48. To Know, Perceive, Understand

By these and other renderings in the A. V. several words in the original are expressed, with no attempt to distinguish them. This may not be always possible in an English version, yet the differences are not unimportant.
γινώσκω, (with its substantive γνῶσις,), ἐπιγινώσκω (with its substantive ἐπίγνωσις), οἶδα and ἐπίσταμαι are the ordinary Greek words. The first two are found together in 1 Cor. 13: in verse 8 these is a knowledge (γωνῶσις) that shall vanish away, for it is explained (ver. 9) "we know (γιν.) in part," so different is this knowledge in its present fragmentary character from what will be "when that which is perfect is come" (ver. 10); which leads to the contrast of ver. 12 "now I know (γιν.) in part, but then shall I fully know (ἐπιγιν.) even as also I am fully known (ἐπιγιν.)." The difference between the two words is the intensive character given to ‘knowledge' γνῶσις (or its verb) by the preposition ἐπί which is added to it, making it ‘a deeper and more intimate knowledge and acquaintance.' Yet only in one passage in the A.V. is this recognized, 2 Cor. 6:99As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; (2 Corinthians 6:9), where ἐπιγινώσκω is rendered ‘well-known.' But the following passages in which the compound ἐπίγνωσις or ἐπιγινώσκω is found will confirm the distinctive force of it: Rom. 3:20; 10:220Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20)
2For I bear them record that they have a zeal of God, but not according to knowledge. (Romans 10:2); Eph. 1:17; 4:1317That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: (Ephesians 1:17)
13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: (Ephesians 4:13); Phi. 1:9; Col. 1:6, 9, 10; 2:26Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: (Colossians 1:6)
9For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; (Colossians 1:9‑10)
2That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; (Colossians 2:2) ('acknowledgment' A. V.); 3:10; 1 Tim. 2:4; 4:34Who will have all men to be saved, and to come unto the knowledge of the truth. (1 Timothy 2:4)
3Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. (1 Timothy 4:3); Titus 1:11Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; (Titus 1:1); 2 Pet. 1:2, 3, 82Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: (2 Peter 1:2‑3)
8For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. (2 Peter 1:8): comp. Matt. 11:2727All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27).
In some passages the compound word, specially in the verb, gives the meaning of certain personal knowledge, and the consequent recognition of the truth of a thing, 'recognizing because we know;' see Matt. 7:16, 20; 14:3516Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? (Matthew 7:16)
20Wherefore by their fruits ye shall know them. (Matthew 7:20)
35And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; (Matthew 14:35) ('had knowledge of Him' A. V.); Mark 5:30; 6:33, 5430And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? (Mark 5:30)
33And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. (Mark 6:33)
54And when they were come out of the ship, straightway they knew him, (Mark 6:54); Luke 1:4, 224That thou mightest know the certainty of those things, wherein thou hast been instructed. (Luke 1:4)
22And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. (Luke 1:22) (' perceived ' A. V., so 5:22; Mark 2:88And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? (Mark 2:8)); Luke 24:16, 3116But their eyes were holden that they should not know him. (Luke 24:16)
31And their eyes were opened, and they knew him; and he vanished out of their sight. (Luke 24:31); Acts 4:1313Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. (Acts 4:13) ('took knowledge of' A. V. so 24:8); Rom. 1:3232Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Romans 1:32); 1 Cor. 14:3737If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. (1 Corinthians 14:37) ‘acknowledge' A. V. so 16:18; 2 Cor. 1:1313For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; (2 Corinthians 1:13)); 2 Cor. 13:55Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (2 Corinthians 13:5). This may help as to the use of ἐπίγνωσις in such passages as Rom. 1:2828And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; (Romans 1:28) (compare the simple form of the word γνωστός in verse 19 as to how the certain knowledge was to be had); 2 Tim. 2:25; 3:725In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; (2 Timothy 2:25)
7Ever learning, and never able to come to the knowledge of the truth. (2 Timothy 3:7); Heb. 10:2626For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, (Hebrews 10:26).
γινώσκω and οἶδα are found together, John 3:10, 11; 8:55; 21:1710Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. (John 3:10‑11)
55Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. (John 8:55)
17He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. (John 21:17); Heb. 8:1111And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. (Hebrews 8:11); 1 John 2:29; 5:19, 2029If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. (1 John 2:29)
19And we know that we are of God, and the whole world lieth in wickedness. 20And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. (1 John 5:19‑20), with the same rendering of the different words used. γινώσκω is ‘to come to know ' and is used of knowledge acquired and communicated objectively, a true apprehension of external impressions; as compared with οἶδα which (from ἰδεῖν ‘to see with the mind's eye') is inward consciousness, knowledge of in one's own mind (hence a derivative of it signifies ‘conscience'); it is the more inclusive term. We read, Heb. 8:1111And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. (Hebrews 8:11), that there will be no need to say "know (γιν.) the Lord, for all shall know (οἶδα) me" ― of consciousness in oneself, internal knowledge. So 1 John 2:2929If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. (1 John 2:29) "if ye know (οἶδα)" knowledge realized inwardly ― "that he is righteous, ye know (γιν.)" ― have the knowledge from without by witness borne ― "that every one that doeth righteousness is born of him." In chap. 5:20 "we know" is the inwardly realized (οἶδα) as in verses 18, 19, while the second ‘know' is the knowledge we have come to by the Son of God having come. In John 3:1010Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? (John 3:10) it was such acquired knowledge (γιν.) as a teacher of Israel ought to have had, while ver. 11 is that of the Lord Jesus and those He associated with Him, "we speak that we do know (οἶδα);" with the same difference at 8:55 ― between the Jews who had no objective knowledge (γιν.) of God, and the knowledge of the Lord (οἶδα three times repeated in the verse). 1 Cor. 8:11Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. (1 Corinthians 8:1): "we know” ― conscious knowledge (οἶδα) that all have knowledge (γν.) ― objective; similarly (γν.) of that which "puffs up." In verse 2 " think that he knoweth" of the ordinary text is οἶδα but ἐγνωκέαι (from γιν.) is better attested, as twice in the last clause ― "he knows nothing," namely objectively, "as he ought to know (γιν.)" ― so ver. 3: in ver. 4 "we know" is inward conscious knowledge (οἶδα), ver. 10 what a man has learned, acquired (γν.)
For οἶδα see Matt. 12:2525And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: (Matthew 12:25) (ver. 15 is γνούς ‘having known it'); Mark 1:3434And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. (Mark 1:34): demons had the inward conscious knowledge of who He was. 1 Cor. 2:1111For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. (1 Corinthians 2:11) shows its force clearly (note that in the second clause the reading γινώσκω of knowing the things of God seems best attested). Chap. 13:2, know inwardly in my mind (οἶδα), (stronger than if γιν. had been used); 2 Cor. 12 all through. In Eph. 5:55For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. (Ephesians 5:5) the true reading ἴστε (from οἶδα) γινώσκοντες brings both words interestingly together ― the objectively acquired knowledge had passed into internal conscious knowledge ― what they were well aware of, knowing ― a process that as to the use of the words could not be reversed. In 2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15), the apostle had no need to inform Timothy because of conscious knowledge, οἶδα Compare chap. 3:1 where in "this know (γιν.) also" he communicates what could not have been otherwise known. Chap. 1:12 was his own inward realization (οἶδα), as chap. 3:14 was Timothy's (οἶδα).
ἐπίσταμαι is primarily 'to know' with such a knowledge as is gained by proximity to the thing known, being also used for fixing the mind or thoughts on something; it is thus the knowledge gained by experience ― as that of an expert (ἐπιστήμων, an adjective formed from it, found only in Jas. 3:1313Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. (James 3:13), is rendered "endued with knowledge"). The verb is found in Mark 14:6868But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. (Mark 14:68) ('understand' A. V.) where it is associated with οἶδα in Peter's denial of the Lord. It occurs often in the Acts, chaps. 18:25; 19:25; 20:18; 26:26; also in Jude 1010But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. (Jude 10), there is what they know not (had no conscious knowledge of οἶδα) and know naturally, ἐπίστ. In Acts 19:1515And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? (Acts 19:15) it is found with γινώσκω "Jesus I know, and Paul I am acquainted with (ἐπίστ)." See for the same word 1 Tim. 6:44He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, (1 Timothy 6:4); Heb. 11:88By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. (Hebrews 11:8): Abraham had no knowledge as of experience of where he was going, nor we of what shall be on the morrow. Jas. 4:1414Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. (James 4:14).
συνίημι is another word found for ‘understand,' being indeed always so rendered in the A. V. save Mark 6:5252For they considered not the miracle of the loaves: for their heart was hardened. (Mark 6:52) ‘considered' and 2 Cor. 10:1212For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. (2 Corinthians 10:12) ‘be wise' (though γινώσκω and οἶδα are also occasionally translated understand ').συνίημι (from σίν and ἶημι) is to bring or set together' (even originally in a hostile sense), it becomes metaphorically the expression of the soul's innate capacity to do so, connecting the outward object with the inward sense; it is to weigh, consider attentively, and so comprehend the meaning of a thing. See Matt. 13:13, 1413Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: (Matthew 13:13‑14) and parallel passages, also vers. 19, 23, 51; Mark 7:14; 8:17, 2114And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: (Mark 7:14)
17And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? (Mark 8:17)
21And he said unto them, How is it that ye do not understand? (Mark 8:21); Luke 24:4545Then opened he their understanding, that they might understand the scriptures, (Luke 24:45); Acts 7:2525For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. (Acts 7:25). Outside the Gospels and Acts it is only found at Rom. 3:11; 15:2111There is none that understandeth, there is none that seeketh after God. (Romans 3:11)
21But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. (Romans 15:21); Eph. 5:1717Wherefore be ye not unwise, but understanding what the will of the Lord is. (Ephesians 5:17) and 2 Cor. 10:1212For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. (2 Corinthians 10:12); in the last text "are not intelligent" would better preserve the sense. The corresponding substantive σύνεσις ‘intelligence' or ‘understanding,' occurs in Eph. 3:44Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (Ephesians 3:4), "my knowledge in the mystery;" Col. 1:99For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; (Colossians 1:9), "spiritual understanding;" also 2:2; 2 Tim. 2:77Consider what I say; and the Lord give thee understanding in all things. (2 Timothy 2:7); and elsewhere, ‘understanding.'