ἁγνός, -7, -όν, (ἅζομαι, see ἅγιος) ; 1. exciting reverence, venerable, sacred : mip καὶ ἡ σποδός, 2 Mace. xiii. 8; Eur. El. 812. 2. pure (Eur. Or. 1604 ἁγνὸς yap εἶμι χεῖρας, GAN ov τὰς φρένας, Hipp. 316 sq. dyvas... χεῖρας αἵματος φέρεις, χεῖρες μὲν ἁγναί, φρὴν δ᾽ ἔχει μίασμα); a. pure from carnality, chaste, modest: Tit. ii. 5; παρθένος an unsullied virgin, 2 Co. xi. 2 (4 Mace. xviii. 7). b. pure from every fuult, immaculate: 2 Co. vii. 11; Phil. iv. 8; 1 Tim. v. 22; 1 Pet. iii. 2; 1 Jn. iii. 3 (of God [yet cf. ἐκεῖνος 1 b.]); Jas. iii. 17. (From Hom. down.) [Cf. reff. s. v. ἅγιος, fin. ; Weste. on 1 Jn. iii. 3.]

ἁγνός hagnos 8x

pure, chaste, modest, innocent, blameless

ἁγνός, -ή, -όν

(< ἅγος, v.s. ἅγιος), [in LXX chiefly for טָהוֹר (Pss, and Pr. only), also II Mac 13:8, IV Mac 18:7, al.;]

free from ceremonial defilement , in a condition prepared for worship (for exx. of pagan usage, V. MM, VGT, s.v.).

holy, sacred, venerable (II Mac 13:8).

As in OT (cl.), pure, chaste, undefiled, guiltless; of persons: II Co 7:11 11:12, I Ti 5:22, Tit 2:5, I Jo 3:3;

of things: Phl 4:8, Ja 3:17, I Pe 3:2.†

SYN.: εἰλικρινής (q.v.), pure, primarily as winnowed, purged, first found in ethical sense in NT (sincere). On the equivalence of ἁ. and καθαρός (q.v.), v. DCG, ii, 459a though Westc. (Epp. Jo., 101) notes a distinction between them.

‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De Alex. Fort. i. 10); and again (De Gen. Socr. 20), ἱεροὶ καὶ δαιμόνιοι ἄνθρωποι: and compare De Def. Orac. 2. ‘lepds (τῷ θεῷ ἀνατεθειμένος, Suidas) answers very closely to the Latin ‘sacer’ (‘quidquid destinatum est diis sacrwm vocatur’), to our sacred.” It is that which may not be violated, the word therefore being constantly linked with ἀβέβηλος (Plutarch, Quest. Rom. 27), with ἄβατος (Ibid.), with ἄσυλος (De Gen. Socr. 24); this its inviolable character springing from its relations, nearer or. remoter, to God; and @etos and ἱερός being often joined together (Plato, Tim. 45 a). At the same time the relation is contemplated merely as an external one; thus Pillon (Syn. Grees): “ ἅγιος exprime Vidée de sainteté naturelle et intérieure ou morale; tandis qu’ ἱερός, comme le latin sacer, n’exprime que Vidée de sainteté extérieure ou d’inviolabilité consacrée par les lois ou la coutume.’? See, however, Sophocles, Gdip. Col. 287, which appears an exception to the absolute universality of this rule. Tittman: ‘In voce ἱερός proprie nihil aliud cogitatur, quam quod res queedam aut persona Deo sacra sit, nulla ingenii morumque ratione habiti; imprimis quod sacris inservit.? Thus the ἱερεύς is a sacred person, as serving at God’s altar; but it is not in the least implied that he 15. ὦ holy one as well; he may be a Hophni, a Caiaphas, an Alexander Borgia (Grinfield, Schol. in N. T., p. 397). The true antithesis to ἱερός is βέβηλος (Plutarch, Quest. Rom. 27), and, though not so perfectly antithetic, μιαρός (2 Mace. v. 16). “Ὅσιος is oftener grouped with δίκαιος for purposes of discrimination, than with the words here associated with it; and undoubtedly the two constantly keep company together; thus in Plato often (Theet. 176b; Rep. x. 615 b; Legg. ii. 663 δὴ); in Josephus (Anét. viii. 9. 1), and in the N. T. (Tit. i. 8); and soalso the derivatives from these ; δΊΧχχγαι. SYNONYMS OF THE NEW TESTAMENT. 329 ὁσίως and δικαίως (1 Thess. ii. 10) ; ὁσιότης and δικαιοσύνη (Plato, Prot. 329 δ; Luke i. 75 ; Ephes. iv. 24; Wisd. ix. 3; Clement of Rome, Cor. 48). The distinction too has been often urged that the ὅσιος is one careful of his duties toward God, the δίκαιος toward men; and in classical Greek no doubt we meet with many passages in which such a distinction is either openly asserted or implicitly involved: as in an often quoted passage from Plato (Gorg. 507 δ): καὶ μὴν περὶ τοὺς ἀνθρώπους τὰ προσήκοντα πράττων, δίκαι ἂν πράττοι, περὶ δὲ θεοὺς ὅσια... Of Socrates, Marcus Antoninus says (vii. 66), that he was δίκαιος Ta πρὸς ἀνθρώπους, ὅσιος τὰ πρὸς θεούς : cf. Plutarch, Demet. 24; Charito, i. 10. 4; and ἃ large collection of passages in Rost and Palm’s Lexicon,s.v. There is nothing, however, which warrants the transfer of this distinction to the N. T., nothing which would restrict δίκαιος to him who should fulfil accurately the precepts of the second table (thus see Luke i. 6; Rom.i. 17; 1 John ii. 1); or ὅσιος to him who should fulfil the demands of the first (thus see Acts 11. 27; Heb. vii. 26). It is beforehand unlikely that such distinction should there find place. In fact the Scripture, which recognizes all righteousness as one, as growing out of a single root, and obedient toa single law, gives no room for such an antithesis as this. He who loves his brother, and fulfils his duties towards him, loves him in God and for God. The second great commandment is not coordinated with the first greatest, but subordinated to, and in fact included in, it (Mark xii. 30, 31). If ἱερός is ‘sacer,’ ὅσιος is ‘sanctus’ (=‘sancitus’), ‘quod sanctione antiqué et preecepto firmatum?’ (cf. Augus1 Not altogether so in the Luthyphro, where Plato regards τὸ δίκαιον, or δικαιοσύνη, as the sum total of all virtue, of which ὁσιότης or piety is apart. In this Dialogue, which is throughout a discussion on the ὅσιον, Plato makes Euthyphro to say (12 6): τοῦτο τοίνυν ἔμοιγε δοκεῖ, ὦ Σώκρατες, τὸ μέρος τοῦ δικαίου εἶναι εὐσεβές τε καὶ ὅσιον, τὸ περὶ τὴν τῶν θεῶν θεραπείαν: τὸ δὲ περὶ τὴν τῶν ἀνθρώπων τὸ λοιπὸν εἶναι τοῦ δικαίου μέρος. Socrates admits and allows this ; indeed, has himself forced him to it, 330 SYNONYMS OF THE NEW TESTAMENT. διυχχχυιπ. tine, De Fid. et Symb. 19), as opposed to “ pollutus.’ Some of the ancient grammarians derive it from ἅξεσθαι, the Homeric synonym for σέβεσθαι, rightly as regards sense, but wrongly as regards etymology; the derivation indeed of the word remains very doubtful (see Pott, Htym. Forschung. vol. i. p. 126). In classical Greek it is far more frequently used of things than of persons; ὁσία, with βουλή or δίκη understood, expressing the everlasting ordinances of right, which no law or custom of men has constituted, for they are anterior to all law and custom; and rest on the divine constitution of the moral universe and man’s relation to this, on that eternal law which, in the noble words of Chrysippus, is πάντων βασιλεὺς θείων τε καὶ ἀνθρωπίνων πραγμάτων : cf. Euripides, Hecuba, 799801. Thus Homer (Odyss. xvi. 423): οὐδ᾽ ὁσίη κακὰ ῥάπτειν ἀλλήλοισιν. The ὅσιος, the German ‘ fromm,’ is one who reverences these everlasting sanctities, and owns their obligation ; the word being joined with εὐσεβής (2 Mace. xii. 45), with evopxos (Plato, Rep. ii. 363 d), with θεῖος (Plutarch, De Def. Orac. 40); more than once set over against ἐπίopxos (Xenophon, Anab. ii.6.25). Those things are ἀνοσία, which violate these everlasting ordinances; for instance, a Greek regarded the Egyptian custom of marriage between a brother and sister, still more the Persian between a mother and son, as ‘incestum’ (incastum), μηδαμῶς ὅσια as Plato (Legg. viii. 838 δ) calls them, mixtures which no human laws could ever render other than abominable. Such, too, would be the omission of the rites of sepulture by those from whom they were due, when it was possible to pay them; if Antigone, for instance, in obedience to the edict of Creon, had suffered the body of her brother to remain unburied (Sophocles, Antig. 74). What the ὅσιον is, and what are its obligations, has never been more nobly declared than in the words which the poet puts into her mouths οὐδὲ σθένειν τοσοῦτον φόμην τὰ σὰ κηρύγμαθ᾽, ὥστ᾽ ἄγραπτα κἀσφαλὴ θεῶν νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν (453-5). Compare an instructive passage in Thucydides, ii. 52, where ἱερά and ὅσια occur together, Plato in like manuer (Legg. ix. 878 b) joining them with one another. This character of the ὅσιον as anterior and superior to all human enactments, puts the same antithesis between ὅσια and νόμιμα as exists between the Latin ‘ fas’ and ‘jus.’ When we follow ὅσιος to its uses in sacred Greek, we find it, as was inevitable, gaining in depth and intensity of meaning ; but otherwise true to the sense which it already had in the classical language. We have a striking testimony for the distinction which, in the minds of the Septuagint translators at least, existed between it and ἅγιος, in the very noticeable fact, that while ὅσιος is used some thirty times as the rendering of ὙΠ (Deut. xxxiii. 8; 2 Sam. xxii. 26; Ps. iv. 4), and ἅγιος nearly a hundred times as that of 72 (Exod. xix.6; Num. vi. 5; Ps. xv. 3), in no single instance is ὅσιος used for this, or ἅγιος for that; and the same law holds good, I believe, universally in the conjugates of these; and, which is perhaps more remarkable still, of the other Greek words which are rarely and exceptionally employed to render these two, none which is used for the one is ever used for the other; thus καθαρός, used for the second of these Hebrew words (Num. v. 17), is never employed for the first; while, on the other hand, ἐλεήμων (Jer. iii. 12), πολυέλεος (Exod. xxXxiv. 6), εὐλαβής (Mic. vii. 2), used for the former, are in no single instance employed for the latter. “Aytos=AIP (on the etymology of which word see the article in Herzog’s Real-Encyclopddie, Heiligkeit Gottes) and dyvos have been often considered different forms of one and the same word. At all events, they have in common that root ‘AI’, reappearing as the Latin ‘sac’ in * sacer,’ ‘sancio,’ and many other words. It will thus be 332 SYNONYMS OF THE NEW TESTAMENT. § Uxxxvul. only natural that they should have much in common, even while they separate off, and occupy provinces of meaning which are clearly distinguishable one from the other. “Ayos is a word of rarest use in Attic Greek, though Porson is cert.inly in error when he says (on Euripides, Med. 750; and compare Pott, Etymol. Forsch. vol. lil. p. 577) thut iti; never used by the tragic poets; for see Alschylus, Suppl. 851. Itsfundamental idea is separation, and, so to speak, consecration and devotion to the service of Deity ; thus ἱερὸν μάλα ἅγιον, a very holy temple (Xenophon, Hell. iii. 2. 19); it ever lying in the word, as in the Latin ‘sacer,’ that this consecration may be as ἀνάθημα or ἀνάθεμα (see back, page 16). Note in this point of view its connexion with dys, dyos : which last it may be well to observe is recognized now not as another form of ἄγος, and as being indeed no more than the Ionie form of the same word, but fundamentally distinct (Curtius, Grundziige, Ὁ. 155 sqq.). - But the thought lies very near, that what is set apart from the world and to God, should separate itself from the world’s defilements, and should share in God’s purity; and in this way ἅγιος speedily acquires a moral significance. The children of Israel must be an ἔθνος ἅγιον, not merely in the sense of being God’s inheritance, a λαὸς περιούσιος, but as separating themselves from the abominations of the heathen nations round (Lev. xix. 2; xi. 44); while God Himself, as the absolutely separate from evil, as repelling from Himself every possibility of sin or defilement, and as warring against these in every one of his creatures,! obtains this title of ἅγιος by highest right of all (Lev. x. 3; 1 Sam. ii. 2; Rev. ili. 7; iv. 8). It is somewhat different with ἁγνός. “᾿Αγνεία (1 Tim. 1 When Quenstedt defines the holiness of God as ‘ summa omnis labis expers in Deo puritas,’ this, true as far as it goes, is not exhaustive. One side of this holiness, namely, its intolerance of unholiness and active war against it, is not brought out. § uxxxvi. SYNONYMS OF THE NEW TESTAMENT. 333 iv. 12; v. 2) in the Definitions which go by Plato’s name too vaguely and too superficially explained (414 a) εὐλάβεια τῶν πρὸς τοὺς θεοὺς ἁμαρτημάτων" τῆς θεοῦ τιμῆς κατὰ φύσιν θεραπεία : too vaguely also by Clement of Alexandria aS TOV ἁμαρτημάτων ἀποχή; or again as φρονεῖν ὅσια (Strom. v. 1); is better defined as ἐπίτασις σωφροσύνης by Suidas (it is twice joined with σωφροσύνη in the Apostolic Fathers : Clement of Rome, Cor. 64; Ignatius, Zphes. 20), as ἐλευθερία παντὸς μολυσμοῦ σαρκὸς Kal πνεύματος by Phavorinus. “Αγνός (joined with ἀμίαντος. Clement of Rome, Cor. 20) is the pure ; sometimes only the externally or ceremonially pure, as in this line of Huripides, ἁγνὸς γάρ εἰμι χεῖρας, ἀλλ᾽ οὐ τὰς φρένας (Orestes, 1604; cf. Hippolytus, 316, 317, and ἁγνίζειν as = ‘ expiare,’ Sophocles, Ajax, 640). This last word never rises higher in the Septuagint than to signify a ceremonial purification (Josh. iii. 5; 2 Chron. xxix. 5; cf. 2 Mace. i. 33); neither does it rise higher in four out of the seven occasions on which it occurs in the N. T. (John xi. 55; Acts xxi. 24, 26; xxiv. 18, which is also true of ἁγνισμός, Acts xxi. 26). ‘ Ayvos however signifies often the pure in the highest sense. It isan epithet frequently applied to heathen gods and goddesses, to Ceres, to Proserpine, to Jove (Sophocles, Philoct. 1273) ; to the Muses (Aristophanes, Rane, 875; Pindar, Olymp. vii. 60 [Diss., 109 Heyn.], and Dissen’s note); to the Seanymphs (Euripides, Iphig. in Aul. 982); above all in Homer to Artemis, the virgin goddess, and in Holy Scripture to God Himself (1 John iii. 3). For this nobler use of dyvos in the Septuagint, where, however, it is excessively rare as compared to ἅγιος, see Ps. xi. 7; Prov. xx.9. As there are no impurities like those fleshly, which defile the body and 1 In the vestibule of the temple of Aisculapius at Epidaurus were inscribed these lines, which rank among the noblest utterances of the ancient world. They are quoted by Theophrastus in a surviving fragment of his work, Περί Εὐσεβείας : - 35} ἁγνὸν χρὴ ναιοῖο θυώδεος ἐντὸς ἰόντα » ἔμμεναι" ἁγνείη δ᾽ ἔστι φρονεῖν ὄσια. 234 SYNONYMS OF THE NEW TESTAMENT. § uxxxix. the spirit alike (1 Cor. vi. 18, 19), so dyvés is an epithet predominantly employed to express freedom from these (Plutarch, Prec. Cunj. 44; Quest. Rom. 20; Tit. ii. 5; ef. Herzog, Real-Encyclop. s. v. Keuschheit); while sometimes in a still more restricted sense it expresses, not chastity merely, but virginity; as in the oath taken by the priestesses of Bacchus (Demosthenes, Adv. Newram, 1371): εἰμὶ καθαρὰ καὶ ἁγνὴ ἀπ᾽ ἀνδρὸς συνουσίας : with which compare ἀκήρατος γάμων τε ἁγνός (Plato, Legg. viii. 840 e; and Euripides, Hippolytus, 1016) ; ἁγνεία too sometimes owns a similar limitation (Ignatius, ad Polyc. 5). If what has been said is correct, Joseph, when tempted to sin by his Egyptian mistress (Gen. xxxix. 7-12), approved himself ὅσιος, in reverencing those everlasting sanctities of the marriage bond, which God had founded, and which man could not violate without sinning against Him: “How can I do this great wickedness and sin against God?” he approved himself ἅγιος in that he separated himself from any unholy fellowship with his temptress ; he approved himself ἁγνός in that he kept his body pure and undefiled. δ Ixxxix. φωνή, λόγος.

ἁγνός. In its narrower sense we may compare a psephism from Assos, dated A.D. 37, Sy// 364°° τὴν πάτριον ἁγνὴν ΤΤαρθένον (cf. 2 Cor 11°), ze. Athena Polias, as Dittenberger notes— the ‘‘ Blessed Virgin” of Greek religion: cf. Pretsigke 2481 (i/A.D.) ᾿Ιουλία ἁγνή, ἐτῶν Ky, εὐψύχι. It is applied to holy places in P Tebt II. 616 (ii/a.D.), a letter from a προφήτης, --[ὅ]τι ἔξεστι] πᾶσι ἐν ἁγνοῖς τόποις γενέσθαι. For the ceremonial use of a. see Priene 205, εἰσίναι εἰς t[0] ἱερὸν ἁγνὸν é[v] ἐσθῆτι λευκ[ῆι], an inscription at the entrance to a ἱερὸς οἶκος. Rouffiac (Recherches, p. 62), who cites the passage, aptly recalls the inscription of the temple of Epidaurus mentioned by Clement Alex. (S¢vom. V. 1. 13, 3) to illustrate the transition from the ritual to the moral sense— ἁγνὸν χρὴ νηοῖο θυώδεος ἐντὸς ἰόντα ἔμμεναι" ἁγνείη δ᾽ ἐστὶ φρονεῖν ὅσια. {Also in Porphyry a aést. ii. 19, ap. Syi/ ii. p. 267.) There is also a noteworthy usage in the Chian dialectic inscr., Syll 5708 (iv/B.c.) [ὃ ἰἸδὼν κατειπάτω πρί[ὸς] τὸς βασιλέας ἁγίνῶς] πρὸς τὸ θεῦ, “give information . . . if he would be blameless before the God.” An interesting example of the adj. occurs in P Oxy I. 41°9f (the report of a public meeting, ili/iv A.D.), where at a popular demonstration in honour of the prytanis the people are described as shouting—ayvol ayopa πιστοὶ σύνδικοι, ἁγνοὶ πιστοὶ συΐν Ἰή[γορο]ι, ls ὥρας πᾶσι τοῖς τὴν πόλιν φιλοῦσιν, ‘ True and upright advocates, true and upright assessors! Hurrah for all who love the city!” (Edd.). ‘Ayvas in the sense of Phil 117, ‘‘honestly,” is common in honorific inscriptions, as OG/S 48 513 (Magnesia, Roman age) τὰς λοιπὰς δὲ φιλοτειμίας τελιάσαντα ἁγνῶς καὶ ἀμέμπτως, 16. 524° (Thyatira, do.) ἀγορανομήσαντα τετράμηνον ἁγνῶς : so as early as Pindar (O/. iii. 37). The adjective and its derivatives may accordingly take a wide meaning, as wide as our fvere in the ethical sense. But a starting-point must not be overlooked: cf. the Avestan yasna “ritual,” Sanskrit ya/, Av. yaz ‘‘to worship,” showing that it originally denoted ‘‘in a condition prepared for worship.” The uses noted under ἁγνεία and in this article show that this meaning persisted ; and it is not out of sight in NT times. In pagan technical language it definitely connoted twofold abstinence, as a necessary condition of entrance into a temple. The definition of Heyschius gives us the condition in its oldest form: “ ἁγνεύειν" καθαρεύειν ἀπό τε ἀφροδισίων kal ἀπὸ vexpod.

ἁγνός (hagnos) — pure. ἁγνός, ή, όν, (compare ἅγιος) pure, chaste, holy, [Refs 8th c.BC+]

I. of places and things dedicated to gods, hallowed, ἑορτή[Refs 8th c.BC+]; of frankincense, ἁγνὴ ὀδμή[Refs 6th c.BC+]; φάος, λουτρόν, [Refs 5th c.BC+]; of food, [Refs 4th c.AD+]; χρηστήρια[Refs 5th c.BC+]; ἐν ἁγνῷ on holyground, [Refs 4th c.BC+] a spot not lawful to tread on, [Refs 5th c.BC+]

I.2. of divine persons, chaste, pure, [Refs 8th c.BC+], mostly of Artemis, χρυσόθρονος Ἄ. ἁ.[Refs 8th c.BC+]; of Demeter, [Refs 7th c.BC+]; ἁ. θεαί, Demeter and Persephone, [Refs 5th c.BC+]: of the attributes of gods, θεῶν σέβας[Refs 5th c.BC+]

II. after [Refs 8th c.BC+], of persons, undefiled, chaste, of maidens, [Refs 7th c.BC+]; ἁ. αὐδά, of a maiden's voice, [Refs]; of Hippolytus, [Refs 5th c.BC+]; with genitive, λέχους ἁ. δέμας[Refs 5th c.BC+]; ἁ. ἀπ᾽ ἀνδρὸς συνουσίας Jusj. cited in [Refs 4th c.BC+]

II.2. pure from blood, guiltless, ἁγνοὶ τοὐπὶ τήνδε τὴν κόρην[Refs 5th c.BC+]; ὅθ᾽ ἁ. ἦν when he had been purified, [Refs 5th c.BC+]; Δάματρος ἀκτᾶς δέμας ἁ. ἴσχειν pure from food, [Refs 5th c.BC+]

II.3. generally, pure, upright, ἀέθλων ἁ. κρίσις[Refs 5th c.BC+]

III. adverb ἁγνῶς καὶ καθαρῶς[Refs 8th c.BC+]