The Greek word epiginṓskō, represented by G1921, is formed from ἐπί and γινώσκω and indicates a full or complete knowledge. It appears 43 times across 38 verses in the Bible. The term goes beyond simple awareness to mean to know upon some mark, i.e. recognize; by implication, it means to become fully acquainted with, to acknowledge. This suggests a deeper, more certain, or experiential understanding.
The prefix ἐπί (epi-) in epiginṓskō functions to intensify or direct the root verb γινώσκω (ginṓskō), suggesting a knowledge that is "upon" or "directed towards" a specific object or outcome, leading to a more thorough and precise understanding. This can imply a knowledge gained through observation, experience, or careful consideration, moving beyond a superficial acquaintance to a settled conviction or full apprehension. It often denotes a recognition that comes after a period of not knowing, or a realization that brings clarity to a previously obscured fact.
In the biblical narrative, G1921 is often used to describe the act of recognition or perception. After his resurrection, the disciples' eyes were opened and they knew him Luke 24:31. Similarly, crowds would know Jesus upon his arrival in a place Mark 6:54. The Sanhedrin took knowledge of the apostles, recognizing that they had been with Jesus Acts 4:13. This knowledge is not merely intellectual but is also tied to discernment, as believers are told they will know others by their fruits (Matthew 7:16, Matthew 7:20). The word also carries the meaning of acknowledgment, such as when Paul urges the Corinthians to acknowledge those who have refreshed their spirits 1 Corinthians 16:18.
Beyond recognizing individuals or perceiving spiritual truths, G1921 also describes a cognitive grasp of facts, circumstances, or one's own spiritual state. Luke employs it when assuring Theophilus he might know the certainty of the things he had been instructed in Luke 1:4. Similarly, the chief captain in Acts sought to know why a crowd cried out against Paul, indicating a desire for factual understanding Acts 22:24, and later, he knew Paul was a Roman citizen Acts 22:29. Paul himself urges believers to know themselves, to examine if Christ is truly in them, highlighting a crucial self-awareness or spiritual assessment 2 Corinthians 13:5. This usage demonstrates G1921 as a comprehensive term for gaining assured knowledge in various domains, from personal identity to external realities.
Several related words clarify the nuances of knowing in Scripture:
- G1097 ginṓskō (to "know" (absolutely)): As the root of epiginṓskō, this word provides the foundational concept of knowing. It is used broadly for awareness and understanding, such as the apostle's desire to know Christ and the power of His resurrection Philippians 3:10.
- G1381 dokimázō (to test... to approve): This term relates to knowledge gained through testing or examination. It is used alongside G1921 in the command to examine and prove oneself to see if Christ is within, which is something a believer should know 2 Corinthians 13:5.
- G1492 eídō (to see... to know): This word often implies knowledge through sight or perception. It is used when Paul speaks of what "eye hath not seen" 1 Corinthians 2:9, highlighting a form of knowing that is tied to direct observation.
- G2638 katalambánō (to take eagerly... comprehend, perceive): This word suggests grasping or fully taking hold of a concept. In Acts, the council first perceived that the apostles were unlearned men, and then they took knowledge of them, showing a progression from observation to a deeper recognition Acts 4:13.
- G1922 epígnōsis (full knowledge): This is the noun form of epiginṓskō, denoting the state or result of full, precise, or complete knowledge. It emphasizes the outcome of the knowing process, often implying a deep spiritual understanding or acknowledgment.
The theological weight of G1921 is significant, pointing to a knowledge that is relational and carries profound implications.
- Transformative Knowledge: This level of knowing is not static; it is active and produces fruit. Believers are described as bearing fruit from the day they heard and knew the grace of God in truth Colossians 1:6.
- Eschatological Hope: A distinction is drawn between partial and complete knowledge. Paul states that while we now know in part, a time is coming when he will know fully, even as he is fully known 1 Corinthians 13:12. This points toward the believer's ultimate state of perfect communion with God.
- Accountability and Judgment: To know the way of righteousness and then turn from it is presented as a grave failure, worse than never having known it at all 2 Peter 2:21. Likewise, those who know God's judgment but continue in sin are described as worthy of death Romans 1:32.
- Relational Intimacy: The highest form of knowledge described by G1921 is relational. No one can truly know the Father except the Son and those to whom the Son reveals Him Matthew 11:27. This emphasizes that true knowledge of God is not discovered but revealed within a relationship.
- Knowledge of Truth: G1921 is used to describe a foundational understanding of divine truth, particularly the grace of God. Believers are said to bear fruit "since the day ye heard of it, and knew the grace of God in truth" Colossians 1:6. This knowing is not mere intellectual assent but an experiential grasp of truth that underpins spiritual growth and is essential for those who "believe and know the truth" concerning God's creation 1 Timothy 4:3. Such knowledge serves as a basis for righteous living and discernment.
epiginṓskō G1921 encapsulates a profound form of knowing in the New Testament, moving beyond simple awareness to a comprehensive and often experiential understanding. This "full knowledge" is distinguished by its depth, certainty, and capacity to evoke recognition and acknowledgment. It is the type of knowing that enables disciples to recognize the resurrected Christ, crowds to discern Jesus, and the Sanhedrin to identify the apostles' association with Him. This implies a perception that is both acute and conclusive, often arising from direct observation or personal encounter.
The term's application extends to various aspects of life, encompassing both the recognition of external facts—such as geographical locations or a person's identity—and the internal discernment of spiritual truths or one's own spiritual condition. It is the knowledge that allows for certainty in instruction and the critical self-assessment that proves one's faith. Furthermore, epiginṓskō functions as a call to acknowledge others, to affirm truth, and to grasp the commandments of the Lord, thereby influencing communal and individual behavior.
Theologically, this complete knowledge is not passive; it is transformative, leading to fruit-bearing and shaping one's accountability before God. It offers the eschatological hope of perfect communion, where believers will fully know God as they are fully known. Crucially, epiginṓskō highlights a knowledge of divine truth, particularly the grace of God, which is both foundational for faith and instrumental in leading believers towards a life aligned with God's will. Thus, epiginṓskō signifies a dynamic, comprehensive, and deeply impactful form of knowing, essential for both spiritual understanding and practical Christian living.
TRV