ginosko (No. 1) and oida

The differences between ginosko (No. 1) and oida demand consideration:
(a) ginosko, frequently suggests inception or progress in “knowledge,” while
oida suggests fullness of “knowledge,”
e.g., John 8:55, “ye have not known Him” (ginosko), i.e., begun to “know,” “but I know Him” (oida), i.e., “know Him perfectly”;
John 13:7, “What I do thou knowest not now,” i.e. Peter did not yet perceive (oida) its significance, “but thou shalt understand,” i.e., “get to know (ginosko), hereafter”;
John 14:7, “If ye had known Me” (ginosko), i.e., “had definitely come to know Me,” “ye would have known My Father also” (oida), i.e., “would have had perception of”:
“from henceforth ye know Him” (ginosko), i.e., having unconsciously been coming to the Father, as the One who was in Him,
they would now consciously be in the constant and progressive experience of “knowing” Him;
in Mark 4:13, “Know ye not (oida) this parable? and how shall ye know (ginosko) all the parables?” (RV),
i.e., “Do ye not understand this parable? How shall ye come to perceive all …”
the intimation being that the first parable is a leading and testing one;
(b) while ginosko frequently implies an active relation between the one who “knows” and the person or thing “known” (see No. 1, above),
oida expresses the fact that the object has simply come within the scope of the “knower’s” perception;
thus in Matt. 7:23 “I never knew you” (ginosko) suggests “I have never been in approving connection with you,”
whereas in Matt 25:12, “I know you not” (oida) suggests “you stand in no relation to Me.”