Lexicon :: Strong's G1108 - gnōsis

γνῶσις, -εως, ἡ, (γινώσκω), [from Thucydides down], knowledge: with the genitive of the object, σωτηρίας, Luke 1:77; τοῦ θεοῦ, the knowledge of God, such as is offered in the gospel, 2 Corinthians 2:14, especially in Paul's exposition of it, 2 Corinthians 10:5; τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ, 2 Corinthians 4:6; Ἰησοῦ Χριστοῦ, of Christ as a saviour, Philippians 3:8; 2 Peter 3:18; with subjunctive genitive τοῦ θεοῦ, the knowledge of things which belongs to God, Romans 11:33. γνῶσις, by itself, signifies in general intelligence, understanding: Ephesians 3:19; the general knowledge of the Christian religion, Romans 15:14; 1 Corinthians 1:5; the deeper, more perfect and enlarged knowledge of this religion, such as belongs to the more advanced, 1 Corinthians 12:8; 1 Corinthians 13:2, 8; 1 Corinthians 14:6; 2 Corinthians 6:6; 2 Corinthians 8:7; 2 Corinthians 11:6; especially of things lawful and unlawful for Christians, 1 Corinthians 8:1, 7, 10f; the higher knowledge of Christian and divine things which false teachers boast of, ψευδώνυμος γνῶσις, 1 Timothy 6:20 [cf. Holtzmann, Pastoralbriefe, p. 132f]; moral wisdom, such as is seen in right living, 2 Peter 1:5; and in contact with others: κατὰ γνῶσιν, wisely, 1 Peter 3:7. objective knowledge: what is known concerning divine things and human duties, Romans 2:20; Colossians 2:3; concerning salvation through Christ, Luke 11:52. Where γνῶσις and σοφία are used together the former seems to be knowledge regarded by itself, the latter wisdom as exhibited in action: Romans 11:33; 1 Corinthians 12:8; Colossians 2:3.
["γν. is simply intuitive, σοφ. is ratiocinative also; γν. applies chiefly to the apprehension of truths, σοφ. superadds the power of reasoning about them and tracing their relations." Bp. Lightfoot on Colossians, the passage cited. To much the same effect Fritzsche (on Romans, the passage cited), "γν. perspicientia veri, σοφ. sapientia aut mentis sollertia, quæ 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 σοφ. merely as the more general, γν. as the more restricted and special term. Cf. Lightfoot as above; Trench, § lxxv.]

BLB Scripture Index of Thayer's