antt. 3, 6, 4]), Heb. ix. 3, in ref. to which the simple τὰ ἅγια is also used: Heb. ix. 8, 25; x. 19; xiii. 11; fig. of heaven, Heb. viii. 2; ix. 8, 12; x. 19; ἁγία πόλις Jerusalem, on account of the temple there, Mt. iv. 5; xxvii. 53; Rev. xi. 2; xxi. 2; xxii. 19, (Is. xlviii. 2; Neh. xi. 1, 18 [Compl.], etc.); τὸ ὄρος τὸ ἅγιον, because Christ’s transfiguration occurred there, 2 Pet. i. 18; ἡ (θεοῦ) ἁγία διαθήκη i. e. which is the more sacred because made by God himself, Lk. i. 72; τὸ ἅγιον, that worshipful offspring of divine power, Lk. i. 35; the blessing of the gospel, Mt. vii. 6; ἁγιωτάτη πίστις, faith (quae creditur i. e. the object of faith) which came from God and is therefore to be heeded most sacredly, Jude 20; in the same sense ἁγία ἐντολή, 2 Pet. ii. 21; κλῆσις ἁγία, because it is the invitation of God and claims us as his, 2 Tim. i. 9; ἅγιαι γραφαί (τὰ βιβλία τὰ ἅγια, 1 Macc. xii. 9), which came from God and contain his words, Ro. i. 2. b. of persons whose services God employs; as for example, apostles, Eph. iii. 5; angels, 1 Th. iii. 13; Mt. xxv. 31 [Rec.]; Rev. xiv. 10; Jude 14; prophets, Acts iii. 21; Lk. i. 70, (Sap. xi. 1); (οἱ) ἅγιοι (τοῦ) θεοῦ ἄνθρωποι, 2 Pet. i. 21 [R G L Tr txt.]; worthies of the O. T. accepted by God for their piety, Mt. xxvii. 52; 1 Pet. iii. 5. 2. set apart for God, to be, as it were, exclusively his; foll. by a gen. or dat.: τῷ κυρίῳ, Lk. ii. 23; τοῦ θεοῦ (i. q. ἐκλεκτὸς τοῦ θεοῦ) of Christ, Μk. i. 24; Lk. iv. 34, and acc. to the true reading in Jn. vi. 69, cf. x. 36; he is called also ὁ ἅγιος παῖς τοῦ θεοῦ, Acts iv. 30, and simply ὁ ἅγιος, 1 Jn. ii. 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 (Dan. vii. 18, 22; 2 Esdr. viii. 28), so this appellation is very often in the N. T. transferred to Christians, as those whom God has selected ἐκ τοῦ κόσμου (Jn. xvii. 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 Pet. ii. 9 (Ex. xix. 6), cf. vs. 5; Acts ix. 13, 32, 41; xxvi. 10; Ro. i. 7; viii. 27; xii. 13; xvi. 15; 1 Co. vi. 1, 2; Phil. iv. 21 sq.; Col. i. 12; Heb. vi. 10; Jude 3; Rev. v. 8, etc.; [cf. B. D. Am. ed. s. v. Saints] 3. of sacrifices and offerings; prepared for God with solemn rite, pure, clean, (opp. to ἀκάθαρτος): 1 Co. vii. 14, (cf. Eph. v. 3); connected with ἄμωμος, Eph. i. 4; v. 27; Col. i. 22; ἀπαρχή, Ro. xi. 16; θυσία, Ro. xii. 1. Hence 4. in a moral sense, pure, sinless, upright, holy: 1 Pet. i. 16 (Lev. xix. 2; xi. 44); 1 Co. vii. 34; δίκαιος κ. ἅγιος, of John the Baptist, Mk. vi. 20; ἅγιος κ. δίκαιος, of Christ, Acts iii. 14; distinctively of him, Rev. iii. 7; vi. 10; of God pre-eminently, 1 Pet. i. 15; Jn. xvii. 11; ἅγιαι ἀναστροφαί, 2 Pet. iii. 11; νόμος and ἐντολή, i. e. containing nothing exceptionable, Ro. vii. 12; φίλημα, such a kiss as is a sign of the purest love, 1 Th. v. 26; 1 Co. xvi. 20; 2 Co. xiii. 12; Ro. xvi. 16. On the phrase τὸ ἅγιον πνεῦμα and τὸ πνεῦμα τὸ ἅγιον, see πνεῦμα, 4 a. Cf. Diestel, Die Heiligkeit Gottes, in Jahrbb. f. deutsch. Theol. iv. p. 1 sqq.; [Baudissin, Stud. z. Semitisch. Religionsgesch. Heft ii. p. 3 sqq.; Delitzsch in Herzog ed. 2, v. 714 sqq.; esp.] Cremer, Wörterbuch, 4te Aufl. p. 32 sqq. [trans. of 2d ed. p. 34 sqq.; Oehler in Herzog xix. 618 sqq.; Zezschwitz, Profangräcität u. s. w. p. 15 sqq.; Trench § lxxxviii.; Campbell, Dissertations, diss. vi., pt. iv.; esp. Schmidt ch. 181].
ἁγιότης, -ητος, ἡ, sanctity, in a moral sense; holiness: 2 Co. i. 12 L T Tr WH; Heb. xii. 10. (Besides only in 2 Macc. xv. 2; [cf. W. 25, and on words of this termination Lob. ad Phryn. p. 350].)*
ἁγιωσύνη [on the ω see reff. in ἀγαθωσύνη, init.], -ης, ἠ, a word unknown to prof. auth. [Β. 73 (64)]; 1. (God’s incomparable) majesty, (joined to μεγαλοπρέπεια, Ps. xcv. (xcvi.) 6, cf. cxliv. (cxlv.) 5): πνεῦμα ἁγιωσύνης a spirit to which belongs ἁγιωσύνη, not equiv. to πνεῦμα ἅγιον, but the divine [?] spiritual nature in Christ as contrasted with his σάρξ, Ro. i. 4; cf. Rückert ad loc., and Zeller in his Theol. Jahrbb. for 1842, p. 486 sqq.; [yet cf. Mey. ad loc.; Gifford (in the Speaker’s Com.). Most commentators (cf. e. g. Ellic. on Thess. as below) regard the word as uniformly and only signifying holiness]. 2. moral purity: 1 Th. iii. 13; 2 Co. vii. 1.*
ἀγκάλη, -ης; ἡ, (ἀγκή, ἀγκάς [fr. r. ak to bend, curve, cf. Lat. uncus, angulus, Eng. angle, etc.; cf. Curtius § 1; Vaniček p. 2 sq.]), the curve or inner angle of the arm: δέξασθαι εἰς τὰς ἀγκάλας, Lk. ii. 28. The Greeks also said ἀγκὰς λαβεῖν, ἐν ἀγκάλαις περιφέρειν, etc., see ἐναγκαλίζομαι. [(From Aeschyl. and Hdt. down.)]*
ἄγκιστρον, -ου, τό, (fr. an unused ἀγκίζω to angle [see the preceding word]), a fish-hook: Mt. xvii. 27.*
ἄγκυρα, -ας, ἡ, [see ἀγκάλη], an anchor—[ancient anchors resembled modern in form: were of iron, provided with a stock, and with two teeth-like extremities often but by no means always without flukes; see Roschach in Daremberg and Saglio’s Dict. des Antiq. (1873) p. 267; Guhl and Koner p. 258]: ῥίπτειν to cast (Lat. jacere), Acts xxvii. 29; ἐκτείνειν, vs. 30; περιαιρεῖν, vs. 40. Figuratively, any stay or safeguard: as hope, Heb. vi. 19; Eur. Hec. 78 (80); Heliod. vii. p. 352 (350).*
ἄγναφος, -ου, ὁ, ἡ, (γνάπτωα to dress or full cloth, cf. ἄρραφος), unmilled, unfulled, undressed: Mt. ix. 16; Mk. ii. 21. [cf. Moeris s. v. ἄκναπτον; Thom. Mag. p. 12, 14.]*
ἁγνεία [WH ἁγνία (see Ι, ι)], -ας, ἡ, (ἀγνεύω), purity, sinlessness of life: 1 Tim. iv. 12; ν. 2. (Of a Nazirite, Num. vi. 2, 21.) [From Soph. O. T. 864 down.]*
ἁγνίζω; 1 aor. ἥγνισα; pf. ptcp. act. ἡγνικώς; pass. ἡγνισμένος; 1 aor. pass. ἡγνίσθην [W. 252 (237)]; (ἁγνός); to purify; 1. ceremonially: ἐμαυτόν, Jo. xi. 55 (to cleanse themselves from levitical pollution by means of prayers, abstinence, washings, sacrifices); the pass. has a reflexive force, to take upon one’s self a purification, Acts xxi. 24, 26; xxiv. 18 (הַזִּיר, Num. vi. 3), and is used of Nazirites or those who had taken upon themselves a temporary or a life-long vow to abstain from wine and all kinds of intoxicating drink, from every defilement and from shaving the head [cf. BB. DD. s. v. Nazarite]. 2. morally: τὰς καρδίας, Jas. iv. 8; τὰς ψυχάς, 1 Pet. i. 22; ἑαυτόν, 1 Jn. iii. 3. (Soph., Eur., Plut., al.)*
