In Hebrews 8:11 there are two different words, both translated "Know"
Hebrews 8:11
fn asba an,ajn ppro art,ad
11 (CWSB) And they shall not teach every man his
an,ajn ppro art,nn pap aima
neighbor, and every man his brother, saying,
art nn an,ajn ft
Know the Lord: for all shall know
γινώσκω εἴδω
ginṓskō eídō.
ppro pre an,ajn/(ppro)/() ad an,ajn/(ppro)/()
me, from the least to the greatest
γινώσκω
[See Stg: <G1097>] ginóskō; fut. gnósomai, 2d aor. égnōn, perf. égnōka, fut. pass. gnōsthésonai, aor. pass. egnósthēn, perf. pass. égnōsmai. To know, in a beginning or completed sense.
εἴδω
[See Stg: <G1492>] eídō. To see. This verb is obsolete in the pres. act. for which horáō <G3708>, to see with perception, is used. The tenses derived from the meaning of eídō form two families, one of which has exclusively the meaning of to see, the other that of to know. (II) To know, in the 2d perf. oída, subjunctive eidó, in the inf. eidénai, in the part. eidós, in the pluperf. édein, in the fut. eidésō (Heb. 8:11). Contrasted with oída, ginóskō <G1097>, to know experientially, frequently suggests the inception or progress in knowledge, while oída suggests fullness of knowledge. The contrast is shown in John 8:55: "Yet ye have not known him [egnókate {perf. act. indic. of ginóskō}, you never had the initial experience of knowing Him]; but I know Him [oída, I intuitively know Him because I am God as the Father is God]: and if I should say, I know Him not [ouk oída, that I do not intuitively know Him], I shall be a liar like unto you: but I know Him [oída, I know Him intuitively], and keep His saying." This means that Jesus did the will of His Father not through obedience only but in the identity that He had as God. Jesus Christ here confesses that His knowledge of God was not acquired and progressive, but it was intuitive and full because He and the Father were one (John 10:30) and the Father was in Him and He in the Father (John 14:10-11).
The contrast between oída and ginóskō is apparent in John 13:7, "Jesus answered and said unto him, What I do thou knowest not now [ouk oídas, i.e., you do not intuitively]; but thou shalt know hereafter [gnósē, the fut. mid. indic. of ginóskō, to experientially know]." Peter could not believe and perceive on his own that Jesus who was omnipotent would allow Himself to be put to death by others, but he would understand it all when he saw it taking place before his eyes. That one must be attuned to God Himself in order to understand what God teaches is demonstrated by Mark 4:13 where Jesus, speaking to His disciples after the first parable which He realized they did not understand, said to them, "Know ye not [ouk oídate, you do not understand intuitively] this parable? And how then will ye know [gnósesthe] all parables [will know the meaning and teaching of each parable in your own experience]?" In Matt. 7:23, to the hypocrites who call upon the name of the Lord but who never come to experientially know Him, the Lord said, "And then will I profess unto them, I never knew you [égnōn {the 2d aor. indic. act. of ginóskō}, there was never a time that I acknowledged a relationship between you and Me]." On the other hand in Matt. 25:12, the Lord in speaking to the imprudent five virgins in the parable said, "Verily I say unto you, I know you not, you are not related to me."
Hebrews 8:7–13
For if that first testament had been faultless, in that case there would not have been a constant searching out of a place for a second. For, finding fault with them He says, Behold, days come, says the Lord, and I will consummate with the house of Israel and the house of Judah a testament new in quality, not according to the testament which I made with their fathers in the day when I took them by the hand to bring them out of the land of Egypt, because they themselves did not continue true to my testament, and I disregarded them, says the Lord. Because this is the testament which I will arrange with the house of Israel after those days, says the Lord, giving my laws into their mind, also upon their hearts I will write them. And I will be to them God, and they themselves will be to me a people. And in no wise shall each one teach his fellow citizen and each one his brother, saying, Come to know the Lord in an experiential way, because all shall know me in an absolute way, from the least to the greatest of them, because I will be merciful in the case of their unrighteousnesses, and their sins I will in no wise remember anymore.
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.
Here is Mounce on Ginosko
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: ejpiginwvskw (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.
Once you read the passage in Wuest, you get a heads up that Know is translated one way for one Greek word for Know and another way for another Greek word for know. After I researched that, this post took shape. Before this post I did a similar post on the same concept here.
This concludes the blog post
Appendix / Bibliography
 [1] Zodhiates, Spiros, ed. – The Complete Word Study New Testament Chattanooga, TN: AMG, 1991. WORDsearch CROSS e-book. |
[2] Zodhiates, Spiros. The Complete Word Study Dictionary – New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book. 
[3] Wuest, Kenneth S., trans. The New Testament: An Expanded Translation Grand Rapids, MI: Wlliam B. Eerdmans, 1961. Reprint, Grand Rapids, MI: Wlliam B. Eerdmans, 2002. WORDsearch CROSS e-book.  Affiliate marketer links: Go here to see what William Mounce has written and published, and if you wind up buying anything he has written and published, Affiliate marketer Rick Livermore will earn a commission on the item you bought. If you would like to offset my expenses of producing all this free content, but you want to pass on buying William Mounces reading materials from Faith Gateway store,feel free to give a little something------- Give through PayPal-----Rick Livermore-Webmaster220
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