the Week of Christ the King / Proper 29 / Ordinary 34
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Old & New Testament Greek Lexical Dictionary Greek Lexicon
Strong's #37 - ἁγιάζω
- to render or acknowledge, or to be venerable or hallow
- to separate from profane things and dedicate to God
- consecrate things to God
- dedicate people to God
- to purify
- to cleanse externally
- to purify by expiation: free from the guilt of sin
- to purify internally by renewing of the soul
cross ἁγίζω, LXX Genesis 2:3,al., Ph. 2.238: — Pass., ἁγιασθήτω τὸ ὄνομά σου Matthew 6:9.
ἁγιάζω; 1 aorist ἡγίασα; passive (present ἁγιάζομαι; perfect ἡγίασμαι; 1 aorist ἡγιάσθην; a word for which the Greeks use ἁγίζειν, but very frequent in Biblical (as equivalent to קִדַשׁ, הִקְדִישׁ) and ecclesiastical writings; "to make ἅγιον, render or declare sacred or holy, consecrate". Hence, it denotes:
1. to render or acknowledge to be venerable, to hallow: τό ὄνομα τοῦ Θεοῦ, Matthew 6:9 (so of God, Isaiah 29:23; Ezekiel 20:41; Ezekiel 38:23; Sir. 33:4 (Sir. 36:4)); (Luke 11:2); τόν Χριστόν, 1 Peter 3:15 (R G Θεόν). Since the stamp of sacredness passes over from the holiness of God to whatever has any connection with God, ἁγιάζειν denotes
2. to separate from things profane and dedicate to God, to consecrate and so render inviolable;
b. persons. So Christ is said by undergoing death to consecrate himself to God, whose will he in that way fulfills, John 17:19; God is said ἁγιάσαι Christ, i. e. to have selected him for his service (cf. ἀφορίζειν, Galatians 1:15) by having committed to him the office of Messiah, John 10:36, cf. Jeremiah 1:5; Sir. 36:12 (ἐξ αὐτῶν ἡγίασε, καί πρός αὐτόν ἤγγισεν, of his selection of men for the priesthood); Sir. 45:4 Sir. 49:7. Since only what is pure and without blemish can be devoted and offered to God (Leviticus 22:20; Deuteronomy 15:21; Deuteronomy 17:1), ἁγιάζω signifies
b. to purify by expiation, free from the guilt of sin: 1 Corinthians 6:11; Ephesians 5:26; Hebrews 10:10, 14, 29; Hebrews 13:12; Hebrews 2:11 (equivalent to כִּפֶר, Exodus 29:33, 36); cf. Pfleiderer, Paulinismus, p. 340ff (English translation 2:68f).
c. to purify internally by reformation of soul: John 17:17, 19 (through knowledge of the truth, cf. John 8:32); 1 Thessalonians 5:23; 1 Corinthians 1:2 (ἐν Χριστῷ Ἰησοῦ in the fellowship of Christ, the Holy One); Romans 15:16 (ἐν πνεύματι ἁγίῳ imbued with the Holy Spirit, the divine source of holiness); Jude 1:1 (L T Tr WH ἠγαπημένοις (which see)); Revelation 22:11. In general, Christians are called ἡγιασμένοι (cf. Deuteronomy 33:3), as those who, freed from the impurity of wickedness, have been brought near to God by their faith and sanctity, Acts 20:32; Acts 26:18. In 1 Corinthians 7:14 ἁγιάζεσθαι is used in a peculiar sense of those who, although not Christians themselves, are yet, by marriage with a Christian, withdrawn from the contamination of heathen impiety and brought under the saving influence of the Holy Spirit displaying itself among Christians; cf. Neander at the passage.
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Hellenistic form of ἁγίζω
(< ἅγίος ), to make holy, consecrate, sanctify;
[in LXX chiefly for קדשׁ pi., hi.;]
1. to dedicate, separate, set apart for God; of things: Matthew 23:17; Matthew 23:19, 2 Timothy 2:21; of persons: Christ, John 10:36 John 17:19.
2. to purify, make conformable in character to such dedication: forensically, to free from guilt, 1 Corinthians 6:11, Ephesians 5:26, Hebrews 2:11 Hebrews 10:10; Hebrews 10:14; Hebrews 10:29 Hebrews 13:12; internally, by actual sanctification of life, John 17:17; John 17:19 Acts 20:32 Acts 26:18 Acts 26:18. Romans 15:16, 1 Corinthians 1:2, 1 Corinthians 7:14, 1 Thessalonians 5:23, Revelation 22:11; of a non-believer influenced by marriage with a Christian, 1 Corinthians 7:14
3. In the intermediate sense of ceremonial or levitical purification:
(a) of things, 2 Timothy 2:21;
(b) of persons, Hebrews 9:13.
4. to treat as holy: Matthew 6:9, Luke 11:2, 1 Peter 3:15 (Cremer, 53, 602; MM, VGT, s.v.).†
Copyright © 1922 by G. Abbott-Smith, D.D., D.C.L.. T & T Clarke, London.
Clear evidence for the verb and noun outside bibl. and eccl. writings appears to be wanting : cf. Anz Subsidia, p. 374 f. The suffix -άζειν was as active as our -fy in producing new words, and the abstract -ασμός accompanied it, as -fication accompanies our verb. When therefore ἅγιος was appropriated in Jewish circles to represent their special idea of ";holiness,"; it was natural that the factitive derivative should be coined from it, as a technical term which would be immediately understood by any Greek, even if he had never met with the actual form. The series was the more needed, as Greek religion had already the forms ἁγίζω, ἁγισμός, ἁγιστεύω, ἁγιστήριον, etc., with their technical meanings : the variant words with the added -α - answered to them in function, but were free from pagan association.
Copyright © 1914, 1929, 1930 by James Hope Moulton and George Milligan. Hodder and Stoughton, London.
Derivative Copyright © 2015 by Allan Loder.