Original Word: ἀναγινώσκω
Part of Speech: Verb
Transliteration: anaginóskó
Pronunciation: an-ag-in-OCE-ko
Phonetic Spelling: (an-ag-in-oce'-ko)
KJV: read
NASB: read, reading, reader, reads
Word Origin: [from G303 (ἀνά - each) and G1097 (γινώσκω - know)]

1. to know again
2. (by extension) to read

read.

From ana and ginosko; to know again, i.e. (by extension) to read -- read.

see GREEK ana

see GREEK ginosko

314 anaginṓskō (from 303 /aná, "up, again," intensifying 1097 /ginṓskō, "personally know") – properly, "to know again" through reading. Reading (314/anaginskō) enables others to re-live (re-appreciate) what was conveyed (experienced) by the original author.

Word Origin
from ana and ginóskó
Definition
to know certainly, know again, read
NASB Translation
read (25), reader (2), reading (4), reads (1).

STRONGS NT 314: ἀναγινώσκω

ἀναγινώσκω; (imperfect ἀνεγίνωσκεν, Acts 8:28); 2 aorist ἀνέγνων (infinitive ἀναγνῶναι, Luke 4:16), participle ἀναγνούς; passive, (present ἀναγινώσκομαι); 1 aorist ἀνεγνώσθην; in secular authors.

1. to distinguish between, to recognize, to know accurately, to acknowledge; hence,

2. to read (in this significance ("first in Pindar O. 10 (11). 1") from (Aristophanes) Thucydides down): τί, Matthew 22:31; Mark 12:10; Luke 6:3; John 19:20; Acts 8:30, 32; 2 Corinthians 1:13; (Galatians 4:21 Lachmann marginal reading); Revelation 1:3; Revelation 5:4 Rec.; τινα, one's book, Acts 8:28, 30; ἐν with the dative of the book, Matthew 12:5; Matthew 21:42; Mark 12:26; with ellipsis of ἐν τῷ νόμῳ, Luke 10:26; followed by ὅτι (objective), Matthew 19:4; (followed by ὅτι recitative, Matthew 21:16); τί ἐποίησε, Matthew 12:3; Mark 2:25. The object not mentioned, but to be understood from what precedes: Matthew 24:15; Mark 13:14; Acts 15:31; Acts 23:34; Ephesians 3:4; passive 2 Corinthians 3:2. to read to others, read aloud: 2 Corinthians 3:15; Acts 15:21 (in both places Μωϋσῆς equivalent to the books of Moses); (Luke 4:16; Acts 13:27); 1 Thessalonians 5:27; Colossians 4:16.

Overview

Strong’s Greek number 314 designates the common New Testament verb for the act of reading, especially of written revelation. It embraces both silent comprehension and the public proclamation of a text so that others may hear and understand.

Hebraic Roots and Synagogue Tradition

From the days of Ezra on, Israel gathered to hear the Torah read aloud (Nehemiah 8). This synagogue pattern framed first-century Jewish life; each Sabbath the Law and the Prophets were “read” (Acts 13:27). The New Testament uses the verb to assume and affirm that heritage: regular, audible reading of Scripture in corporate worship.

Occurrences in the Gospels

Jesus repeatedly challenges His listeners with, “Have you not read…?” (Matthew 12:3; 12:5; 19:4; 21:16; 21:42; 22:31; Mark 2:25; 12:10; 12:26; Luke 6:3). The question pierces religious veneer, calling people back to the written Word as final authority. In Luke 4:16 He Himself “stood up to read,” inaugurating His public ministry by reading Isaiah 61 and declaring its fulfillment. The eschatological warning, “let the reader understand” (Matthew 24:15; Mark 13:14), signals that careful, informed reading is essential for discerning end-time events.

Luke 10:26—Heart and Mind United

When a lawyer cites the Shema, Jesus asks, “How do you read it?” (Luke 10:26). Reading is more than recitation; it demands interpretation that leads to obedience, summarizing the two greatest commandments.

John 19:20—A Sovereignly Written Witness

“Many of the Jews read this title” (John 19:20) placed above the crucified Christ. Even Roman placards become unintended proclamations. The act of reading confronts the onlooker with gospel truth.

Reading in Acts—From Scroll to Mission

Acts records a spectrum of reading moments:
• Private: The Ethiopian eunuch “was reading the prophet Isaiah” (Acts 8:28, 32) and asked, “Do you understand what you are reading?” (8:30). The Spirit uses Scripture read in solitude to draw a searching soul and to direct missionary outreach.
• Corporate: “For generations past, Moses has been proclaimed in every city, being read in the synagogues every Sabbath” (Acts 15:21). Public reading bridges Jew and Gentile, synagogue and church.
• Administrative: Roman governors read formal letters (Acts 23:34), indicating the verb’s everyday application while underlining the trustworthiness of written testimony.
• Congregational joy: “When they had read it, they rejoiced over its encouragement” (Acts 15:31). Inspired letters, once read aloud, impart communal strength.

Pauline Emphasis on Epistolary Reading

Paul expects his Spirit-breathed letters to be read publicly:
• “We write nothing to you except what you can read and understand” (2 Corinthians 1:13).
• “Our letter…known and read by everyone” (2 Corinthians 3:2) speaks of transformed lives functioning as living epistles.
• “When this letter has been read among you, have it also read in the church of the Laodiceans” (Colossians 4:16).
• “I charge you before the Lord to have this letter read to all the brothers” (1 Thessalonians 5:27).
• “In reading this, then, you will be able to understand my insight into the mystery of Christ” (Ephesians 3:4).

Written revelation is meant for the whole assembly, not a clerical elite. Reading conveys apostolic authority, safeguards doctrine, and nurtures unity among geographically scattered congregations.

Revelation 1:3—A Promised Blessing

“Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear and obey what is written in it.” The closing book of Scripture opens with a beatitude on the public reader and attentive hearers, modeling worship through proclamation and response.

Theological Themes

1. Authority of Scripture: The repeated “Have you not read?” places ultimate weight on the written Word against human traditions.
2. Accessibility: Reading connects text to people of every social tier—rulers, priests, travelers, Gentile God-fearers, and local church members.
3. Illumination: Understanding often follows reading, whether through direct insight (Luke 10:26) or Spirit-guided explanation (Acts 8:30-35).
4. Corporate Edification: Letters and prophecies gain their intended power when read in the assembly (Colossians 4:16; Revelation 1:3).
5. Missional Catalyst: Reading Scripture sparks evangelism (Philip and the eunuch) and doctrinal clarification (Jerusalem Council).

Historical Impact

Early Christian worship adopted the synagogue’s lectionary model, adding apostolic writings alongside the Law and Prophets. By the second century, Justin Martyr describes readings “from the memoirs of the apostles or the writings of the prophets.” The verb’s New Testament prevalence undergirds the historic practice of lectio continua and public Scripture reading that shaped creeds, liturgies, and translations through the centuries.

Ministry Implications Today

• Maintain the public, audible reading of substantial Scripture portions in gathered worship.
• Encourage private, prayerful reading that seeks understanding and obedience.
• Provide pastoral guidance for interpretive clarity, echoing Philip’s question, “Do you understand what you are reading?”
• Treat church correspondence, teaching materials, and digital communications as contemporary “letters” to be read responsibly, with theological rigor and communal accountability.
• Hold leaders and congregants alike under the authoritative “Have you not read?” ensuring all doctrine and practice align with the written Word.

Summary of Key Insights

Strong’s 314 highlights reading as a Spirit-ordained conduit for revelation, conversion, edification, and mission. From synagogue scrolls to apostolic epistles and apocalyptic prophecy, the New Testament portrays reading not as a passive act but as an event where God addresses His people, expecting comprehension, faith, and obedience.

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