ὅσιος, 
ὅσια, 
ὅσιον, and once (
1 Timothy 2:8) of two terminations (as in 
Plato, legg. 8, p. 831 d.; 
Dionysius Halicarnassus, Antiquities, 5, 71 at the end; cf. 
Winers Grammar, § 11, 1; 
Buttmann, 26 (23); the feminine occurs in the N. T. only in the passage cited); from 
Aeschylus and 
Herodotus down; the 
Sept. chiefly for 
חָסִיד (cf. Grimm, Exgt. Hdbch. on Sap., p. 81 (and references under the word 
ἅγιος, at the end)); "undefiled by sin, free from wickedness, religiously observing every moral obligation, pure, holy, pious" (
Plato, Gorgias, p. 507 b. 
περί μέν ἀνθρώπους τά προσηκοντα πράττων δικαἰ ἄν πραττοι, 
περί δέ θεούς ὅσια. The distinction between 
δίκαιος and 
ὅσιος is given in the same way by 
Polybius 23, 10, 8; Schol. ad 
Euripides, Hec. 788; 
Chariton 1, 10; (for other examples see 
Trench, § lxxxviii.; 
Wetstein on 
Ephesians 4:24; but on its applicability to N. T. usage see 
Trench, as above; indeed 
Plato elsewhere (Euthyphro, p. 12 e.) makes 
δίκαιος the generic and 
ὅσιος the specific term)); of men: 
Titus 1:8; 
Hebrews 7:26; 
οἱ ὅσιοι τοῦ Θεοῦ, 
the pious toward God, God's pious worshippers (Wis. 4:15 and often in the Psalms); so in a peculiar and pre-eminent sense of the Messiah (
A. V. thy Holy One): 
Acts 2:27; 
Acts 13:35, after Psalm 15:10 (
Ps. 16:10); 
χεῖρες (
Aeschylus cho. 378; 
Sophocles O. C. 470), 
1 Timothy 2:8. of God, 
holy: 
Revelation 15:4; 
Revelation 16:5 (also in secular authors occasionally of the gods; the 
Orphica, Arg. 27; hymn. 77, 2; of God in 
Deuteronomy 32:4 for 
יָשָׁר; Psalm 144:17 (
Ps. 145:17) for 
חָסִיד, cf. Wis. 5:19); 
τά ὅσια Δαυίδ, 
the holy things (of God) 
promised to David, i. e. the Messianic blessings, 
Acts 13:34 from 
Isaiah 55:3. 
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