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Old & New Testament Greek Lexical Dictionary Greek Lexicon
Strong's #3741 - ὅσιος
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- undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious
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ὅσι-ος, α, ον,
also ος, ον Pl. Lg. 831d, D.H. 5.71: —
hallowed, i. e. sanctioned or allowed by the law of God or of nature, δίκη Thgn. 132; θοῖναι A. Pr. 529 (lyr.); λουτρά S. Aj. 1405 (anap.); καθαρμοί E. Ba. 77 (lyr.); μέλος Ar. Av. 898; οὐχ ὅ. unhallowed, ὕβρις E. Ba. 374 (lyr.); ἔρως Id. Hipp. 764 (lyr.); θυσίαι Id. IT 465 (anap.). —
I The sense of ὅσιος often depends on its relation on the one hand to δίκαιος (sanctioned by human law), on the other to ἱερός (sacred to the gods):
1 opp. δίκαιος, sanctioned by divine law, hallowed, holy (μόριον τοῦ δικαίου τὸ ὅ. Pl. Euthphr. 12d), δικαιότερον καὶ ὁσιώτερον καὶ πρὸς θεῶν καὶ πρὸς ἀνθρώπων Antipho 1.25; τὰ πρὸς τοὺς ἀνθρώπους δίκαια καὶ τὰ πρὸς τοὺς θεοὺς ὅ. Plb. 22.10.8: hence, in a common antithesis, τὰ δίκαια καὶ ὅ. things of human and divine ordinance, Pl. Plt. 301d, etc., cf. Euthphr. 6e; also ὅ. καὶ νόμιμα Ar. Th. 676 (lyr.); οὐ.. νόμιμον οὐδ' ὅ. ἂν εἴη Pl. Lg. 861d; θεοὺς ὅσιόν τι δρᾶν discharge a duty men owe the gods, E. Supp. 40, cf. Hipp. 1081; τὸ ὅσιον, = εὐσέβεια, Pl. Euthphr. 5d: in an imprecatory formula, ἀποδοῦσι μὲν αὐτοῖς ὅσια ᾖ, μὴ ἀποδοῦσι δὲ ἀνόσια SIG 1199 (Cnidus), cf. ἀνοσία 11; so ὅ. καὶ ἐλεύθερα ib.1180.6 (ibid.).
2. opp. ἱερός, permitted or not forbidden by divine law, profane, ἱερὰ καὶ ὅ. things sacred and profane, ἐς ὀλιγωρίαν ἐτράποντο καὶ ἱερῶν καὶ ὁ. ὁμοίως Th. 2.52, cf. Pl. R. 344a, Lg. 857b, etc.; κοσμεῖν τὴν πόλιν καὶ τοῖς ἱεροῖς καὶ τοῖς ὁ. with sacred and profane buildings, Isoc. 7.66; τῶν ἱερῶν μὲν χρημάτων τοὺς θεούς, τῶν ὁ. δὲ τὴν πόλιν ἀποστερεῖ D. 24.9; ἀργυρίου ὁσίου IG 12.186.13; ὁ ταμίας τῶν ὁ. προσόδων OGI 229.58 (Smyrna, iii B. C.); ὁ ταμίας τῶν ὁ. Supp.Epigr. 1.366.58 (Samos, iii B. C.); ὅ. χωρίον a lawful place (for giving birth to a child), Ar. Lys. 743; ὅσιόν ἐστι folld. by inf., it is lawful, not forbidden by any law, E. IT 1045, etc.; οὐκ ὅσιόν ἐστι nefas est, Hdt. 6.81; οὐκ ὅσιον ποιεῦμαι I deem it impious, Id. 2.170, cf. D. Ephesians 5:3; οὐδὲ ὅσια (sc. ἐστι).. μιαίνειν Pl. R. 416e; οὐ γάρ σοι θέμις οὐδ' ὅσιον.. ἱστάναι κτερίσματα S. El. 432; ὅσια ποιέειν Hdt. 6.86. α'; λέγειν Id. 9.79; φωνεῖν S. Ph. 662; φρονεῖν E. El. 1203 (lyr.).
II
1. of persons, pious, devout, religious, ἄνδρες A. Supp. 27 (anap.), cf. E. Med. 850 (lyr.), etc.; Παλλάδος ὁ. πόλις Id. El. 1320 (anap.); ὅ. θιασῶται, μύσται, Ar. Ra. 327, 336 (both lyr.); ἐμαυτὸν ὅ. καὶ δίκαιον παρέχειν Antipho 2.2.2; ὅσιοι πρὸς οὐ δικαίους ἱστάμεθα Th. 5.104; opp. ἀνόσιος, E. Or. 547; opp. ἐπίορκος, X. An. 2.6.25; ὅσιος εἴς τινα, περὶ ξένους, E. Heracl. 719, Cyc. 125; πρὸς τοὺς τοκέας Gorg. 6.
2. sinless, pure, ἐξ ὁ. στομάτων Emp. 4.2; ὅ. ἔστω καὶ εὐαγής Lex Solonis ap. And. 1.96: c. gen., ἱερῶν πατρῴων ὅσιος in regard to the sacred rites of his forefathers, A. Th. 1015; ὅσιος ἀπ' εὐνᾶς E. Ion 150 (lyr.); also ὅσιαι χέρες pure, clean hands, A. Ch. 378 (anap.), cf. S. OC 470.
3. rarely of the gods, holy, Orph. H. 77.2; θεοῖς ὁ. καὶ δικαίοις CIG 3830 (Cotyaeum), cf. 3594 (Alexandria Troas).
4. title of five special priests at Delphi, Plu. 2.292d, 365a.
5. οἱ ὅσιοι 'the saints', LXX Psalms 30:4(29).4, al.
III Adv. ὁσίως Antipho 2.4.12, etc.; ὁ. οὔχ, ὑπ' ἀνάγκας δέ E. Supp. 63 (lyr.); οὐχ ὁ. Id. Hipp. 1287 (anap.), cf. Th. 2.5 (v. l.); καλῶς καὶ ὁ. Pl. Phd. 113d; δικαίως καὶ ὁ. Id. R. 331a; ὁ. καὶ κατὰ νόμον Id. Lg. 799b; ὁ. ἂν ὑμῖν ἔχοι τοῦτον θύειν.. it would be right for you that he should.., X. Cyr. 8.5.26: c. part., ὁ. ἂν ἔχοι αὐτῷ μὴ δεχομένῳ.. Id. HG 4.7.2: Comp. -ώτερον E. IT 1194, etc.: Sup., ὡς -ώτατα διαβιῶναι τὸν βίον Pl. Men. 81b, etc. (Not in Hom., who has only Subst. ὁσίη, v. ὁσία.)
ὅσιος, ὅσια, ὅσιον, and once (1 Timothy 2:8) of two terminations (as in Plato, legg. 8, p. 831 d.; Dionysius Halicarnassus, Antiquities, 5, 71 at the end; cf. Winers Grammar, § 11, 1; Buttmann, 26 (23); the feminine occurs in the N. T. only in the passage cited); from Aeschylus and Herodotus down; the Sept. chiefly for חָסִיד (cf. Grimm, Exgt. Hdbch. on Sap., p. 81 (and references under the word ἅγιος, at the end)); "undefiled by sin, free from wickedness, religiously observing every moral obligation, pure, holy, pious" (Plato, Gorgias, p. 507 b. περί μέν ἀνθρώπους τά προσηκοντα πράττων δικαἰ ἄν πραττοι, περί δέ θεούς ὅσια. The distinction between δίκαιος and ὅσιος is given in the same way by Polybius 23, 10, 8; Schol. ad Euripides, Hec. 788; Chariton 1, 10; (for other examples see Trench, § lxxxviii.; Wetstein on Ephesians 4:24; but on its applicability to N. T. usage see Trench, as above; indeed Plato elsewhere (Euthyphro, p. 12 e.) makes δίκαιος the generic and ὅσιος the specific term)); of men: Titus 1:8; Hebrews 7:26; οἱ ὅσιοι τοῦ Θεοῦ, the pious toward God, God's pious worshippers (Wis. 4:15 and often in the Psalms); so in a peculiar and pre-eminent sense of the Messiah (A. V. thy Holy One): Acts 2:27; Acts 13:35, after Psalm 15:10
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ὅσιος , -ον
(so sometimes in cl., but most freq. -α , -ον ),
[in LXX chiefly for H2623, also for H2889, H3477, H8549;]
religiously right, righteous, pious, Holy: of men, Titus 1:8. Hebrews 7:26; by meton., ὁ . χεῖρας , 1 Timothy 2:8 (cf. Deuteronomy 32:4); of God, Revelation 15:4; Revelation 16:5; as subst., ὁ ὅ ., of the Messiah, Acts 2:27; Acts 13:35 (LXX); τὰ ὅ . Δανεὶδ τ . πιστά (Field, Notes, 121), Acts 13:34 (LXX).†
SYN.: see ἅγιος G40 (cf. also DB, ii, 399.b; iv, 352.b, and ref. s.v. -ίως ).
Copyright © 1922 by G. Abbott-Smith, D.D., D.C.L.. T & T Clarke, London.
παντοκράτωρ is common in the LXX (cf. Aristeas 185) usually for צְבָאוֹת, and is found in the NT novies, always, with one exception (2 Corinthians 6:18), in the book of Revelation, where Hort (Comm. ad Revelation 1:8) understands the title as denoting ";not One who can do anything, but One who holds together and controls all things."; Outside Jewish or Christian writers, he is able to cite only one occurrence of the word, viz. from a metrical Cretan inscr. παντοκράτωρ Ἑριούνιε (Hermes). We may compare an inscr. from Delos BCH vi. (1882), No. 25, p. 502 Διὶ τῷ πάντων κρατοῦντι καὶ Μητρὶ μεγάληι τῆι πάντων κρατούσῃ, cited by Cumont Les Religions Orientales, p. 267 (Engl. Tr. p. 227), where see the whole note on this attribute of omnipotence assigned to the Syrian and Phrygian deities.
The word is used as an imprecation in the account of a legal process, P Lips I. 40, where one of the parties is represented as saying ii. 13 εἰ μὴ ἦσαν πρὸς τῇ οἰκίᾳ μου, πάλαι ἂν ὁ Ἀσυγκρίτιος τετελεύτηκεν, μὰ τὸν παντοκρατορα. It is not infrequent in the Christian papyri, e.g. BGU III. 948.3 (iv/v A.D.) εὔχομε τὸν παντοκράτοραν θεόν, P Oxy VI. 925.1 (a prayer—v/vi A.D.) (= Selections, p. 131) ὁ θ (εὸ)ς ὁ παντοκράτωρ ὁ ἅγιος ὁ ἀληθινὸς. . ., and BGU III. 954.1 (an amulet—vi/A.D.) (= Selections, p. 132) δέσποτα θε (ὲ) παντοκράτωρ ὁ πατὴ [ρ ] τοῦ κ (υρίο)υ. . . . We may add the interesting letter addressed to Paphnutius by Athanasius (can he be, as Bell suggests, St. Athanasius himself?) which, after the opening address, proceeds—ὁ π [α ]ντοκ [ράτωρ ] θεὸς καὶ ὁ Χρι [στὸς ] αὐτοῦ δοίη τὴν σὴν θεοσέβειαν π ̣[α ]ρ ̣αμένειν ἡ [μῖν ] π ̣ολὺν [χ ]ρό [νον (P Lond 1929.3—mid. iv/A.D.). Cf. also Kaibel 1067.5 (not earlier than Justinian) where the word is restored as an epithet of Χριστὸς ἄχραντος.
Copyright © 1914, 1929, 1930 by James Hope Moulton and George Milligan. Hodder and Stoughton, London.
Derivative Copyright © 2015 by Allan Loder.
