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approximately 50 times in the Hebrew Old Testament. The first time is in Gen. 27:23:
“… he did not recognize him” (
RSV
).
The basic meaning of the term is a physical apprehension, whether through sight,
touch, or hearing. Darkness sometimes makes recognition impossible (Ruth 3:14). People
are often “recognized” by their voices (Judg. 18:3).
:
sometimes has the meaning
“pay attention to,” a special kind of recognition: “Blessed be the man who took notice of
[
KJV
, “took knowledge of”] you” (Ruth 2:19,
RSV
).
This verb can mean “to be acquainted with,” a kind of intellectual awareness: “…
neither shall his place know him any more” (Job 7:10; cf. Ps. 103:16).
The sense of“to distinguish” is seen in Ezra 3:13: “… The people could not discern
the noise of the shout of joy from the noise of the weeping of the people.…”
(
$
, 3045), “to know.” This verb occurs in Ugaritic, Akkadian, Phoenician,
Arabic (infrequently), biblical Aramaic, and in Hebrew in all periods. This verb occurs
about 1,040 times (995 in Hebrew and 47 in Aramaic) in the Bible. Essentially
means: (1) to know by observing and reflecting (thinking), and (2) to know by
experiencing. The first sense appears in Gen. 8:11, where Noah “knew” the waters had
abated as a result of seeing the freshly picked olive leaf in the dove’s mouth; he “knew” it
after observing and thinking about what he had seen. He did not actually see or
experience the abatement himself In contrast to this knowing through reflection is the
knowing which comes through experience with the senses, by investigation and proving,
by reflection and consideration (firsthand knowing). Consequently
is used in
synonymous parallelism with “hear” (Exod. 3:7), “see” (Gen. 18:21), and “perceive, see”
(Job 28:7). Joseph told his brothers that were they to leave one of their number with him
in Egypt then he would “know,” by experience, that they were honest men (Gen. 42:33).
In the Garden of Eden, Adam and Eve were forbidden to eat of the tree whose fruit if
eaten would give them the experience of evil and, therefore, the knowledge of both good
and evil. Somewhat characteristically the heart plays an important role in knowing.
Because they experienced the sustaining presence of God during the wilderness
wandering, the Israelites “knew” in their hearts that God was disciplining or caring for
them as a father cares for a son (Deut. 8:5). Such knowing can be hindered by a wrongly
disposed heart (Ps. 95:10).
Thirdly, this verb can represent that kind of knowing which one learns and can give
back. So Cain said that he did not “know” he was Abel’s keeper (Gen. 4:9), and Abram
told Sarai that he “knew” she was a beautiful woman (Gen. 12:11). One can also “know”
by being told—in Lev. 5:1 a witness either sees or otherwise “knows” (by being told)
pertinent information. In this sense “know” is paralleled by “acknowledge” (Deut. 33:9)
and “learn” (Deut. 31:12-13). Thus, little children not yet able to speak do not “know”
good and evil (Deut. 1:39); they have not learned it so as to tell another what it is. In
other words, their knowledge is not such that they can distinguish between good and evil.
In addition to the essentially cognitive knowing already presented, this verb has a
purely experiential side. The “knower” has actual involvement with or in the object of the
knowing. So Potiphar was unconcerned about (literally, “did not know about”) what was
in his house (Gen. 39:6)—he had no actual contact with it. In Gen. 4:1 Adam’s knowing
Eve also refers to direct contact with her—in a sexual relationship. In Gen. 18:19 God
says He “knows” Abraham; He cared for him in the sense that He chose him from among