In John 21:15-17, when Peter responds to Jesus, saying, "You know all things; You know that I love You," the Greek word translated as "know" in his previous answers is *eido* (G1492). This term carries the sense of seeing in a figurative way, implying understanding, comprehending, and perceiving. Each time Peter uses *eido*, it reflects his acknowledgment that Jesus perceives and understands the depth of his feelings, highlighting a distinction in the nature of knowledge between mere perception and experiential understanding in his responses to Jesus' questions about love.

In John 7, the concept of knowing is explored through the Greek word *eido* (G1492), which appears in verse 27. Here, the crowd expresses their belief that they know Jesus' origins, stating, "However, we know where this Man is from." This usage of *eido* reflects a sense of mental or perceived knowledge, a certainty based on information they have heard or accepted as true about Jesus being from Nazareth. They contrast this with the expectation that when the Christ comes, no one will know His origins, implying a lack of experiential or observable knowledge about the true Messiah. Jesus responds to this misunderstanding by publicly declaring that while they think they know Him and His origins, they do not know the One who sent Him, God the Father. His statement challenges their perceived knowledge, asserting that true understanding comes from recognizing His divine source, which they fail to grasp. This exchange during the Feast of Tabernacles underscores a key theme of the chapter: the difference between superficial knowledge and the deeper truth of divine origin and relationship.

In the New Testament, one of the words for "know" is *eido* (G1492), which means to have regard for someone, to cherish, and to pay attention to. An example of this usage appears in I Thessalonians 5:12, where it urges recognizing and knowing those who labor among the believers, referring to the ministry. This implies having a relationship with them, cherishing their role, and paying attention to their teachings and actions.

In the discussion of John 7, the verb eido appears repeatedly and is distinguished by its contextual sense of knowing about someone or something through general awareness or familiarity. The scribes and Pharisees are described as using eido when they claim to recognize Jesus' origin and background, indicating only detached information such as His birthplace in Bethlehem, upbringing in Nazareth, and His father's trade. Jesus counters that this level of eido does not constitute knowing Him or the Father in any deeper way. The term thus illustrates a superficial acquaintance that stops short of personal relationship, emotional involvement, or practical experience. This usage of eido stands in direct contrast to other Hebrew and Greek words rendered know, which convey delight, cherishing, intimate experience, and whole-person participation. The distinction reinforces the sermon's central point that eternal life requires knowing God through obedient living and shared experience rather than through information alone. Those limited to eido remain unable to walk in fellowship with God or reflect His character in conduct.

The term eido (G1492) appears in Jesus' statement to Nicodemus that unless one is born again, he cannot see the kingdom of God. In this context the word does not refer to visual sight but instead denotes perception, specifically the spiritual insight that allows a person to grasp the reality of God's Kingdom. This insight is not acquired through ordinary life experiences or accumulated human knowledge. It is granted by God to those He calls, enabling them to break free from the carnal perceptions and biases formed since infancy. Such God-given perception aligns with truth rather than mere appearance, permitting repentance, growth, and preparation for the Kingdom. Without it, individuals remain guided by distorted judgments that can lead them to reject the very realities necessary for salvation, as illustrated throughout Jesus' ministry when hearers consistently misperceived His words.

The Greek term eido (G1492) appears in Jesus' statement that unless one is born again, he cannot see the kingdom of God. This word, rendered "see," carries the sense of knowing, being aware, considering, perceiving, being sure, and understanding, rather than mere visual observation. Scripture often employs it to indicate mental apprehension, as when one grasps a truth with the words "now I see it." Jesus therefore stresses that the Kingdom of God must be comprehended and entered spiritually, not beheld with natural eyesight. The emphasis falls on the Kingdom as an entity of spiritual and moral force whose realities remain hidden until the new birth supplies the required power of perception. This insight into eido directly supports the larger teaching that being born again initiates an entirely new spiritual life, freeing one from prior spiritual death and enabling both understanding of God's ways and active participation in His Kingdom as it presently exists among those who have received the Holy Spirit.