The former is used in Biblical Greek predominantly of persons (yet see Is. 55:3 || Acts 13:34; Deut. 29:19; Wisd. 6:10; 1 Tim. 2:8), the latter equally of persons and things.
As applied to God a{gio" expresses that which He is absolutely: o{sio" that which He shews Himself to be in a special relation to men.
Taken with regard to men in their relation to God a{gio" describes their dedication to His service: o{sio" their participation in His character, especially
as shewn in His love towards them ( ds,j&, , H2876). Comp. Hupfeld, Ps. 4:4
note.
As applied to men in themselves a{gio" marks consecration, devotion: o{sio" marks a particular moral position.
Perhaps it is possible to see in this difference the cause of the remarkable difference of usage by which the people of God in the O. T. are oiJ o{sioi , and in the N. T. oiJ a{gioi . The outward relation of the people to God under the O. T., which was embodied in an outward system, included, or might be taken to include, the corresponding character. Under the N. T. the relation of the believer to Christ emphasises an obligation.
The general opposite to
a{gio"
is profane (
bevbhlo"
): the general opposite to
o{sio"
is impious: the standard being the divine nature manifested under human conditions in the dealings of God with men. In this connexion
o{sio"
is the complement of
divkaio"
(Plat.
Gorg.
507 B; comp. 1 Thess. 2:10; Tit. 1:8; Luke 1:75; Eph. 4:24) on the one side, and of
iJerov"
on the other (Thuc. 2.52).
a[kako"
] Latt.
innocens (sine malitia), guileless.
Comp. Rom. 16:18; 1 Pet. 2:22.
[Akako" tiv ejstivn ; ajpovnhro", oujc u{poulo" : kai; o{ti toiou'to" a[koue tou' profhvtou . Is. 53:9. (Chrys.)
[Akako" and ajkakiva occur several times in the LXX. the former most
often for ytiP&, , H7343, the latter for : To , H9448.
He who is a[kako" embodies Christian love (1 Cor. 13:6 f.). ajmivanto" ] V. L. immaculatus ( incontaminatus ), Vulg. impollutus, undefiled. 1 Pet. 1:4; James 1:27; (Heb. 13:4); Wisd. 8:20.
No impurity ever hindered the fulfilment of His priestly office (Lev. 16:4).
Primasius tersely marks the application of the three words: Sanctus in interiore homine. Innocens manibus. Impolluto corpore.
Philo speaks of divine reason ( oJ iJerwvtato" lovgo" ) in man as oJ ajmivanto" ajrciereuv" ( de prof. § 21; 1.563 M.), ajmevtoco" ga;r kai; ajparavdekto" panto;" ei\nai pevfuken aJmarthvmato" . Comp. de vict. § 10 (2.246 M.). kecwrismevno" ... genovmeno" ...] Latt. Segregatus a peccatoribus...excelsior factus.
The change of tense in the two participles (comp. Heb. 1:4) marks the permanent issue of Christ's Life in His exaltation, and the single fact (to human apprehension) by which it was realised. Contrast 4:14 dielhluqovta . kecwr. ajpo; tw'n aJm. ] The complete separation of the Lord from sinners ( tw'n aJm. ) which was realised through His Life (John 14:30) was openly established by His victory over death at the resurrection (Acts 2:24); and that victory is the foundation of His present work. (Syr vg from sins. )
This internal, moral, separation corresponded to the idea symbolised