18
| of their hearts enlightened to know what is ‘ the
10 KNOWLEDGE
hope of his calling, and what the riches of the glo of his inheritance in the saints’ (Eph 118), ae inward illumination indeed is the aim of the letters ; they can be summed up (Weiss, Ν᾽ 7’heol. . 428) in the prayer ‘that the God of our Lord esus Christ, the Father of glory, may give unto ἊΣ a spirit of wisdom and revelation in the <nowledge of him’ (Eph 117). In this last passage knowledge is ἐπίγνωσις, a word which as opposed to γνῶσις denotes full or further knowledge, and which, though frequent in St. Paul, is used besides only in He and 2P. According to Cremer, it is always used of a knowledge which has the strongest influence on the religious life; it is combined with such expressions as τοῦ θεοῦ, ἀληθείας, τοῦ υἱοῦ τοῦ θεοῦ, τοῦ μυστηρίου τοῦ θεοῦ, τοῦ θελήματος τοῦ θεοῦ, τοῦ Kup. ἡμῶν I. X. It does not therefore suggest an abstractly intellectual view of Christianity—a theology, so to speak, as distinct from a religion ; just as in the OT and in St. John, knowledge includes the spiritual and moral relation to its object,which answers to the nature of that object. Truth as truth is in Jesus is not only to be believed and known but done by the Christian (1 Jn 15). What St. Paul calls ἡ ἐπίγνωσις τοῦ θεοῦ is not only a deeper comprehension of the Christian revelation in itself, but a deeper insight into its practical significance and obligations.
(y) In the Pastoral Epistles Christianity is con- ceived as a teaching or doctrine (διδασκαλία) more definitely than in any other part of the NT. Christians are those ae have repented and come to the knowledge of the truth (1 Ti 9: 4%). To oppose the gospel is to resist the truth (2 Ti 3°). But though the truth can be stated by itself, it is always of moral import. It is the truth ‘ which is according to godliness’ (Tit 11), a διδασκαλία καλή and ὑγιαίνουσα. When men abandon it or reject it, it is from some moral unsoundness; they turn from the truth, and with itching ears heap up teachers ‘according to their own lusts.’ The ‘knowledge falsely so called’ (1 Ti 6”), whether the ἀντιθέσεις justifies a reference to Marcion or not, is conceived as a morbid phenomenon opposed to the morally wholesome teaching of Christianity, and whoever is misled by it ‘errs concerning the faith ’—his religious life misses the mark.
(c) In the other books of the NT knowledge is not a characteristic conception. In2P it has a certain prominence (17 2” 318), in a sense more akin to that which it bears in the Pastorals than else- where ; the ἐπίγνωσις or full knowledge of God, or of Jesus our Lord, is saving knowledge. We grow in it as we grow in the grace of our Lord Jesus Christ ; the two processes of growth are one. It is morally efficacious for our deliverance from the pollutions of the world. In the Ep. to the Hebrews γνῶσις does not occur at all, and ἐπίγνωσις only in 10 (ef. Tit 11, 1 Ti 244%). But the whole Epistle may be regarded as a specimen of a particular kind of Christian γνῶσις. It recognizes the distinction between a less and more perfect apprehension of Christianity (5118. 61), and the writer exhibits his own ‘knowledge’ in that interpretation of the OT which makes its institutions and characters typical of Christ. This typological γνῶσις is quite different from the ἐπίγνωσις of the mystery of God, even Christ, which we find in the Pastoral Epistles ; yet as a mode of representing the organic unity of the NT and the OT it may also contribute to a Christian philosophy. And some such thing—not in the sense of a speculation a priori, without ethical inspiration, but in the sense of an expres- sion and interpretation of Christian faith, which shall be pervaded throughout by the spiritual virtue of that faith—seems to be set before us by the NT writers as the ideal of ‘ knowledge.’
J. DENNEY.
KOHATH
KOA (xp; Ὕχουε B, Aovd A, Kove Q; Targ. ‘ap, Syr. Δα; Aq. κορυφαῖον ; Vulg. principes). —In Ezk 23% ‘the children of Babylon and all ths Chal dans, Pekod, and Shoa’ (yiv), and Koa’, 811 the chil- dren of Asshur with them,’—most probably the con- tracted form of Kuti, Kuti, the name of a people (also called Gutium, Guti), often mentioned in the Assyrian Inscriptions, whose home was to the N. of Babylon, in the mountainous district between the upper Adhem and the Dijalé (see the map in Del. ΕΣ ῈΣ ; KAT? ad loc.).* The following are the grounds for this conclusion. The inscriptions speak often of a country Su-édin, Su-tiwm, or Suti; and as Ezk names together Pekod (also Jer 50”) and Shoa‘, so Sargon (Khors. inscr. 1. 19: KIB ii. 55; ef. ll. 82, 123, 135 f.) mentions together among his conquests Pukudu and Suti: elsewhere, moreover, in the inscriptions, the shorter form Su is found for Su-édin, Su-tiwm: on these grounds, therefore, it is probable that the Show of Ezk are the Suti of the inscriptions (S.E. of Kutu, in the direction of Elam). frirthen as Ezk. couples to- gether Shoa' and Koa’, so the inscriptions often couple together Su-édin or Suti with Kutu:t a presumption thus arises that as Show’ corresponds to Suti or Sutu, so Koa’ corresponds to Kutu, the only link in the complete proof that is missing being the fact that (according to Del.) the shorter form Kw (corresponding to Sw) is not known to occur in the inscriptions. Nevertheless, the identi- fication is a very probable one; and if, as Hil- precht’s discoveries appear to have shown,} the Chebar was ‘a large navigable canal near Nippur,’ Ezekiel would not, speaking comparatively, have been far distant from any of the three peoples named in this verse. Both Sutu and Kutu are, as Winckler (Alttest. Unterss. 1892, 178) remarks, the standing foes of Assyria: the words in Ezk. ‘all the children of Asshur,’ are not, however, neces- sarily in apposition with these two names.§