The word of god in english

1690 word of God

The utterances of God, especially as revealed in Scripture. This may take the form of commands or promises. The term can also refer to Jesus Christ as the incarnate Word of God.

The word of God revealed as law

God has made his commands and requirements known Ps 147:19 See also Ex 20:1-17; Ex 24:3; Ex 34:27-28; Dt 5:5; Isa 2:3 pp Mic 4:2; Mt 15:6 pp Mk 7:13

God’s law is to be obeyed Dt 30:14 See also Jos 23:6; Ps 119:4; Lk 8:21; Lk 11:28; Jas 1:22-23

Examples of disobedience and its consequences Nu 15:31; 1Sa 15:23-26; 2Sa 12:9; 1Ch 10:13; 2Ch 34:21; Isa 5:24; Jer 8:9

The word of God as prophecy

The prophets spoke the words of God Jer 1:9; 1Sa 3:1; Jer 25:3 God’s prophetic word came to Israel with varying frequency. See also 1Ki 17:24; 2Ki 24:2; 2Ch 36:12,15; Isa 16:13; Isa 24:3; Jer 7:1; Jer 14:1; Am 8:11-12; Mal 1:1

Prophetic introductory formulae “The word of the Lord came to …”: Ge 15:1; 1Sa 15:10; 2Sa 24:11; 1Ki 6:11; 2Ki 20:4 pp Isa 38:4; Jer 16:1; Eze 6:1; Jnh 1:1; Zec 1:1 “Hear the word of the Lord”: 1Ki 22:19; 2Ki 20:16 pp Isa 39:5; Isa 1:10; Jer 2:4; Hos 4:1 “This is what the Lord says”: 2Sa 7:5 pp 1Ch 17:4; 2Ki 1:6; Isa 37:6; Jer 2:5; Eze 2:4; Am 1:3; Hag 2:11

Prophetic predictions fulfilled 1Ki 12:15 See also 1Ki 15:29; 1Ki 16:12,34; 1Ki 22:38; 2Ki 1:17; 2Ki 9:36; 2Ki 10:17; 2Ki 14:25; 2Ki 15:12; 2Ki 23:16; 2Ch 36:21-22

The word “against” a people, indicating judgment Isa 9:8; Isa 37:22; Jer 25:30; Am 3:1; Zep 2:5; Zec 9:1

True prophecy is inspired by God 2Pe 1:20-21 See also Ne 9:30; Jer 23:16,25-26,30; Eze 13:1-3; Mic 3:8

A true prophet hears from God 2Ki 3:12; Jer 5:13; Jer 23:18; Jer 27:18

The prophetic word is to be heeded Ex 9:20-21; Jer 6:10; Jer 25:3; Zec 7:12

The word of God as Scripture

Scripture is the written word of God Da 9:2 See also Ro 3:2; Ro 15:4

NT writings are classified as Scripture 1Ti 5:18; 2Pe 3:16

Scripture is inspired and true Jn 10:35; 2Ti 3:15

The foundational importance of Scripture It must not be distorted or changed: Dt 4:2; Dt 12:32; Pr 30:6; 2Co 2:17; 2Co 4:2; 2Ti 2:15; Rev 22:19 It is to be read publicly: Ne 8:1-8; 1Ti 4:13 It is to be meditated upon: Ps 1:2; Ps 119:15,97 It is the test of orthodoxy: Isa 8:20; Ac 17:11
Mt 22:29 pp Mk 12:24 It is the basis for preaching: Ac 17:2; Ac 18:28
1Co 4:6 It sets the limit of authoritative doctrine.

Jesus Christ as the incarnate Word of God

Jesus Christ is God in the flesh Jn 1:1 See also Jn 1:14; Jn 12:45; Col 1:15; Heb 1:2; 1Jn 1:1; Rev 19:13

Jesus Christ speaks the Father’s words Jn 8:40 See also Mt 22:16 pp Mk 12:14 pp Lk 20:21; Jn 7:18

Jesus Christ’s words have sovereign power Mt 8:8 pp Lk 7:7; Mt 8:16; Heb 1:3

The gospel as the word of God

It was preached by Jesus Christ Mk 2:2 See also Mt 13:19-23 pp Mk 4:14-20 pp Lk 8:11-15; Mk 4:33; Lk 4:43 pp Mk 1:38; Lk 5:1

It was preached by the first Christians 1Th 2:13 See also Mk 16:20; Ac 6:2; Ac 8:4; Ac 11:1 to the Gentiles; Ac 13:5 to the Jews; Ac 15:35-36; Ac 17:13; 1Co 14:36; 2Co 2:17; 2Co 4:2; Php 1:14; Col 1:25; 2Ti 4:2

It leads to numerical and spiritual growth within the church Ac 6:7; Ac 12:24; Ac 13:49; Ac 19:20; Col 1:5-6; 1Th 2:13 Paul stresses that the preached word is not merely a verbal message but a dynamic power which achieves things.

It must be preached Ro 10:14; 2Ti 4:2

Descriptions of God’s word

It is true: Ps 33:4; Jn 17:17 It is flawless: 2Sa 22:31 pp Ps 18:30; Pr 30:5 It is infallible: 1Ki 8:56; 2Ki 10:10
Ps 103:20 It is obeyed by angels. It is eternal: Ps 119:89,152; Isa 40:8; 1Pe 1:25
Ps 119:103 It is sweet and delightful; Ps 138:2 It is exalted above all things; Isa 45:23 It is irrevocable; Eph 6:17 It is the sword of the Spirit; 2Ti 2:9 It is not chained; Heb 4:12 It is living and active; 1Pe 1:23 It is living and enduring.

Comparisons of the word of God with everyday things

Food: Dt 8:3; Job 23:12; Ps 119:103; Jer 15:16; Eze 2:8; Eze 3:1; 1Pe 2:2
Ps 119:105 light Fire: Jer 5:14; Jer 20:9; Jer 23:29
Jer 23:29 a hammer; Heb 4:12 a two-edged sword

The word of God has power

It is active Isa 55:11 The Hebrew for “word” can also mean “action” or “deed”. This indicates that God’s word is active.

It brings about creation Ps 33:6 See also 2Pe 3:5

It governs and maintains the created order Heb 1:3 See also Ps 147:18

It gives life Dt 8:3 See also Isa 55:2-3; Mt 4:4 pp Lk 4:4

It consecrates secular things 1Ti 4:5 “the word of God and prayer” probably means “scriptural prayer”; i.e., on the basis of scriptural teaching the believer offers thanksgiving and prayer.

It restrains from evil Ps 17:4; Ps 119:11

It heals and rescues Ps 107:20

It has power to save Jas 1:21 See also 2Ti 3:15; 1Pe 1:23

It brings about the growth of the kingdom of God Mt 13:23 pp Mk 4:20 pp Lk 8:15

It builds up the saints Ac 20:32

See also

1403	God, revelation
1427	prophecy
1439	revelation
1611	Scripture, inspiration & authority
2420	gospel
3224	Holy Spirit & preaching
3281	Holy Spirit, inspiration
5375	law
5627	word
7754	preaching
8662	meditation
8674	study

«In the beginning was the Word» redirects here. For the part of Catholic liturgy, see Last Gospel.

John 1:1
← Luke 24 1:2 →
First page of John’s Gospel from the Coronation Gospels, c. 10th century.
Book	Gospel of John
Christian Bible part	New Testament

John 1:1 is the first verse in the opening chapter of the Gospel of John in the New Testament of the Christian Bible. The traditional and majority translation of this verse reads:

In the beginning was the Word, and the Word was with God, and the Word was God.^[1][2][3][4]

The verse has been a source of much debate among Bible scholars and translators.

«The Word,» a translation of the Greek λόγος (logos), is widely interpreted as referring to Jesus, as indicated in other verses later in the same chapter.^[5] For example, “the Word became flesh, and dwelt among us” (John 1:14; cf. 1:15, 17).

This and other concepts in the Johannine literature set the stage for the Logos-Christology in which the Apologists of the second and third centuries connected the divine Word of John 1:1-5 to the Hebrew Wisdom literature and to the divine Logos of contemporary Greek philosophy.^[6]

On the basis of John 1:1, Tertullian, early in the third century, argued for two Persons that are distinct but the substance is undivided, of the same substance.

In John 1:1c, logos has the article but theos does not. Origen of Alexandria, a teacher in Greek grammar of the third century, argued that John uses the article when theos refers to «the uncreated cause of all things.» But the Logos is named theos without the article because He participates in the divinity of the Father because of “His being with the Father.”

The main dispute with respect to this verse relates to John 1:1c (“the Word was God”). One minority translation is «the Word was divine.» This is based on the argument that the grammatical structure of the Greek does not identify the Word as the Person of God but indicates a qualitative sense. The point being made is that the Logos is of the same uncreated nature or essence as God the Father. In that case, “the Word was God” may be misleading because, in normal English, «God» is a proper noun, referring to the person of the Father or corporately to the three persons of the Godhead.

With respect to John 1:1, Ernest Cadman Colwell writes:

The absence of the article does not make the predicate indefinite or qualitative when it precedes the verb, it is indefinite in this position only when the context demands it.

So, whether the predicate (theos) is definite, indefinite or qualitative depends on the context. Consequently, this article raises the concern that uncertainty with respect to the grammar may result in translations based on the theology of the translator. The commonly held theology that Jesus is God naturally leads to a corresponding translation. But a theology in which Jesus is subordinate to God leads to the conclusion that «… a god» or «… divine» is the proper rendering.

Source text and translations[edit]

Language	John 1:1 text
Koine Greek	Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.[7][8]
Greek transliteration	En arkhêi ên ho lógos, kaì ho lógos ên pròs tòn theón, kaì theòs ên ho lógos.
Syriac Peshitta	ܒ݁ܪܺܫܺܝܬ݂ ܐܺܝܬ݂ܰܘܗ݈ܝ ܗ݈ܘܳܐ ܡܶܠܬ݂ܳܐ ܘܗܽܘ ܡܶܠܬ݂ܳܐ ܐܺܝܬ݂ܰܘܗ݈ܝ ܗ݈ܘܳܐ ܠܘܳܬ݂ ܐܰܠܳܗܳܐ ܘܰܐܠܳܗܳܐ ܐܺܝܬ݂ܰܘܗ݈ܝ ܗ݈ܘܳܐ ܗܽܘ ܡܶܠܬ݂ܳܐ ܀
Syriac transliteration	brīšīṯ ʾiṯauhi hwā milṯā, whu milṯā ʾiṯauhi hwā luaṯ ʾalāhā; wʾalāhā iṯauhi hwā hu milṯā
Sahidic Coptic	ϨΝ ΤЄϨΟΥЄΙΤЄ ΝЄϤϢΟΟΠ ΝϬΙΠϢΑϪЄ, ΑΥШ ΠϢΑϪЄ ΝЄϤϢΟΟΠ ΝΝΑϨΡΜ ΠΝΟΥΤЄ. ΑΥШ ΝЄΥΝΟΥΤЄ ΠЄ ΠϢΑϪЄ
Sahidic Coptic transliteration	Hn teHoueite neFSoop nCi pSaJe auw pSaJe neFSoop nnaHrm pnoute auw neunoute pe pSaJe.[9]
Sahidic Coptic to English	In the beginning existed the Word, and the Word existed with the God, and a God was the Word.[10][11][12]
Latin Vulgate	In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.

• 

  Codex Vaticanus (300–325), The end of Gospel of Luke and the beginning of Gospel of John

John 1:1 in English versions[edit]

The traditional rendering in English is:

In the beginning was the Word, and the Word was with God, and the Word was God.

Other variations of rendering, both in translation or paraphrase, John 1:1c also exist:

• 14th century: «and God was the word» – Wycliffe’s Bible (translated from the 4th-century Latin Vulgate)
• 1808: «and the Word was a god» – Thomas Belsham The New Testament, in an Improved Version, Upon the Basis of Archbishop Newcome’s New Translation: With a Corrected Text, London.
• 1822: «and the Word was a god» – The New Testament in Greek and English (A. Kneeland, 1822.)
• 1829: «and the Word was a god» – The Monotessaron; or, The Gospel History According to the Four Evangelists (J. S. Thompson, 1829)
• 1863: «and the Word was a god» – A Literal Translation of the New Testament (Herman Heinfetter [Pseudonym of Frederick Parker], 1863)
• 1864: «the LOGOS was God» – A New Emphatic Version (right hand column)
• 1864: «and a god was the Word» – The Emphatic Diaglott by Benjamin Wilson, New York and London (left hand column interlinear reading)
• 1867: «and the Son was of God» – The Joseph Smith Translation of the Bible
• 1879: «and the Word was a god» – Das Evangelium nach Johannes (J. Becker, 1979)
• 1885: «and the Word was a god» – Concise Commentary on The Holy Bible (R. Young, 1885)
• 1911: «and [a] God was the word» – The Coptic Version of the New Testament in the Southern Dialect, by George William Horner.^[13]
• 1924: «the Logos was divine» – The Bible: James Moffatt Translation, by James Moffatt.^[14]
• 1935: «and the Word was divine» – The Bible: An American Translation, by John M. P. Smith and Edgar J. Goodspeed, Chicago.^[15]
• 1955: «so the Word was divine» – The Authentic New Testament, by Hugh J. Schonfield, Aberdeen.^[16]
• 1956: «And the Word was as to His essence absolute deity» – The Wuest Expanded Translation^[17]
• 1958: «and the Word was a god» – The New Testament of Our Lord and Saviour Jesus Anointed (J. L. Tomanec, 1958);
• 1962, 1979: «‘the word was God.’ Or, more literally, ‘God was the word.'» – The Four Gospels and the Revelation (R. Lattimore, 1979)
• 1966, 2001: «and he was the same as God» – The Good News Bible.
• 1970, 1989: «and what God was, the Word was» – The New English Bible and The Revised English Bible.
• 1975 «and a god (or, of a divine kind) was the Word» – Das Evangelium nach Johnnes, by Siegfried Schulz, Göttingen, Germany
• 1975: «and the Word was a god» – Das Evangelium nach Johannes (S. Schulz, 1975);
• 1978: «and godlike sort was the Logos» – Das Evangelium nach Johannes, by Johannes Schneider, Berlin
• 1985: “So the Word was divine” — The Original New Testament, by Hugh J. Schonfield.^[18]
• 1993: «The Word was God, in readiness for God from day one.» — The Message, by Eugene H. Peterson.^[19]
• 1998: «and what God was the Word also was» – This translation follows Professor Francis J. Moloney, The Gospel of John, ed. Daniel J. Harrington.^[20]
• 2017: “and the Logos was god” — The New Testament: A Translation, by David Bentley Hart.^[21]

Difficulties[edit]

The text of John 1:1 has a sordid past and a myriad of interpretations. With the Greek alone, we can create empathic, orthodox, creed-like statements, or we can commit pure and unadulterated heresy. From the point of view of early church history, heresy develops when a misunderstanding arises concerning Greek articles, the predicate nominative, and grammatical word order. The early church heresy of Sabellianism understood John 1:1c to read, «and the Word was the God.» The early church heresy of Arianism understood it to read, «and the word was a God.»

— David A. Reed^[22]

There are two issues affecting the translating of the verse, 1) theology and 2) proper application of grammatical rules. The commonly held theology that Jesus is God naturally leads one to believe that the proper way to render the verse is the one which is most popular.^[23] The opposing theology that Jesus is subordinate to God as his Chief agent leads to the conclusion that «… a god» or «… divine» is the proper rendering.^[24]

The Greek Article[edit]

The Greek article is often translated the, which is the English definite article, but it can have a range of meanings that can be quite different from those found in English, and require context to interpret.^[25] Ancient Greek does not have an indefinite article like the English word a, and nominatives without articles also have a range of meanings that require context to interpret.

Colwell’s Rule[edit]

In interpreting this verse, Colwell’s rule should be taken into consideration, which says that a definite predicate which is before the verb «to be» usually does not have the definite article. Ernest Cadman Colwell writes:

The opening verse of John’s Gospel contains one of the many passages where this rule suggests the translation of a predicate as a definite noun. Καὶ θεὸς ἦν ὁ λόγος [Kaì theòs ên ho lógos] looks much more like «And the Word was God» than «And the Word was divine» when viewed with reference to this rule. The absence of the article does not make the predicate indefinite or qualitative when it precedes the verb, it is indefinite in this position only when the context demands it. The context makes no such demand in the Gospel of John, for this statement cannot be regarded as strange in the prologue of the gospel which reaches its climax in the confession of Thomas [Footnote: John 20,28].»^[26]

Jason David BeDuhn (Professor of Religious Studies at Northern Arizona University) criticizes Colwell’s Rule as methodologically unsound and «not a valid rule of Greek grammar.»^[27]

The Word was divine[edit]

The main dispute with respect to this verse relates to John 1:1c (“the Word was God”). One minority translation is «the Word was divine.» The following support this type of translation:

Tertullian[edit]

Tertullian in the early third century wrote:

Now if this one [the Word] is God according to John («the Word was God»), then you have two: one who speaks that it may be, and another who carries it out. However, how you should accept this as «another» I have explained: as concerning person, not substance, and as distinction, not division. (Against Praxeus 12)^[28]

In other words, the Persons are distinct but the substance is undivided. As Tertullian states in Against Praxeus 9 and 26, He is “so far God as He is of the same substance as God Himself … and as a portion of the Whole … as He Himself acknowledges: «My Father is greater than I.”^[29]

At the beginning of chapter 13 of against Praxeus, Tertullian uses various Scriptures to argue for “two Gods,” including:^[30]

“One God spoke and another created” (cf. John 1:3).

“God, even Thy God, hath anointed Thee or made Thee His Christ” (cf. Psm 45).

«’In the beginning was the Word, and the Word was with God, and the Word was God.’ There was One ‘who was,’ and there was another ‘with whom’”.

Origen[edit]

In John 1:1c, logos has the article but theos does not. Literally, “god was the word”.^[31] Origen of Alexandria, a teacher in Greek grammar of the third century, discusses the presence or absence of the article in Commentary on John, Book II, chap, 2.^[32] He states:

He (John) uses the article, when the name of God refers to the uncreated cause of all things, and omits it when the Logos is named God. […]
God on the one hand is Very God (Autotheos, God of Himself); and so the Saviour says in His prayer to the Father, “That they may know Thee the only true God;” (cf. John 17:3) but that all beyond the Very God is made God by participation in His divinity, and is not to be called simply God (with the article), but rather God (without article).

Origen then continues to explain that the Son — the first-born of all creation – was the first to be “with God” (cf. John 1:1), attracted to Himself divinity from God, and gave that divinity to the other “gods:”

And thus the first-born of all creation, who is the first to be with God, and to attract to Himself divinity, is a being of more exalted rank than the other gods beside Him, of whom God is the God […] It was by the offices of the first-born that they became gods, for He drew from God in generous measure that they should be made gods, and He communicated it to them according to His own bounty.

As R.P.C. Hanson stated in discussing the Apologists, «There were many different types and grades of deity in popular thought and religion and even in philosophical thought.»^[33] Origen concludes that “the Word of God” is not “God … of Himself” but because of “His being with the Father” (cf. John 1:1):

The true God, then, is “The God,” and those who are formed after Him are gods, images, as it were, of Him the prototype.  But the archetypal image, again, of all these images is the Word of God, who was in the beginning, and who by being with God is at all times God, not possessing that of Himself, but by His being with the Father, and not continuing to be God, if we should think of this, except by remaining always in uninterrupted contemplation of the depths of the Father.

Translations[edit]

Translations by James Moffatt, Edgar J. Goodspeed and Hugh J. Schonfield render part of the verse as «…the Word [Logos] was divine».

Murray J. Harris writes,

[It] is clear that in the translation «the Word was God», the term God is being used to denote his nature or essence, and not his person. But in normal English usage «God» is a proper noun, referring to the person of the Father or corporately to the three persons of the Godhead. Moreover, «the Word was God» suggests that «the Word» and «God» are convertible terms, that the proposition is reciprocating. But the Word is neither the Father nor the Trinity … The rendering cannot stand without explanation.»^[34]

An Eastern/Greek Orthodox Bible commentary notes:

This second theos could also be translated ‘divine’ as the construction indicates «a qualitative sense for theos». The Word is not God in the sense that he is the same person as the theos mentioned in 1:1a; he is not God the Father (God absolutely as in common NT usage) or the Trinity. The point being made is that the Logos is of the same uncreated nature or essence as God the Father, with whom he eternally exists. This verse is echoed in the Nicene Creed: «God (qualitative or derivative) from God (personal, the Father), Light from Light, True God from True God… homoousion with the Father.»^[35]

Daniel B. Wallace (Professor of New Testament at Dallas Theological Seminary) argues that:

The use of the anarthrous theos (the lack of the definite article before the second theos) is due to its use as a qualitative noun, describing the nature or essence of the Word, sharing the essence of the Father, though they differed in person: he stresses: «The construction the evangelist chose to express this idea was the most precise way he could have stated that the Word was God and yet was distinct from the Father».^[36] He questions whether Colwell’s rule helps in interpreting John 1:1. It has been said^{[by whom?]} that Colwell’s rule has been misapplied as its converse, as though it implied definiteness.^[37]

Murray J. Harris (Emeritus Professor of NT Exegesis and Theology at Trinity Evangelical Divinity School) discusses «grammatical, theological, historical, literary and other issues that affect the interpretation of θεὸς» and conclude that, among other uses, «is a christological title that is primarily ontological in nature» and adds that «the application of θεὸς to Jesus Christ asserts that Jesus is … God-by-nature.^[38][39][40]

John L. McKenzie (Catholic Biblical scholar) wrote that ho Theos is God the Father, and adds that John 1:1 should be translated «the word was with the God [=the Father], and the word was a divine being.»^[41][42]

In a 1973 Journal of Biblical Literature article, Philip B. Harner, Professor Emeritus of Religion at Heidelberg College, claimed that the traditional translation of John 1:1c (“and the Word was God”) is incorrect. He endorses the New English Bible translation of John 1:1c, “and what God was, the Word was.”^[43] However, Harner’s claim has been criticized.^[44]

Philip B. Harner (Professor Emeritus of Religion at Heidelberg College) says:

Perhaps the clause could be translated, ‘the Word had the same nature as God.” This would be one way of representing John’s thought, which is, as I understand it, that ho logos, no less than ho theos, had the nature of theos.^[45]

B. F. Westcott is quoted by C. F. D. Moule (Lady Margaret’s Professor of Divinity in the University of Cambridge):

The predicate (God) stands emphatically first, as in 4:24. ‘It is necessarily without the article (theós not ho theós) inasmuch as it describes the nature of the Word and does not identify His Person. It would be pure Sabellianism to say “the Word was ho theós”. No idea of inferiority of nature is suggested by the form of expression, which simply affirms the true deity of the Word. Compare the converse statement of the true humanity of Christ five 27 (hóti huiòs anthrópou estín . . . ).’^[46]

James D. G. Dunn (Emeritus Lightfoot Professor at University of Durham) states:

Philo demonstrates that a distinction between ho theos and theos such as we find in John 1.1b-c, would be deliberate by the author and significant for the Greek reader. Not only so, Philo shows that he could happily call the Logos ‘God/god’ without infringing his monotheism (or even ‘the second God’ – Qu.Gen. II.62). Bearing in mind our findings with regard to the Logos in Philo, this cannot but be significant: the Logos for Philo is ‘God’ not as a being independent of ‘the God’ but as ‘the God’ in his knowability – the Logos standing for that limited apprehension of the one God which is all that the rational man, even the mystic may attain to.”^[47]

In summary, scholars and grammarians indicate that the grammatical structure of the Greek does not identify the Word as the Person of God but indicates a qualitative sense. The point being made is that the Logos is of the same nature or essence as God the Father. In that case, “the Word was God” may be misleading because, in normal English, «God» is a proper noun, referring to the person of the Father or corporately to the three persons of the Godhead.

The Word as a god.[edit]

Some scholars oppose the translation …a god,^{[48][49][50][51]} while other scholars believe it is possible or even preferable.^[52][53][54]

The rendering as «a god» is justified by some non-Trinitarians by comparing it with Acts 28:6 which has a similar grammatical construction’^[55]

«The people expected him to swell up or suddenly fall dead; but after waiting a long time and seeing nothing unusual happen to him, they changed their minds and said he was a god.»^{[Ac. 28:6 NIV]}.

«Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god (theón).» (KJV)^[56]

«But they were expecting that he was going to swell up or suddenly drop dead. So after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and said he was a god (theón).» (NET)^[57]

However, it was noted that the Hebrew words El, HaElohim and Yahweh (all referring to God) were rendered as anarthrous theos in the Septuagint at Nahum 1:2, Isaiah 37:16, 41:4, Jeremiah 23:23 and Ezekiel 45:9 among many other locations. Moreover, in the New Testament anarthrous theos was used to refer to God in locations including John 1:18a, Romans 8:33, 2 Corinthians 5:19, 6:16 and Hebrews 11:16 (although the last two references do have an adjective aspect to them). Therefore, anarthrous or arthrous constructions by themselves, without context, cannot determine how to render it into a target language. In Deuteronomy 31:27 the septuagint text, «supported by all MSS… reads πρὸς τὸν θεόν for the Hebrew עִם־ יְהֹוָ֔ה»,^[58] but the oldest Greek text in Papyrus Fouad 266 has written πρὸς יהוה τὸν θεόν.^[58]

In the October 2011 Journal of Theological Studies, Brian J. Wright and Tim Ricchuiti^[59] reason that the indefinite article in the Coptic translation, of John 1:1, has a qualitative meaning. Many such occurrences for qualitative nouns are identified in the Coptic New Testament, including 1 John 1:5 and 1 John 4:8. Moreover, the indefinite article is used to refer to God in Deuteronomy 4:31 and Malachi 2:10.

In the Beginning[edit]

«In the beginning (archē) was the Word (logos)» may be compared with:

• Genesis 1:1: «In the beginning God created heaven, and earth.»^[60] The opening words of the Old Testament are also «In the beginning». Theologian Charles Ellicott wrote:

«The reference to the opening words of the Old Testament is obvious, and is the more striking when we remember that a Jew would constantly speak of and quote from the book of Genesis as «Berēshîth» («in the beginning»). It is quite in harmony with the Hebrew tone of this Gospel to do so, and it can hardly be that St. John wrote his Berēshîth without having that of Moses present to his mind, and without being guided by its meaning.^[61]

• Mark 1:1: «The beginning of the gospel of Jesus Christ, the Son of God.»^[62]
• Luke 1:2: «According as they have delivered them unto us, who from the beginning (archē) were eyewitnesses and ministers of the word (logos).^[63][64]
• 1 John 1:1: «That which was from the beginning (archē), which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word (logos) of life».^[65][66]

[edit]

• Chrysostom: «While all the other Evangelists begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word.»

• Augustine: «The Greek word “logos” signifies both Word and Reason. But in this passage it is better to interpret it Word; as referring not only to the Father, but to the creation of things by the operative power of the Word; whereas Reason, though it produce nothing, is still rightly called Reason.»

• Augustine: «Words by their daily use, sound, and passage out of us, have become common things. But there is a word which remaineth inward, in the very man himself; distinct from the sound which proceedeth out of the mouth. There is a word, which is truly and spiritually that, which you understand by the sound, not being the actual sound. Now whoever can conceive the notion of word, as existing not only before its sound, but even before the idea of its sound is formed, may see enigmatically, and as it were in a glass, some similitude of that Word of Which it is said, In the beginning was the Word. For when we give expression to something which we know, the word used is necessarily derived from the knowledge thus retained in the memory, and must be of the same quality with that knowledge. For a word is a thought formed from a thing which we know; which word is spoken in the heart, being neither Greek nor Latin, nor of any language, though, when we want to communicate it to others, some sign is assumed by which to express it. […] Wherefore the word which sounds externally, is a sign of the word which lies hid within, to which the name of word more truly appertains. For that which is uttered by the mouth of our flesh, is the voice of the word; and is in fact called word, with reference to that from which it is taken, when it is developed externally.»

• Basil of Caesarea: «This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word.»

• Chrysostom: «But why omitting the Father, does he proceed at once to speak of the Son? Because the Father was known to all; though not as the Father, yet as God; whereas the Only-Begotten was not known. As was meet then, he endeavours first of all to inculcate the knowledge of the Son on those who knew Him not; though neither in discoursing on Him, is he altogether silent on the Father. And inasmuch as he was about to teach that the Word was the Only-Begotten Son of God, that no one might think this a passible (παθητὴν) generation, he makes mention of the Word in the first place, in order to destroy the dangerous suspicion, and show that the Son was from God impassibly. And a second reason is, that He was to declare unto us the things of the Father. (John. 15:15) But he does not speak of the Word simply, but with the addition of the article, in order to distinguish It from other words. For Scripture calls God’s laws and commandments words; but this Word is a certain Substance, or Person, an Essence, coming forth impassibly from the Father Himself.»

• Basil of Caesarea: «Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself.»

• Augustine: «Now the Word of God is a Form, not a formation, but the Form of all forms, a Form unchangeable, removed from accident, from failure, from time, from space, surpassing all things, and existing in all things as a kind of foundation underneath, and summit above them.»

• Basil of Caesarea: «Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom.»

• Chrysostom: «Observe the spiritual wisdom of the Evangelist. He knew that men honoured most what was most ancient, and that honouring what is before everything else, they conceived of it as God. On this account he mentions first the beginning, saying, In the beginning was the Word.»

• Augustine: «Or, In the beginning, as if it were said, before all things.»

• Basil of Caesarea: «The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, He was not. That none might presume then to babble such things, the Holy Ghost saith, In the beginning was the Word.»

• Hilary of Poitiers: «Years, centuries, ages, are passed over, place what beginning thou wilt in thy imagining, thou graspest it not in time, for He, from Whom it is derived, still was.»

• Chrysostom: «As then when our ship is near shore, cities and port pass in survey before us, which on the open sea vanish, and leave nothing whereon to fix the eye; so the Evangelist here, taking us with him in his flight above the created world, leaves the eye to gaze in vacancy on an illimitable expanse. For the words, was in the beginning, are significative of eternal and infinite essence.»

• Council of Ephesus: «Wherefore in one place divine Scripture calls Him the Son, in another the Word, in another the Brightness of the Father; names severally meant to guard against blasphemy. For, forasmuch as thy son is of the same nature with thyself, the Scripture wishing to show that the Substance of the Father and the Son is one, sets forth the Son of the Father, born of the Father, the Only-Begotten. Next, since the terms birth and son, convey the idea of passibleness, therefore it calls the Son the Word, declaring by that name the impassibility of His Nativity. But inasmuch as a father with us is necessarily older than his son, lest thou shouldest think that this applied to the Divine nature as well, it calls the Only-Begotten the Brightness of the Father; for brightness, though arising from the sun, is not posterior to it. Understand then that Brightness, as revealing the coeternity of the Son with the Father; Word as proving the impassibility of His birth, and Son as conveying His consubstantiality.»

• Chrysostom: «But they say that In the beginning does not absolutely express eternity: for that the same is said of the heaven and the earth: In the beginning God made the heaven and the earth. (Gen. 1:1) But are not made and was, altogether different? For in like manner as the word is, when spoken of man, signifies the present only, but when applied to God, that which always and eternally is; so too was, predicated of our nature, signifies the past, but predicated of God, eternity.»

• Origen: «The verb to be, has a double signification, sometimes expressing the motions which take place in time, as other verbs do; sometimes the substance of that one thing of which it is predicated, without reference to time. Hence it is also called a substantive verb.»

• Hilary of Poitiers: «Consider then the world, understand what is written of it. In the beginning God made the heaven and the earth. Whatever therefore is created is made in the beginning, and thou wouldest contain in time, what, as being to be made, is contained in the beginning. But, lo, for me, an illiterate unlearned fisherman is independent of time, unconfined by ages, advanceth beyond all beginnings. For the Word was, what it is, and is not bounded by any time, nor commenced therein, seeing It was not made in the beginning, but was.»

• Alcuin: » To refute those who inferred from Christ’s Birth in time, that He had not been from everlasting, the Evangelist begins with the eternity of the Word, saying, In the beginning was the Word.»

• Chrysostom: «Because it is an especial attribute of God, to be eternal and without a beginning, he laid this down first: then, lest any one on hearing in the beginning was the Word, should suppose the Word Unbegotten, he instantly guarded against this; saying, And the Word was with God.»

• Hilary of Poitiers: «From the beginning, He is with God: and though independent of time, is not independent of an Author.»

• Basil of Caesarea: «Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither is the Father bounded by place, nor the Son by aught circumscribing.»

• Origen: «It is worth while noting, that, whereas the Word is said to come [be made] to some, as to Hosea, Isaiah, Jeremiah, with God it is not made, as though it were not with Him before. But, the Word having been always with Him, it is said, and the Word was with God: for from the beginning it was not separate from the Father.»

• Chrysostom: «He has not said, was in God, but was with God: exhibiting to us that eternity which He had in accordance with His Person.»

• Theophylact of Ohrid: «Sabellius is overthrown by this text. For he asserts that the Father, Son, and Holy Ghost are one Person, Who sometimes appeared as the Father, sometimes as the Son, sometimes as the Holy Ghost. But he is manifestly confounded by this text, and the Word was with God; for here the Evangelist declares that the Son is one Person, God the Father another.»

• Hilary of Poitiers: «But the title is absolute, and free from the offence of an extraneous subject. To Moses it is said, I have given thee for a god to Pharaoh: (Exod. 7:1) but is not the reason for the name added, when it is said, to Pharaoh? Moses is given for a god to Pharaoh, when he is feared, when he is entreated, when he punishes, when he heals. And it is one thing to be given for a God, another thing to be God. I remember too another application of the name in the Psalms, I have said, ye are gods. But there too it is implied that the title was but bestowed; and the introduction of, I said, makes it rather the phrase of the Speaker, than the name of the thing. But when I hear the Word was God, I not only hear the Word said to be, but perceive It proved to be, God.»

• Basil of Caesarea: «Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God.»

• Theophylact of Ohrid: » Or combine it thus. From the Word being with God, it follows plainly that there are two Persons. But these two are of one Nature; and therefore it proceeds, In the Word was God: to show that Father and Son are of One Nature, being of One Godhead.»

• Origen: «We must add too, that the Word illuminates the Prophets with Divine wisdom, in that He cometh to them; but that with God He ever is, because He is God. For which reason he placed and the Word was with God, before and the Word was God.»

• Chrysostom: «Not asserting, as Plato does, one to be intelligence, the other soul; for the Divine Nature is very different from this. […] But you say, the Father is called God with the addition of the article, the Son without it. What say you then, when the Apostle. writes, The great God and our Saviour Jesus Christ; (Tit. 2:13) and again, Who is over all, God; (Rom. 9:5) and Grace be unto you and peace from God our Father; (Rom. 1:7) without the article? Besides, too, it were superfluous here, to affix what had been affixed just before. So that it does not follow, though the article is not affixed to the Son, that He is therefore an inferior God.

References[edit]

External links[edit]

• Another God in the Gospel of John? A Linguistic Analysis of John 1:1 and 1:18

What Does the Phrase, “the Word of God” Mean?

Why the Bible Is So Special – Question 10

The phrase, “the Word of God” or “the Word of the Lord” has a number of different meanings in Scripture. It can mean either something that God has decreed, something that God has said when addressing humans, words that God spoke through the prophets, Jesus Christ, or finally, God’s written Word.

This can be illustrated as follows:

1. It Can Be Something That God Has Decreed

God’s decrees are His divine pronouncements. His words cause things to happen. Specifically, the Bible gives a number of examples of this. In Genesis, we read that God commands light to appear:

In the beginning God created the heavens and the earth. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters. Then God said, “Let there be light”; and there was light. (Genesis 1:1-3 NASB)

Light comes about because of the spoken word of God. He spoke, light appeared.

When God decrees something that will, of necessity, come about, it is known as “the Word of God” or “the Word of the Lord.” The psalmist wrote:

By the word of the LORD the heavens were made, and by the breath of His mouth all their host. (Psalm 33:6 NASB)

The New English Translation puts it this way:

By the LORD’s decree the heavens were made; by a mere word from his mouth all the stars in the sky were created. (Psalm 33:6 NET)

The heavens were created by the divine decrees of God.

These types of decrees were something that God desired to occur ? they were not necessarily spoken to anyone. Yet, they are called “the Word of God” or “the Word of the Lord.” Indeed, the universe is upheld by the Word of God. The writer to the Hebrews said:

The Son reflects God’s own glory, and everything about him represents God exactly. He sustains the universe by the mighty power of his command. After he died to cleanse us from the stain of sin, he sat down in the place of honor at the right hand of the majestic God of heaven. (Hebrews 1:3 NLT)

Therefore, God’s divine speech causes certain events to happen, and on some occasions, causes things to come into being. His divine decrees caused the universe to come about and it allows the universe to continue to exist.

2. It May Refer to God Verbally Addressing Humans: Personal Address

When God verbally addressed certain humans in the past, His words were known as the Word of God. Scripture gives a number of illustrations of God addressing humans in human language. For example, God personally spoke to Adam in the Garden of Eden:

And the LORD God commanded the man, “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.” (Genesis 2:16-17 NRSV)

Thus, the phrase, “the Word of God” or the “Word of the Lord” can refer to the actual words God used in speaking to humans in their own language. This type of personal address from God is found throughout Scripture. When the Ten Commandments were given, God personally spoke them to Moses. The Bible says:

And God spoke all these words, saying, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me.” (Exodus 20:1-3 RSV)

Therefore, the Word of God may refer to the actual words that God spoke to humans. In these instances, the people were hearing the very voice of the living God. His words were completely understandable; spoken in ordinary human language. The people were expected to obey these words that God had spoken.

3. It Can Refer to God Speaking Through Human Prophets

The phrase, “Word of God” is also used of something that is said by God’s chosen spokesmen. The Bible says that God spoke to His people through the words of the prophets. These words consisted of ordinary language spoken through human beings.

When the biblical prophets spoke for the Lord, their words were called the “Word of God.” The Lord promised that the prophets would speak His words. He said to Moses:

I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I want. I myself will hold responsible anyone who then pays no attention to the words that prophet will speak in my name. But any prophet who presumes to speak anything in my name that I have not authorized him to speak, or who speaks in the name of other gods?that prophet must die. (Deuteronomy 18:18-20 NET)

While the words of the prophets were the speech of human beings, they carried God’s divine authority. The words spoken by God’s prophets were supposed to be obeyed. However, those who falsely claimed to speak God’s word were to be punished.

In another instance, the Lord promised to tell the prophet Jeremiah what to say to the people. The Bible says:

The LORD said to me, “Do not say, ‘I am too young.’ But go to whomever I send you and say whatever I tell you.” (Jeremiah 1:7 NET)

The Lord assured Jeremiah that his words to the people would be God’s words. We also read in Jeremiah:

Then the LORD reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me.” (Jeremiah 1:9 NET)

Scripture makes no distinction in the authority of the words that God directly spoke and those things that were spoken by His prophets. Everything that was said was considered to be the Word of God because God was their ultimate source. God used ordinary human beings and spoke through them in their own language to communicate the Word of God. Consequently, the words were to be obeyed.

We must note that while God did personally speak to humans, or used humans as His personal spokesmen, these occurrences were rare ? they were not the norm. This was not the way in which He regularly communicated with humanity.

4. Jesus Christ Is the Word of God

God the Son, Jesus Christ, is known as the Word of God. At the beginning of John’s gospel we read the following:

In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1 KJV)

In the Book of Revelation, John describes the risen Christ as the “Word of God.” He wrote:

He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. (Revelation 19:13 ESV)

The New Living Translation says:

He was clothed with a robe dipped in blood, and his title was the Word of God. (Revelation 19:13 NLT)

This description, the Word of God, is only used for God the Son; it is not used for God the Father or God the Holy Spirit. God the Son, Jesus Christ, is the one member of the Trinity who personally communicated God to humanity. However, since there are only two references in the New Testament that refer to Jesus Christ as the Word of God, this usage is rare.

5. It Also Refers to God’s Written Word

Finally, the “Word of God” can refer to God’s Word in written formPsalm 19:9-10the Bible. After being proclaimed orally, God’s Word was put into written form. Moses was told to write down God’s words:

Then the LORD said to Moses, “Write this on a scroll as something to be remembered and make sure that Joshua hears it, because I will completely blot out the memory of Amalek from under heaven.” (Exodus 17:14 NIV)

Elsewhere, we again read about God telling Moses to write something down:

And the LORD said to Moses, “Write these words; in accordance with these words I have made a covenant with you and with Israel.” (Exodus 34:27 RSV)

In the New Testament, Jesus contrasted the written Word of God with the ungodly tradition of the people. He said:

But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” he certainly does not honor his father.’ You have nullified the word of God on account of your tradition. (Matthew 15:5-6 NET)

According to Jesus, these human-made traditions nullified the Word of God. The written Word of God, the Hebrew Scripture, was the only source of authority for the people until Jesus came. While these were human words, they still carried God’s divine authority.

The New Testament appears to use the terms “Word of God,” “Word of the Lord” and “Word of Christ” interchangeably. All of them refer to God’s authoritative Word.

Therefore, we find that the Scripture uses the phrase “the Word of God” in five distinct ways: God’s divine decrees, God personally speaking to people in their language, the words of God’s divinely inspired prophets, Jesus Christ and the written Word of God. The context must determine how the phrase is to be understood.

Summary – Question 10
What Does the Phrase, “the Word of God” Mean?

The phrase, “the Word of God” is used in a number of different ways. It refers to something that God has decreed to come to pass. It is also used of the actual spoken words of God. Words that God has spoken through the prophets can also be called “the Word of God.” Jesus Christ Himself is called the Word of God. Finally, the phrase can also refer to God’s written Word.

The words that were delivered by God’s designated spokesmen, the prophets, as well as the written Word of God, though not as dramatic, carried the same authority as the actual words spoken by God.

While all five ways that God has spoken to humanity can be called the “Word of God,” the only form available to us to study is the written Scripture. Indeed, we would not know about the other four areas of God’s Word except for the written Word in Scripture.

1. [teık]

1. 1) захват, взятие; получение

2) получка

3. 1) улов ()

4. 1) аренда ()

2) арендованный участок

10. запись ()

on the take — корыстный, продажный

2. [teık]

(took; taken)

I

1. брать; хватать

to take a pencil [a sheet of paper, a spade] — взять карандаш [лист бумаги, лопату]

to take smth. in one’s hand — взять что-л. в руку

to take smb.’s hand, to take smb. by the hand — взять кого-л. за руку

to take smb. in one’s arms — а) брать кого-л. на руки; б) обнимать кого-л.

to take smb.’s arm — взять кого-л. под руку

to take smth. in one’s arms — взять что-л. в руки; схватить что-л. руками

to take smb. to one’s arms /to one’s breast/ — обнимать кого-л., прижимать кого-л. к груди

to take smb. by the shoulders — взять /схватить/ кого-л. за плечи

to take smb. by the throat — взять /схватить/ кого-л. за горло /за глотку/

to take smth. between one’s finger and thumb — взять что-л. двумя пальцами

to take smth. (up) with a pair of tongs — взять что-л. щипцами

to take smth. on one’s back — взвалить что-л. на спину

take a sheet of paper from /out of/ the drawer — возьми лист бумаги из ящика стола

take your bag off the table — снимите /уберите, возьмите/ сумку со стола

take this table out of the room — уберите /вынесите/ этот стол из комнаты

2. 1) захватывать; овладевать, завоёвывать

to take a fortress [a town] (by storm) — брать крепость [город] (штурмом)

to take prisoners — захватывать /брать/ пленных

he was taken prisoner — его взяли /он попал/ в плен

he was taken in the street — его взяли /арестовали/ на улице

2) ловить

a rabbit taken in a trap — заяц, попавшийся в капкан

he managed to take the ball (off the bat) — ему удалось поймать мяч (с биты)

to take smb. in the act — застать кого-л. на месте преступления

to take smb. by surprise /off his guard, unawares/ — захватить /застигнуть/ кого-л. врасплох

to take smb. at his word — поймать кого-л. на слове

4) уносить, сводить в могилу

pneumonia took him — воспаление лёгких свело его в могилу, он умер от воспаления лёгких

3. 1) присваивать, брать (без разрешения)

who has taken my pen? — кто взял мою ручку?

he takes whatever he can lay his hands on — он пользуется (всем), чем только может, он берёт всё, что под руку подвернётся

he is always taking other people’s ideas — он всегда использует /присваивает себе/ чужие мысли, он всегда пользуется чужими мыслями

2) (from) отбирать, забирать

they took his dog from him — они у него забрали /отобрали/ собаку

4. 1) пользоваться; получать; приобретать

to take a taxi — брать такси [ тж. II А 2]

to take one’s part — взять свою часть /долю/ [ тж. III А 2)]

to take a quotation from Shakespeare [from a book] — воспользоваться цитатой из Шекспира [из книги], взять цитату из Шекспира [из книги]

to take a holiday — а) взять отпуск; when are you taking your holiday? — когда ты идёшь в отпуск?; б) отдыхать; you must take a holiday — вам надо отдохнуть; I am taking a holiday today — я сегодня отдыхаю /не работаю/; сегодня у меня свободный день

he lived in my house and took my care and nursing — он жил у меня и принимал мои заботы и уход (как должное)

2) выбирать

he took the largest piece of cake — он взял себе самый большой кусок пирога

to take any means to do smth. — использовать любые средства, чтобы сделать что-л.

which route shall you take? — какой дорогой вы пойдёте /поедете/?

she is old enough to take her own way — она достаточно взрослая, чтобы самой выбрать свой собственный путь

3) покупать

I take bread here — я покупаю /беру/ хлеб здесь

you will take — 2 lbs. — купишь /возьмёшь/ два фунта ()

I shall take it for $3 — я возьму /куплю/ это за три доллара

4) выигрывать; брать, бить

to take a bishop — взять /побить/ слона ()

he took little by that move — этот ход /шаг/ мало помог /мало что дал/ ему

according to the will he will take when of age — согласно завещанию он вступит во владение (имуществом) по достижении совершеннолетия

5. 1) доставать, добывать

to take the crop — убирать /собирать/ урожай

2) взимать, собирать; добиваться уплаты

to take contributions to the Red Cross — собирать пожертвования в пользу Красного Креста

3) получать, зарабатывать

to take an offer [presents] — принимать предложение [подарки]

to take £50 for the picture — взять /согласиться на/ пятьдесят фунтов за картину

how much less will you take? — на сколько вы сбавите цену?, сколько вы уступите?

take what he offers you — возьми /прими/ то, что он тебе предлагает

I’ll take it — ладно, я согласен

I will take no denial — отказа я не приму; не вздумайте отказываться

to take smb.’s orders — слушаться кого-л., подчиняться кому-л.

I am not taking orders from you — я вам не подчиняюсь, я не буду выполнять ваши приказы; ≅ вы мне не указчик

to take a wager /a bet/ — идти на пари

to take a dare /a challenge/ — принимать вызов

2) получать

take that (and that)! — получай!, вот тебе!

7. воспринимать, реагировать

to take smth. coolly [lightly] — относиться к чему-л. спокойно /хладнокровно/ [несерьёзно /беспечно/]

to take smth. to heart — принимать что-л. (близко) к сердцу

I wonder how he will take it — интересно, как он к этому отнесётся

I can’t take him [his words] seriously — я не могу принимать его [его слова] всерьёз, я не могу серьёзно относиться к нему [к его словам]

he took the joke in earnest — он не понял шутки, он принял шутку всерьёз

he is really kind-hearted if you take him the right way — он, в сущности, добрый человек, если (конечно) правильно его воспринимать

this is no way to take his behaviour — на его поведение нужно реагировать не так

take it easy! — а) не волнуйся!; б) смотри на вещи проще!; в) не усердствуй чрезмерно!

to take things as they are /as one finds them, as they come/ — принимать вещи такими, какие они есть

to take smth. amiss /ill, in bad part/ — обижаться на что-л.

you must not take it ill of him — вы не должны сердиться на него; он не хотел вас обидеть

to take kindly to smb. — дружески /тепло/ отнестись к кому-л. принять участие в ком-л.

he took kindly to the young author — он принял участие в начинающем писателе, он «пригрел» начинающего писателя

to take smth. kindly — благожелательно /доброжелательно/ отнестись к чему-л.

I should take it kindly if you would answer my letter — я буду вам очень благодарен, если вы ответите на моё письмо

8. 1) понимать; толковать

I take your meaning — я вас понимаю, я понимаю, что вы хотите сказать

I [don’t] take you — я вас [не] понимаю, я [не] понимаю, что вы хотите сказать

how did you take his remark? — как вы поняли его замечание?

to take smb. in the wrong way — неправильно понять кого-л.

your words may be taken in a bad sense — ваши слова можно истолковать дурно /превратно/

2) полагать, считать; заключать

to take the news to be true /as true/ — считать эти сведения верными /соответствующими действительности/

what time do you take it to be? — как вы думаете /как по-вашему/, сколько сейчас времени?

how old do you take him to be? — сколько лет вы ему дадите?

I take it that we are to wait here [to come early] — надо полагать /я так понимаю/, что мы должны ждать здесь [прийти рано]

let us take it that it is so — предположим, что это так

3) верить; считать истинным

(you may) take it from me that he means what he says — поверьте мне, он не шутит /к тому, что он говорит, надо отнестись серьёзно/

take it from me!, take my word for it — можете мне поверить; уж я-то знаю!, можете не сомневаться!

we must take it at that — ничего не поделаешь, приходится верить

9. охватывать, овладевать

his conscience takes him when he is sober — когда он трезв, его мучают угрызения совести

what has taken the boy? — что нашло на мальчика?

he was taken with a fit of coughing [of laughter] — на него напал приступ кашля [смеха]

to be taken ill /bad/ — заболеть

10. 1) захватывать, увлекать; нравиться

to take smb.’s fancy — а) поразить чьё-л. воображение; the story took my fancy — рассказ поразил моё воображение; б) понравиться; her new novel took the fancy of the public — её новый роман понравился читателям

I was not taken with him — он мне не понравился, он не произвёл на меня (большого) впечатления

he was very much taken with the idea — он очень увлёкся этой мыслью, он был весь во власти этой идеи

the play didn’t take (with the public) — пьеса не имела успеха (у публики)

11. записывать, регистрировать, протоколировать

to take dictation — а) писать под диктовку; б) писать диктант

12. 1) снимать, фотографировать

to take a photograph of a tower — сфотографировать башню, сделать снимок башни

he liked to take animals — он любил фотографировать /снимать/ животных

2) выходить, получаться на фотографии

he does not take well, he takes badly — он плохо выходит /получается/ на фотографии; он нефотогеничен

13. использовать в качестве примера

take the French Revolution — возьмите /возьмём/ (например) Французскую революцию

take me for example — возьмите меня, например

14. вмешать

this car takes only five — в этой машине может поместиться только пять человек

the typewriter takes large sizes of paper — в эту (пишущую) машинку входит бумага большого формата

15. 1) требовать; отнимать

it takes time, means and skill — на это нужно время, средства и умение

the stuff takes sixty hours in burning — это вещество сгорает за шестьдесят часов

how long will it take you to translate this article? — сколько времени уйдёт у вас на перевод этой статьи?

it took him three years to write the book — ему потребовалось три года, чтобы написать книгу [ тж. 2)]

this trip will take a lot of money — на эту поездку уйдёт /потребуется/ много денег

it takes some pluck to do our work — для нашей работы требуется немало мужества

it took four men to hold him — потребовалось четыре человека, чтобы его удержать

it would take volumes to relate — нужны тома, чтобы это рассказать

the work took some doing — работа потребовала усилий, работа попалась нелёгкая

it took some finding [explaining] — это было трудно найти /разыскать/ [объяснить]

he has everything it takes to be a pilot — у него есть все (необходимые) качества (для того), чтобы стать лётчиком

2) требовать, нуждаться

he took two hours to get there — ему потребовалось два часа, чтобы добраться туда; дорога туда отняла у него два часа

wait for me, I won’t take long — подожди меня, я скоро освобожусь

he took three years to write /in writing/ the book — ему потребовалось три года, чтобы написать книгу [ тж. 1)]

a plural noun takes a plural verb — существительное во множественном числе требует глагола /употребляется с глаголом/ во множественном числе

16. (in, on) цепляться (); застревать, запутываться ()

17. жениться; выходить замуж

she wouldn’t take him — она не хотела выходить за него замуж, она ему упорно отказывала

the cow [the mare] took the bull [the stallion] — корова [кобыла] приняла быка [жеребца]

19. 1) приниматься

before the graft has taken — до тех пор, пока прививка не принялась

2) действовать; приниматься

the vaccination did not take — оспа не привилась /не принялась/

the medicine seems to be taking — лекарство, кажется, подействовало

3) держаться, закрепляться, оставаться

this ink does not take on glossy paper — этими чернилами нельзя писать на глянцевой бумаге

20. начинаться, расходиться, набирать силу

to take sick — заболеть, захворать; приболеть

II А

1. 1) принимать ()

to take an early breakfast [dinner] — рано позавтракать [пообедать]

will you take tea or coffee? — вы будете пить чай или кофе?

do you take sugar in your tea? — вы пьёте чай с сахаром?

I cannot take whiskey — я не могу пить /не выношу/ виски

that’s all he ever takes — это всё, что он ест

to take medicine [pills, sleeping powders] — принимать лекарство [пилюли, снотворное]

I must take smth. for my headache — мне нужно принять что-л. от головной боли

the fish doesn’t take (the bait /the hook/) — рыба не клюёт

2. ездить ()

to take a tram [a taxi] — поехать на трамвае [на такси] [ тж. I 4, 1)]

3. 1) снимать, арендовать ()

they’ve taken the large hall for the conference — они сняли большой зал для конференции

2) нанимать, приглашать ()

to take smb. as a servant — взять кого-л. в качестве слуги

he took me into partnership — он сделал меня своим компаньоном, он принял /пригласил/ меня в долю

he has been taken into the Air Ministry — его взяли /приняли на работу/ в министерство авиации

3) брать ()

to take pupils [lodgers] — брать учеников [постояльцев]

4. выписывать регулярно покупать (); подписываться ()

which magazines and newspapers do you take? — какие журналы и газеты вы выписываете?

5. 1) принимать (); нести ()

to take control — брать в свои руки руководство /управление/

to take charge of smb., smth. — взять на себя заботу о ком-л., чём-л.; осуществлять контроль /надзор/ за кем-л., чем-л.

when I go away she is to take charge of the children — когда я уеду, она будет заботиться о детях

I don’t want to take the blame for what he did — я не хочу отвечать за то, что сделал он; ≅ он виноват, пусть он и отвечает /расхлёбывает/

I shall take it upon myself to convince him — я беру /возьму/ на себя (задачу) убедить его

2) вступать ()

3) получать ()

to take a degree — получить учёную степень, стать магистром доктором наук

to take holy orders — принять духовный сан, стать священником

to take a front [a back] seat — садиться спереди [сзади] [ тж. ]

take a seat! — садитесь!

take the chair — садитесь /сядьте/ на (этот) стул [ тж. ]

7. держаться, двигаться ()

to take (a little) to the right — брать /держаться/ (немного) правее

take this street until you come to the big yellow house, then take the first street to the right, go another 100 yards and take the turning on the left — идите по этой улице до большого жёлтого дома, затем сверните в первую улицу направо, пройдите ещё сто ярдов и сверните (за угол) налево

8. занимать (); придерживаться ()

to take the attitude of an outsider — занять позицию (стороннего) наблюдателя

if you take this attitude we shall not come to an agreement — если вы так будете к этому относиться, мы не договоримся /не придём к соглашению/

to take a strong stand — решительно настаивать на своём, упорно отстаивать свою точку зрения; занять жёсткую позицию

to take a jaundiced view — отнестись к чему-л. предвзято /предубеждённо, пристрастно/

to take a practical view of the situation — смотреть на дело /положение/ практически /с практической точки зрения/; трезво смотреть на ситуацию

9. 1) приобретать, принимать ()

a pudding takes its shape from the mould — пудинг принимает форму посуды (в которой он пёкся)

the word takes a new meaning in this text — в этом тексте слово приобретает новое значение

this drink takes its flavour from the lemon peel — лимонная корочка придаёт этому напитку особый вкус /привкус/

2) получать, наследовать ()

the city of Washington takes its name from George Washington — город Вашингтон назван в честь Джорджа Вашингтона

this apparatus takes ifs name from the inventor — этот аппарат назван по имени изобретателя

10. 1) преодолевать ()

to take a hurdle [a grade] — брать барьер [подъём]

the horse took the ditch [the fence] — лошадь перепрыгнула через канаву [забор]

the car took the corner at full speed — машина свернула за угол на полной скорости

2) выигрывать, побеждать, одерживать верх ()

the visiting team took the game 8 to 1 — команда гостей выиграла встречу со счётом 8:1

3) выигрывать, завоёвывать, брать (); занимать ()

to take (the) first prize — завоевать /получить/ первую премию

who took the first place? — кто занял первое место?

11. (into)

1) посвящать ()

to take smb. into the secret — посвятить кого-л. в тайну

to take smb. into one’s confidence — оказать доверие /довериться/ кому-л.; поделиться с кем-л.; сделать кого-л. поверенным своих тайн

we took him into the details — мы ознакомили его с подробностями; мы ввели его в курс дела

2) принимать ()

to take smth. into account /into consideration/ — принять что-л. во внимание, учесть что-л.

12. 1) изучать ()

I shall take French — я буду изучать французский язык, я буду заниматься французским

you should take a course in physiology — вам следует заняться физиологией /прослушать курс физиологии/

2) вести ()

he always takes botany in the park — он всегда проводит занятия по ботанике в парке

13. определять (); снимать ()

to take the /a/ temperature — измерять температуру

to take azimuth — засекать направление, брать азимут

to take bearings — а) ориентироваться; уяснять обстановку; б) пеленговать

14. носить, иметь размер ()

what size do you take in shoes? — какой размер обуви вы носите?

she takes sevens /a seven/ in gloves — она носит седьмой номер перчаток

15. подвергаться (); нести ()

to take a light [severe] punishment — а) получить лёгкое [серьёзное] повреждение; б) нести незначительные [большие] потери

16. 1) выдерживать, переносить ()

I don’t know how he can take it — я не знаю, как он (это) выдерживает

she takes the rough with the smooth — она стойко переносит превратности судьбы

he always takes what comes to him — он всегда мирится с тем, что есть

he can dish it out but he can’t take it — он может любого отделать /любому всыпать по первое число/, но сам такого обращения ни от кого не потерпит

4) выдерживать ()

17. заболеть; заразиться ()

18. поддаваться ()

19. впитывать, поглощать ()

II Б

1. 1) направляться куда-л.

to take to the field — направиться в поле; выйти в поле [ тж. ]

he took to the road again — он вновь вышел /вернулся/ на дорогу [ тж. 4, 4)]

the guerillas took to the mountains — партизаны ушли в горы /скрылись в горах/

2) пересекать что-л., идти через что-л.

2.

1) доставлять, относить, отводить, отвозить кого-л., что-л. куда-л., к кому-л.

to take smb. home — отвезти /отвести, проводить/ кого-л. домой

may I take you home? — можно мне проводить вас (домой)?

to take smb. to the hospital — доставить /отвезти/ кого-л. в больницу

he was taken to the police station — его доставили /отвели/ в полицейский участок

don’t worry, I’ll take the book to your father — не беспокойтесь, я отнесу книгу вашему отцу

it was I who took the news to him — это /именно/ я сообщил ему эту новость

the butler took the lawyer to the old lady — дворецкий провёл /проводил/ адвоката к старой даме

2) приводить кого-л. куда-л.

what took you to the city today? — что привело вас сегодня в город?

business took him to London — он поехал в Лондон по делу, дела заставили его поехать в Лондон

3) брать кого-л., что-л. (с собой) куда-л.

why don’t you take the manuscript to the country? — почему бы тебе не взять рукопись с собой в деревню?

4) выводить, приводить кого-л. куда-л. ()

where will this road take me? — куда эта дорога выведет меня?

3. выводить кого-л. ()

4.

1) пристраститься к чему-л.

to take to drink /to drinking, to the bottle/ — пристраститься к вину, запить

2) проявлять интерес, симпатию к чему-л.

he didn’t take to the idea — его эта идея не заинтересовала, ему эта идея не понравилась /не пришлась по вкусу/

does he take to Latin? — он с удовольствием занимается латынью?

I took to instant coffee — я полюбил быстрорастворимый кофе, быстрорастворимый кофе пришёлся мне по вкусу

3) привыкать, приспосабливаться к чему-л.

fruit trees take badly to the soil — фруктовые деревья плохо акклиматизируются на этой почве

4) обращаться, прибегать к чему-л.

the ship was sinking and they had to take to the boats — корабль тонул, и им пришлось воспользоваться лодками

he took to the road again — он снова пустился в странствия, он вернулся к бродячему образу жизни [ тж. 1, 1)]

to take to one’s bed — слечь, заболеть

5) начинать заниматься чем-л.

to take to literature — заняться литературой, стать писателем

to take to the stage — поступить в театр, стать актёром

5. 1) полюбить кого-л., почувствовать к кому-л. симпатию

they have taken to each other — они понравились друг другу, они потянулись друг к другу

2) выступать против кого-л.

6.

1) походить на кого-л.

2) подражать

his followers take after him in this particular — его сторонники следуют его примеру в этом отношении

7. 1) принимать кого-л., что-л. за кого-л., что-л.

I am not the person you take me for — я не тот, за кого вы меня принимаете

do you take me for a fool? — вы принимаете меня за дурака?, вы считаете меня дураком?

2) считать кого-л., что-л. кем-л., чем-л., принимать кого-л., что-л. за кого-л., что-л.

I took him to be an honest man — я принял его за честного человека; он мне показался честным человеком

do you take me to be a fool? — вы считаете меня дураком?, вы принимаете меня за дурака?

how old do you take him to be? — как по-вашему, сколько ему лет?

8.

1) снимать что-л. с чего-л.

to take the saucepan off the fire [the lid off the pan] — снять кастрюлю с огня [крышку с кастрюли]

2) снимать, вычитать что-л. из чего-л.

to take 3 shillings off the price of smth. — снизить цену на что-л. на три шиллинга

3) заимствовать что-л. у кого-л., подражать, копировать; пародировать, передразнивать

her hairdo was taken off a famous actress — причёску она взяла /заимствовала/ у одной известной актрисы

she takes her manners off him — своими манерами /своим поведением/ она подражает ему

4) отвлекать что-л., кого-л. от чего-л., кого-л.

to take smb.’s attention off smth. — отвлечь чьё-л. внимание от чего-л.

to take smb.’s mind off smth. — отвлечь чьи-л. мысли от чего-л.

I hope the child will take his mind off his troubles — я надеюсь, (что) ребёнок заставит его забыть неприятности

to take one’s mind off smth. — забыть что-л.

I can’t take my mind off this misfortune — я не могу забыть об этом несчастье

he couldn’t take his eyes off the picture — он не мог оторваться /отвести глаз/ от картины

to take smb. off his work — отвлекать кого-л. от работы, мешать кому-л. работать

5) избавлять что-л., кого-л. от чего-л., кого-л.

he took the responsibility [the blame] off me — он снял с меня ответственность [вину]

he took him [the responsibility, all the worries] off my hands — он избавил меня от него [от ответственности, от всех хлопот]

6) отстранять кого-л. от чего-л.

to take smb. off the job — отстранить кого-л. от работы

7) вычёркивать, изымать кого-л. из чего-л.

to take smb. off the list — вычеркнуть /изъять/ кого-л. из списка

to take a ship off the active list — вычеркнуть корабль из числа действующих

сбивать кого-л. с чего-л.

the waves took me off my feet — волны сбили меня с ног [ тж. ]

9. 1) вычитать что-л. из чего-л.

if we take two from five we’ll have tree left — если вычесть два из пяти, останется /в остатке будет/ три

the storekeeper took a dollar from the price — лавочник сбавил цену на доллар

2) снижать, ослаблять

to take from the value of smth. — снижать ценность, стоимость чего-л.

it doesn’t take from the effect of the play — это не ослабляет впечатления, которое производит пьеса

to take from the merit of smb. — умалять чьи-л. достоинства

10.

1) выносить что-л. откуда-л.

books must not be taken out of the library — книги нельзя выносить из библиотеки

2) вынимать что-л. откуда-л.

3) отвлекать, развлекать кого-л.

a drive in the country will take her out of herself — поездка за город развлечёт её /отвлечёт её от мрачных мыслей/

4) устранять кого-л.

to take smb. out of one’s way — устранить кого-л. (со своего пути)

11.

1) заставить кого-л. сделать что-л.

I took him through a book of Livy — я заставил его прочесть (одну) книгу Ливия

to take smb. through the first two books of English — прочитать с кем-л. первые две английские книги, помочь кому-л. справиться с двумя первыми английскими книгами

2) заставить кого-л. пройти через что-л.; подвергнуть кого-л. чему-л.

12. вести что-л., кого-л. вниз по чему-л.

to take a little boat down the Mississippi — пройти /совершить путешествие/ на маленькой лодке вниз по Миссисипи

13. доводить что-л. до какого-л. времени

to take smb. over a house [a museum] — показывать кому-л. дом [музей], водить кого-л. по дому [по музею]

15. попадать кому-л. по какому-л. месту, ударять кого-л. по чему-л.

the blow took me across the arm [over the head] — удар пришёлся мне по руке [по голове]

16. браться за что-л., брать на себя выполнение чего-л.

to take upon oneself to distribute food — взять на себя распределение продовольствия

III А

to take a walk — погулять; прогуляться, пройтись

to take a turn — а) повернуть; б) прогуляться, пройтись; покататься, проехаться

to take a step — шагнуть [ тж. 2)]

to take a run — разбежаться [ тж. ]

to take a jump /a leap/ — прыгнуть

to take a nap — вздремнуть; соснуть

to take a look /a glance/ — взглянуть

to take a shot — выстрелить [ тж. ]

to take a risk /a chance/ — рискнуть

to take (a) breath — а) вдохнуть; б) перевести дыхание; he stopped to take (a) breath — он остановился, чтобы перевести дыхание /передохнуть/

to take (one’s) leave — прощаться, уходить

to take an examination — сдавать /держать/ экзамен

to take an oath — а) дать клятву, поклясться; б) принимать присягу

to take action — а) действовать, принимать меры; I felt I had to take action — я чувствовал, что мне необходимо что-то сделать /начать действовать, принять меры/; б) возбуждать судебное дело

to take steps — принимать меры [ тж. 1)]

what steps did you take to help them? — какие вы приняли меры /что вы предприняли/, чтобы помочь им?

to take effect — а) возыметь, оказать действие; when the pills took effect — когда пилюли подействовали, б) вступить в силу; the law will take effect next year — закон вступит в силу с будущего года

to take place — случаться, происходить

to take part — участвовать, принимать участие [ тж. I 4, 1)]

take post! — по местам!

to take root — пустить корни, укорениться

to take hold — а) схватить; he took hold of my arm — он схватил меня за руку; он ухватился за мою руку; б) овладевать; my plane had taken hold upon his fancy — мой план захватил его воображение; the fashion took hold — мода укоренилась

to take possession — а) стать владельцем, вступить во владение; б) овладеть, захватить

to take aim /sight/ — прицеливаться

to take counsel — совещаться; советоваться

to take advice — а) советоваться, консультироваться; б) следовать совету; take my advice — послушайтесь доброго совета; to take legal advice — брать консультацию у юриста

to take account — принимать во внимание, учитывать

you must take account of his illness — вы должны учитывать, что он был болен

they took advantage of the old woman — они обманули /провели/ эту старую женщину

to take the privilege — воспользоваться правом /привилегией/

we take this opportunity of thanking /to thank/ you — мы пользуемся случаем, чтобы поблагодарить вас

to take interest — интересоваться, проявлять интерес; увлекаться ()

to take pleasure /delight/ — находить удовольствие

to take pity — проявлять жалость /милосердие/

to take trouble — стараться, прилагать усилия; брать на себя труд

she took great pains with her composition — она очень усердно работала над своим сочинением

to take comfort — успокоиться, утешиться

to take courage /heart/ — мужаться; воспрянуть духом; приободриться; не унывать

take courage! — мужайся!, не робей!

to take cover — прятаться; скрываться

to take refuge /shelter/ — укрыться, найти убежище

in his old age he took refuge from his loneliness in his childhood memories — в старости он спасался /находил убежище/ от одиночества в воспоминаниях детства

to take fire — загораться, воспламеняться

to take warning — остерегаться; внять предупреждению

to take notice — замечать; обращать (своё) внимание

to take heed — а) обращать внимание; замечать; б) быть осторожным, соблюдать осторожность

to take care — быть осторожным; take care how you behave — смотри, веди себя осторожно

to take care of smb., smth. — смотреть, присматривать за кем-л., чем-л., заботиться о ком-л., чём-л.

who will take care of the baby? — кто позаботится о ребёнке?, кто присмотрит за ребёнком?

to take a liking /a fancy/ to smb. — полюбить кого-л.

to take a dislike to smb. — невзлюбить кого-л.

I’ll take and bounce a rock on your head — вот возьму и тресну тебя камнем по башке

to take a drop — выпить, подвыпить

to take (a drop /a glass/) too much — хватить /хлебнуть/ лишнего

to take the chair — занять председательское место, председательствовать; открыть заседание [ тж. II А 6]

to take the veil — облачиться в одежду монахини; уйти в монастырь

to take the floor — а) выступать, брать слово; б) пойти танцевать

to take for granted — считать само собой разумеющимся /не требующим доказательств/; принимать на веру

to take too much for granted — быть слишком самонадеянным; позволять себе слишком много

to take smth. to pieces — разобрать что-л.

to take a stick to smb. — побить /отделать/ кого-л. палкой

take it or leave it — на ваше усмотрение; как хотите, как угодно

to take a turn for the better, to take a favourable turn — измениться к лучшему, пойти на лад

to take a turn for the worse — измениться к худшему, ухудшиться

to take stock (of smth., smb.) — [ stock I ]

to take it out of smb. — а) утомлять, лишать сил кого-л.; the long climb took it out of me — длинный подъём утомил меня; the heat takes it out of me — от жары я очень устаю жара лишает меня сил; the illness has taken it out of him — он обессилел от болезни; б) отомстить кому-л.; I will take it out of you /of your hide/ — я отомщу тебе за это; это тебе даром не пройдёт, ты мне за это заплатишь, так просто ты не отделаешься; я с тобой рассчитаюсь /расквитаюсь/; he will take it out of me /of my hide/ — он отыграется на мне, он мне отомстит за это

to take smb.’s measure — а) снимать мерку с кого-л.; б) присматриваться к кому-л.; определять чей-л. характер; в) распознать /раскусить/ кого-л.

to take sides — присоединиться /примкнуть/ к той или другой стороне

to take smb.’s side /part/, to take sides /part/ with smb. — стать на /принять/ чью-л. сторону

to take to one’s heels — улизнуть, удрать, дать стрекача, пуститься наутёк

to take one’s hook — смотать удочки, дать тягу

to take the cake /the biscuit, the bun/ — занять /выйти на/ первое место; получить приз

it takes the cake! — это превосходит всё!, дальше идти некуда!

to take off one’s hat to smb. — восхищаться кем-л., преклоняться перед кем-л., снимать шляпу перед кем-л.

to take a back seat — а) отойти на задний план, стушеваться; б) занимать скромное положение; [ тж. II А 6]

to take a run at smth. — попытаться заняться чем-л. [ тж. III А 1)]

to take a shot /a swing/ at smth. /at doing smth./ — попытаться /рискнуть/ сделать что-л. [ тж. III А 1)]

to take liberties with smb. — позволять себе вольности по отношению к кому-л.; быть непозволительно фамильярным с кем-л.

I am not taking any — ≅ слуга покорный!

to take one’s hair down — разойтись вовсю, разбушеваться

to take smb. for a ride — прикончить /укокошить/ кого-л. [ тж. II Б 3]

to take the starch /the frills/ out of smb. — сбить спесь с кого-л., осадить кого-л.

to take smth. with a grain of salt — относиться к чему-л. скептически /недоверчиво, критически/

to take the bit between the /one’s/ teeth — закусить удила, пойти напролом

to take a load from /off/ smb.’s mind — снять тяжесть с души у кого-л.

you’ve taken a load off my mind — ты снял тяжесть с моей души; у меня от сердца отлегло

to take a load from /off/ one’s feet — сесть

to take a leaf out of smb.’s book — следовать чьему-л. примеру, подражать кому-л.

to take a rise out of smb. rise I 15

to take in hand — а) взять в руки, прибрать к рукам; б) взять в свои руки; взяться, браться ()

to take smb. to task task I

to take smb. off his feet — вызвать чей-л. восторг; поразить /увлечь, потрясти/ кого-л. [ тж. II Б 8, 8)]

to take smb. out of his way — доставлять кому-л. лишние хлопоты

to take it into one’s head — вбить /забрать/ себе в голову

to take one’s courage in both hands — набраться храбрости, собраться с духом

to take exception to smth. — возражать /протестовать/ против чего-л.

to take the name of God /the Lord’s name/ in vain — богохульствовать, кощунствовать; упоминать имя господа всуе

to take a /one’s/ call, to take the curtain — выходить на аплодисменты

to take in flank [in rear] — атаковать с фланга [с тыла]

take your time! — не спеши(те)!, не торопи(те)сь!

he took his time over the job — он делал работу медленно /не спеша/

the devil take him! — чёрт бы его побрал!