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1 ὅσιος
ὅσιος, ία, ον (Aeschyl., Hdt.+ [the noun ὁσίη is found as early as Hom.]. Mostly of three endings, but-ος, ον Pla., Leg. 8, 831d; Dionys. Hal. 5, 71; 1 Ti 2:8. B-D-F §59, 2; W-S. §11, 1; Mlt-H. 157). Superl. ὁσιώτατος (Pla.; OGI 718, 1; Philo; 1 Cl 58:1). In the Gr-Rom. world this term for the most part described that which helps maintain the delicate balance between the interests of society and the expectations of the transcendent realm. For example, the ὅσιος pers. prays and sacrifices to the gods (Pl., Euthyph. 14b), is conscious of basic taboos (hence wary of pollution because of bloodshed [ibid. 4de; cp. Od. 16, 423]), and observes traditions of hospitality (on Zeus as protector of the stranger, s. Od. 9, 270f). For contrast of τὸ ὅσιον and τὸ δίκαιον s. Pla., Gorgias 507b, Polit. 301d; X., Hell. 4, 1, 33 al.① pert. to being without fault relative to deity, devout, pious, pleasing to God, holyⓐ of ordinary human beings: w. δίκαιος (cp. Pla., Leg. 2, 663b, Gorg. 507b; Polyb. 22, 10, 8 παραβῆναι καὶ τὰ πρὸς τοὺς ἀνθρώπους δίκαια καὶ τὰ πρὸς τ. θεοὺς ὅσια; SIG 800, 20f: ἀναστρέφεται πρός τε θεοὺς καὶ πάντας ἀνθρώπους ὁσίως κ. δικαίως; En 104:12; TestGad 5:4; TestBenj 3:1 and 5:4; Jos., Ant. 9, 35; Just., D. 96, 3 [after Mt 5:45]; Theoph. Ant. 2, 9 [p. 120, 3]) 1 Cl 45:3; 2 Cl 15:3; and still other virtues Tit 1:8. ἔργα ὅσια κ. δίκαια (Jos., Ant. 8, 245) 2 Cl 6:9. δίκαιον κ. ὅσιον w. acc. and inf. foll. (Dicaearchus. p. 408, line 2 fr. bottom, Fuhr; cp. ὅσιον εἶναι w. acc. and inf., Orig., C. Cels. 5, 26, 13) 1 Cl 14:1. ὀφείλομεν ὅσια 2 Cl 1:3. (W. ἄμωμος) ἐν ὁς. κ. ἀμώμῳ προθέσει δουλεύειν τῷ θεῷ serve God with a holy and blameless purpose 1 Cl 45:7. ἄνδρες 45:3. ὁς. βουλή 2:3.—ὅσιοι χεῖρες (Aeschyl., Choëph. 378; Soph., Oed. Col. 470: ‘consecrated’, ‘ceremonially pure’) 1 Ti 2:8 transferred to the religio-ethical field (Philip of Perg. [II A.D.]: 95 Fgm. 1 Jac. writes ὁσίῃ χειρί).—The word was prob. used in a cultic sense in the mysteries (ERohde, Psyche9/10, 1925 I 288, 1): Aristoph., Ran. 335 ὅσιοι μύσται. The mystae of the Orphic Mysteries are called οἱ ὅσιοι: Pla., Rep. 2, 363c; Orph., Hymn. 84, 3 Qu.; cp. Ps.-Pla., Axioch. 371d. Sim. the Essenes are called ὅσιοι in Philo, Omn. Prob. Liber 91; cp. 75 ὁσιότης; PParis 68c, 14 ὅσιοι Ἰουδαῖοι (s. Dssm., B 62, 4 [BS 68, 2]); PGM 5, 417 of a worshiper of Hermes.ⓑ of Christ, the Heavenly High Priest (w. ἄκακος; cp. the opposition Od. 16, 423) Hb 7:26. As subst. ὁ ὅσιός σου (after Ps 15:10) Ac 2:27; 13:35 (cp. ὁ ὅσιος of Abraham Did., Gen. 228, 8).② pert. to being the standard for what constitutes holiness, holy of God (rarely of deities outside our lit.: Orph., Hymn. 77, 2 Qu.; Arg. 27; CIG 3594; 3830).ⓐ as adj., of God (Dt 32:4; Ps 144:17) holy μόνος ὅσιος Rv 15:4. ἡ ὁς. παιδεία holy (i.e. divine) discipline 1 Cl 56:16. τὸ ὁσιώτατον ὄνομα most holy name 58:1.ⓑ as subst. ὁ ὅσιος Rv 16:5.③ The ref. to ὅς. in δώσω ὑμῖν τὰ ὅς. Δαυὶδ τὰ πιστά I will grant to you (pl.) the unfailing divine assurances or decrees relating to David Ac 13:34 is of special interest (for τὰ ὅς. in the sense of divine decrees or ordinances s. Wsd 6:10; Jos., Ant. 8, 115—). This quot. fr. Is 55:3 is evidently meant to show that the quot. fr. Ps 15:10, which follows immediately, could not refer to the Psalmist David, but to Christ alone (cp. a sim. line of argument relating to a referent Hb 2:6–9). The promises to David have solemnly been transferred to ‘you’. But David himself served not you, but his own generation (vs. 36). So the promises of God refer not to him, but to his Messianic descendant.—Lit. s.v. ἅγιος. JBolkestein, Ὅσιος en Εὐσεβής, diss. Amsterdam ’36; WTerstegen, Εὐσεβής en Ὅσιος in het Grieksch taalgebruik na de 4e eeuw, diss. Utrecht ’41; JMontgomery, HTR 32, ’39, 97–102; MvanderValk, Z. Worte ὅσιος: Mnemosyne 10, ’41; Dodd 62–64.—B. 1475. DELG. M-M. EDNT. TW. Sv.
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