and in each case represents hd:bo[} , H6275. The words always describe a
divine service, a service to God or to gods. This idea appears to spring from the conception of complete devotion of powers to a master which lies in the root of the word ( lavtri" , latro, a hired servant ). In classical writers the word latreiva is used of an absolute service, personal (AEsch. P. V. 966), or moral (Plut. Consol. ad Apoll. 107 C and Wyttenbach's note), or religious (Plat. Apol. § 9 p. 23 B).
T HE USAGE OF THE N.T. AGREES WITH THAT OF THE LXX. Latreuvein and latreiva uniformly express a divine service. This sense Augustine gives very well: ad societatem [civitatis caelestis] pietas vera perducit, quae non exhibet servitutem relligionis , quam latreivan Graeci vocant, nisi vero Deo. The noun latreiva is rare. It describes the whole religious ritual of the Law: hJ latreiva (Vulg. obsequium ) kai; aiJ ejpaggelivai (Rom. 9:4); dikaiwvmata latreiva" (Heb. 9:1); and also the spiritual antitype in the Christian order: th;n logikh;n latreivan (Rom. 12:1). The plural, aiJ latrei'ai (Heb. 9:6), marks the different elements of service. In John 16:2 the spiritual blindness of the persecutors of the Faith is shewn in its most extreme form where it is said that he who kills Christians will think latreivan prosfevrein tw'/ qew'/ , that in that sacrifice he offers the service of complete devotion to God. The verb latreuvein is much more frequent. It is commonly used with an object (e.g., tw'/ qew'/ ); but it is used also absolutely (Lk. 2:37; Acts 26:7; Phil. 3:3 oiJ pneuvmati qeou' latr. ; Heb. 9:9; 10:2).
The words ( latreuvein, latreiva ) occur in the same sense in Clement (1 Cor. 45), Ignatius ( Smyrn. 9 tw'/ diabovlw/ latreuvei ); Mart. Ign. 2 eij mh; th;n tw'n daimovnwn e{loito latreivan . Doctr. Apost. 6 ajpo; tou' eijdwloquvtou livan provsece : latreiva gavr ejsti qew'n nekrw'n . The word latreiva is also applied to the Service of Holy Communion ( Const. Apost. 8.15 hJ mustikh; latreiva , and Cotelier's note).
As far as the actual position is concerned latreuvein is closely akin to douleuvein , but the position is accepted voluntarily by the lavtri" ( latreuvei : ejleuvqero" w]n douleuvei Hesych. ), while it belongs to the state of the dou'lo". Leitourgei'n and latreuvein occur together Ecclus. 4:14.
3. Both groups of words are clearly distinguished from diakonei'n, diakoniva , which describe definite acts of service rendered to another, and that specially in obedience to express direction. So the Christian becomes a diavkono" of God and Christ (John 12:26; Rom. 13:4; Col. 1:7; 1 Tim. 4:6 & c.), waiting for the least expression of the divine will that he may obey it in deed. The word diakonei'n is not found in the LXX. and diavkono" occurs only in Esther (three times; diakoniva in 1 Macc. 11:58). See Heb. 1:14; 6:10. Comp. 2 Cor. 9:12.
Speaking generally then
leitourgiva
marks the fulfilment of function in regard to the claims of a larger life:
latreiva
, the service of perfect subjection to a sovereign power:
diakoniva
, the ministry of appointed action. Or, to express the thought in another form, he who fulfils a
leitourgiva
acts for the body, of which he is a part: he who renders a
latreiva
recognises a supreme claim in rendering it: he who offers a
diakoniva
looks to the discharge of a personal service.
Additional Note on Hebrews 8:5. The general significance of the