The verb "to know" as it appears in Mounce's Complete Expository Dictionary of Old and New Testament Words - from Faith Gateway or Wordsearch or both

Clarification by Rick Livermore: The digital version of the book also contains old testament information about the verb "to know" but for the purposes of this blog post, the old testament word studies were left out. That project will be assigned to me as the next blog post.

The verb "to know" 
"Verb: γινώσκω (ginosko), GK 1182 (S <G1097>), 222x. ginosko means “to know, understand, recognize.” It has a variety of nuances. It can mean “to learn” or “to possess factual knowledge.” For example, Paul tells the Ephesian Christians that he is sending Tychicus to tell them how he is doing, that they may “know” how he is (Eph. 6:22; see also Mt. 6:3; Mk. 15:10; Jn. 19:14; Rom. 6:6; Phil. 4:5; Col. 4:8; Jas. 5:20; 2 Pet. 1:20).
It can also refer to learning something by observation or noticing something. For example, when Jesus was twelve years old and his parents took him to Jerusalem, they did not “know” he was not with them on the return trip to Galilee (Lk. 2:43). When Paul spoke before the Sanhedrin, he came to “know” (i.e., notice, realize) that some of them were Pharisees and some were Sadducees, and this observation provided him an avenue to introduce confusion into the meeting of his accusers (Acts 23:6; see also Lk. 1:22; Jn. 4:53; Acts 19:34; 21:24).
ginosko can also refer to a kind of mental assent—to know God and his will is to acknowledge the claim he has on one’s own life (and to agree with that claim). It is to take God’s law and apply it to one’s own life in experience/obedience (Rom. 1:32; 2:18; 7:1; 1 Cor. 8:2-3; cf., Jn. 7:49). Paul utilizes a play on words in Rom. 1 when he says that some “know” God’s just judgment (1:32), but they do not wish to “know” God (1:28). That is, the heathen have a knowledge of God that makes no difference in their activity; they have an intellectual awareness of his existence and perhaps even a belief that he exists, but they do not have a personal or intimate knowledge of him and do not have faith in him (Rom. 1:21-28). Thus, there is a sense in which true knowledge (of God) leads to action in keeping with obedience (2 Cor. 10:3-6).
John especially has a rich view of what it means to “know.” When Jesus says he knows his sheep and he knows the Father, he is speaking of an intimate relationship that involves deep feelings of love (Jn. 10:14-15). Such a relationship leads to obedience on our part (10:27). “Those who say, ‘I know him,’ but do not do what he commands are liars” (1 Jn. 2:4; cf. 3:6). In fact, Jesus defines eternal life as “knowing God and Jesus Christ,” which involves both faith in him and love for him (Jn. 17:3). By contrast, John makes it plain that the world “does not know” God (Jn. 17:25; 1 Jn. 3:1). See NIDNTT-A, 107-10.

Verb: ἐπιγινώσκω (epiginosko), GK 2105 (S <G1921>), 44x. epiginosko can mean “to know, perceive, recognize, understand.”
epiginosko can have just the basic meaning “to know” and as such is synonymous with ginosko (“to know,” GK 1182), insofar as ginosko is often used for a general, basic, or earthly knowledge (2 Tim. 1:18; 3:1). The uses of epiginosko in Mk. 6:33, 54; Lk. 23:7; Acts 22:24; 23:28; 28:1 refer to merely recognizing someone or finding out some information.
There are other places, however, where epiginosko conveys a deeper sense of knowing as suggested by the prefix epi- (and therefore is different from ginosko). However, it is the context that confirms epiginosko is used with this deeper sense of knowing rather than merely being assumed. When Jesus tells the paralytic his sins are forgiven, he “perceives” that the scribes are thinking he has blasphemed; he knows their thoughts (Mk. 2:8). Jesus also proclaims that false prophets “will be recognized” by the fruit they produce (7:16, 20), which involves spiritual perception. This sort of knowledge is implied in Jesus’ reference to the intimate and exclusive knowledge between the Son and the Father—“no one knows the Son except the Father, and no one knows the Father except the Son” (Mt. 11:27). When the woman with the issue of blood is healed, Jesus “realizes” that power has gone out from him (Mk. 5:30). In his teaching on John the Baptist, Jesus proclaims that Elijah has already come, but the people have not “recognized” John for who he truly is (Mt. 17:12). In the Emmaus story, the disciples are prevented from “recognizing” Jesus until the moment he breaks the bread (Lk. 24:16, 31).
In the NT letters, epiginosko is often used for what people should understand or realize. Unbelievers should be able to “understand” God’s righteous decree that sinners deserve death (Rom. 1:32). Believers will “fully know” at the return of Jesus (1 Cor. 13:12), and believers also should be able to “understand God’s grace in all its truth” (Col. 1:6). Peter refers to knowing the way of righteousness (2 Pet. 2:21). See NIDNTT-A, 107-10.

Verb: ἐπίσταμαι (epistamai), GK 2179 (S <G1987>), 14x. In classical Gk., epistamai often refers to knowing on the basis of either observation or inner awareness. In the NT, this word seems to be used in a more general sense for an awareness of a situation. This usage is most prominent in Acts. For example, Demetrius, in addressing the craftsmen who helped build shrines to Artemis, claims that they “know” it is a profitable business (Acts 19:25). Apollos is described as only “knowing” (i.e., being aware) about John’s baptism. Peter refers to elements either in Jewish tradition or in Christian ministry that people are well aware of (Acts 10:28; 15:7). Paul’s defenses of his ministry to the Gentiles before the elders of the Ephesian church (Acts 20:18), before the crowd at Jerusalem (22:19), before Felix (24:10), and before Festus and Agrippa (26:26) all make use of this term as awareness.
There are at least two instances in which epistamai refers to a lack of knowledge about the future (Heb. 11:8; Jas. 4:14). This verb is also used to clarify or expand the meaning of oida (another Gk. word for “know”). In Peter’s denial, he claims that he knows nothing about what those who accuse him of being with Jesus are talking about (Mk. 14:68; cf. 1 Tim. 6:4; Jude 10). Thus, epistamai can refer to a level of understanding beyond mere intellectual awareness, but this is not always the case. See NIDNTT-A, 199.

Verb: οἶδα (oida), GK 3857 (S <G1492>), 318. oida is the most common word for “know, understand” in the NT. There is little difference between ginosko (GK 1182) and oida in NT usage as they are often used synonymously and merely reflect the speaker’s preference for one word rather than the other (e.g., Mt. 16:3 compared to Lk. 12:56).
oida can mean simply “to know,” such as when Jesus “drove out many demons, but he would not let the demons speak because they knew who he was” (Mk. 1:34). It can indicate a deeper awareness of someone or something, as when Peter denies knowing Jesus at his trial (Mt. 26:72). It can carry the nuance of knowing in the sense of having ability: “If anyone does not know how to manage his own family, how can he take care of God’s church?” (1 Tim. 3:5). oida can also mean to come to know something in the sense of recognizing or experiencing something: “If you give thanks with your spirit, how can anyone in the position of an outsider say ‘Amen’ to your thanksgiving when he does not know what you are saying?” (1 Cor. 14:16). See NIDNTT-A, 402.-Mounce's Complete Expository Dictionary [1]

Appendix / Bibliography



[1] Mounce's Complete Expository Dictionary of Old and New Testament Words: Expository Dictionary.

This next set of items is about the availability of the dictionary:

The printed dictionary is available from Faith Gateway 

https://www.pntrac.com/t/8-9696-183319-104215?url=https%3A%2F%2Fstore.faithgateway.com%2Fproducts%2Fmounces-complete-expository-dictionary-of-old-and-new-testament-words

For years, Vine’s Expository Dictionary has been the standard word study tool for pastors and laypeople, selling millions of copies. But sixty-plus years of scholarship have shed extensive new light on the use of biblical Greek and Hebrew, creating the need for a new, more accurate, more thorough dictionary of Bible words. William Mounce, whose Greek grammar has been used by more than 100,000 college and seminary students, is the editor of this new dictionary, which will become the layperson’s gold standard for biblical word studies. Mounce’s is ideal for the reader with limited or no knowledge of Greek or Hebrew who wants greater insight into the meanings of biblical words to enhance Bible study. It is also the perfect reference for busy pastors needing to quickly get at the heart of a word’s meaning without wading through more technical studies. What makes Mounce’s superior to Vine’s? · The most accurate, in-depth definitions based on the best of modern evangelical scholarship · Both Greek and Hebrew words are found under each English entry (Vine’s separates them) · Employs both Strong’s and G/K numbering systems (Vine’s only uses Strong’s) · Mounce’s accuracy is endorsed by leading scholars

or Abes 

https://www.abebooks.com/Mounces-Complete-Expository-Dictionary-Old-New/30431371294/bd?cm_mmc=ggl-_-US_Shopp_Trade-_-used-_-naa&gclid=CjwKCAiA27LvBRB0EiwAPc8XWZYAbRCE6PueiaGY8C10d9PS-PE366DLMUmmqLQ_jZ-R5uxokdaUShoCFUQQAvD_BwE

and the digital version of the dictionary is available from Wordsearch 

https://www.wordsearchbible.com/products/35615-mounce-s-complete-expository-dictionary-of-old-and-new-testament-words

Thanks Bill Mounce 

for publishing the book. 

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