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be known of God”; here the “knowing” suggests approval and bears the meaning “to be
approved”; so in 2 Tim. 2:19; cf. John 10:14, 27; Gen. 18:19; Nah. 1:7; the relationship
implied may involve remedial chastisement, Amos 3:2. The same idea of appreciation as
well as “knowledge” underlies several statements concerning the “knowledge” of God
and His truth on the part of believers, e.g., John 8:32; 14:20, 31; 17:3; Gal. 4:9 (1st part);
1 John 2:3-13, 14; 4:6, 8, 16; 5:20; such “knowledge” is obtained, not by mere
intellectual activity, but by operation of the Holy Spirit consequent upon acceptance of
Christ. Nor is such “knowledge” marked by finality; see e.g., 2 Pet. 3:18; Hos. 6:3,
RV
.
The verb is also used to convey the thought of connection or union, as between man
and woman, Matt. 1:25; Luke 1:34.
2.
(Perf. of
5
, 1492), from the same root as
, “to see,” is a perfect tense
with a present meaning, signifying, primarily, “to have seen or perceived”; hence, “to
know, to have knowledge of,” whether absolutely, as in divine knowledge, e.g., Matt. 6:8,
32; John 6:6, 64; 8:14; 11:42; 13:11; 18:4; 2 Cor. 11:31; 2 Pet. 2:9; Rev. 2:2, 9, 13, 19;
3:1, 8, 15; or in the case of human “knowledge,” to know from observation, e.g., 1 Thess.
1:4, 5; 2:1; 2 Thess. 3:7.
The differences between
(No. 1) and
demand consideration: (a)
,
frequently suggests inception or progress in “knowledge,” while
suggests fullness of
“knowledge,” e.g., John 8:55, “ye have not known Him” (
), i.e., begun to “know,”
“but I know Him” (
), i.e., “know Him perfectly”; 13:7, “What I do thou knowest not
now,” i.e. Peter did not yet perceive (
) its significance, “but thou shalt understand,”
i.e., “get to know (
), hereafter”; 14:7, “If ye had known Me” (
), i.e., “had
definitely come to know Me,” “ye would have known My Father also” (
), i.e.,
“would have had perception of”: “from henceforth ye know Him” (
), i.e., having
unconsciously been coming to the Father, as the One who was in Him, they would now
consciously be in the constant and progressive experience of “knowing” Him; in Mark
4:13, “Know ye not (
) this parable? and how shall ye know (
) all the
parables?” (
RV
), i.e., “Do ye not understand this parable? How shall ye come to perceive
all …” the intimation being that the first parable is a leading and testing one; (b) while
frequently implies an active relation between the one who “knows” and the
person or thing “known” (see No. 1, above),
expresses the fact that the object has
simply come within the scope of the “knower’s” perception; thus in Matt. 7:23 “I never
knew you” (
) suggests “I have never been in approving connection with you,”
whereas in 25:12, “I know you not” (
) suggests “you stand in no relation to Me.”
3.
(
#
0
, 1921) denotes (a) “to observe, fully perceive, notice
attentively, discern, recognize” ( , “upon,” and No. 1); it suggests generally a directive,
a more special, recognition of the object “known” than does No. 1; it also may suggest
advanced “knowledge” or special appreciation; thus, in Rom. 1:32, “knowing the
ordinance of God” (
) means “knowing full well,” whereas in verse 21