Like so many common verbs, the meaning of "know" in the Bible is varied and dependent on context. And in some cases -- when it is connected to ideas or objects -- its spiritual meaning and natural meaning are essentially the same. When the Bible talks about people knowing each other and especially when it talks about the Lord knowing people, the meaning has more to do with the states of love within people than it does with any factual knowledge. This makes sense if you think about it. When we really "know" somebody, what we mean is that we know what kind of person they are, what their motivations are, what they love, what they hate, what makes them tick. Those things are far more important than knowing their parents' names, where they were born or what year they graduated from school. Most often then, especially applied to people, "knowing" has to do with the perceptions we have about other people's loves and the conjunction that can exist between those with similar loves, not just a collection of facts.

10286. 'The man who makes an ointment like it' means imitations of Divine things produced by [human] cunning. This is clear from the meaning of 'making that which is like it' as imitating it; and from the meaning of 'ointment' as Divine Truths which are the Lord's alone and come from the Lord alone, dealt with above in 10264. The reason why imitations produced by [human] cunning is meant is that all imitation of Divine things by a person is a product of that cunning. The nature of all this may be recognized from what has been stated and shown above in 10284; but further light may be shed on it by certain things that go on among spirits. Those of them who attribute everything to fortune and their own prudence and nothing to the Divine, as they did in the world, know how to employ various methods to imitate Divine things. They can produce palaces almost like those in the heavens; they can produce views containing plantations of trees and open countryside very similar to those the Lord provides for good spirits; they can adorn themselves with brilliant garments, indeed sirens can make themselves appear in almost angelic beauty. But all this is the product of a cunning that involves the use of delusions. Yet all those things which they can do, however much they may seem to outward appearance to be similar, are inwardly foul. This is also revealed instantly by the Lord to good spirits, for unless it were revealed they would be led astray. The outward appearance is taken away, and when this has been taken away the devilish interior is exposed. It is taken away by the shedding of light from heaven, which disperses the feeble light that accompanies delusions and that those spirits rely on to produce such imitations. From all this one may recognize what the imitation of Divine things that is a product of [human] cunning is like. But things done in reliance on the Lord are inwardly heavenly; and the more interior they are, the more heavenly they are; for Divine things increase in perfection the more and more internal they are, so much so that finally they possess perfection and beauty that are beyond description.

[2] The situation is similar with the imitation of what is good and true by those who lead an evil life. Those of them who know how to make a pretence of good affections and of some form of charity towards the neighbour and love to God, and together with those affections talk about and proclaim the truths of faith seemingly from the heart, dwell in a similar feeble and delusive light. When therefore the outward appearance which makes a pretence of those inner things is taken away, the hellish nature lying within, which is nothing but evil and the falsity of evil, is revealed. And at the same time the fact that such evil constitutes their love, and the falsity of that evil their faith, is in like manner presented to view. From all this it is again evident what imitating Divine things by means of human endeavour is, dealt with above in 10284.