γνῶσις

gnw'si" gnw'si",
gnwvsew",
hJ (
ginwvskw) (from Thucydides down), knowledge: with the genitive of the object,
swthriva", ;
tou'
Qeou', the knowledge of God, such as is offered in the gospel, , especially in Paul's exposition of it, ;
th'"
dovxh"
tou'
Qeou'
ejn
proswvpw/
Cristou', ;
!Ihsou'
Cristou', of Christ as a saviour, ; ; with subjunctive genitive
tou'
Qeou', the knowledge of things which belongs to God, .
gnw'si", by itself, signifies in general intelligence, understanding: ; the general knowledge of the Christian religion, ; ; the deeper, more perfect and enlarged knowledge of this religion, such as belongs to the more advanced, ; ,; ; ; ; ; especially of things lawful and unlawful for Christians, ,,f; the higher knowledge of Christian and divine things which false teachers boast of,
yeudwnomo"
gnw'si", (cf. Holtzmann, Pastoralbriefe, p. 132f); moral wisdom, such as is seen in right living, ; and in contact with others:
katav
gnw'sin, wisely, . objective knowledge: what is known concerning divine things and human duties, ; ; concerning salvation through Christ, . Where
gnw'si" and
sofiva are used together the former seems to be knowledge regarded by itself, the latter wisdom as exhibited in action: ; ; . ("
gnw'si" is simply intuitive,
sofiva is ratiocinative also;
gnw'si" applies chiefly to the apprehension of truths,
sofiva superadds the power of reasoning about them and tracing their relations." Lightfoot on Colossians, the passage cited. To much the same effect Fritzsche (on Romans, the passage cited), "
gnw'si" perspicientia veri,
sofiva sapientia aut mentis sollertia, quae cognita intellectaque veritate utatur, ut res efficiendas efficiat." Meyer (on 1 Corinthians, the passage cited) nearly reverses Lightfoot's distinction; elsewhere, however (e. g. on Colossians, the passage cited, cf. 9), he and others regard
sofiva merely as the more general,
gnw'si" as the more restricted and special term. Cf. Lightfoot as above; Trench, sec. lxxv.)*