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(1.00) (1Th 4:13)

tn Grk “ignorant.”

(1.00) (1Co 12:1)

tn Grk “ignorant.”

(1.00) (1Co 10:1)

tn Grk “ignorant.”

(0.60) (1Pe 1:14)

tn Grk “the former lusts in your ignorance.”

(0.50) (Hos 4:6)

tn Heb “have forgotten”; cf. NAB, NIV “have ignored.”

(0.40) (Isa 56:10)

tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”

(0.35) (Luk 8:2)

sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

(0.35) (Pro 2:13)

tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.

(0.35) (Psa 82:5)

tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.

(0.35) (Joh 16:3)

sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55; 15:21, and 17:25.

(0.30) (Act 3:17)

sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

(0.30) (Luk 20:40)

sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.

(0.30) (Luk 1:52)

sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

(0.30) (Lam 5:20)

tn The Hebrew verb “forget” often means “to not pay attention to, ignore,” just as the Hebrew “remember” often means “to consider, attend to.”

(0.30) (Isa 37:26)

tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

(0.30) (Pro 15:32)

sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.

(0.30) (2Ki 19:25)

tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

(0.28) (Act 24:5)

sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

(0.28) (Pro 9:13)

tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 913,” JTS 4 [1953]: 23-24).

(0.28) (Pro 12:16)

tn The range of meanings for the verb and the object suggest several possible interpretations of the last line. The verb כָּסָה (kasah) means “to cover” and may indicate hiding or ignoring something. The noun קָלוֹן (qalon) means “shame” and may refer to disgrace (something to be ashamed of) or to contempt or an insult given (shaming words). Several English translations view it as ignoring or overlooking an insult (NIV, ESV, NRSV). Others more ambiguously render it as covering or concealing dishonor or shame, where it is less clear whether the person conceals their own shame or someone else’s. And the LXX reads “a clever person conceals his own dishonor.” But these entail the three main possibilities: to ignore an insult given to you, to ignore something that could shame others, or to conceal something of your own that could be shameful. In a similar phrase in 12:23, the verb does not mean to ignore something.



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