γινώσκω

French (Bailly abrégé)

ion. et réc. c. γιγνώσκω.

English (Slater)

γῑνώσκω (γινώσκομεν, -οντι; γινώσκοντ（α): fut. med. pro act. γνώσομαι: impf. γίνωσκε, -ον: aor. ἔγνω, ἔγνον; γνῶθι; γνούς, γνόντα; γνῶναι: pf. ἔγνωκας, -εν: pass. γινώσκομαι)
   1 know, recognize
   a recognize (visually) τὸν μὲν οὐ γίνωσκον (P. 4.86) τὸν μὲν ἔγνον ὀφθαλμοὶ πατρός (byz.: ἔγνων) (P. 4.120)
   b recognize (facts) καὶ τότε γνοὺς Ἴσχυος Εἰλατίδα ξεινίαν κοίταν (P. 3.31) γνόντα τὸ πὰρ ποδός, οἵας εἰμὲν αἴσας (P. 3.60) γνῶθι νῦν τὰν Οἰδιπόδα σοφίαν understand (P. 4.263) εὖ νιν ἔγνωκεν (sc. Δαμόφιλος τὸν καιρόν) (P. 4.287) τοῦτ' ἀνιαρότατον, καλὰ γινώσκοντ ἀνάγκᾳ ἐκτὸς ἔχειν πόδα (P. 4.288) φθέγμα μὲν πάγκοινον ἔγνωκας Πολυμνάστου Κολοφωνίου ἀνδρός understand fr. 188.
   c recognize, give recognition to ἀδύλογοι δέ νιν λύραι μολπαί τε γινώσκοντι (O. 6.97) ὅ τ' ἐν Ἄργει χαλκὸς ἔγνω νιν (O. 7.83) τρισολυμπιονίκαν ἐπαινέων οἶκον γνώσομαι τὰν ὀλβίαν Κόρινθον (O. 13.3) Νέστορα καὶ Λύκιον Σαρπηδόν' ἐξ ἐπέων κελαδεννῶν γινώσκομεν (P. 3.114)
&nbspnbsp;  d know, recognize c. part. “γίνωσκε δ' ἐπειγομένους” (P. 4.34) ἔγνον ποτὲ καὶ Ἰόλαον οὐκ ἀτιμάσαντά νιν ἑπτάπυλοι Θῆβαι (Ahrens: ἔγνων codd.) (P. 9.79) pass. γινώσκομαι δὲ καὶ μοῖσαν παρέχων ἅλις (Pae. 4.23)
   e know, recognize followed by indirect question. ὄτρυνον ἑταίρους, Αἰνέα, πρῶτον μὲν κελαδῆσαι, γνῶναί τ' ἔπειτ ἀρχαῖον ὄνειδος εἰ φεύγομεν (O. 6.89) cf. (P. 3.60)

Spanish (DGE)

v. γιγνώσκω.

English (Abbott-Smith)

γινώσκω (= γιγν-: v. previous word. So also vulgar Attic, in Inscr., v. Thumb, MGV, 207), [in LXX chiefly for ידע;]
to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: c. acc., Mt 22:18, Mk 5:43, Col 4:8, I Th 3:5, al. Pass., Mt 10:26, Phl 4:5, al.; seq. ὅτι, Mt 21:45, Jo 4:1, al.; τί, Mt 6:3; ἀπό, Mk 15:45; ὅ, Ro 7:15; τ. λεγόμενα, Lk 18:34; τ. θέλημα, Lk 12:47; τ. καρδίας, Lk 16:15; c acc. pers., of recognition by God, I Co 8:3, Ga 4:9; by Christ, neg., Mt 7:23; freq. of the knowledge of divine things, of God and Christ; τ. θεόν, Ro 1:21 Ga 4:9; τ. πατέρα, Jo 8:55; τ. κύριον, He 8:1 (LXX); νοῦν κυρίου, Ro 11:34; Χριστόν, Jo 17:3, I Jo 3:6; τὰ τοῦ πνεύματος, I Co 2:14; τ. πνεύμα, I Jo 4:6; τ. ἀλήθειαν, Jo 8:32; of Christ's knowledge of the Father (ἐπιγ.), Mt 11:27 (Dalman, Words, 282ff.). In Hellenistic writers [LXX for Heb. ידע, Ga 4:1, al.], of sexual intercourse, to know carnally: Mt 1:25, Lk 1:34 (Cremer, 153).SYN.: γ., to know by observation and experience is thus prop. disting. from οἶδα, to know by reflection (a mental process, based onintuition or information); cf. also ἐφίστημι, συνίημι. (Cf. ἀνα-, δια-, ἐπι-, κατα-, προ-γινώσκω.)

English (Strong)

a prolonged form of a primary verb; to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed): allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand.

English (Thayer)

(Attic γιγνώσκω, see γίνομαι at the beginning; from ΓΝΟΩ, as βιβρώσκω from ΒΡΟΩ); (imperfect ἐγίνωσκον); future γνώσομαι; 2nd aorist ἔγνων (from ΓΝΩΜΙ), imperative γνῶθι, γνώτω, subjunctive γνῷ (3rd person singular γνοῖ, L T Tr WH, for R G γνῷ (Buttmann, p. 46 (40); cf. δίδωμι at the beginning)), infinitive γνῶναι, participle γνούς; perfect ἔγνωκα (ἔγνωκαν for ἐγνωκασι, see references in γίνομαι at the beginning); pluperfect ἐγνώκειν; passive (present 3rd person singular γινώσκεται (Tr marginal reading)); perfect ἐγνωσμαι; 1st aorist ἐγνώσθην; future γνωσθήσομαί; in Greek writings from Homer down; the Sept. for יָדַע ; Latin nosco, novi (i. e. gnosco, gnovi); I. universally:
1. to learn to know, come to know, get a knowledge of; passive to become known: with the accusative, γινώσκεται, Tr marginal reading T 2,7); τί ἐκ τίνος, τινα or τί ἐν τίνι, to find a sign in a thing by which to know, to recognize in or by something, κατά τί γνώσομαι τοῦτο, the truth of this promise, περί τῆς διδαχῆς, ὅτι, τί, ἀπό τίνος to learn from one, ὑπό τοῦ Θεοῦ γινώσκεσθαι, Winer s Grammar, § 39,3Note 2; Buttmann, 55 (48)); negatively, in the sentence of Christ οὐδέποτε ἔγνων ὑμᾶς, I never knew you, never had any acquaintance with you, to perceive, feel: ἔγνω τῷ σώματι, ὅτι etc. ἔγνων δύναμιν ἐξελθοῦσαν ἀπ' ἐμοῦ, to know, understand, perceive, have knowledge of;
a. to understand: with the accusative, τά λεγόμενα, ἅ ἀναγινώσκεις, ὅτι, τί, ὁ κατεργάζομαι οὐ γινώσκω I do not understand what I am doing, my conduct is inexplicable to me, to know: τό θέλημα, τάς καρδίας, τόν μή γνόντα ἁμαρτίαν ignorant of sin, i. e. not conscious of having committed it, ἐπιστολή γινωσκομένη καί ἀναγινωσκομένη, τινα, to know one, his person, character, mind, plans: ὅτι, Ἑλληνιστί γινώσκειν, to know Greek (graece scire, Cicero, de fin. 2,5): ἐπίστασθαί Συριστί, Xenophon, Cyril 7,5, 31; graece nescire, Cicero, pro Flac. 4,10); ἴστε ( ἐστε) γινώσκοντες ye know, understanding etc. (R. V. ye know of a surety, etc.), Winer s Grammar, 355 (333); (cf. Buttmann, 51 (44); 314 (269)). imperative γινώσκετε know ye: Winer's Grammar, 18), found also in Greek writings from the Alexandrian age down, γινώσκω is used of the carnal connection of male and female, rem cum aliquo or aliqua habere (cf. our have a (criminal) intimacy with): of a husband, Callimachus (260 B.C.>) epigr. 58,3; often in Plutarch; cf. Vögelin, Plutarch, Brut., p. 10ff; so also Latin cognosco, Ovid. met. 4,596; novi, Justin Martyr, hist. 27,3, 11). II. In particular γινώσκω, to become acquainted with, to know, is employed in the N. T. of the knowledge of God and Christ, and of the things relating to them or proceeding from them;
a. τόν Θεόν, the one, true God, in contrast with the polytheism of the Gentiles: τόν μόνον ἀληθινόν Θεόν, τόν Θεόν, the nature and will of God, in contrast with the false wisdom of both Jews and Gentiles, τόν πατέρα, the nature of God the Father, especially the holy will and affection by which he aims to sanctify and redeem men through Christ, γνῶθι τόν κύριον, the precepts of the Lord, τό θέλημα (of God), νοῦν κυρίου, τήν σοφίαν τοῦ Θεοῦ, τάς ὁδούς τοῦ Θεοῦ, Χριστόν, his blessings, Χριστόν ἐγνωκέναι κατά σάρκα, γινώσκειν, ἐγνωκέναι Χριστόν denotes to come to know, to know, his Messianic dignity (τόν ἀπ' ἀρχῆς, γινώσκομαι ὑπό τῶν ἐμῶν, γινώσκουσιν με τά ἐμά)); his love of God (πιστεύειν and γινώσκειν, at one time putting πιστεύειν first: γινώσκειν: R G, for which L T Tr WH read ἵνα γνῶτε καί γινώσκητε (R. V. know and understand)); L brackets καί ἔγνωσαν); γνῶναι ... τά τοῦ πνεύματος the things which proceed from the Spirit, τό πνεῦμα τῆς ἀληθείας καί τό πνεῦμα τῆς πλάνης, τά μυστήρια τῆς βασιλείας τῶν οὐρανῶν, τήν ἀλήθειαν, SYNONYMS: γινώσκειν, εἰδέναι, ἐπίστασθαί, συνιέναι: In classic usage (cf. Schmidt, chapter 13), γινώσκειν, distinguished from the rest by its original inchoative force, denotes a discriminating apprehension of external impressions, a knowledge grounded in personal experience. εἰδέναι, literally, 'to have seen with the mind's eye,' signifies a clear and purely mental perception, in contrast both to conjecture and to knowledge derived from others. ἐπίστασθαί primarily expresses the knowledge obtained by proximity to the thing known (cf. our understand, German verstehen); then knowledge viewed as the result of prolonged practice, in opposition to the process of learning on the one hand, and to the uncertain knowledge of a dilettante on the other. συνιέναι implies native insight, the soul's capacity of itself not only to lay hold of the phenomena of the outer world through the senses, but by combination (σύν and ἰέναι) to arrive at their underlying laws. Hence, συνιέναι may mark an antithesis to sense-perception; whereas γινώσκειν marks an advance upon it. As applied e. g. to a work of literature, γινώσκειν expresses an acquaintance with it; ἐπίστασθαί the knowledge of its contents; συνιέναι the understanding of it, a comprehension of its meaning. γινώσκειν and εἰδέναι most readily come into contrast with each other; if εἰδέναι and ἐπίστασθαί are contrasted, the former refers more to natural, the latter to acquired knowledge. In the N. T., as might be expected, these distinctions are somewhat less sharply marked. Such passages as γινώσκω and οἶδα are nearly interchangeable; yet see know ... perceive), and the characteristic use of εἰδέναι by John to describe our Lord's direct insight into divine things: Lightfoot's note on Green, 'Critical Notes' etc., p. 75 (on γινώσκω and ἐπίσταμαι are associated in Green, as above, p. 97); οἶδα and γινώσκω in οἶδα and ἐπίσταμαι in ἀναγινώσκω, διαγινώσκω, ἐπιγινώσκω, καταινώσκω, προγινώσκω.]