ἁγιάζω; 1 aor. ἡγίασα; Pass., [pres. ἁγιάζομαι] ; pf. ἡγίagua; 1 aor. ἡγιάσθην; a word for which the Greeks use ἁγίζειν, but very freq. in bibl. (as equiv. to wap, Wp) and 600]. writ.; to make ἅγιον, render or declare sacred or holy, consecrate. Hence it denotes 1. to render or acknowledge to be venerable, io hallow: τὸ ὄνομα τοῦ θεοῦ, Mt. vi. 9 (so of God, Is. xxix. 23; Ezek. xx. 41; xxxvili. 23; Sir. xxxiii. (xxxvi.) 4); [Lk. xi. 2]; τὸν Χριστόν, 1 Pet. iii. 15 (RG 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; a. things (πᾶν πρωτότοκον, τὰ ἀρσενικά, Deut. xv. 193 ἡμέραν, Ex. xx. 8; οἶκον, 2 Chr, vii. 16, ete.) : τὸν χρυσόν, Mt. xxiii. 17; τὸ δῶρον, vs. 19; σκεῦος, 2 Tim. ii. 21. b. persons. So Christ is said by undergoing death to consecrate himself to God, whose will he in that way fulfils, Jn. xvii. 19; God is said ἁγιάσαι Christ, i. 6. to have selected him for his service (cf. ἀφορίζειν, Gal. i. 15) by having committed to him the office of Messiah, Jn. x. 36, cf. Jer. i. 5; Sir. xxxvi. 12 [ἐξ αὐτῶν ἡγίασε, καὶ πρὸς αὐτὸν ἤγγισεν, of his selection of men for the priesthood]; xlv. ZS Abb ey Since only what is pure and without blemish can be devoted and offered to God (Lev. xxii. 20; Deut. xv. 21; xvii. 1), ἁγιάζω signifies 3. to purify, (ἀπὸ τῶν ἀκαθαρσιῶν is added in Ley. xvi. 19; 2S. xi. 4); and a. to cleanse externally (πρὸς τὴν τῆς σαρκὸς καθαρότητα), to purify levitically: Heb. ix. 13; 1 Tim. iv. 5. b. to purify by expiation, free from the guilt of sin: 1 Co. vi. 11; Eph. v. 26; Heb. x. 10, 14, 29; xili, 12; ii. 11 (equiv. to 193, Ex. xxix. 33, 36); cf. Pfleiderer, Paulinismus, p. 340 sqq., [Eng. trans. ii. 68 sq.]. ὁ. to purify internally by reformation of soul: In. xvii. 17, 19 (through knowledge of the truth, cf. Jn. viii. 32); 1 Th. v. 23; 1 Co. i. 2 (ἐν Χριστῷ Ἰησοῦ in the fellowship of Christ, the Holy One); Ro. xv. 16 (ἐν πνεύματι ἁγίῳ imbued with the Holy Spirit, the divine source of holiness); Jude 1 (L T Tr WH ἠγαπημένοις [q- v-]); Rev. xxii. 11. In general, Christians are called ἡγιασμένοι [ef. Deut. xxxiii. 3], as those who, freed from the impurity of wickedness, have been brought near to God by their faith and sanctity, Acts xx. 32; xxvi. 18. In 1 Co. vii. 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 ad loc.

ἁγιάζω hagiazō 28x

to separate, consecrate; cleanse, purify, sanctify; regard or reverence as holy

ἁγιάζω, Hellenistic form of ἁγίζω

(< ἅγιος),

to make holy, consecrate, sanctify; [in LXX chiefly for קדשׁ pi., hi.;] to dedicate, separate, set apart for God; of things: Mt 23:17, 19, II Ti 2:21; of persons: Christ, Jo 10:36, 17:19.

to purify, make conformable in character to such dedication: forensically, to free from guilt, I Co 6:11, Eph 5:26, He 2:11, 10:10, 14, 29, 13:12; internally, by actual sanctification of life, Jo 17:17, 19, Ac 20:32, 26:18, Ro 15:16, I Co 1:2, 7:14, I Th 5:23, Re 22:11; of a nonbeliever influenced by marriage with a Christian, I Co 7:14.

In the intermediate sense of ceremonial or levitical purification: of things, II Ti 2:21;

of persons, He 9:13.

to treat as holy: Mt 6:9, Lk 11:2, I Pe 3:16 (Cremer, 53, 602; MM, VGT, s.v.).†

ἁγιάζω. Clear evidence for the verb and noun outside bibl. and eccl. writings appears to be wanting: cf. Anz Swdsidza, Ρ. 374 f. The suffix -άζειν was as active as our -/y in producing new words, and the abstract -ασμός accompanied it, as -/ication 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 -a- answered to them in function, but were free from pagan association.

ἁγιάζω (hagiazō) — to sanctify. ἁγι-άζω, ={ἁγίζω}, [LXX+1st c.AD+]:—passive, ἁγιασθήτω τὸ ὄνομά σου[NT]