Understanding γινώσκω (ginōskō) Strong’s G1097: The Divine Knowledge That Transforms Hearts and Reveals God’s Character

Pronunciation Guide: ghin-OCE-koh (with emphasis on the middle syllable, and the ‘g’ pronounced softly as in “genre”)

Basic Definition

Strong’s G1097: γινώσκω (ginōskō) describes a deep, experiential knowledge that goes far beyond mere intellectual understanding. It refers to knowing through personal experience or relationship, implying intimacy, recognition, and discernment. This word emphasizes knowledge that comes through direct interaction and personal involvement rather than second-hand information or theoretical understanding.

Etymology and Morphology

• Part of Speech: Verb
• Root Word: From the primitive root gno- (to know)
• Language Origin: Common in Koine Greek, with Indo-European roots
• Primary Usage: Narrative passages, doctrinal teachings, and epistolary literature
• Semantic Range: Experiential knowledge, recognition, discernment, sexual intimacy, relationship

γινώσκω Morphology:

• γινώσκω (Present Active Indicative, 1st Person Singular) – I know
• γινώσκεις (Present Active Indicative, 2nd Person Singular) – you know
• γινώσκει (Present Active Indicative, 3rd Person Singular) – he/she/it knows
• γινώσκομεν (Present Active Indicative, 1st Person Plural) – we know
• γινώσκετε (Present Active Indicative, 2nd Person Plural) – you all know
• γινώσκουσι(ν) (Present Active Indicative, 3rd Person Plural) – they know
• ἔγνων (Aorist Active Indicative, 1st Person Singular) – I knew/came to know
• ἐγνώσθην (Aorist Passive Indicative, 1st Person Singular) – I was known
• γνῶθι (Aorist Active Imperative, 2nd Person Singular) – know!
• γνώσομαι (Future Middle Indicative, 1st Person Singular) – I will know

Origin & History

The verb γινώσκω has deep roots in classical Greek literature, where it carried the fundamental meaning of “to come to know” or “to perceive.” In Plato’s works, particularly in “The Republic,” γινώσκω appears frequently to denote the cognitive process of gaining knowledge through experience rather than mere theory. Aristotle, in his “Nicomachean Ethics,” uses the term to distinguish between theoretical knowledge (ἐπιστήμη) and practical, experiential knowledge (γινώσκω).

In the Septuagint (LXX), γινώσκω often translates the Hebrew verb יָדַע (yada), which similarly carries connotations of intimate, experiential knowledge. Notably, in Genesis 4:1, “Adam knew (ἔγνω) Eve his wife,” the term euphemistically refers to sexual intimacy, highlighting the deep, personal connection implied by this word. This usage established a precedent for γινώσκω to represent not merely intellectual knowledge but deep, relational understanding. The early Church Fathers, particularly Origen in his “Commentary on John,” expanded on this concept, frequently using γινώσκω to describe the believer’s intimate knowledge of God that transcends mere intellectual assent to doctrinal truths.

Expanded Definitions & Translation Options

• Experiential Knowledge – To know through personal experience or direct interaction
• Recognition – To identify, acknowledge, or become aware of something or someone
• Intimate Relationship – To know deeply in a personal, often intimate context
• Discernment – To perceive, understand, or distinguish something with insight
• Learning Process – To come to know something through a process of discovery

γινώσκω Translation Options:

• “To know” – The most common translation, but potentially misleading as English “know” often suggests intellectual knowledge rather than the experiential, relational knowledge implied by γινώσκω
• “To understand deeply” – Captures the depth dimension of the knowledge implied
• “To recognize” – Appropriate when the context involves identification or acknowledgment
• “To experience” – Useful when emphasizing the firsthand, experiential nature of the knowledge
• “To become intimately acquainted with” – Most accurate when the context implies deep relationship, particularly in spiritual contexts

Biblical Usage

The verb γινώσκω appears extensively throughout the New Testament, with particular significance in Johannine literature where it often describes the mutual knowledge between God and believers. In Matthew 1:25, its first New Testament appearance, “And knew [ἐγίνωσκεν] her not till she had brought forth her firstborn son,” employs the term as a euphemism for sexual intimacy, echoing its usage in the Septuagint. However, the term’s theological weight becomes most apparent in passages like John 10:14-15 where Yeshua (Jesus) says, “I am the good shepherd; I know [γινώσκω] my sheep and my sheep know [γινώσκουσί] me—just as the Father knows [γινώσκει] me and I know [γινώσκω] the Father.”

In the Pauline epistles, γινώσκω often contrasts with mere intellectual knowledge, highlighting the transformative nature of truly knowing God. This distinction becomes clear in 1 Corinthians 8:1-3, where Paul contrasts knowledge that “puffs up” with love that “builds up,” suggesting that true γινώσκω is inseparable from love. The perfective form of γινώσκω (ἔγνωκα) often indicates not just a past act of knowing but a continuing state of knowledge with present effects, emphasizing the enduring nature of true knowledge.

• “And knew [ἐγίνωσκεν] her not till she had brought forth her firstborn son.” Matthew 1:25
• “I am the good shepherd; I know [γινώσκω] my sheep and my sheep know [γινώσκουσί] me.” John 10:14
• “But now, after you have known [γνόντες] God, or rather are known [γνωσθέντες] by God, how is it that you turn again to the weak and beggarly elements?” Galatians 4:9
• “By this we know [γινώσκομεν] that we love the children of God, when we love God and keep His commandments.” 1 John 5:2
• “And this is eternal life, that they may know [γινώσκωσιν] You, the only true God, and Jesus Christ whom You have sent.” John 17:3
• “Then we shall know [γινώσκω], even as also I am known [ἐπεγνώσθην].” 1 Corinthians 13:12
• “The world cannot accept him, because it neither sees him nor knows [γινώσκει] him. But you know [γινώσκετε] him, for he lives with you and will be in you.” John 14:17

Cultural Insights

In the ancient Near Eastern world, “knowing” someone carried profound cultural implications far beyond our modern understanding. The Hebrew concept of יָדַע (yada), which γινώσκω often translates in the Septuagint, involved not merely mental recognition but covenant relationship. When ancient Near Eastern kings claimed to “know” their subjects, they were acknowledging a covenant responsibility toward them. Similarly, when subjects “knew” their king, they were pledging loyalty and obedience. This covenant aspect illuminates why γινώσκω appears so frequently in discussions of the believer’s relationship with God.

The Jewish concept of knowledge was holistic, involving the whole person—mind, emotions, and will. Unlike the Greek philosophical tradition that often separated knowledge (γνῶσις) from action, the Hebrew understanding that influenced New Testament usage of γινώσκω presupposed that true knowledge would result in appropriate action. This explains why the apostle John could write, “Whoever says, ‘I know [ἔγνωκα] Him,’ and does not keep His commandments, is a liar” (1 John 2:4). For John, as for other Jewish thinkers, claim of knowledge without corresponding obedience was self-contradictory—true γινώσκω necessarily produced obedience.

Theological Significance

The concept of γινώσκω lies at the heart of biblical soteriology (doctrine of salvation). In John 17:3, Yeshua declares, “This is eternal life, that they may know [γινώσκωσιν] You, the only true God, and Jesus Christ whom You have sent.” Here, eternal life is defined not primarily as endless duration but as relationship—knowing God and His Messiah. This revolutionary understanding transforms salvation from a mere transaction (being saved from punishment) into a living, growing relationship with the Divine. The fact that γινώσκω, rather than a term for intellectual knowledge, appears here underscores that salvation involves intimate communion with God, not merely correct doctrine.

The reciprocal nature of γινώσκω in Scripture reveals a profound theological truth: God’s prior knowledge of us enables our knowledge of Him. Paul expresses this in Galatians 4:9: “But now, after you have known [γνόντες] God, or rather are known [γνωσθέντες] by God…” The passive form (γνωσθέντες) highlights God’s initiative in the relationship—He knew us first, making our knowledge of Him possible. This reflects יהוה (Yahweh)’s declaration in Jeremiah 31:34, “They shall all know Me,” which points forward to the new covenant where direct, personal knowledge of God becomes universally available to His people. In this light, γινώσκω represents not human achievement but divine gift—the gracious self-revelation of God that enables genuine relationship with Him.

Personal Application

Understanding γινώσκω challenges us to examine the quality of our knowledge of God. Do we merely know about God, holding correct theological positions, or do we truly know Him in the intimate, experiential sense of γινώσκω? The difference is transformative. Intellectual knowledge alone can leave us spiritually unchanged, while γινώσκω-knowledge—experiential, relational knowledge—necessarily transforms us from within. As we encounter God through prayer, Scripture, worship, and community, we move from information to transformation, from doctrine to devotion.

This distinction invites us to pursue a deeper knowledge of God through intentional practices that foster intimacy with Him. Just as we come to know friends through spending time with them, listening to their stories, and sharing our own, we come to γινώσκω God through contemplative prayer, meditation on Scripture, and faithful obedience. When we reorient our spiritual disciplines toward relationship rather than merely acquiring information, we begin to experience the life-changing power of truly knowing God in the γινώσκω sense—a knowledge that doesn’t merely inform us but forms us into the image of the Messiah Himself.

Related Words

• οἶδα (oida) (OY-dah) – To know through mental perception or reflection, often contrasting with γινώσκω by emphasizing intuitive knowledge rather than knowledge gained through experience. While γινώσκω often involves a process of coming to know, οἶδα typically refers to knowledge already possessed. See G1492
• ἐπιγινώσκω (epiginōskō) (ep-ig-in-OCE-koh) – To know fully, recognize, or discern completely. The prefix ἐπι- intensifies γινώσκω, suggesting a more complete or accurate knowledge. This term often appears in contexts emphasizing spiritual discernment or recognition of divine truth. See G1921
• γνῶσις (gnōsis) (GNO-sis) – Knowledge, especially intellectual understanding. As a noun derived from γινώσκω, γνῶσις sometimes carries the experiential connotations of its verbal root, but can also refer to more theoretical knowledge, particularly in Pauline literature. See G1108
• ἀναγινώσκω (anaginōskō) (an-ag-in-OCE-koh) – To read, literally “to know again” or “to recognize.” This compound form of γινώσκω specifically denotes the act of reading written text, recognizing meaning in written symbols. See G314
• καταγινώσκω (kataginōskō) (kat-ag-in-OCE-koh) – To condemn, blame, or find fault with. The prefix κατα- adds a downward direction to the knowing, suggesting judgment or condemnation after coming to know someone’s faults. See G2607

Did You Know?

• In ancient Jewish marriage customs, the betrothal period was sometimes called the “knowing” period, where the couple would deepen their knowledge of each other before the marriage was consummated. This cultural background adds depth to Matthew 1:25’s statement that Joseph “knew her not” until after Yeshua’s birth, emphasizing both Mary’s virginity and the covenant nature of their relationship even during the betrothal period.
• While modern Western epistemology (theory of knowledge) tends to emphasize objective, detached knowledge, the Biblical concept of γινώσκω aligns more closely with African and Eastern epistemologies that emphasize relational knowledge. Many African tribes have sayings equivalent to “I know because we are,” echoing the communal, relational understanding of knowledge implied by γινώσκω. This perspective challenges our individualistic approaches to spiritual knowledge and reminds us that truly knowing God occurs within covenant community.
• The English word “diagnosis” derives from διάγνωσις (diagnosis), which is related to γινώσκω. Just as a medical diagnosis involves carefully discerning symptoms to identify an illness, γινώσκω often involves discerning spiritual realities beyond surface appearances. This etymological connection reminds us that truly knowing God involves spiritual discernment—seeing beyond the visible to perceive divine reality.

Remember This

True γινώσκω of God is not information to be mastered but a relationship to be nurtured—a transformative communion that progressively changes us into the image of the One we come to know.