"תעלים" meaning in All languages combined

{
  "forms": [
    {
      "form": "taʕlīm",
      "tags": [
        "romanization"
      ]
    }
  ],
  "head_templates": [
    {
      "args": {
        "1": "+",
        "2": "m"
      },
      "expansion": "תעלים • (taʕlīm) m",
      "name": "ar-noun"
    }
  ],
  "lang": "Arabic",
  "lang_code": "ar",
  "pos": "noun",
  "senses": [
    {
      "categories": [
        {
          "kind": "other",
          "name": "Arabic entries with incorrect language header",
          "parents": [],
          "source": "w"
        },
        {
          "kind": "other",
          "name": "Arabic terms with irregular pronunciations",
          "parents": [],
          "source": "w"
        },
        {
          "kind": "other",
          "name": "Judeo-Arabic",
          "parents": [],
          "source": "w"
        },
        {
          "kind": "other",
          "name": "Pages with 1 entry",
          "parents": [],
          "source": "w"
        },
        {
          "kind": "other",
          "name": "Pages with entries",
          "parents": [],
          "source": "w"
        }
      ],
      "examples": [
        {
          "bold_text_offsets": [
            [
              46,
              51
            ]
          ],
          "bold_translation_offsets": [
            [
              49,
              60
            ]
          ],
          "english": "For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories. They frequently employed them in forms varying more or less essentially. In most cases they placed the lesson to be illustrated at the beginning, or in the middle, or at the end of the simile. When they could find no simile which from beginning to end corresponded to the idea which was to be illustrated, they divided the subject of the lesson, although in itself one whole, into different parts, and expressed each by a separate figure. Still more obscure are those instances in which one simile is employed to illustrate many subjects, the beginning of the simile representing one thing, the end another. Sometimes the whole metaphor may refer to two cognate subjects in the same branch of knowledge. If we were to teach in these disciplines, without the use of parables and figures, we should be compelled to resort to expressions both profound and transcendental, and by no means more intelligible than metaphors and similes: as though the wise and learned were drawn into this course by the Divine Will, in the same way as they are compelled to follow the laws of nature in matters relating to the body.",
          "ref": "c. 1190, Maimonides, דלאלת אלחאירין [dalālat al-ḥā'irīn, The Guide for the Perplexed], :",
          "roman": "dalālat al-ḥā'irīn",
          "text": "ולד׳לך למא קצד כל חכים אלאהי רבאני ד׳ו חקיקה לתעלים שי מן הד׳א אלפן לם יתכלם פיה אלא באלאמת׳אל ואלאלגאז וכת׳רוא אלאמת׳אל וג׳עלוהא מכ׳תלפה באלנוע בל באלג׳נס וג׳עלוא אכת׳רהא יכון אלגרץ׳ אלמקצוד תפהימה פי אול אלמת׳ל או פי וסטה או פי אכ׳רה אד׳א לם יוג׳ד מת׳אל יטאבק אלאמר אלמקצוד מן אולה אלי אכ׳רה וג׳על אלמעני אלד׳י יקצד אעלאמה למן יעלמה ואן כאן הו מעני ואחד בעינה מפרקא פי אמת׳אל כת׳ירה מתבאעדה. ואגמץ׳ מן הד׳א כון אלמת׳ל אלואחד בעינה מת׳לא למעאני שתי יטאבק אול אלמת׳ל מעני ויטאבק אכ׳רה מעני אכ׳ר. וקד יכון כלה מת׳לא למעניין מתקארבין פי נוע ד׳לך אלעלם. חתי אן אלד׳י אראד אן יעלם דון תמת׳יל ולא אלגאז ג׳א פי כלאמה מן אלאגמאץ׳ ואלאיג׳אז מא נאב ען אלתמת׳יל ואלאלגאז כאן אלעלמא ואלחכמא מנקאדון נחו הד׳א אלגרץ׳ באלאראדה אלאלאהיה כמא תקודהם אחואלהם אלטביעיה.",
          "translation": "For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories. They frequently employed them in forms varying more or less essentially. In most cases they placed the lesson to be illustrated at the beginning, or in the middle, or at the end of the simile. When they could find no simile which from beginning to end corresponded to the idea which was to be illustrated, they divided the subject of the lesson, although in itself one whole, into different parts, and expressed each by a separate figure. Still more obscure are those instances in which one simile is employed to illustrate many subjects, the beginning of the simile representing one thing, the end another. Sometimes the whole metaphor may refer to two cognate subjects in the same branch of knowledge. If we were to teach in these disciplines, without the use of parables and figures, we should be compelled to resort to expressions both profound and transcendental, and by no means more intelligible than metaphors and similes: as though the wise and learned were drawn into this course by the Divine Will, in the same way as they are compelled to follow the laws of nature in matters relating to the body.",
          "type": "quotation"
        }
      ],
      "glosses": [
        "Judeo-Arabic spelling of تَعْلِيم (taʕlīm, “teaching, education”)"
      ],
      "id": "en-תעלים-ar-noun-BWuy28cc",
      "links": [
        [
          "تَعْلِيم",
          "تعليم#Arabic"
        ]
      ],
      "tags": [
        "masculine"
      ]
    }
  ],
  "word": "תעלים"
}

{
  "forms": [
    {
      "form": "taʕlīm",
      "tags": [
        "romanization"
      ]
    }
  ],
  "head_templates": [
    {
      "args": {
        "1": "+",
        "2": "m"
      },
      "expansion": "תעלים • (taʕlīm) m",
      "name": "ar-noun"
    }
  ],
  "lang": "Arabic",
  "lang_code": "ar",
  "pos": "noun",
  "senses": [
    {
      "categories": [
        "Arabic entries with incorrect language header",
        "Arabic lemmas",
        "Arabic masculine nouns",
        "Arabic nouns",
        "Arabic terms with irregular pronunciations",
        "Arabic terms with quotations",
        "Judeo-Arabic",
        "Pages with 1 entry",
        "Pages with entries",
        "Requests for transliteration of Arabic terms"
      ],
      "examples": [
        {
          "bold_text_offsets": [
            [
              46,
              51
            ]
          ],
          "bold_translation_offsets": [
            [
              49,
              60
            ]
          ],
          "english": "For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories. They frequently employed them in forms varying more or less essentially. In most cases they placed the lesson to be illustrated at the beginning, or in the middle, or at the end of the simile. When they could find no simile which from beginning to end corresponded to the idea which was to be illustrated, they divided the subject of the lesson, although in itself one whole, into different parts, and expressed each by a separate figure. Still more obscure are those instances in which one simile is employed to illustrate many subjects, the beginning of the simile representing one thing, the end another. Sometimes the whole metaphor may refer to two cognate subjects in the same branch of knowledge. If we were to teach in these disciplines, without the use of parables and figures, we should be compelled to resort to expressions both profound and transcendental, and by no means more intelligible than metaphors and similes: as though the wise and learned were drawn into this course by the Divine Will, in the same way as they are compelled to follow the laws of nature in matters relating to the body.",
          "ref": "c. 1190, Maimonides, דלאלת אלחאירין [dalālat al-ḥā'irīn, The Guide for the Perplexed], :",
          "roman": "dalālat al-ḥā'irīn",
          "text": "ולד׳לך למא קצד כל חכים אלאהי רבאני ד׳ו חקיקה לתעלים שי מן הד׳א אלפן לם יתכלם פיה אלא באלאמת׳אל ואלאלגאז וכת׳רוא אלאמת׳אל וג׳עלוהא מכ׳תלפה באלנוע בל באלג׳נס וג׳עלוא אכת׳רהא יכון אלגרץ׳ אלמקצוד תפהימה פי אול אלמת׳ל או פי וסטה או פי אכ׳רה אד׳א לם יוג׳ד מת׳אל יטאבק אלאמר אלמקצוד מן אולה אלי אכ׳רה וג׳על אלמעני אלד׳י יקצד אעלאמה למן יעלמה ואן כאן הו מעני ואחד בעינה מפרקא פי אמת׳אל כת׳ירה מתבאעדה. ואגמץ׳ מן הד׳א כון אלמת׳ל אלואחד בעינה מת׳לא למעאני שתי יטאבק אול אלמת׳ל מעני ויטאבק אכ׳רה מעני אכ׳ר. וקד יכון כלה מת׳לא למעניין מתקארבין פי נוע ד׳לך אלעלם. חתי אן אלד׳י אראד אן יעלם דון תמת׳יל ולא אלגאז ג׳א פי כלאמה מן אלאגמאץ׳ ואלאיג׳אז מא נאב ען אלתמת׳יל ואלאלגאז כאן אלעלמא ואלחכמא מנקאדון נחו הד׳א אלגרץ׳ באלאראדה אלאלאהיה כמא תקודהם אחואלהם אלטביעיה.",
          "translation": "For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories. They frequently employed them in forms varying more or less essentially. In most cases they placed the lesson to be illustrated at the beginning, or in the middle, or at the end of the simile. When they could find no simile which from beginning to end corresponded to the idea which was to be illustrated, they divided the subject of the lesson, although in itself one whole, into different parts, and expressed each by a separate figure. Still more obscure are those instances in which one simile is employed to illustrate many subjects, the beginning of the simile representing one thing, the end another. Sometimes the whole metaphor may refer to two cognate subjects in the same branch of knowledge. If we were to teach in these disciplines, without the use of parables and figures, we should be compelled to resort to expressions both profound and transcendental, and by no means more intelligible than metaphors and similes: as though the wise and learned were drawn into this course by the Divine Will, in the same way as they are compelled to follow the laws of nature in matters relating to the body.",
          "type": "quotation"
        }
      ],
      "glosses": [
        "Judeo-Arabic spelling of تَعْلِيم (taʕlīm, “teaching, education”)"
      ],
      "links": [
        [
          "تَعْلِيم",
          "تعليم#Arabic"
        ]
      ],
      "tags": [
        "masculine"
      ]
    }
  ],
  "word": "תעלים"
}