Understanding εἴδω (eido) Strong’s G1492: The Divine Knowledge That Transforms Perception and Reveals God’s Reality

Pronunciation Guide: EYE-doh

Basic Definition

Strong’s G1492: εἴδω (eido) fundamentally means “to see” or “to know,” but encompasses a spectrum from physical sight to mental perception to complete understanding. Unlike casual observation, εἴδω implies seeing with discernment, comprehension, and recognition of significance. This knowledge is often experiential, involving personal encounter rather than merely intellectual awareness.

Etymology and Morphology

• Verb (primarily used in perfect tense οἶδα with present meaning)
• Root from Proto-Indo-European *weyd- (“to see, to know”)
• Appears in narrative, teaching, and epistolary sections
• Frequently used in didactic contexts and theological declarations
• Second aorist stem used as perfect with present meaning
• Primary meaning shifted from physical seeing to knowing through perception

εἴδω Morphology:

• εἴδω (present active indicative) – I see/know
• οἶδα (perfect active indicative with present meaning) – I know/have seen
• εἶδον (second aorist active indicative) – I saw
• ἴδε/ἰδού (aorist imperative/interjection) – Look!/Behold!
• εἰδώς (perfect active participle) – knowing/having known
• εἰδέναι (perfect active infinitive) – to know

Origin & History

The word εἴδω traces its roots to Proto-Indo-European *weyd-, which meant “to see” or “to know.” In classical Greek literature, Homer used forms of εἴδω extensively in the *Iliad* and Odyssey to describe both physical sight and mental perception. Plato, in his Republic, employed the term when discussing knowledge versus opinion, suggesting that “knowing” (εἰδέναι) involved a deeper understanding than mere belief.

In the Septuagint (LXX), εἴδω and its forms (particularly οἶδα) frequently translated the Hebrew יָדַע (yada), extending its meaning from simple observation to intimate knowledge. This semantic broadening is particularly evident in passages concerning God’s knowledge of humans (Psalm 139:1-4) and humans’ knowledge of God (Exodus 33:13). By the Hellenistic period, when the New Testament was written, the perfect form οἶδα had largely taken over as a present tense verb meaning “I know,” while maintaining connotations of having seen or perceived.

Expanded Definitions & Translation Options

• To see with physical eyes, perceive visually
• To know through experience or encounter
• To understand deeply or comprehend fully
• To recognize or acknowledge significance
• To be aware of or be acquainted with

εἴδω Translation Options:

• “To see” – When emphasizing the visual perception aspect, particularly in narrative contexts (Matthew 2:2)
• “To know” – When highlighting cognitive understanding or awareness (John 8:14)
• “To perceive” – When indicating recognition through evidence or experience (Matthew 12:25)
• “To understand” – When suggesting deeper comprehension beyond mere information (Matthew 13:14)
• “To recognize” – When focusing on identification or acknowledgment (John 1:26)

Biblical Usage

In the New Testament, εἴδω and its various forms appear over 660 times, making it one of the most frequently used verbs. It often indicates a profound knowing that goes beyond information to insight. In the Gospels, forms of εἴδω describe both physical sight (the Magi seeing the star) and spiritual perception (Jesus knowing people’s thoughts). In the epistles, particularly Paul’s writings, οἶδα frequently introduces theological certainties and spiritual knowledge that believers can confidently possess.

The semantic range extends from simple observation to prophetic vision to divine omniscience. When applied to God or the Messiah Jesus, it often emphasizes His complete knowledge and understanding of all things, including human hearts. When applied to believers, it frequently indicates spiritual insight or understanding of divine truths.

• “Where is He who has been born King of the Jews? For we saw [εἴδομεν] His star in the east and have come to worship Him.” Matthew 2:2
• “But Jesus, knowing [εἰδὼς] their thoughts, said, ‘Why are you thinking evil in your hearts?'” Matthew 9:4
• “We know [οἴδαμεν] that when He appears, we will be like Him, because we will see Him just as He is.” 1 John 3:2
• “For now we see in a mirror dimly, but then face to face; now I know [γινώσκω] in part, but then I will know fully [ἐπιγνώσομαι] just as I also have been fully known [ἐπεγνώσθην].” 1 Corinthians 13:12
• “And Jesus, perceiving [εἰδὼς] in Himself that power had gone out from Him, turned around in the crowd and said, ‘Who touched My garments?'” Mark 5:30
• “For I know [οἶδα] whom I have believed and am convinced that He is able to guard what I have entrusted to Him until that day.” 2 Timothy 1:12
• “No one has seen [ἑώρακεν] God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.” John 1:18

Cultural Insights

In ancient Jewish thought, knowledge was never merely intellectual but always experiential and relational. This is reflected in the Hebrew concept of יָדַע (yada), which could refer to intimate knowledge, even sexual relations. When Greek-speaking Jews used εἴδω to translate yada in the Septuagint, they brought this holistic understanding of knowledge into their usage. Thus, when the New Testament speaks of “knowing” God through εἴδω and its forms, it implies far more than theological awareness—it suggests personal encounter and relationship.

This perspective sheds light on Jesus’ statement in John 17:3: “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” Here, “knowing” (γινώσκωσιν, a related term to εἴδω) refers not to accumulating facts about God but experiencing Him in covenant relationship. Similarly, when Paul speaks of “knowing Christ” (Philippians 3:8-10), he uses γνῶσις and γινώσκω (conceptually related to εἴδω) to describe a transformative encounter rather than merely intellectual understanding.

Theological Significance

The concept of εἴδω reveals profound truths about God’s nature and His relationship with humanity. Scripture affirms that God fully “knows” (οἶδεν) His people—not merely as information, but as intimate understanding that encompasses their thoughts, needs, and futures. This divine knowledge is comprehensive yet personal, as illustrated in Psalm 139:1-4, where God’s knowledge of the psalmist is described as all-encompassing yet tender.

Furthermore, εἴδω illuminates our understanding of faith. The author of Hebrews defines faith as “the assurance of things hoped for, the conviction of things not seen [οὐ βλεπομένων]” (Hebrews 11:1). This contrast between knowledge through physical sight and knowledge through faith permeates the New Testament. When Thomas declares “My Lord and my God” after physically seeing the resurrected Jesus, the Messiah responds, “Because you have seen Me, have you believed? Blessed are they who did not see [μὴ ἰδόντες], and yet believed” (John 20:29). Here, εἴδω highlights the transition from knowledge based on physical perception to knowledge based on spiritual insight and trust.

Personal Application

Understanding εἴδω challenges us to examine the nature of our knowledge of God. Do we merely know about Him, or do we truly know Him in relationship? The Scriptures invite us beyond intellectual theology to experiential encounter—from information to transformation. Just as the Magi didn’t just know about a king but journeyed to see Him, our faith calls us to move from abstract belief to personal encounter with the living God.

This word also invites us to trust God’s complete knowledge of us. When life seems chaotic or when we feel misunderstood, we can rest in the assurance that Yahweh sees not just our actions but our hearts. He knows our struggles, our fears, and our deepest needs. This perfect knowledge isn’t cold or judgmental but loving and redemptive. As we grow in allowing ourselves to be fully known by God, we experience greater freedom and deeper healing in His presence.

Related Words

• γινώσκω (ginōskō, pronounced gih-NO-sko) – To come to know, typically emphasizes the process of gaining knowledge rather than the state of knowing; often implies relational knowledge or progressive understanding. Unlike εἴδω, which often indicates complete knowledge, γινώσκω may suggest growing or experiential knowledge. See G1097
• ἐπίσταμαι (epistamai, pronounced eh-PIS-tah-my) – To understand or comprehend, often with the connotation of expertise or specialized knowledge. While εἴδω can refer to intuitive knowledge, ἐπίσταμαι typically indicates knowledge gained through learning or training. See G1987
• ὁράω (horaō, pronounced ho-RAH-o) – To see, perceive with the eyes; sometimes used interchangeably with εἴδω but can emphasize the act of looking or observing rather than the resulting knowledge. See G3708
• συνίημι (syniēmi, pronounced soon-EE-ay-mi) – To understand or comprehend by bringing facts together; emphasizes intellectual grasp rather than perception. While εἴδω can encompass both seeing and understanding, συνίημι focuses specifically on cognitive comprehension. See G4920
• θεάομαι (theaomai, pronounced theh-AH-oh-my) – To behold, view attentively, contemplate; often carries the sense of gazing with wonder or amazement. Unlike the sometimes immediate perception of εἴδω, θεάομαι frequently suggests sustained attention or contemplation. See G2300

Did you Know?

• Did you know that the expression “Behold!” (ἰδού) which appears over 200 times in the New Testament, is derived from εἴδω? This imperative form calls listeners not merely to glance but to perceive with understanding. When the Gospel writers use ἰδού, they’re signaling to readers: “Pay attention! Something significant is happening here.” This linguistic marker often introduces divine interventions, angelic appearances, or profound revelations, inviting readers to see beyond the physical event to its spiritual significance.
• Did you know that from εἴδω we get the Greek word εἶδος (eidos), which refers to “form” or “appearance,” which later gave us the philosophical term “idea” through Plato’s work? It also contributed to the English words “idea,” “idol,” and “video.” This etymology reveals how central the concepts of seeing and knowing have been to human understanding across cultures and centuries. When the Apostle Paul writes about “walking by faith, not by sight [εἶδος]” in 2 Corinthians 5:7, he’s invoking this rich semantic field.
• Did you know that in the ancient Jewish understanding of prophecy, the term “seer” (רֹאֶה, ro’eh) was used interchangeably with “prophet” (נָבִיא, navi)? This reflects the same conceptual connection between seeing and knowing found in εἴδω. The prophet was one who could “see” divine reality beyond physical appearance. When Jesus told His disciples, “Blessed are your eyes, because they see [βλέπουσιν]” (Matthew 13:16), He was placing them in this prophetic tradition of those who truly perceive God’s reality.

Remember This

True knowledge, as reflected in εἴδω, isn’t merely intellectual information but transformative perception that allows us to see reality as God sees it and to know Him as we are fully known by Him.