. pron. ὑμετέρα ἐστὶν ἡ βασιλεία Lk 6:20. οὐκ ἔστιν ἐμὸν δοῦναι Mk 10:40 (cp. Just., A I, 4, 2 ὑμέτερον ἀγωνιᾶσαί ἐστι ‘it is a matter for your concern’).—To denote function (X., An. 2, 1, 4) οὐχ ὑμῶν ἐστιν it is no concern of yours Ac 1:7—Of quality παιδεία οὐ δοκεῖ χαρᾶς εἶναι discipline does not seem to be (partake of) joy Hb 12:11.—10:39.

⑪ as an auxiliary: very commonly the simple tense forms are replaced by the periphrasis εἶναι and the ptc. (B-D-F §352–55; Mlt. 225–27, 249; Mlt-H. 451f; Rdm.² 102, 105, 205; Kühner-G. I 38ff; Rob. 374–76, 1119f; CTurner, Marcan Usage: JTS 28, 1927 349–51; GKilpatrick, BT 7, ’56, 7f; very oft. LXX).

ⓐ (as in Hom et al.) w. the pf. ptc. to express the pf., plpf. and fut. pf. act. and pass. (s. Mayser 329; 377) ἦσαν ἐληλυθότες they had come Lk 5:17. ἦν αὐτῶν ἡ καρδία πεπωρωμένη their hearts were hardened Mk 6:52. ἠλπικότες ἐσμέν we have set our hope 1 Cor 15:19. ὁ καιρὸς συνεσταλμένος ἐστίν the time has become short 7:29. ἦν ἑστώς (En 12:3) he was standing (more exactly he took his stand) Lk 5:1.

ⓑ w. pres. ptc. (B-D-F §353).

α. to express the pres. ἐστὶν προσαναπληροῦσα τὰ ὑστερήματα supplies the wants 2 Cor 9:12 (Just., A I, 26, 5 Μαρκίων … καὶ νῦν ἔτι ἐστὶ διδάσκων; Mel., P. 61, 441 ἐστὶν … κηρυσσόμενον).

β. impf. or aor. ἦν καθεύδων he was sleeping Mk 4:38. ἦσαν ἀναβαίνοντες … ἦν προάγων 10:32; cp. Lk 1:22; 5:17; 11:14 al. (JosAs 1:3 ἦν συνάγων τὸν σίτον; Mel., P. 80, 580 ἦσθα εὐφραινόμενος). ἦν τὸ φῶς τὸ ἀλήθινόν … ἐρχόμενον εἰς τὸν κόσμον the true light entered the world J 1:9, w. ἦν introducing a statement in dramatic contrast to the initial phrase of vs. 8.—To denote age (Demetr.: 722 Fgm. 1, 2 al. Jac.; POxy 275, 9 [66 A.D.] οὐδέπω ὄντα τῶν ἐτῶν; Tob 14:11) Mk 5:42; Lk 3:23; Ac 4:22; GJs 12:3.—Mussies 304–6.

γ. fut. ἔσῃ σιωπῶν you will be silent Lk 1:20; cp. 5:10; Mt 24:9; Mk 13:13; Lk 21:17, 24 al.; 2 Cl 17:7 Bihlm. (the child) shall serve him (God).

ⓒ w. aor. ptc. as plpf. (Aelian, NA 7, 11; Hippiatr. 34, 14, vol. I p. 185, 3 ἦν σκευάσας; ISyriaW 2070b ἦν κτίσας; AcThom 16; 27 [Aa II/2 p. 123, 2f; p. 142, 10]; B-D-F §355 m.—JVogeser, Z. Sprache d. griech. Heiligenlegenden, diss. Munich 1907, 14; JWittmann, Sprachl. Untersuchungen zu Cosmas Indicopleustes, diss. Munich 1913, 20; SPsaltes, Gramm. d. byzant. Chroniken 1913, 230; Björck [διδάσκω end] 75; B-D-F §355). ἦν βληθείς had been thrown Lk 23:19; J 18:30 v.l.—GPt 6:23; 12:51. (Cp. Just., A II, 10, 2 διʼ εὑρέσεως … ἐστὶ πονηθέντα αὐτοῖς ‘they achieved through investigation’).

ⓓ Notice esp. the impersonals δέον ἐστίν it is necessary (Pla. et al.; POxy 727, 19; Sir praef. ln. 3; 1 Macc 12:11 δέον ἐστὶν καὶ πρέπον) Ac 19:36; εἰ δέον ἐστίν if it must be 1 Pt 1:6 (s. δεῖ 2a); 1 Cl 34:2; πρέπον ἐστίν it is appropriate (Pla. et al.; POxy 120, 24; 3 Macc 7:13) Mt 3:15; 1 Cor 11:13.

ⓔ In many cases the usage w. the ptc. serves to emphasize the duration of an action or condition (BGU 183, 25 ἐφʼ ὸ̔ν χρόνον ζῶσα ᾖ Σαταβούς); JosAs 2:1 ἦν … ἐξουθενοῦσα καὶ καταπτύουσα πάντα ἄνδρα). ἦν διδάσκων he customarily taught Mk 1:22; Lk 4:31; 19:47. ἦν θέλων he cherished the wish 23:8. ἦσαν νηστεύοντες they were keeping the fast Mk 2:18. ἦσαν συλλαλοῦντες they were conversing for a while 9:4. ἦν προσδεχόμενος he was waiting for (the kgdm.) 15:43. ἦν συγκύπτουσα she was bent over Lk 13:11.

ⓕ to emphasize the adjectival idea inherent in the ptc. rather than the concept of action expressed by the finite verb ζῶν εἰμι I am alive Rv 1:18. ἦν ὑποτασσόμενος he was obedient Lk 2:51. ἦν ἔχων κτήματα πολλά he was very rich Mt 19:22; Mk 10:22. ἴσθι ἐξουσίαν ἔχων you shall have authority Lk 19:17 (Lucian, Tim. 35 ἴσθι εὐδαιμονῶν). ἦν καταλλάσσων (God) was reconciling 2 Cor 5:19 (cp. Mel., P. 83, 622 οὗτος ἦν ὁ ἐκλεξάμενός σε; Ath. 15, 2 οὗτός ἐστιν ὁ … καρπούμενος).—LMcGaughy, Toward a Descriptive Analysis of ΕΙΝΑΙ as a Linking Verb in the Gk. NT, diss. Vanderbilt, ’70 (s. esp. critique of treatment of εἰμί in previous edd. of this lexicon pp. 12–15).—Mlt. 228. B. 635. DELG. M-M. EDNT. TW. Sv.

ἐπίκειμαι impf. ἐπεκείμην (Hom.+).

① to be at or in a place in contact with a surface, lie upon ἐπί τινι someth. (Paus. 5, 10, 2) of a stone J 11:38 (JSwetnam, CBQ 28, ’66, 155–73). ἐπί τινος on someth. (Cass. Dio 67, 16; Herm. Wr. 1, 13b) of the brass serpent B 12:7. τὰ στόματα αὐτῶν ἐπικείμενα τῷ ὕδατι καὶ μὴ πίνοντα (I saw how) their (the goats’) mouths were at the water but not drinking GJs 18:3. Abs. ὀψάριον ἐπικείμενον fish lying on it J 21:9 (cp. PTebt 47, 25 [113 B.C.]; PGrenf II, 57, 9 τ. ἐπικειμένην σποράν; 2 Macc 1:21).—In imagery be on of the image on a coin IMg 5:2.

② to act upon through force or pressure

ⓐ of personal force, act of pushing press around, press upon, be urgent w. dat. of pers. (X., An. 4, 3, 7; Arrian, An. 1, 14, 5; Aesop, fab. 140 P.= 249 H.; Job 19:3; 21:27; Jos., Ant. 6, 334 al.) Lk 5:1.

ⓑ of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20 (cp. Plut., Timol. 250 [28, 7]; Wsd 17:20 v.l.). ἀνάγκη μοι ἐπίκειται necessity is laid upon me 1 Cor 9:16 (cp. Il. 6, 459; SibOr 3, 572). ἀγὼν ἡμῖν ἐπίκειται a conflict confronts us 1 Cl 7:1; μέγας ἐπίκειται πιρασμός a serious temptation confronts (Paul) AcPl Ha 8, 22. In a somewhat weakened sense stand before (Achilles Tat. 2, 16, 2) ὁ τοκετός μοι ἐπίκειται the pains of birth (typical of the tortures to come) are upon me IRo 6:1.

③ to have the force of obligation, be imposed, be incumbent (Lucian, Cal. 17; Ar. 7:3 θάνατος; 1 Macc 6:57; Just., D. 53, 4 τὸν … νόμον ἐπικείμενον ἔχετε; TestJob 15:3 and Just., A I, 12, 3 τὰ ἐπικείμενα) δικαιώματα ἐπικείμενα regulations imposed Hb 9:10. διακονίαι ἐπίκεινταί τινι duties are imposed on someone 1 Cl 40:5. ἵνα μὴ κατέξω τ̣ὰ [προς]|τεταγμένα καὶ ἐπεικίμ̣[εν]α so that I do not default on my assignments and obligations AcPl Ha 7, 15.

④ keep on doing someth., be urgent about ἐπέκειντο αἰτούμενοι they urgently demanded Lk 23:23 (cp. Hdt. 5, 104; Jos., Ant. 18, 184 πολλῷ μᾶλλον ἐπέκειτο ἀξιῶν; also 20, 110).

⑤ exist as possibility, be open τούτοις ἐπίκειται μετάνοια repentance is open to them Hs 8, 7, 2 v.l.—M-M. TW.

• Безусловно, существует много других форм... - There are, of course, many other forms of...

• В образце не существует обнаружимого уровня углерода. - No detectable level of carbon was present in the sample.

• В окрестности каждой... существует по меньшей мере одна такая точка. - There is at least one such point in the neighborhood of every...

• В основном, существуют два типа... - There are basically two types of...

• В основном, существуют две формы... - Basically, there are two forms of...

• Далее, существует не более одного... - Further, there cannot be more than one...

• Для... не существует экспериментального обоснования. - There is no experimental foundation for...

• Для этой дилеммы не существует настоящего решения. - There is no real solution to this dilemma.

• Между... и... существует (= имеется) очевидная аналогия. - There is an obvious analogy between... and...

• Могло бы случиться, что подобные элементы не существуют, так что... - It may happen that no such elements exist, so that...

• Могут существовать исключительные значения х, при которых... - There may be exceptional values of x at which...

• Не существует общей формулы для... - There is no general formula for...

• Не существует четкого различия... - No clear-cut distinction exists...

• Необходимо заметить, что существуют два способа, которыми... - It should be noted that there are two ways in which...

• Однако существует стандартный метод обращения с... - However, there is a standard method of dealing with...

• Однако существуют важные специальные случаи, когда... - There are, however, important special cases when...

• Однако, как указывает Смит [1], безусловно существуют примеры... - But, as Smith [1] points out, there are certainly examples of...

• Отметим, что существует только одно значение... - We notice that there is only one value of...

• Отсюда следует, что существует возможность для использования... - It follows that the possibility exists for the use of...

• Подобная связь существует между... - A similar connection exists between...

• Подобная ситуация существует в случае, когда... - A similar situation exists in the case of...

• При а <0 уравнения (1) не существует решения. - Equation (1) has no solution for a < 0.

• При каких условиях он существует? - Under what circumstances does it exist?

• Решение может существовать только при выполнении следующих условий. - A solution can exist only under the following conditions.

• Решения не существует при р > 0. - A solution does not exist when p > 0.

• Сегодня не существует совершенно никакого согласия относительно... - There is absolutely no agreement today on...

• Существует громадная область (чего-л). - There is an enormous range of...

• Существует много других способов нахождения... - There are many other ways of finding...

• Существует много примеров... - There are many examples of...

• Существует много причин считать, что... - There is every reason to believe that...

• Существует много способов решения данной задачи. - There are many ways to solve this problem.

• Существует несколько основных причин для... - There are several basic reasons for...

• Существует общая тенденция для... - There is a general tendency for...

• Существует общее (= распространенное) заблуждение, что... - There is a common misconception that...

• Существует простая геометрическая интерпретация этого определения. - There is a simple geometrical interpretation of this definition.

• Существует такая положительная постоянная m, не зависящая от h, что... - There exists a constant m > 0, independent of h, such that...

• Существует такое х > 0, что... - There is x > 0 such that...

• Существует тенденция для... - The tendency has been for...

• Существует теория о том, что... - It is theorized that...

• Существуют два основных неудобства... - There are two main disadvantages of...

• Существуют два случая, когда это должно быть принято во внимание. - There are two situations where this has to be taken into account:

• Существуют и другие причины, почему полезно... - There are still other reasons why it is useful to...

• Существуют несколько способов как провести введение в теорию... - There are several ways of introducing the theory of...

• Существуют различные способы определения... - There are various ways of defining...

• Существуют разные пути решения этой задачи. - There are various ways of tackling this problem.

• Существуют три основных способа, которыми это может быть сделано. - There are three principal ways in which this can be done.

• Существуют четыре причины для того, чтобы уделить внимание... - There are four reasons for devoting attention to...

• Существуют экспериментальные подтверждения для утверждения, что... - There are experimental reasons for concluding that...

   1) The Ego Is Not Even Master in Its Own House

   [Psychoanalysis] seeks to prove to the ego that it is not even master in its own house, but must content itself with scanty information of what is going on unconsciously in the mind. (Freud, 1953-1974, Vol. 16, pp. 284-285)

   2) Methodological Problems of Psychoanalysis

   Although in the interview the analyst is supposedly a "passive" auditor of the "free association" narration by the subject, in point of fact the analyst does direct the course of the narrative. This by itself does not necessarily impair the evidential worth of the outcome, for even in the most meticulously conducted laboratory experiment the experimenter intervenes to obtain the data he is after. There is nevertheless the difficulty that in the nature of the case the full extent of the analyst's intervention is not a matter that is open to public scrutiny, so that by and large one has only his own testimony as to what transpires in the consulting room. It is perhaps unnecessary to say that this is not a question about the personal integrity of psychoanalytic practitioners. The point is the fundamental one that no matter how firmly we may resolve to make explicit our biases, no human being is aware of all of them, and that objectivity in science is achieved through the criticism of publicly accessible material by a community of independent inquirers.... Moreover, unless data are obtained under carefully standardized circumstances, or under different circumstances whose dependence on known variables is nevertheless established, even an extensive collection of data is an unreliable basis for inference. To be sure, analysts apparently do attempt to institute standard conditions for the conduct of interviews. But there is not much information available on the extent to which the standardization is actually enforced, or whether it relates to more than what may be superficial matters. (E. Nagel, 1959, pp. 49-50)

   3) No Necessary Incompatibility between Psychoanalysis and Certain Religious Formulations

   here would seem to be no necessary incompatibility between psychoanalysis and those religious formulations which locate God within the self. One could, indeed, argue that Freud's Id (and even more Groddeck's It), the impersonal force within which is both the core of oneself and yet not oneself, and from which in illness one become[s] alienated, is a secular formation of the insight which makes religious people believe in an immanent God. (Ryecroft, 1966, p. 22)

   4) The Problem of Verifying Psychoanalytic Theory

   Freudian analysts emphasized that their theories were constantly verified by their "clinical observations."... It was precisely this fact-that they always fitted, that they were always confirmed-which in the eyes of their admirers constituted the strongest argument in favour of these theories. It began to dawn on me that this apparent strength was in fact their weakness.... It is easy to obtain confirmations or verifications, for nearly every theory-if we look for confirmation. (Popper, 1968, pp. 3435)

   5) Psychoanalysis Is Not a Science But Rather the Interpretation of a Narrated History

   Psychoanalysis does not satisfy the standards of the sciences of observation, and the "facts" it deals with are not verifiable by multiple, independent observers.... There are no "facts" nor any observation of "facts" in psychoanalysis but rather the interpretation of a narrated history. (Ricoeur, 1974, p. 186)

   6) Some of the Qualities of a Scientific Approach Are Possessed by Psychoanalysis

   In sum: psychoanalysis is not a science, but it shares some of the qualities associated with a scientific approach-the search for truth, understanding, honesty, openness to the import of the observation and evidence, and a skeptical stance toward authority. (Breger, 1981, p. 50)

   7) Major Attributes of Psychoanalysis

   [Attributes of Psychoanalysis:]

   1. Psychic Determinism. No item in mental life and in conduct and behavior is "accidental"; it is the outcome of antecedent conditions.

   2. Much mental activity and behavior is purposive or goal-directed in character.

   3. Much of mental activity and behavior, and its determinants, is unconscious in character. 4. The early experience of the individual, as a child, is very potent, and tends to be pre-potent over later experience. (Farrell, 1981, p. 25)

   8) The Scientific and Rational Are Not Co- extensive

   Our sceptic may be unwise enough... to maintain that, because analytic theory is unscientific on his criterion, it is not worth discussing. This step is unwise, because it presupposes that, if a study is not scientific on his criterion, it is not a rational enterprise... an elementary and egregious mistake. The scientific and the rational are not co-extensive. Scientific work is only one form that rational inquiry can take: there are many others. (Farrell, 1981, p. 46)

   9) The Validity of Psychoanalytic Therapy

   Psychoanalysts have tended to write as though the term analysis spoke for itself, as if the statement "analysis revealed" or "it was analyzed as" preceding a clinical assertion was sufficient to establish the validity of what was being reported. An outsider might easily get the impression from reading the psychoanalytic literature that some standardized, generally accepted procedure existed for both inference and evidence. Instead, exactly the opposite has been true. Clinical material in the hands of one analyst can lead to totally different "findings" in the hands of another. (Peterfreund, 1986, p. 128)

    10) The Issues of Inference and Evidence in Psychoanalysis

   The analytic process-the means by which we arrive at psychoanalytic understanding-has been largely neglected and is poorly understood, and there has been comparatively little interest in the issues of inference and evidence. Indeed, psychoanalysts as a group have not recognized the importance of being bound by scientific constraints. They do not seem to understand that a possibility is only that-a possibility-and that innumerable ways may exist to explain the same data. Psychoanalysts all too often do not seem to distinguish hypotheses from facts, nor do they seem to understand that hypotheses must be tested in some way, that criteria for evidence must exist, and that any given test for any hypothesis must allow for the full range of substantiation/refutation. (Peterfreund, 1986, p. 129)

   1) To Exist Is to Be Perceived

   It is indeed an opinion strangely prevailing amongst men, that houses, mountains, rivers, and, in a word, all sensible objects, have an existence, natural or real, distinct from their being perceived by the understanding. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it into question may, if I mistake not, perceive it to involve a manifest contradiction. For, what are the forementioned objects but things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? (Berkeley, 1996, Pt. I, No. 4, p. 25)

   2) Abstract Science or Demonstration Is a More Perfect Species of Knowledge

   It seems to me that the only objects of the abstract sciences or of demonstration are quantity and number, and that all attempts to extend this more perfect species of knowledge beyond these bounds are mere sophistry and illusion. As the component parts of quantity and number are entirely similar, their relations become intricate and involved; and nothing can be more curious, as well as useful, than to trace, by a variety of mediums, their equality or inequality, through their different appearances.

   But as all other ideas are clearly distinct and different from each other, we can never advance farther, by our utmost scrutiny, than to observe this diversity, and, by an obvious reflection, pronounce one thing not to be another. Or if there be any difficulty in these decisions, it proceeds entirely from the undeterminate meaning of words, which is corrected by juster definitions. That the square of the hypotenuse is equal to the squares of the other two sides cannot be known, let the terms be ever so exactly defined, without a train of reasoning and enquiry. But to convince us of this proposition, that where there is no property, there can be no injustice, it is only necessary to define the terms, and explain injustice to be a violation of property. This proposition is, indeed, nothing but a more imperfect definition. It is the same case with all those pretended syllogistical reasonings, which may be found in every other branch of learning, except the sciences of quantity and number; and these may safely, I think, be pronounced the only proper objects of knowledge and demonstration. (Hume, 1975, Sec. 12, Pt. 3, pp. 163-165)

   3) Knowledge Derives from Two Fundamental Sources of the Mind

   Our knowledge springs from two fundamental sources of the mind; the first is the capacity of receiving representations (the ability to receive impressions), the second is the power to know an object through these representations (spontaneity in the production of concepts).

   Through the first, an object is given to us; through the second, the object is thought in relation to that representation.... Intuition and concepts constitute, therefore, the elements of all our knowledge, so that neither concepts without intuition in some way corresponding to them, nor intuition without concepts, can yield knowledge. Both may be either pure or empirical.... Pure intuitions or pure concepts are possible only a priori; empirical intuitions and empirical concepts only a posteriori. If the receptivity of our mind, its power of receiving representations in so far as it is in any way affected, is to be called "sensibility," then the mind's power of producing representations from itself, the spontaneity of knowledge, should be called "understanding." Our nature is so constituted that our intuitions can never be other than sensible; that is, it contains only the mode in which we are affected by objects. The faculty, on the other hand, which enables us to think the object of sensible intuition is the understanding.... Without sensibility, no object would be given to us; without understanding, no object would be thought. Thoughts without content are empty; intuitions without concepts are blind. It is therefore just as necessary to make our concepts sensible, that is, to add the object to them in intuition, as to make our intuitions intelligible, that is to bring them under concepts. These two powers or capacities cannot exchange their functions. The understanding can intuit nothing, the senses can think nothing. Only through their union can knowledge arise. (Kant, 1933, Sec. 1, Pt. 2, B74-75 [p. 92])

   4) The Means by Which Metaphysics Can Be Perfected as a Science

   Metaphysics, as a natural disposition of Reason is real, but it is also, in itself, dialectical and deceptive.... Hence to attempt to draw our principles from it, and in their employment to follow this natural but none the less fallacious illusion can never produce science, but only an empty dialectical art, in which one school may indeed outdo the other, but none can ever attain a justifiable and lasting success. In order that, as a science, it may lay claim not merely to deceptive persuasion, but to insight and conviction, a Critique of Reason must exhibit in a complete system the whole stock of conceptions a priori, arranged according to their different sources-the Sensibility, the understanding, and the Reason; it must present a complete table of these conceptions, together with their analysis and all that can be deduced from them, but more especially the possibility of synthetic knowledge a priori by means of their deduction, the principles of its use, and finally, its boundaries....

   This much is certain: he who has once tried criticism will be sickened for ever of all the dogmatic trash he was compelled to content himself with before, because his Reason, requiring something, could find nothing better for its occupation. Criticism stands to the ordinary school metaphysics exactly in the same relation as chemistry to alchemy, or as astron omy to fortune-telling astrology. I guarantee that no one who has comprehended and thought out the conclusions of criticism, even in these Prolegomena, will ever return to the old sophistical pseudo-science. He will rather look forward with a kind of pleasure to a metaphysics, certainly now within his power, which requires no more preparatory discoveries, and which alone can procure for reason permanent satisfaction. (Kant, 1891, pp. 115-116)

   5) Knowledge Is Only Real in the Form of System

   Knowledge is only real and can only be set forth fully in the form of science, in the form of system. Further, a so-called fundamental proposition or first principle of philosophy, even if it is true, it is yet none the less false, just because and in so far as it is merely a fundamental proposition, merely a first principle. It is for that reason easily refuted. The refutation consists in bringing out its defective character; and it is defective because it is merely the universal, merely a principle, the beginning. If the refutation is complete and thorough, it is derived and developed from the nature of the principle itself, and not accomplished by bringing in from elsewhere other counter-assurances and chance fancies. It would be strictly the development of the principle, and thus the completion of its deficiency, were it not that it misunderstands its own purport by taking account solely of the negative aspect of what it seeks to do, and is not conscious of the positive character of its process and result. The really positive working out of the beginning is at the same time just as much the very reverse: it is a negative attitude towards the principle we start from. Negative, that is to say, in its one-sided form, which consists in being primarily immediate, a mere purpose. It may therefore be regarded as a refutation of what constitutes the basis of the system; but more correctly it should be looked at as a demonstration that the basis or principle of the system is in point of fact merely its beginning. (Hegel, 1910, pp. 21-22)

   6) Knowledge, Action, and Evaluation Are Interconnected

   Knowledge, action, and evaluation are essentially connected. The primary and pervasive significance of knowledge lies in its guidance of action: knowing is for the sake of doing. And action, obviously, is rooted in evaluation. For a being which did not assign comparative values, deliberate action would be pointless; and for one which did not know, it would be impossible. Conversely, only an active being could have knowledge, and only such a being could assign values to anything beyond his own feelings. A creature which did not enter into the process of reality to alter in some part the future content of it, could apprehend a world only in the sense of intuitive or esthetic contemplation; and such contemplation would not possess the significance of knowledge but only that of enjoying and suffering. (Lewis, 1946, p. 1)

   7) The Evolution of Knowledge

   "Evolutionary epistemology" is a branch of scholarship that applies the evolutionary perspective to an understanding of how knowledge develops. Knowledge always involves getting information. The most primitive way of acquiring it is through the sense of touch: amoebas and other simple organisms know what happens around them only if they can feel it with their "skins." The knowledge such an organism can have is strictly about what is in its immediate vicinity. After a huge jump in evolution, organisms learned to find out what was going on at a distance from them, without having to actually feel the environment. This jump involved the development of sense organs for processing information that was farther away. For a long time, the most important sources of knowledge were the nose, the eyes, and the ears. The next big advance occurred when organisms developed memory. Now information no longer needed to be present at all, and the animal could recall events and outcomes that happened in the past. Each one of these steps in the evolution of knowledge added important survival advantages to the species that was equipped to use it.

   Then, with the appearance in evolution of humans, an entirely new way of acquiring information developed. Up to this point, the processing of information was entirely intrasomatic.... But when speech appeared (and even more powerfully with the invention of writing), information processing became extrasomatic. After that point knowledge did not have to be stored in the genes, or in the memory traces of the brain; it could be passed on from one person to another through words, or it could be written down and stored on a permanent substance like stone, paper, or silicon chips-in any case, outside the fragile and impermanent nervous system. (Csikszentmihalyi, 1993, pp. 56-57)

1) вы́стоять, выде́рживать

2)

* * *

* * *

( eksistere) be ( fx there is the possibility that...), exist ( fx the firm has existed for ten years; as long as the world exists);

( vare ved) last; continue ( fx this state of affairs will continue); live on,

F endure ( fx his fame will live on (el. endure));

( tage en eksamen) pass ( fx the examination);

[bestået/ikke bestået] pass/fail;

[ han bestod lige akkurat] he scraped through;

[ bestå prøven]

(om eksamen etc) pass the test (, examination),

(holde ud etc) stand the test;

[ med præp:]

[ bestå af] consist of, be composed of;

[ bestå i]

(dvs udgøres af) consist in,

( eksamen i) pass in ( fx he passed in Latin);

[ hvori består lykken?] what is happiness?

1 reason, cause, explanation, motive.

2 intellect, intelligence, reason.

3 ratio, rate.

* * *

► nombre femenino

1 (facultad) reason

2 (motivo) reason, cause

3 (mensaje) message

4 (justicia) justice

5 MATEMÁTICAS ratio, rate

\

a razón de in the ratio of, at the rate of

asistirle a uno la razón to be in the right

atender a razones to listen to reason

con razón with good reason

con razón o sin ella rightly or wrongly

dar la razón a alguien to agree with somebody, say that somebody is right

entrar en razón to listen to reason

■ se lo volví a explicar pero él no entraba en razón I explained it all again to him but he was having nothing of it

mandar razón to send a message

no tener razón to be wrong

perder la razón to lose one's reason

'Razón aquí' "Enquire within", "Apply within"

'Razón en portería' "Inquiries to caretaker"

razón de más para... all the more reason to...

tener razón to be right

■ tienes toda la razón you're quite right

tener razones para hacer algo to have reason to do something

razón de Estado reason of State

razón de ser raison d'être

razón social trade name

* * *

1) reason

2) reasoning

3) right

•

- tener razón

* * *

1) (=facultad) reason

2) (=verdad)

3) (=motivo) reason

4) (=información)

5) (Mat) ratio

6) (Com)

* * *

1) (motivo, causa) reason

- razón social

2) ( información)

- razón de ser

- razones de Estado

3) (verdad, acierto)

4)

a) ( inteligencia) reason

b) ( cordura) reason

5) (Mat) ratio

* * *

= cause, ground, motive, reason, peg.

Nota: En sentido figurado, razón o motivo utilizado como argumento para defender una actuación concreta.

Ex. The commandment KOLN see COLOGNE should be sufficient cause for the rejection of the illicit proposal to establish OPERA -- KOLN.

Ex. I think there are grounds for dispute on certain terms.

Ex. Other title information is any title borne by an item indicative of the character, contents, etc. of the item or the motives for, or occasion of, its production or publication.

Ex. The reason for its popularity was largely that it was based upon a principle of conformity in essentials, and freedom in details.

Ex. The concepts currently being floated by UNESCO are such as will make convenient pegs to hang pleas for resources for bibliographic and library development to national governments.

----

* aducir razones = provide + reasons.

* argumentar + Posesivo + razones = argue + Posesivo + case.

* buscar razones que expliquen Algo = ascribe + reasons to.

* confirmar que se tiene razón = prove + Posesivo + point, make + Posesivo + case.

* con más razón aún = a fortiori.

* con razón = rightly, quite rightly, understandably, rightfully.

* con toda la razón = quite rightly.

* darle la razón a Alguien = side in + Posesivo + favour.

* dar razón de ser = bring + purpose.

* dar una razón = give + reason.

* demostrar que se tiene razón = prove + Posesivo + point, prove + point, make + Posesivo + case.

* discriminatorio por razones de edad = ageist [agist].

* el cliente siempre tiene la razón = the customer is always right.

* en pleno uso de + Posesivo + razón = mentally fit.

* en razón a = in the interest(s) of, on grounds.

* en razón a que = on the grounds that/of.

* entrar en razón = come to + Posesivo + senses.

* esa es la razón por la que = that is why.

* escuchar la voz de la razón = listen to + the voice of reason.

* ésta es la razón por la que = this is why.

* existir razones para = there + be + ground(s) for.

* explicar las razones de = set out + the reasons for.

* exponer las razones = discuss + the reasons.

* exponer las razones de = set out + the reasons for.

* exponer una razón = give + reason.

* hay razones para pensar que = there + be + reason to believe that.

* la razón de ser = the reason for being.

* las razones de = the reason behind, the thinking behind, the reasoning behind, the idea behind.

* la voz de la razón = the voice of reason.

* llevar razón = be right, be in the right.

* más allá de toda razón = beyond reason.

* mostrar las razones por las que = show + cause why.

* no tener razón = be wrong.

* no tener razón de ser + Infinitivo = there + be + no sense in + Gerundio.

* obras son amores y no buenas razones = actions speak louder than words.

* ofrecer razones = provide + reasons.

* perder la razón = lose + Posesivo + sanity.

* permiso por razones familiares = family leave.

* por alguna razón = for some reason, for whatever reason.

* por cualquier razón = for whatever reason.

* por encima de toda razón = beyond reason.

* por esa razón = thereby, for that reason.

* por esta razón = for this reason.

* por esta única razón = for this reason alone.

* por la sencilla razón = for no other reason.

* por muchas razones = in many ways.

* por razones + Adjetivo = for + Nombre + purposes.

* por razones de = for the sake of.

* por razones de seguridad = for security reasons, for safety reasons.

* por razones éticas = on moral grounds.

* por razones morales = on moral grounds.

* por razones personales = for personal reasons.

* por varias razones = for a variety of reasons, for a number of reasons.

* principal razón = prime cause.

* probar que se tiene razón = prove + Posesivo + point.

* probrar que se tiene razón = make + Posesivo + case.

* razón convincente = compelling reason.

* razón de ser = point, raison d'etre, rationale, sense of purpose.

* razones del movimiento de personal = turnover behaviour.

* razones personales = personal reasons.

* razón fundamental = rationale.

* razón justificada = justified reason.

* razón práctica = practical reason.

* ser la razón de = lie at + the root of.

* sin razón = wanton, for no reason, for no specific reason, for no particular reason, for no good reason.

* sin razón alguna = for no reason, for no specific reason, for no particular reason, for no good reason.

* sin razón aparente = for no apparent reason, for apparently no reason.

* sin razón justificada = for no reason, for no specific reason, for no particular reason, for no good reason.

* tener razón = be correct, be right, be spot on, be in the right.

* tener razones para pensar que = have + reason to believe that.

* todas las razones del mundo = every reason.

* visita por razones de investigación = research trip, research visit.

* y con razón = and rightfully so.

* * *

1) (motivo, causa) reason

- razón social

2) ( información)

- razón de ser

- razones de Estado

3) (verdad, acierto)

4)

a) ( inteligencia) reason

b) ( cordura) reason

5) (Mat) ratio

* * *

= cause, ground, motive, reason, peg.

Nota: En sentido figurado, razón o motivo utilizado como argumento para defender una actuación concreta.

* * *

A (motivo, causa) reason

tuvo sus razones para actuar así he had his reasons for acting like that

la razón por la que te lo digo the reason (that) I'm telling you

¿por qué razón lo hiciste? why did you do it?

la huelga ha de ser la razón por la que or por la cual no vino it must have been the strike that prevented him from coming

no sé la razón que lo movió a hacer una cosa así I don't know what made him do o what induced him to do a thing like that

se enojó y con razón she got angry and rightly so o and with good reason

con razón o sin ella el caso es que se enfadó the fact is that, rightly or wrongly, she lost her temper

se quejan sin razón they're complaining for nothing o for no good reason

se quejan con razón they have good reason to complain, they have cause for complaint

¡con razón no contestaban el teléfono! no wonder they didn't answer the phone!, that's why o that explains why they didn't answer the phone!

por una u otra razón siempre llega tarde he always arrives late for one reason or another

razón de más para venir a vernos all the more reason to come and see us

no hay razón para que no te quedes there's no reason why you can't stay

por razones de seguridad for security reasons

en razón de because of

nadie resulta discriminado en razón de su edad, sexo o raza nobody is discriminated against on the grounds of o because of (their) age, sex or race

la posibilidad de que haya sido secuestrado en razón del puesto que ocupa the possibility that he might have been kidnapped because of o on account of the position he holds

en razón de los últimos acontecimientos in view of o owing to recent events

atender or atenerse or avenirse a razones to listen to reason

registered name

(información): [ S ] Se alquila. Razón: portería For rent, inquiries to the super/caretaker

[ S ] Se vende bicicleta. Razón: este establecimiento Bicycle for sale, inquire within

[ S ] Se dan clases de inglés. Razón: 874256 English lessons given. Call 874256

dar razón de algo/algn to give information about sth/sb

no pudieron or supieron darnos razón de su paradero they were unable to tell us where to find him, they were unable to give us any information as to his whereabouts

preguntó a todo el que encontraba si la habían visto pasar, pero nadie le dio razón ( fam); he asked everyone he came across if they had seen her go by, but no one could help him

mandar razón a algn ( ant); to send word to sb

raison d'être ( frml)

ese problema no tiene razón de ser there's no reason for that problem to exist

fpl reasons of State (pl)

(verdad, acierto): la razón está de su parte he's in the right

esta vez tú tienes la razón this time you're right

tuve que darle la razón I had to admit she was right

me da la razón como a los locos ( fam); he just humors me

tener or llevar razón to be right

tienes toda la razón del mundo you're absolutely right

1 (inteligencia) reason

actuó guiado por la razón he acted on reason

desde que tengo uso de razón for as long as I can remember

2 (cordura) reason

entrar en razón to see reason o sense

perder la razón to lose one's reason, to go out of one's mind; (en sentido hiperbólico) to take leave of one's senses

E ( Mat) ratio

salimos a razón de 500 pesos cada uno it came out at 500 pesos each o a head

difference

direct/inverse ratio

ratio

* * *

◊ la razón por la que te lo digo the reason (that) I'm telling you;

◊ tuve que darle la razón I had to admit she was right;

◊ actuó guiado por la razón he was guided by reason;

* * *

razón nf

1. [causa, motivo, argumento] reason;

la razón de la huelga/de que estén en huelga the reason for the strike/why they are on strike;

no entiendo la razón de su marcha I don't understand why she's leaving;

no hay razón para enfadarse there's no reason to get angry;

la razón por la que voy the reason (why) I'm going;

atender a razones to listen to reason;

con mayor razón si… all the more so if…;

¡con razón no quería venir! no wonder he didn't want to come!;

y con razón and quite rightly so;

en o [m5] por razón de [en vista de] in view of;

por razones de salud/seguridad for health/safety reasons;

razón de más para quedarse/protestar all the more reason to stay/protest;

tiene razones para estar enojado he has good cause o good reason to be angry;

tenemos razones para creer que… we have reason o cause to believe that…;

sus razones tendrá para hacer eso she must have her reasons for doing something like that

razón de ser raison d'être;

su actitud no tiene razón de ser her attitude is completely unjustified

2. [verdad]

razón no le falta he's quite right;

con razón o sin ella rightly or wrongly;

dar la razón a alguien to admit that sb is right;

llevar o [m5] tener razón to be right;

llevas o [m5] tienes toda la razón you're quite right;

tener razón en o [m5] al hacer algo to be right to do sth;

no tener razón to be wrong;

quitar la razón a alguien [demostrar su equivocación] to prove sb wrong

3. [juicio, inteligencia] reason;

entrar en razón to see reason;

no hay quien le haga entrar en razón no one can make him see reason;

perder la razón to lose one's reason o mind

4. [información]

dar razón de to give an account of;

se recompensará a quien dé razón de su paradero there is a reward for anyone giving information regarding his whereabouts

5. Mat ratio;

a razón de at a rate of;

salimos o [m5] tocamos a razón de 300 pesos por persona it worked out at 300 pesos per person

6. Col, Méx, Ven [recado] message;

Diego no está, ¿quiere dejarle razón? Diego's not in, do you want to leave a message?;

viajo mañana, ¿tiene razón para su madre? I'm leaving tomorrow, do you have any messages for your mother?;

pídale a su padre que mande razón ask her father to send us his news

* * *

1 reason;

sin razón for no reason;

razón de más all the more reason;

con mucha razón with good reason

tener razón be right;

dar la razón a alguien admit that s.o. is right

3 ( sentido común)

entrar en razón see sense;

hacer entrar a alguien en razón make s.o. see sense;

perder la razón lose one’s mind

4 ( causa)

en razón a o

de because of;

por razones de edad on the grounds of age

a razón de precio at

* * *

razón nf, pl razones

1) motivo: reason, motive

en razón de: by reason of, because of

2) justicia: rightness, justice

tener razón: to be right

3) : reasoning, sense

perder la razón: to lose one's mind

4) : ratio, proportion

* * *

razón n (motivo) reason

P. Ā. - bhavati, - te (ind. p. - bhūya, q.v.), to be orﾠ come together, assemble, meet, be joined orﾠ united with (instr. with orﾠ without saha, orﾠ loc.) RV. etc. etc.;

mati `mother' [f r], matere [Gens]

mat' `mother' [f r], máteri [Gens]

mati `mother' [f r], matere [Gens]

máti `mother' [f r], mateře [Gens]

mać `mother' [f r], macierze [Gens]

mȁti `mother' [f r], mȁterē [Gens];

Čak. mȁti (Vrgada) `mother' [f r], mȁterē [Gens];

Čak. mȁt (Novi, Orbanići) `mother' [f r], mȁteri [Gens]

máti `mother' [f r], mátere [Gens]

mótė (OLith, dial.) `wife, mother' [f r] 1 \{1\}

mãte `mother' [f ē] \{2\}

mūti (Ench.) `mother' [f];

mothe (EV) `mother' [f];

muti (Gr.) `mother' [f]

IE meaning: mother

Certainty: +

Comments: The root stress in this word may be due to Hirt's law, cf. Skt. mātā́, but there is a distinct possibility that it is old, cf. Gk. μήτηρ.

Skt. mātár- `mother' [f];

Gk. μήτηρ `mother' [f];

Lat. māter `mother' [f];

OHG muoter `mother' [f];

OIr. máthir `mother' [f];

Alb. mótrë `sister' [f]

\{1\} The oldest form of the genitive is móteres, which occurs, for instance, in DP and in dialects. The most important Standard Lithuanian derivatives are móteris `wife, mother' and mótina `mother'. The form motė̃, which frequently occurs in the older scholarly literature, does not exist. \{2\} The accentuation mâte (Pokorny) is incorrect.

Grammatical information: m. (f.)

Meaning: name of an actor, `mime' (A. Fr. 57, 9, E. Rh. in lyr., D., Plu., pap.), kind of scenic sketch, founded by the Syracusan Sophron, `mimus' (Arist.).

Compounds: Compp., e. g. μιμο-γράφος `mime-writer' (hell.), λογό- μιμος m. "spoken mime", `actor or writer of...' (Hegesand. Hist.), ἀρχί-μιμος m. `chief comedian' (plur.); as 2, member mostly verbal to μιμέομαι, e.g. γυναικό-μιμος `imitating women' (trag.).

Derivatives: μιμάς, - άδος f. `mimic player (female)' (Ael.), μιμώ f. `ape' (Suid. s. πίθηκος), μιμ(ε)ία f. `farce' (Ph.), μιμικός `regarding the μῖμος, mimic' (hell.). -- Besides, prob. as denomin., μιμέομαι, μιμήσασθαι, also w. prefix, e.g. ἀπο-, ἐκ-, `imitate, mimic, (in art) copy' (h. Ap. 163) with derivv.: ( ἀντι-, ἀπο-, ἐκ-)μίμησις `imitation, artistic, esp. dramatic presentation' (IA.), ( ἀπο-) μίμημα `imitation, representation' (IA.); ( συμ-)μιμητής m. `imitator, artist' (IA.), μιμήτωρ, - ορος m. `id.' (Man.); μιμητικός `able to imitate, imitating, mimetic' (Pl., Arist.); μιμηλός `id.', also `imitated' (Luc., Plu.), or `referring to μῖμος' (Chantraine Form. 242), with μιμηλάζω (- ίζω?) = μιμέομαι (Ph.).

Origin: PG [a word of Pre-Greek origin]

Etymology: Compared with μιμέομαι μῖμος is rarely and late attested, but must be considered as its basis. -- The technical meaning of μῖμος makes a loan probable (cf. Schwyzer 423). The connection with Skt. māyā f. `magic(image), illusion, deception' assuming an ablaut māi: mī (Schulze KZ 27, 425 = Kl. Schr. 53) must therefore be considered as a very remote possibility (the suggested ablaut does not exist). Further uncertain connections in WP. 2, 220; s. also μοῖτος. -- Lat. LW [loanword] mīmus `id.' (W.-Hofmann s.v.); Messap. LW [loanword] mimeteos (gen.) from μιμητής (Krahe IF 49, 268). - So no etymology; prob. Pre-Greek.

Page in Frisk: 2,241

   1) The Book of Nature Is Written in the Language of Mathematics

   Philosophy is written in that great book, the universe, which is always open, right before our eyes. But one cannot understand this book without first learning to understand the language and to know the characters in which it is written. It is written in the language of mathematics, and the characters are triangles, circles, and other figures. Without these, one cannot understand a single word of it, and just wanders in a dark labyrinth. (Galileo, 1990, p. 232)

   2) Arranging Speech so as to Reply Appropriately

   It never happens that it [a nonhuman animal] arranges its speech in various ways in order to reply appropriately to everything that may be said in its presence, as even the lowest type of man can do. (Descartes, 1970a, p. 116)

   3) No Other Animal Has the Language Capacity of the Human

   It is a very remarkable fact that there are none so depraved and stupid, without even excepting idiots, that they cannot arrange different words together, forming of them a statement by which they make known their thoughts; while, on the other hand, there is no other animal, however perfect and fortunately circumstanced it may be, which can do the same. (Descartes, 1967, p. 116)

   4) Human Beings Do Not Live Only in the World of Objects

   Human beings do not live in the object world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built on the language habits of the group.... We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation. (Sapir, 1921, p. 75)

   5) Language Powerfully Conditions All Our Thinking

   It powerfully conditions all our thinking about social problems and processes.... No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same worlds with different labels attached. (Sapir, 1985, p. 162)

   6) A List of Language Games

   [A list of language games, not meant to be exhaustive:]

   Giving orders, and obeying them- Describing the appearance of an object, or giving its measurements- Constructing an object from a description (a drawing)Reporting an eventSpeculating about an eventForming and testing a hypothesisPresenting the results of an experiment in tables and diagramsMaking up a story; and reading itPlay actingSinging catchesGuessing riddlesMaking a joke; and telling it

   Solving a problem in practical arithmeticTranslating from one language into another

   LANGUAGE Asking, thanking, cursing, greeting, and praying-. (Wittgenstein, 1953, Pt. I, No. 23, pp. 11 e-12 e)

   7) Language Constrains Certain Modes of Interpretation

   We dissect nature along lines laid down by our native languages.... The world is presented in a kaleidoscopic flux of impressions which has to be organized by our minds-and this means largely by the linguistic systems in our minds.... No individual is free to describe nature with absolute impartiality but is constrained to certain modes of interpretation even while he thinks himself most free. (Whorf, 1956, pp. 153, 213-214)

   8) We Dissect Nature in Accordance with Our Native Languages

   We dissect nature along the lines laid down by our native languages.

   The categories and types that we isolate from the world of phenomena we do not find there because they stare every observer in the face; on the contrary, the world is presented in a kaleidoscopic flux of impressions which has to be organized by our minds-and this means largely by the linguistic systems in our minds.... We are thus introduced to a new principle of relativity, which holds that all observers are not led by the same physical evidence to the same picture of the universe, unless their linguistic backgrounds are similar or can in some way be calibrated. (Whorf, 1956, pp. 213-214)

   9) The Forms of a Person's Thoughts Are Controlled by Unperceived Patterns of His Own Language

   The forms of a person's thoughts are controlled by inexorable laws of pattern of which he is unconscious. These patterns are the unperceived intricate systematizations of his own language-shown readily enough by a candid comparison and contrast with other languages, especially those of a different linguistic family. (Whorf, 1956, p. 252)

    10) The Analysis of Certain Types of Utterances

   It has come to be commonly held that many utterances which look like statements are either not intended at all, or only intended in part, to record or impart straightforward information about the facts.... Many traditional philosophical perplexities have arisen through a mistake-the mistake of taking as straightforward statements of fact utterances which are either (in interesting non-grammatical ways) nonsensical or else intended as something quite different. (Austin, 1962, pp. 2-3)

    11) The Dictionary of a Language Is a System of Concepts

   In general, one might define a complex of semantic components connected by logical constants as a concept. The dictionary of a language is then a system of concepts in which a phonological form and certain syntactic and morphological characteristics are assigned to each concept. This system of concepts is structured by several types of relations. It is supplemented, furthermore, by redundancy or implicational rules..., representing general properties of the whole system of concepts.... At least a relevant part of these general rules is not bound to particular languages, but represents presumably universal structures of natural languages. They are not learned, but are rather a part of the human ability to acquire an arbitrary natural language. (Bierwisch, 1970, pp. 171-172)

    12) Talk about the Evolution of the Language Capacity is Beside the Point

   In studying the evolution of mind, we cannot guess to what extent there are physically possible alternatives to, say, transformational generative grammar, for an organism meeting certain other physical conditions characteristic of humans. Conceivably, there are none-or very few-in which case talk about evolution of the language capacity is beside the point. (Chomsky, 1972, p. 98)

    13) The Development of Language

   [It is] truth value rather than syntactic well-formedness that chiefly governs explicit verbal reinforcement by parents-which renders mildly paradoxical the fact that the usual product of such a training schedule is an adult whose speech is highly grammatical but not notably truthful. (R. O. Brown, 1973, p. 330)

    14) Sentential and Conceptual Levels in Language

   he conceptual base is responsible for formally representing the concepts underlying an utterance.... A given word in a language may or may not have one or more concepts underlying it.... On the sentential level, the utterances of a given language are encoded within a syntactic structure of that language. The basic construction of the sentential level is the sentence.

   The next highest level... is the conceptual level. We call the basic construction of this level the conceptualization. A conceptualization consists of concepts and certain relations among those concepts. We can consider that both levels exist at the same point in time and that for any unit on one level, some corresponding realizate exists on the other level. This realizate may be null or extremely complex.... Conceptualizations may relate to other conceptualizations by nesting or other specified relationships. (Schank, 1973, pp. 191-192)

    15) Linguistic Realities Have Not Yet Been Captured by Theoretical Models

   The mathematics of multi-dimensional interactive spaces and lattices, the projection of "computer behavior" on to possible models of cerebral functions, the theoretical and mechanical investigation of artificial intelligence, are producing a stream of sophisticated, often suggestive ideas.

   But it is, I believe, fair to say that nothing put forward until now in either theoretic design or mechanical mimicry comes even remotely in reach of the most rudimentary linguistic realities. (Steiner, 1975, p. 284)

    16) The Final Steps to Human Language

   The step from the simple tool to the master tool, a tool to make tools (what we would now call a machine tool), seems to me indeed to parallel the final step to human language, which I call reconstitution. It expresses in a practical and social context the same understanding of hierarchy, and shows the same analysis by function as a basis for synthesis. (Bronowski, 1977, pp. 127-128)

    17) The Inadequacy of Formal Linguistic Models for Ordinary Language Usage

    t is the language donn eґ in which we conduct our lives.... We have no other. And the danger is that formal linguistic models, in their loosely argued analogy with the axiomatic structure of the mathematical sciences, may block perception.... It is quite conceivable that, in language, continuous induction from simple, elemental units to more complex, realistic forms is not justified. The extent and formal "undecidability" of context-and every linguistic particle above the level of the phoneme is context-bound-may make it impossible, except in the most abstract, meta-linguistic sense, to pass from "pro-verbs," "kernals," or "deep deep structures" to actual speech. (Steiner, 1975, pp. 111-113)

    18) When a Language Is an Abstract Machine

   A higher-level formal language is an abstract machine. (Weizenbaum, 1976, p. 113)

    19) Metaphor and Metonymy Underpin the Formation of Linguistic Signs

   Jakobson sees metaphor and metonymy as the characteristic modes of binarily opposed polarities which between them underpin the two-fold process of selection and combination by which linguistic signs are formed.... Thus messages are constructed, as Saussure said, by a combination of a "horizontal" movement, which combines words together, and a "vertical" movement, which selects the particular words from the available inventory or "inner storehouse" of the language. The combinative (or syntagmatic) process manifests itself in contiguity (one word being placed next to another) and its mode is metonymic. The selective (or associative) process manifests itself in similarity (one word or concept being "like" another) and its mode is metaphoric. The "opposition" of metaphor and metonymy therefore may be said to represent in effect the essence of the total opposition between the synchronic mode of language (its immediate, coexistent, "vertical" relationships) and its diachronic mode (its sequential, successive, lineal progressive relationships). (Hawkes, 1977, pp. 77-78)

    20) Language and the Analysis of Nature

   It is striking that the layered structure that man has given to language constantly reappears in his analyses of nature. (Bronowski, 1977, p. 121)

    21) Correspondence Rules for Mapping Old Theory into Subsets of New Theory

   First, [an ideal intertheoretic reduction] provides us with a set of rules"correspondence rules" or "bridge laws," as the standard vernacular has it-which effect a mapping of the terms of the old theory (T o) onto a subset of the expressions of the new or reducing theory (T n). These rules guide the application of those selected expressions of T n in the following way: we are free to make singular applications of their correspondencerule doppelgangers in T o....

   Second, and equally important, a successful reduction ideally has the outcome that, under the term mapping effected by the correspondence rules, the central principles of T o (those of semantic and systematic importance) are mapped onto general sentences of T n that are theorems of Tn. (P. Churchland, 1979, p. 81)

    22) The Inclusion of Non- linguistic Factors in a Theory of Grammar

   If non-linguistic factors must be included in grammar: beliefs, attitudes, etc. [this would] amount to a rejection of the initial idealization of language as an object of study. A priori such a move cannot be ruled out, but it must be empirically motivated. If it proves to be correct, I would conclude that language is a chaos that is not worth studying.... Note that the question is not whether beliefs or attitudes, and so on, play a role in linguistic behavior and linguistic judgments... [but rather] whether distinct cognitive structures can be identified, which interact in the real use of language and linguistic judgments, the grammatical system being one of these. (Chomsky, 1979, pp. 140, 152-153)

    23) Language Is Inevitably Influenced by Specific Contexts of Human Interaction

   Language cannot be studied in isolation from the investigation of "rationality." It cannot afford to neglect our everyday assumptions concerning the total behavior of a reasonable person.... An integrational linguistics must recognize that human beings inhabit a communicational space which is not neatly compartmentalized into language and nonlanguage.... It renounces in advance the possibility of setting up systems of forms and meanings which will "account for" a central core of linguistic behavior irrespective of the situation and communicational purposes involved. (Harris, 1981, p. 165)

    24) The Genetic Blueprints of Language

   By innate [linguistic knowledge], Chomsky simply means "genetically programmed." He does not literally think that children are born with language in their heads ready to be spoken. He merely claims that a "blueprint is there, which is brought into use when the child reaches a certain point in her general development. With the help of this blueprint, she analyzes the language she hears around her more readily than she would if she were totally unprepared for the strange gabbling sounds which emerge from human mouths. (Aitchison, 1987, p. 31)

    25) Languages Are Machines

   Looking at ourselves from the computer viewpoint, we cannot avoid seeing that natural language is our most important "programming language." This means that a vast portion of our knowledge and activity is, for us, best communicated and understood in our natural language.... One could say that natural language was our first great original artifact and, since, as we increasingly realize, languages are machines, so natural language, with our brains to run it, was our primal invention of the universal computer. One could say this except for the sneaking suspicion that language isn't something we invented but something we became, not something we constructed but something in which we created, and recreated, ourselves. (Leiber, 1991, p. 8)