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it's+common+knowledge

  • 1 גלוי וידוע

    it is common knowledge

    Hebrew-English dictionary > גלוי וידוע

  • 2 לכהד

    it is common knowledge that, indisputably

    Hebrew-English dictionary > לכהד

  • 3 דעת

    דַּעַתf. (b. h.; v. דֵּעָה) knowledge, mind; temperament, physical disposition, constitution. עלתה על ד׳ to occur to ones mind, to strike. Sot.IX, 6 (45b); a. fr.שיקול הד׳ weighing of opinions, i. e. decision between opposite views. Snh.6a טעה בש׳ הד׳ made a mistake in deciding, against the common practice, a case concerning which there are opposite authorities, opp. to a decision against an established law; ib. 33a; Y.Keth.IX, 33a; Y.Snh.I, 18a bot.Y. Ḥag.II, 77b top אין דַּעְתָּן נקיה their mind is not pure (unfit to study esoterics).B. Mets.11b, a. e. ד׳ אחרת מקנה a deputized person (or fictitious person, e. g. ones ground) can take possession. Snh.25a sq. תולה בד׳ עצמו one who makes the chance of a game dependent on his own action, e. g. throwing dice, תולה בד׳ יונו who makes it dependent on his doves flight.Tosef.Ḥull.VII, 1 וד׳ מכרעת reason decides in favor ; Ḥull.90b מאי ד׳ ד׳ תורה by saying ‘reason decides does he mean a reasonable interpretation of the Biblical law, or is he in doubt and ‘reason decides means ד׳ ניטה his opinion inclines in favor of ?מִדַּ׳, לַרַּ׳ with the consent of, with the knowledge of, opp. בעל ברח־, v. כּוֹרַח. Kidd.44a מד׳ אביה with her fathers consent; מִדַּעְתָּהּ with her consent. Ib. שלא לד׳ אביה without her fathers consent; a. fr.ד׳ יפה good physical constitution, מי שדעתו י׳ not fastidious in taste, opp. אִיסְתְּנִיס q. v.ד׳ קצרה impatience, greed, ד׳ רחבה contentedness. B. Bath. 145b bot.; Snh.101a top.Ber.29b דַּעְתָּם קצרה they are impatient (Rashi: they do not understand how to express their wishes).Pes.113b אין הד׳ סובלתן whom the mind cannot endure; a. fr.Pl. דֵּעוֹת, v. דֵּעָה.

    Jewish literature > דעת

  • 4 דַּעַת

    דַּעַתf. (b. h.; v. דֵּעָה) knowledge, mind; temperament, physical disposition, constitution. עלתה על ד׳ to occur to ones mind, to strike. Sot.IX, 6 (45b); a. fr.שיקול הד׳ weighing of opinions, i. e. decision between opposite views. Snh.6a טעה בש׳ הד׳ made a mistake in deciding, against the common practice, a case concerning which there are opposite authorities, opp. to a decision against an established law; ib. 33a; Y.Keth.IX, 33a; Y.Snh.I, 18a bot.Y. Ḥag.II, 77b top אין דַּעְתָּן נקיה their mind is not pure (unfit to study esoterics).B. Mets.11b, a. e. ד׳ אחרת מקנה a deputized person (or fictitious person, e. g. ones ground) can take possession. Snh.25a sq. תולה בד׳ עצמו one who makes the chance of a game dependent on his own action, e. g. throwing dice, תולה בד׳ יונו who makes it dependent on his doves flight.Tosef.Ḥull.VII, 1 וד׳ מכרעת reason decides in favor ; Ḥull.90b מאי ד׳ ד׳ תורה by saying ‘reason decides does he mean a reasonable interpretation of the Biblical law, or is he in doubt and ‘reason decides means ד׳ ניטה his opinion inclines in favor of ?מִדַּ׳, לַרַּ׳ with the consent of, with the knowledge of, opp. בעל ברח־, v. כּוֹרַח. Kidd.44a מד׳ אביה with her fathers consent; מִדַּעְתָּהּ with her consent. Ib. שלא לד׳ אביה without her fathers consent; a. fr.ד׳ יפה good physical constitution, מי שדעתו י׳ not fastidious in taste, opp. אִיסְתְּנִיס q. v.ד׳ קצרה impatience, greed, ד׳ רחבה contentedness. B. Bath. 145b bot.; Snh.101a top.Ber.29b דַּעְתָּם קצרה they are impatient (Rashi: they do not understand how to express their wishes).Pes.113b אין הד׳ סובלתן whom the mind cannot endure; a. fr.Pl. דֵּעוֹת, v. דֵּעָה.

    Jewish literature > דַּעַת

  • 5 אשכול

    אֶשְׁכּוֹל, אֶשְׁכֹּלm. (b. h. cmp. סגל) bunch, cluster (of grapes). Y.Naz.II, beg.51d תורה קראת לא׳וכ׳ the Bible calls the (berry in the) cluster must ( tirosh, ref. to Is. 65:8) while people (at present) call the dried berry must (i. e. in common parlance abstinence from ‘berry means from grape-juice, must). אשכול של בצים the ovary (of birds). Tosef.Zab.V, 9; Bets.7a.Midd. III, 8 א׳ של זהב a gold imitation of a cluster of grapes. 2) Trnsf. a distinguished scholar (opp. עַלִּין leaves = the ignorant); v. infra. Cant. R. to I, 14, a. e. (play on the word) א̇ישׂ שהכ̇ל̇ בו a man in whom all is contained, i. e. universality of knowledge.Pl. אֶשְׁכּוֹלוֹת, אֶשְׁכֹּלוֹת. Ḥull.92a א׳ שבהוכ׳ the grapes thereon (on the nation), that means the scholars; cmp. Lev. R. s. 36.Esp. the scholars of the early Maccabean period. Sot.IX, 9 (47a); Tem.15b. Y.Sot.IX, 24a top, v. זוּגוֹת; Tosef.B. Kam. VIII, 13 אישכלות. Ch. אֶתְכָּלָא.

    Jewish literature > אשכול

  • 6 אשכל

    אֶשְׁכּוֹל, אֶשְׁכֹּלm. (b. h. cmp. סגל) bunch, cluster (of grapes). Y.Naz.II, beg.51d תורה קראת לא׳וכ׳ the Bible calls the (berry in the) cluster must ( tirosh, ref. to Is. 65:8) while people (at present) call the dried berry must (i. e. in common parlance abstinence from ‘berry means from grape-juice, must). אשכול של בצים the ovary (of birds). Tosef.Zab.V, 9; Bets.7a.Midd. III, 8 א׳ של זהב a gold imitation of a cluster of grapes. 2) Trnsf. a distinguished scholar (opp. עַלִּין leaves = the ignorant); v. infra. Cant. R. to I, 14, a. e. (play on the word) א̇ישׂ שהכ̇ל̇ בו a man in whom all is contained, i. e. universality of knowledge.Pl. אֶשְׁכּוֹלוֹת, אֶשְׁכֹּלוֹת. Ḥull.92a א׳ שבהוכ׳ the grapes thereon (on the nation), that means the scholars; cmp. Lev. R. s. 36.Esp. the scholars of the early Maccabean period. Sot.IX, 9 (47a); Tem.15b. Y.Sot.IX, 24a top, v. זוּגוֹת; Tosef.B. Kam. VIII, 13 אישכלות. Ch. אֶתְכָּלָא.

    Jewish literature > אשכל

  • 7 אֶשְׁכּוֹל

    אֶשְׁכּוֹל, אֶשְׁכֹּלm. (b. h. cmp. סגל) bunch, cluster (of grapes). Y.Naz.II, beg.51d תורה קראת לא׳וכ׳ the Bible calls the (berry in the) cluster must ( tirosh, ref. to Is. 65:8) while people (at present) call the dried berry must (i. e. in common parlance abstinence from ‘berry means from grape-juice, must). אשכול של בצים the ovary (of birds). Tosef.Zab.V, 9; Bets.7a.Midd. III, 8 א׳ של זהב a gold imitation of a cluster of grapes. 2) Trnsf. a distinguished scholar (opp. עַלִּין leaves = the ignorant); v. infra. Cant. R. to I, 14, a. e. (play on the word) א̇ישׂ שהכ̇ל̇ בו a man in whom all is contained, i. e. universality of knowledge.Pl. אֶשְׁכּוֹלוֹת, אֶשְׁכֹּלוֹת. Ḥull.92a א׳ שבהוכ׳ the grapes thereon (on the nation), that means the scholars; cmp. Lev. R. s. 36.Esp. the scholars of the early Maccabean period. Sot.IX, 9 (47a); Tem.15b. Y.Sot.IX, 24a top, v. זוּגוֹת; Tosef.B. Kam. VIII, 13 אישכלות. Ch. אֶתְכָּלָא.

    Jewish literature > אֶשְׁכּוֹל

  • 8 אֶשְׁכֹּל

    אֶשְׁכּוֹל, אֶשְׁכֹּלm. (b. h. cmp. סגל) bunch, cluster (of grapes). Y.Naz.II, beg.51d תורה קראת לא׳וכ׳ the Bible calls the (berry in the) cluster must ( tirosh, ref. to Is. 65:8) while people (at present) call the dried berry must (i. e. in common parlance abstinence from ‘berry means from grape-juice, must). אשכול של בצים the ovary (of birds). Tosef.Zab.V, 9; Bets.7a.Midd. III, 8 א׳ של זהב a gold imitation of a cluster of grapes. 2) Trnsf. a distinguished scholar (opp. עַלִּין leaves = the ignorant); v. infra. Cant. R. to I, 14, a. e. (play on the word) א̇ישׂ שהכ̇ל̇ בו a man in whom all is contained, i. e. universality of knowledge.Pl. אֶשְׁכּוֹלוֹת, אֶשְׁכֹּלוֹת. Ḥull.92a א׳ שבהוכ׳ the grapes thereon (on the nation), that means the scholars; cmp. Lev. R. s. 36.Esp. the scholars of the early Maccabean period. Sot.IX, 9 (47a); Tem.15b. Y.Sot.IX, 24a top, v. זוּגוֹת; Tosef.B. Kam. VIII, 13 אישכלות. Ch. אֶתְכָּלָא.

    Jewish literature > אֶשְׁכֹּל

  • 9 גוברא

    גּוּבְרָאm. 1) = גַּבְרָא, man, husband. Targ. Koh. 5:11.Y.Taan.I, 64b bot.; a. fr.Pl. גּוּבְרִין, גּוּבְרַיָּא. Targ. Y. Deut. 1:13; a. e.Snh.65b מה גבר מגו׳ what is the difference between man and men (you and common people). Ber.31b גברא בגו׳ a man among men (a distinguished man). Gitt.45a עדי ג׳וכ׳ these (our captors) are men and those (our husbands) in Nehardea are men (Rashi: our masters, husbands), a. fr. 2) strength, skill. Nidd.25b; 64b דרב גּוּבְרֵיה because his skill (physiological knowledge) was great.

    Jewish literature > גוברא

  • 10 גּוּבְרָא

    גּוּבְרָאm. 1) = גַּבְרָא, man, husband. Targ. Koh. 5:11.Y.Taan.I, 64b bot.; a. fr.Pl. גּוּבְרִין, גּוּבְרַיָּא. Targ. Y. Deut. 1:13; a. e.Snh.65b מה גבר מגו׳ what is the difference between man and men (you and common people). Ber.31b גברא בגו׳ a man among men (a distinguished man). Gitt.45a עדי ג׳וכ׳ these (our captors) are men and those (our husbands) in Nehardea are men (Rashi: our masters, husbands), a. fr. 2) strength, skill. Nidd.25b; 64b דרב גּוּבְרֵיה because his skill (physiological knowledge) was great.

    Jewish literature > גּוּבְרָא

  • 11 יתר

    יָתֵר, יָתֵירm. (preced. wds.) 1) additional, a person having an additional limb. Bekh.VII, 6 י׳ ביריווכ׳ if one has an additional finger (or toe) on each of his hands and feet. Ib. 45b.Ib. 40a חסר וי׳ ביד having one toe less or one too many on the forefoot. Ib. כל יתיר כנטול דמי every addition is considered equal to the entire absence of the respective limb; Ḥull.58b כל יתרוכ׳. B. Bath.VII, 2, sq. הן י׳ ( יתיר a. יתר interchanging), v. הֵן; a. fr.Fem. יְתֵרָה, יְתֵירָה; (as noun also) יְתֶרֶת, יְתֶירֶת. Bekh.VII, 6 (45a) היתה (בה) בו יתרתוכ׳ (Rashi יתירה; Gem. יתירת) if there has been an additional limb and he had it cut off. Ib. 40a י׳ על של משהוכ׳ (a cubit measure) larger than the Mosaic by Ḥull.III, 6 (as a sign of clean birds) כל שיש לו אצבע י׳ that which has an additional toe (on top of those in a line). Keth.76a יתירת a woman having an additional limb. Erub.83a י׳ על מדבריתוכ׳ one sixth larger than ; a. fr. (V. יְתֵירָה.Pl. יְתֵרִים, יְתֵרִין, יְתֵי׳; f. יְתֵירוֹת. Macc.23a יְתֵירֵי מדע men of more than ordinary knowledge; י׳ כח or more than common physical strength.(Gen. R. s. 98 הניחו יתירות left remants of the conquered nations, prob. to be read: יְתֵידוֹת, v. יָתֵד.Esp. יְתֶרֶת an additional lobe of the lungs. Ḥull.47a (not יות׳). 2) a word written plene, with vowel letters.Pl. יְתֵירוֹת. Erub.13a, a. e., v. חָסֵר II.

    Jewish literature > יתר

  • 12 יתיר

    יָתֵר, יָתֵירm. (preced. wds.) 1) additional, a person having an additional limb. Bekh.VII, 6 י׳ ביריווכ׳ if one has an additional finger (or toe) on each of his hands and feet. Ib. 45b.Ib. 40a חסר וי׳ ביד having one toe less or one too many on the forefoot. Ib. כל יתיר כנטול דמי every addition is considered equal to the entire absence of the respective limb; Ḥull.58b כל יתרוכ׳. B. Bath.VII, 2, sq. הן י׳ ( יתיר a. יתר interchanging), v. הֵן; a. fr.Fem. יְתֵרָה, יְתֵירָה; (as noun also) יְתֶרֶת, יְתֶירֶת. Bekh.VII, 6 (45a) היתה (בה) בו יתרתוכ׳ (Rashi יתירה; Gem. יתירת) if there has been an additional limb and he had it cut off. Ib. 40a י׳ על של משהוכ׳ (a cubit measure) larger than the Mosaic by Ḥull.III, 6 (as a sign of clean birds) כל שיש לו אצבע י׳ that which has an additional toe (on top of those in a line). Keth.76a יתירת a woman having an additional limb. Erub.83a י׳ על מדבריתוכ׳ one sixth larger than ; a. fr. (V. יְתֵירָה.Pl. יְתֵרִים, יְתֵרִין, יְתֵי׳; f. יְתֵירוֹת. Macc.23a יְתֵירֵי מדע men of more than ordinary knowledge; י׳ כח or more than common physical strength.(Gen. R. s. 98 הניחו יתירות left remants of the conquered nations, prob. to be read: יְתֵידוֹת, v. יָתֵד.Esp. יְתֶרֶת an additional lobe of the lungs. Ḥull.47a (not יות׳). 2) a word written plene, with vowel letters.Pl. יְתֵירוֹת. Erub.13a, a. e., v. חָסֵר II.

    Jewish literature > יתיר

  • 13 יָתֵר

    יָתֵר, יָתֵירm. (preced. wds.) 1) additional, a person having an additional limb. Bekh.VII, 6 י׳ ביריווכ׳ if one has an additional finger (or toe) on each of his hands and feet. Ib. 45b.Ib. 40a חסר וי׳ ביד having one toe less or one too many on the forefoot. Ib. כל יתיר כנטול דמי every addition is considered equal to the entire absence of the respective limb; Ḥull.58b כל יתרוכ׳. B. Bath.VII, 2, sq. הן י׳ ( יתיר a. יתר interchanging), v. הֵן; a. fr.Fem. יְתֵרָה, יְתֵירָה; (as noun also) יְתֶרֶת, יְתֶירֶת. Bekh.VII, 6 (45a) היתה (בה) בו יתרתוכ׳ (Rashi יתירה; Gem. יתירת) if there has been an additional limb and he had it cut off. Ib. 40a י׳ על של משהוכ׳ (a cubit measure) larger than the Mosaic by Ḥull.III, 6 (as a sign of clean birds) כל שיש לו אצבע י׳ that which has an additional toe (on top of those in a line). Keth.76a יתירת a woman having an additional limb. Erub.83a י׳ על מדבריתוכ׳ one sixth larger than ; a. fr. (V. יְתֵירָה.Pl. יְתֵרִים, יְתֵרִין, יְתֵי׳; f. יְתֵירוֹת. Macc.23a יְתֵירֵי מדע men of more than ordinary knowledge; י׳ כח or more than common physical strength.(Gen. R. s. 98 הניחו יתירות left remants of the conquered nations, prob. to be read: יְתֵידוֹת, v. יָתֵד.Esp. יְתֶרֶת an additional lobe of the lungs. Ḥull.47a (not יות׳). 2) a word written plene, with vowel letters.Pl. יְתֵירוֹת. Erub.13a, a. e., v. חָסֵר II.

    Jewish literature > יָתֵר

  • 14 יָתֵיר

    יָתֵר, יָתֵירm. (preced. wds.) 1) additional, a person having an additional limb. Bekh.VII, 6 י׳ ביריווכ׳ if one has an additional finger (or toe) on each of his hands and feet. Ib. 45b.Ib. 40a חסר וי׳ ביד having one toe less or one too many on the forefoot. Ib. כל יתיר כנטול דמי every addition is considered equal to the entire absence of the respective limb; Ḥull.58b כל יתרוכ׳. B. Bath.VII, 2, sq. הן י׳ ( יתיר a. יתר interchanging), v. הֵן; a. fr.Fem. יְתֵרָה, יְתֵירָה; (as noun also) יְתֶרֶת, יְתֶירֶת. Bekh.VII, 6 (45a) היתה (בה) בו יתרתוכ׳ (Rashi יתירה; Gem. יתירת) if there has been an additional limb and he had it cut off. Ib. 40a י׳ על של משהוכ׳ (a cubit measure) larger than the Mosaic by Ḥull.III, 6 (as a sign of clean birds) כל שיש לו אצבע י׳ that which has an additional toe (on top of those in a line). Keth.76a יתירת a woman having an additional limb. Erub.83a י׳ על מדבריתוכ׳ one sixth larger than ; a. fr. (V. יְתֵירָה.Pl. יְתֵרִים, יְתֵרִין, יְתֵי׳; f. יְתֵירוֹת. Macc.23a יְתֵירֵי מדע men of more than ordinary knowledge; י׳ כח or more than common physical strength.(Gen. R. s. 98 הניחו יתירות left remants of the conquered nations, prob. to be read: יְתֵידוֹת, v. יָתֵד.Esp. יְתֶרֶת an additional lobe of the lungs. Ḥull.47a (not יות׳). 2) a word written plene, with vowel letters.Pl. יְתֵירוֹת. Erub.13a, a. e., v. חָסֵר II.

    Jewish literature > יָתֵיר

  • 15 מצע

    מָצַע(v. מָצָה) to press, squeeze.Denom. אֶמְצַע. q. v. Pi. מִיצֵּעַ 1) (v. מָצָה Hithpa.) to be exact in calculation, to measure exactly. Tosef.Erub.IV (III), 4 ואם מִיצְּעוּ את התחוםוכ׳ and if they (those authorized to lay for him the Erub. v. עֵירוּב) measured the Sabbath limit exactly (laying the Erub. in opposite directions, each exactly at 2000 cubits from his present place), he must not move from his place; Erub.50b; Y. ib. III, 21b מיצע אתוכ׳ if he had the Erub. laid Ib. מיצעת אתוכ׳ (read מִיצְּעוּ) if they (the partners) laid the Erub. ; Tosef. ib. IX (VI), 12 מיצע (read: מיצעו); a. e. 2) (denom. of אֶמְצַע) to place in the middle. Snh.II, 1 מְמַצְּעוֹ, v. מְמוּנֶּה. Y.Ber.V, end, 9d מְמַצְּעִין את הכהן the priest is called upon to read between the two common Israelites. Gen. R. s. 95 היו מְמַצְּעִים אותווכ׳ they took him in the middle and guarded him. Pes.111a שלשה אין ממצעין ולא מִתְמַצְּעִין there are three objects we must not allow to pass between two persons, nor must any person be passed between them.Part. pass. מְמוּצָּע a) exactly placed (= מְכוּוָּן); b) placed between. Zeb.58b מזבח ממ׳ ועומדוכ׳ the altar was placed exactly in the centre of the Temple; Yoma 16a; ib. 33b; Sifra Vayikra, Ndab., Par. V, ch. VII מְמֻצְּע. Ex. R. s. 2 שהיה ממ׳ ועומד באמצעוכ׳ who was standing in the very centre of the fire. Y.Ber.IV, 8b top גדולה … שהיא מְמוּצַּעַתוכ׳ knowledge is something great, for it is placed between two divine names (1 Sam. 2:3).

    Jewish literature > מצע

  • 16 מָצַע

    מָצַע(v. מָצָה) to press, squeeze.Denom. אֶמְצַע. q. v. Pi. מִיצֵּעַ 1) (v. מָצָה Hithpa.) to be exact in calculation, to measure exactly. Tosef.Erub.IV (III), 4 ואם מִיצְּעוּ את התחוםוכ׳ and if they (those authorized to lay for him the Erub. v. עֵירוּב) measured the Sabbath limit exactly (laying the Erub. in opposite directions, each exactly at 2000 cubits from his present place), he must not move from his place; Erub.50b; Y. ib. III, 21b מיצע אתוכ׳ if he had the Erub. laid Ib. מיצעת אתוכ׳ (read מִיצְּעוּ) if they (the partners) laid the Erub. ; Tosef. ib. IX (VI), 12 מיצע (read: מיצעו); a. e. 2) (denom. of אֶמְצַע) to place in the middle. Snh.II, 1 מְמַצְּעוֹ, v. מְמוּנֶּה. Y.Ber.V, end, 9d מְמַצְּעִין את הכהן the priest is called upon to read between the two common Israelites. Gen. R. s. 95 היו מְמַצְּעִים אותווכ׳ they took him in the middle and guarded him. Pes.111a שלשה אין ממצעין ולא מִתְמַצְּעִין there are three objects we must not allow to pass between two persons, nor must any person be passed between them.Part. pass. מְמוּצָּע a) exactly placed (= מְכוּוָּן); b) placed between. Zeb.58b מזבח ממ׳ ועומדוכ׳ the altar was placed exactly in the centre of the Temple; Yoma 16a; ib. 33b; Sifra Vayikra, Ndab., Par. V, ch. VII מְמֻצְּע. Ex. R. s. 2 שהיה ממ׳ ועומד באמצעוכ׳ who was standing in the very centre of the fire. Y.Ber.IV, 8b top גדולה … שהיא מְמוּצַּעַתוכ׳ knowledge is something great, for it is placed between two divine names (1 Sam. 2:3).

    Jewish literature > מָצַע

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