Lexical Summary hagios: Holy, sacred, set apart Original Word: ἅγιος Strong's Exhaustive Concordance most holy, saint. From hagos (an awful thing) (compare hagnos, thalpo); sacred (physically, pure, morally blameless or religious, ceremonially, consecrated) -- (most) holy (one, thing), saint. see GREEK hagnos see GREEK thalpo HELPS Word-studies 40 hágios – properly, different (unlike), other ("otherness"), holy; for the believer, 40 (hágios) means "likeness of nature with the Lord" because "different from the world." The fundamental (core) meaning of 40 (hágios) is "different" – thus a temple in the 1st century was hagios ("holy") because different from other buildings (Wm. Barclay). In the NT, 40 /hágios ("holy") has the "technical" meaning "different from the world" because "like the Lord." [40 (hágios) implies something "set apart" and therefore "different (distinguished/distinct)" – i.e. "other," because special to the Lord.] NAS Exhaustive Concordance Word Originfrom a prim. root Definition sacred, holy NASB Translation Holy (92), holy (62), Holy of Holies (1), holy one (5), holy ones (1), holy place (7), most holy (1), saint (1), saints (59), saints' (1), sanctuary (2). Thayer's Greek Lexicon STRONGS NT 40: ἅγιοςἅγιος, , (from τό ἀγός religious awe, reverence; ἄζω, ἅζομαι, to venerate, revere, especially the gods, parents (Curtius, § 118)), rare in secular authors; very frequent in the sacred writings; in the Sept. for קָדושׁ; 1. properly reverend, worthy of veneration: τό ὄνομα τοῦ Θεοῦ, Luke 1:49; God, on account of his incomparable majesty, Revelation 4:8 (Isaiah 6:3, etc.), equivalent to ἔνδοξος. Hence, used: a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts 7:33; τόπος ἅγιος the temple, Matthew 24:15 (on which passage see βδέλυγμα, c.); Acts 6:13; Acts 21:28; the holy land or Palestine, 2 Macc. 1:29 2Macc. 2:18; τό ἅγιον and τά ἅγια (Winer's Grammar, 177 (167)) the temple, Hebrews 9:1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477f); specifically that part of the temple or tabernacle which is called 'the holy place' (מִקְדָּשׁ, Ezekiel 37:28; Ezekiel 45:18), Hebrews 9:2 (here Rec.st reads ἅγια); ἅγια ἁγίων (Winer's Grammar, 246 (231), cf. Exodus 29:37; Exodus 30:10, etc.) the most hallowed portion of the temple, 'the holy of holies,' (Exodus 26:33 (cf. Josephus, Antiquities 3, 6, 4)), Hebrews 9:3, in reference to which the simple τά ἅγια is also used: Hebrews 9:8, 25; Hebrews 10:19; Hebrews 13:11; figuratively of heaven, Hebrews 8:2; Hebrews 9:8, 12; Hebrews 10:19; ἅγια πόλις Jerusalem, on account of the temple there, Matthew 4:5; Matthew 27:53; Revelation 11:2; Revelation 21:2; Revelation 22:19 (Isaiah 48:2; Nehemiah 11:1, 18 (Complutensian LXX), etc.); τό ὄρος τό ἅγιον, because Christ's transfiguration occurred there, 2 Peter 1:18; ἡ (Θεοῦ) ἅγια διαθήκη i. e. which is the more sacred because made by God himself, Luke 1:72; τό ἅγιον, that worshipful offspring of divine power, Luke 1:35; the blessing of the gospel, Matthew 7:6; ἁγιωτάτῃ πίστις, faith (quae creditur i. e. the object of faith) which came from God and is therefore to be heeded most sacredly, Jude 1:20; in the same sense ἅγια ἐντολή, 2 Peter 2:21; κλῆσις ἅγια, because it is the invitation of God and claims us as his, 2 Timothy 1:9; ἅγιαι γραφαί (τά βιβλία τά ἅγια, 1 Macc. 12:9), which came from God and contain his Words, Romans 1:2. b. of persons whose services God employs; as for example, apostles, Ephesians 3:5; angels, 1 Thessalonians 3:13; Matthew 25:31 (Rec.); Revelation 14:10; Jude 1:14; prophets, Acts 3:21; Luke 1:70 (Wis. 11:1); (οἱ) ἅγιοι (τοῦ) Θεοῦ ἄνθρωποι, 2 Peter 1:21 (R G L Tr text); worthies of the O. T. accepted by God for their piety, Matthew 27:52; 1 Peter 3:5. 2. set apart for God, to be, as it were, exclusively his; followed by a genitive or a dative: τῷ κυρίῳ, Luke 2:23; τοῦ Θεοῦ (equivalent to ἐκλεκτός τοῦ Θεοῦ) of Christ, Mark 1:24; Luke 4:34, and according to the true reading in John 6:69, cf. John 10:36; he is called also ὁ ἅγιος παῖς τοῦ Θεοῦ, Acts 4:30, and simply ὁ ἅγιος, 1 John 2:20. Just as the Israelites claimed for themselves the title οἱ ἅγιοι, because God selected them from the other nations to lead a life acceptable to him and rejoice in his favor and protection (Daniel 7:18, 22; 2 Esdr. 8:28), so this appellation is very often in the N. T. transferred to Christians, as those whom God has selected ἐκ τοῦ κόσμου (John 17:14, 16), that under the influence of the Holy Spirit they may be rendered, through holiness, partakers of salvation in the kingdom of God: 1 Peter 2:9 (Exodus 19:6), cf. Exodus 19:5; Acts 9:13, 32, 41; Acts 26:10; Romans 1:7; Romans 8:27; Romans 12:13; Romans 16:15; 1 Corinthians 6:1, 2; Philippians 4:21; Colossians 1:12; Hebrews 6:10; Jude 1:3; Revelation 5:8, etc.; (cf. B. D. American edition under the word 3. of sacrifices and offerings; prepared for God with solemn rite, pure, clean (opposed to ἀκάθαρτος): 1 Corinthians 7:14 (cf. Ephesians 5:3); connected with ἄμωμος, Ephesians 1:4; Ephesians 5:27; Colossians 1:22; ἀπαρχή, Romans 11:16; θυσία, Romans 12:1. Hence, 4. in a moral sense, pure, sinless, upright, holy: 1 Peter 1:16 (Leviticus 19:2; Leviticus 11:44); 1 Corinthians 7:34; δίκαιος καί ἅγιος, of John the Baptist, Mark 6:20; ἅγιος καί δίκαιος, of Christ, Acts 3:14; distinctively of him, Revelation 3:7; Revelation 6:10; of God pre-eminently, 1 Peter 1:15; John 17:11; ἅγιαι ἀναστροφαί, 2 Peter 3:11; νόμος and ἐντολή, i. e. containing nothing exceptionable, Romans 7:12; φίλημα, such a kiss as is a sign of the purest love, 1 Thessalonians 5:26; 1 Corinthians 16:20; 2 Corinthians 13:12; Romans 16:16. On the phrase τό ἅγιον πνεῦμα and τό πνεῦμα τό ἅγιον, see πνεῦμα, 4 a. Cf. Diestel, Die Heiligkeit Gottes, in Jahrbb. f. deutsch. Theol. iv., p. 1ff; (Baudissin, Stud. z. Semitisch. Religionsgesch. Heft ii., p. 3ff; Delitzsch in Herzog edition 2, see 714ff; especially) Cremer, Wörterbuch, 4te Aufl., p. 32ff (translation of 2nd edition, p. 84ff; Oehler in Herzog 19:618ff; Zezschwitz, Profangräcität as above with, p. 15ff; Trench, § lxxxviii; Campbell, Dissertations, diss. vi., part iv.; especially Schmidt, chapter 181). The term embraces two inseparable ideas: separation from all that is common or impure, and positive dedication to God’s use. Whether applied to the Father (John 17:11), the Son (Acts 3:14), the Spirit (Matthew 28:19), places (Hebrews 9:3), objects (Romans 11:16), or people (Ephesians 1:1), ἅγιος marks what belongs uniquely to the Lord and therefore reflects His character. The Holiness of God God’s holiness is foundational. The seraphim cry, “Holy, Holy, Holy is the Lord God Almighty” (Revelation 4:8). His moral perfection and absolute otherness define every attribute and action. Because God is holy, His law is “holy, righteous, and good” (Romans 7:12). All divine judgments, from the flood to final wrath (Revelation 16:6), flow from this flawless nature. Holiness Revealed in Jesus Christ Jesus is repeatedly called “the Holy One of God” (Mark 1:24; John 6:69). In His incarnation He dwelt among sinners without contamination (Luke 1:35). At the cross He sanctified His people “through the offering of His body once for all” (Hebrews 10:10), and in resurrection He became the pattern and power for their holiness (Romans 6:9-11). The Holy Spirit and Sanctification Called “the Holy Spirit” more than ninety times, He regenerates (Titus 3:5), indwells (1 Corinthians 6:19), fills (Ephesians 5:18), empowers for witness (Acts 1:8), and progressively conforms believers to Christ’s holiness (2 Corinthians 3:18). Blaspheming Him is the gravest sin (Mark 3:29) because it rejects the only source of holiness. A Holy People Believers are addressed as ἅγιοι—“saints,” literally “holy ones” (Romans 1:7; Ephesians 1:1). Their status is rooted in union with Christ: “For by one offering He has perfected for all time those who are being sanctified” (Hebrews 10:14). Yet status issues summons: “As He who called you is holy, so be holy in all you do” (1 Peter 1:15-16). Holiness and Worship Under the old covenant, restricted access marked the “Holy Place” and the “Most Holy Place” (Hebrews 9:2-3, 25). Christ’s blood now grants every believer bold entrance (Hebrews 10:19-22). Worship therefore demands purity: “Offer your bodies as living sacrifices, holy and pleasing to God” (Romans 12:1). Holiness in Daily Conduct Practical holiness touches speech, relationships, and ethics. Immorality and greed are “improper for saints” (Ephesians 5:3). Marriage is to be kept holy (1 Corinthians 7:14). Business disputes should be settled among the holy rather than before unbelievers (1 Corinthians 6:1-2). Even greetings convey holiness when shared “with a holy kiss” (Romans 16:16). Communal Care for the Saints Material gifts relieve the needs of “the saints” (Romans 15:25-26; 2 Corinthians 9:12). Leaders equip “the saints for the work of ministry” (Ephesians 4:12). Hospitality, prayer, and mutual service display the family likeness of holiness (Hebrews 6:10; Jude 1:20). Holiness and Mission Holy lives validate gospel proclamation. The Thessalonians received the message “in power and in the Holy Spirit” (1 Thessalonians 1:5) and became examples “in every place” (1 Thessalonians 1:8). Spirit-empowered holiness remains the church’s credibility before a watching world (Philippians 2:15). Eschatological Holiness Christ will return “with His holy ones” (Jude 1:14; 1 Thessalonians 3:13). The New Jerusalem is called “the holy city” (Revelation 21:2, 10), and nothing unclean will ever enter it (Revelation 21:27). Final judgment vindicates “the perseverance of the saints” (Revelation 14:12) and condemns persecutors who “made war with the saints” (Revelation 13:7). Pastoral and Personal Implications 1. Preachers must handle Scripture “in the Holy Spirit” (2 Corinthians 6:6; 1 Peter 1:12). Summary ἅγιος threads through the New Testament as a golden cord binding God, Christ, the Spirit, believers, and the coming kingdom into one tapestry of consecrated purpose. Set apart by grace and empowered by the Spirit, the saints display God’s own holiness in present obedience and await the day when perfect holiness crowns eternal fellowship with Him. Englishman's Concordance Matthew 1:18 Adj-GNSGRK: ἐκ πνεύματος ἁγίου NAS: to be with child by the Holy Spirit. KJV: with child of the Holy Ghost. INT: through [the] Spirit Holy Matthew 1:20 Adj-GNS Matthew 3:11 Adj-DNS Matthew 4:5 Adj-AFS Matthew 7:6 Adj-ANS Matthew 12:32 Adj-GNS Matthew 24:15 Adj-DMS Matthew 27:52 Adj-GMP Matthew 27:53 Adj-AFS Matthew 28:19 Adj-GNS Mark 1:8 Adj-DNS Mark 1:24 Adj-NMS Mark 3:29 Adj-ANS Mark 6:20 Adj-AMS Mark 8:38 Adj-GMP Mark 12:36 Adj-DNS Mark 13:11 Adj-NNS Luke 1:15 Adj-GNS Luke 1:35 Adj-NNS Luke 1:35 Adj-NNS Luke 1:41 Adj-GNS Luke 1:49 Adj-ANS Luke 1:67 Adj-GNS Luke 1:70 Adj-GMP Luke 1:72 Adj-GFS Strong's Greek 40 |
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