Lexical Summary hagnizó: To purify, to cleanse, to sanctify Original Word: ἁγνίζω Strong's Exhaustive Concordance purify oneself. From hagnos; to make clean, i.e. (figuratively) sanctify (ceremonially or morally) -- purify (self). see GREEK hagnos NAS Exhaustive Concordance Word Originfrom hagnos Definition to purify, cleanse from defilement NASB Translation purified (2), purifies (1), purify (3), purifying (1). Thayer's Greek Lexicon STRONGS NT 48: ἁγνίζωἁγνίζω; 1 aorist ἥγνισα; perfect participle active ἠγνικώς; passive ἡγνισμένος; 1 aorist passive ἡγνίσθην (Winer's Grammar, 252 (237)); (ἁγνός); to purify; 1. ceremonially: ἐμαυτόν, John 11:55 (to cleanse themselves from levitical pollution by means of prayers, abstinence, washings, sacrifices); the passive has a reflexive force, to take upon oneself a purification, Acts 21:24, 26; Acts 24:18 (הזּיר, Numbers 6:3), and is used of Nazarites 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. under the word 2. morally: τάς καρδίας, James 4:8; τάς ψυχάς, 1 Peter 1:22; ἑαυτόν, 1 John 3:3. (Sophocles, Euripides, Plutarch, others.) Strong’s Greek 48 centers on the act of making pure—first in a ritual sense, then in an inward, moral sense. Across the seven New Testament occurrences the term traces a movement from ceremonial washings that prepared worshipers for Temple service to the Spirit-empowered cleansing of the believer’s heart and life. Each text witnesses to the unbroken biblical theme that God desires a people whose external worship flows from internal holiness. Old Testament Roots Purification rituals in Exodus, Leviticus and Numbers required washing, sacrifice, and lapse of time after contact with death, disease, or bodily emissions. These rites taught Israel that sin and impurity hinder fellowship with the Holy One. The Septuagint regularly uses the verb to translate Hebrew terms for removing ceremonial uncleanness, laying the groundwork for its later New Testament use. Second Temple Practice Reflected in the Gospels and Acts John 11:55 depicts pilgrims journeying to Jerusalem to prepare for Passover: “many went up to Jerusalem from the country to purify themselves before the Passover.” Mikveh immersions and offerings ensured that worshipers approached the feast in covenant integrity. Luke records three occurrences (Acts 21:24; 21:26; 24:18), all tied to Paul’s vow in the Temple. Seeking peace among Jewish believers, Paul joins four Nazirites and pays their expenses: “Take these men and be purified with them” (Acts 21:24). His willingness to participate in a Mosaic observance underscores Christian liberty: the apostle is free from the Law for justification yet free to keep its customs when love for others so requires (compare 1 Corinthians 9:19-23). Apostolic Exhortations to Moral Purity James moves the term from ritual to heart renewal: “Cleanse your hands, you sinners, and purify your hearts, you double-minded” (James 4:8). The outward and inward are wedded—hands (deeds) and heart (desires). Genuine repentance embraces both. Peter, writing to scattered believers, declares that conversion accomplishes an initial cleansing: “Since you have purified your souls by obedience to the truth…love one another deeply, from a pure heart” (1 Peter 1:22). The perfect participle shows the completed work of God that now issues in ongoing brotherly love. John unites purity with eschatological hope: “everyone who has this hope in Him purifies himself, just as He is pure” (1 John 3:3). The certainty of seeing Christ propels believers toward present holiness; the future vision shapes present behavior. Connection to the Person and Work of Christ Though the verb itself is not used of Christ’s atonement, every occurrence presupposes the saving power of His blood (Hebrews 9:13-14). The external washings of the Law foreshadow the deeper cleansing secured at the cross. Believers now draw near with “hearts sprinkled clean from an evil conscience” (Hebrews 10:22), fulfilling the shadow with the substance. Pastoral and Discipleship Implications • Worship: Corporate gathering should be preceded by self-examination and confession (1 Corinthians 11:28). Eschatological Dimension The verb looks ahead to the day when every believer will be fully conformed to Christ’s purity (Philippians 3:20-21). Present sanctification is the earnest of that final state; hope is both incentive and guarantee. Summary Strong’s Greek 48 weaves together Israel’s ancient rites, the Church’s present call to holiness, and the believer’s future perfection. It reminds the people of God that true worship requires clean hands and a pure heart, made possible by the finished work of Jesus Christ and maintained through obedient, Spirit-filled living. Englishman's Concordance John 11:55 V-ASA-3PGRK: πάσχα ἵνα ἁγνίσωσιν ἑαυτούς NAS: the Passover to purify themselves. KJV: the passover, to purify themselves. INT: passover that they might purify themselves Acts 21:24 V-AMP-2S Acts 21:26 V-APP-NMS Acts 24:18 V-RPM/P-AMS James 4:8 V-AMA-2P 1 Peter 1:22 V-RPA-NMP 1 John 3:3 V-PIA-3S Strong's Greek 48 |
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