Synonym for: Holy, Sacred, Pure.
See Definition for ierov 2411
See Definition for osiov 3741
See Definition for agiov 40
See Definition for agnov 53
See Definition for semnov 4586
None of these words in classical Greek has necessarily any moral
significance. Those which now have such a meaning have developed it in
Biblical Greek.
ierov means sacred, implying some special relation to God, so
that it may not be violated. It refers, however, to formal relation
rather than to character. It designates an external relation, which
ordinarily is not an internal relation as well. It is used to describe
persons or things. This is the commonest word for holy in
classical Greek, and expresses their usual conception of holiness, but
it is rare in the N.T. because it fails to express the fullness of the
N.T. conception.
osiov, used of persons or things, describes that which is in
harmony with the divine constitution of the moral universe. Hence, it
is that which is in accordance with the general and instinctively felt
idea of right, "what is consecrated and sanctioned by universal law
and consent" (Passow), rather than what is in accordance with any
system of revealed truth. As contrary to osiov, i.e., as
anosia, the Greeks regarded, e.g., a marriage between brother
and sister such as was common in Egypt, or the omission of the rites
of sepulture in connection with a relative. agiov has probably as
its fundamental meaning separation, i.e., from the world to God's
service. If not the original meaning, this at any rate is a meaning
early in use. This separation, however, is not chiefly external, it is
rather a separation from evil and defilement. The moral signification
of the word is therefore the prominent one. This word, rare and of
neutral meaning in classical Greek, has been developed in meaning, so
that it expresses the full N.T. conception of holiness as no other
does.
agnov is probably related to agiov. It means specifically
pure. But this may be only in a ceremonial sense, or it may have
a moral signification. It sometimes describes freedom from
impurities of the flesh.
semnov is that which inspires reverence or awe. In
classical Greek it was often applied to the gods. But frequently it
has the lower idea of that which is humanly venerable, or even
refers simply to externals, as to that which is magnificent, grand, or
impressive.
See Definition for ierov 2411
See Definition for osiov 3741
See Definition for agiov 40
See Definition for agnov 53
See Definition for semnov 4586
None of these words in classical Greek has necessarily any moral
significance. Those which now have such a meaning have developed it in
Biblical Greek.
ierov means sacred, implying some special relation to God, so
that it may not be violated. It refers, however, to formal relation
rather than to character. It designates an external relation, which
ordinarily is not an internal relation as well. It is used to describe
persons or things. This is the commonest word for holy in
classical Greek, and expresses their usual conception of holiness, but
it is rare in the N.T. because it fails to express the fullness of the
N.T. conception.
osiov, used of persons or things, describes that which is in
harmony with the divine constitution of the moral universe. Hence, it
is that which is in accordance with the general and instinctively felt
idea of right, "what is consecrated and sanctioned by universal law
and consent" (Passow), rather than what is in accordance with any
system of revealed truth. As contrary to osiov, i.e., as
anosia, the Greeks regarded, e.g., a marriage between brother
and sister such as was common in Egypt, or the omission of the rites
of sepulture in connection with a relative. agiov has probably as
its fundamental meaning separation, i.e., from the world to God's
service. If not the original meaning, this at any rate is a meaning
early in use. This separation, however, is not chiefly external, it is
rather a separation from evil and defilement. The moral signification
of the word is therefore the prominent one. This word, rare and of
neutral meaning in classical Greek, has been developed in meaning, so
that it expresses the full N.T. conception of holiness as no other
does.
agnov is probably related to agiov. It means specifically
pure. But this may be only in a ceremonial sense, or it may have
a moral signification. It sometimes describes freedom from
impurities of the flesh.
semnov is that which inspires reverence or awe. In
classical Greek it was often applied to the gods. But frequently it
has the lower idea of that which is humanly venerable, or even
refers simply to externals, as to that which is magnificent, grand, or
impressive.
