G2513 καθαρός (katharós)

Greek 📖 Greek Word Study

Adjective

Quick Definition

καθαρός, ά, όν Adj clean, pure, unstained

Strong's Definition

clean (literally or figuratively)

Derivation: of uncertain affinity;

KJV Usage: clean, clear, pure

UBS Dictionary of the Greek New Testament

καθαρός (G2513)

adjc. | -ά, -όν | καθαρίζω

79.48 · Features of Objects · Clean, Dirty

clean, clear pertaining to not being dirty

MAT 23:26 · MAT 27:59 · LUK 11:41 · JHN 13:10 · JHN 13:10 · JHN 13:11 · HEB 10:22 · REV 15:6 · REV 19:8 · REV 19:14 · REV 21:18 · REV 21:18 · REV 21:21

53.29 · Religious Activities · Purify, Cleanse

clean, pure pertaining to being ritually clean or pure In LUK 11:41 καθαρός may be rendered in some languages as ‘pure in the eyes of God’ or even ‘right in the eyes of God.’
In a number of languages there is simply no relationship between physical cleanness and ritual acceptability or purity. Accordingly, it may be necessary to render καθαρός in LUK 11:41 and similar contexts as ‘acceptable to God’ or ‘good in God’s eyes’ or ‘good as God thinks.’

MAT 5:8 · LUK 11:41 · JHN 15:3 · ACT 18:6 · ACT 20:26 · ROM 14:20 · 1TI 1:5 · 1TI 3:9 · 2TI 1:3 · 2TI 2:22 · TIT 1:15 · TIT 1:15 · TIT 1:15 · JAS 1:27

UBS Dictionary of the Greek New Testament © United Bible Societies, licensed CC BY-SA 4.0.

Thayer's Greek Lexicon

καθαρός, -d, -dv; [akin to Lat. castus, in-cestus, Eng. chaste, chasten; Curtius § 26; Vanitek p. 177]; fr. Hom. down; Sept. mostly for WW ; clean, pure, (free from the admixture or adhesion of any thing that soils, adulterates, corrupts) ; a. physically : Mt. xxiii. 26; xxvii. 59; Heb. x. 22 (23); Rev. xv. 6; xix. 8, 14, and Ree. in xxii. 1; χρυσίον, purified by fire, Rev. xxi. 18, 21; ina similitude, like a vine cleansed by pruning and so fitted to bear fruit, Jn. xv.3; ὁ NeAoup.. . - καθαρὸς ὅλος (where the idea which Christ expresses figuratively is as follows: ‘he whose inmost nature has been renovated does not need radical renewal, but only to be cleansed from every several fault into which he may fall through intercourse with the unrenewed world’), Jn. xiii. 10. b. in a levitical sense ; clean, i. 6. the use of which is not forbidden, imparts no uncleanness: πάντα καθαρά, Ro. xiv. 207 10 1.10: ce. ethically; free from corrupt desire, from sin and guilt: Tit.i.15; ὑμεῖς καθαροΐ, In. xiii. 10, [11]; οἱ x. τῇ καρδίᾳ (as respects heart [W. § 31, 6 a.]), Mt. v. 8 (καθαρὸς χεῖρας, Hat. 1, 35; κατὰ τὸ σῶμα κ. κατὰ τὴν ψυχήν, Plat. Crat. p.405 b.); free from every admixture of what is false, sincere, ἐκ καθαρᾶς καρδίας, 1 Tim. i. 5; 2 Tim. ii. 22, and R Gin 1 Pet. i. 225 ἐν καθαρᾷ συνειδήσει, 1 Tim. iii. 9; 2 Tim. i. 3; genuine (joined with ἀμίavros) θρησκεία, Jas. i. 27; blameless, innocent, Acts xviii6. Hebraistically with the addition of ἀπό τινος, pure from, i.e. unstained with the guilt of, any thing [W. § 30, 6a.; B.157 (137) sq.]: ἀπὸ τ. αἵματος, Acts xx. 26; Sus. 46 Alex., cf. Gen. xxiv. 8; Tob. iii. 14; καθαρὰς ἔχειν ras χεῖρας ἀπὸ τοῦ φόνου, Joseph. antt. 4, 8,16; in class. Grk. with a simple gen., as φόνου, Plat. legg. 9 p. 864 e.; cf. Passow 8. v. p. 1528" ; [L.andS. 5. ν. 37; Kiihner § 421, 4 ii. p. 344. ἃ. in a levitical and ethical sense: πάντα καθαρὰ ὑμῖν, Lk. xi. 41, on which see éveyu. [SyYN. see εἴλικρινής ; οἵ. Westcott on 1 Jn. iii. 3.]

Mounce Concise Greek Dictionary

καθαρός katharos 27x

clean, pure, unsoiled, Mt. 23:26; 27:59; met. clean from guilt, guiltless, innocent, Acts 18:6; 20:26; sincere, upright, virtuous, void of evil, Mt. 5:8; Jn. 15:3; clean ceremonially and morally, Lk. 11:41

Abbott-Smith Greek Lexicon

καθαρός, -ά, -όν,

[in LXX chiefly for טָהוֹר;]

pure, clean. Physically: Mt 23:26 27:59, Jo 13:10, 11 (fig.), Jo 15:3 (fig., as of a vine cleansed by pruning), He 10:22, Re 15:6 19:8, 14 21:18, 21.

Ceremonially: Lk 11:41, Ro 14:20, Tit 1:15.

Ethically;

of persons: Jo 13:16, Ac 18:6, Tit 1:15; ὁ κ. τῇ καρδίᾳ (καθαρὸς χειρας, Hdt., i, 35), Mt 5:8; seq. ἀπό (cl. c. gen. simp.; Bl., § 36, 11; Deiss., BS, 196; MM, Exp., xv), Ac 20:26;

of things: καρδία, I Ti 1:5, II Ti 2:22; συνείδησις, I Ti 3:9, II Ti 1:3; θρησκεία, Ja 1:27.†

SYN.: v.s. ἁγνός.

Trench — Synonyms of the New Testament

THE difference between these words is hard to express, even while one may instinctively feel it. They are continually found in company with one another (Plato, Phileb. 52d; Eusebius, Prep. Evan. xv. 15. 4), and words associated with the one are in constant association with the other. EiAcxpevns occurs only twice in the N. T. (Phil. i. 10; 2 Pet. iii. 1); once also in the Apocrypha (Wisd. vii. 25) ; εἰλικρινεια three times (1 Cor. v. 8; 2 Cor. i. 12: ii. 17). Its etymology, like that of ‘sincere,’ which is its best English rendering, is doubtful, uncertainty in this matter causing also uncertainty in the breathing. Some, as Stallbaum (Plato, Phedo, 66 a, note), connect with ἔλος, ἴλη (εἴλειν, εἴλεῖν), that which is cleansed by much rolling and shaking to and fro in the sieve; ‘ volubili agitatione secretum atque adeocribro purgatum.’? Another more familiar and more beautiful etymology, if only one could feel sufficient confidence in it, Lésner indicates: ‘dicitur de iis rebus quarum puritas ad solis splendorem exigitur,’ ὁ ἐν 320 SYNONYMS OF THE NEW TESTAMENT. § txxxv. τῇ εἵλῃ κεκριμένος, held up to the sunlight and in that proved and approved. Certainly the uses of εἰλικρινής, so far as they afford an argument, and there is an instinct and traditionary feeling which lead to the correct use of a word, long after the secret of its derivation has been altogether lost, are very much in favour of the former etymology. It is not so much the clear, the transparent, as the purged, the winnowed, the unmingled; thus see Plato, Azioch. 370, and note the words with which it habitually associates, as ἀμιγής (Plato, Menex. 245 ἃ: Plutarch, Quest. Rom. 26); ἄμικτος (De Def. Or. 34; ef. De Isid. et Os. 61); ἀπαθής (De Adul. et Amic. 33); ἄκρατος De Anim. Procr. 27); ἀκραιφνής (Philo, Mund. Opif. 2) ; ἀκέραιος (Clement of Rome, Cor. 2; compare Xenophon, Cyrop. viii. 5. 14; Philo, Mund. Opif. 8; Plutarch, Adv. Colot. 5: De Fac. in Orb. Lun, 16: πάσχει τὸ μιγνύμενον " ἀποβάλλει yap τὸ εἰλικρινέθ). In like manner the Etym. Mag. ; εἰλικρινὴς σημαίνει τὸν καθαρὸν Kal ἀμιγῆ ἑτέρου : compare an interesting discussion in Plutarch, De Hi ap. Delph. 20. Various passages, it is quite true, might be adduced in which the notion of clearness and transparency predominates— thus in Philo (Quis Rer. Div. Her. 61) εἰλικρινὲς πῦρ is contrasted with the κλίβανος camvifopev0s—but they are much the fewer, and may very well be secondary and superinduced. The ethical use of εἰλικρινής and εἰλικρίνεια first makes itself distinctly felt in the N. T.; there are only approxi- ° mations to it in classical Greek ; as when Aristotle (Ethic. Nic. x. 6. 4) speaks of some who, ἄγευστοι ὄντες ἡδονῆς eiduκρινοῦς καὶ ἐλευθερίου, ἐπὶ Tas σωματικὰς καταφεύγουσιν. Theophylact defines εἰλικρίνεια well as καθαριότης διανοίας καὶ ἀδολότης οὐδὲν ἔχουσαι συνεσκιασμένον καὶ ὕπουλον : and Basil the Great (ὧν Reg. Brev. Int.) : εἰλικρινὲς εἶναι λογίζομαι TO ἀμυγές, καὶ ἄκρως κεκαθαρμένον ἀπὸ παντὸς ἐναντίου. Τὺ is true to this its central meaning as often as it is employed in the N. T. The Corinthians must § uxxxv. SYNONYMS OF THE NEW TESTAMENT. 321 purge out the old leaven, that they may keep the feast with the unleavened bread of sincerity (εἰλικρινείας) and truth (1 Cor. v. 8). St. Paul rejoices that in simplicity and in that sincerity which comes of God (ἐν εἰλικρινείᾳ Θεοῦ), not in fleshly wisdom, he has his conversation in the world (2 Cor. i. 12); declares that he is not of those who tamper with and adulterate (καπηλεύοντες) the word of God, but that as of sincerity (ἐξ εἰλικρινείας) he speaks in Christ (2 Cor. ii. 17). Καθαρός, connected with the Latin ‘ castus,’ with the German ‘ heiter,’ in its earliest use (Homer does not know it in any other, Od. vi. 61; xvii. 48), is clean, and this in a physical or non-ethical sense, as opposed to ῥυπαρός. Thus καθαρὸν σῶμα (Xenophon, Gcon. x. 7) is the body not smeared with paint or ointment; and in this sense it is often employed in the N. T. (Matt. xxvii. 59; Heb. x. 22; Rev. xv.6). In another merely physical sense καθαρός is applied to that which is clear and transparent; thus we have καθαρός and διαυγής (Plutarch, De Gen. Socr. 22). But already in Pindar (Pyth. v. 3, καθαρὰ ἀρετή), in Plato (Rep. vi. 496 d, καθαρὸς ἀδικίας τε Kal ἀνοσίων ἔργων), and in the tragic poets it had obtained an ethical meaning. The same is not uncommon in the Septuagint, where it often designates cleanness of heart (Job vill. 6; xxxilil. 9; Ps. xxiii. 4), although far oftener a cleanness merely external or ceremonial (Gen. viii. 20; Lev. xiv. 7). That it frequently runs into the domain of meaning just claimed for εἰλικρινής must be freely admitted. It also is found associated with ἀληθινός (Job viii. 6) ; with ἀμιγής (Philo, Mund. Opif. 8); with ἄκρατος (Xenophon, Cyrop. viii. 7. 203 Plutarch, Aimil. Paul. 34) ; with ἄχραντος (De Is. et Osir. 79); with ἀκήρατος (Plato, Crat. 396 b); καθαρὸς σῖτος is wheat with the chaff winnowed away (Xenophon, Goon. xviii. 8. 9) ; καθαρὸς στρατός, an army rid of its sick and ineffective (Herodotus, i. 211; cf. iv. 135), or, as the same phrase is used in Thucydides (v. 8), an army made up of Y 322 SYNONYMS OF THE NEW TESTAMENT. § vxxxvi. the best materials, not lowered by an admixture of mercenaries or cowards; the flower of the army, all ἄνδρες ἀχρεῖοι having been set aside (Appian, viii. 117). In the main, however, καθαρός is the pure contemplated under the aspect of the clean, the free from soil or stain; thus θρησκεία καθαρὰ καὶ ἀμίαντος (Jam. i. 27), and compare the constant use of the phrases καθαρὸς φόνου, καθαρὸς ἀδικίας (Plato, Rep. vi. 496 ἃ; Acts xviii. 6), and the like; and the standing antithesis in which the καθαρόν stands to the κοινόν, contemplated as also the ἀκάθαρτον (Heb. ix. 13; Rom. xiv. 14, 20). It may then be affirmed in conclusion, that as the Christian is εἰλικρινής, this grace in him will exclude all double-mindedness, the divided heart (Jam. i. 8; iv. 8), the eye not single (Matt. vi. 22), all hypocrisies (1 Pet. ii. 1) ; while,as he is καθαρὸς τῇ καρδίᾳ, by this are excluded the μιάσματα (2 Pet. ii. 20; cf. Tit. i. 15), the μολυσμός (2 Cor. vii. 1), the ῥυπαρία (Jam. i. 21; 1 Pet. iii. 21; Rev. xxii. 11) of sin. In the first is predicated his freedom from the falsehoods, in the second from the defilements, of the flesh and of the world. If freedom from foreign admixture belongs to both, yet is it a more primary notion in εἰλικρινής, being probably wrapt up in the etymology of the word, a more secondary and superinduced notion in καθαρός. ὃ Ixxxvi. πόλεμος, μάχη. Πόλεμος and μάχη occur often together (Homer, II. i. 177: v. 891; Plato, Tim. 19 e; Job xxxviil. 23 ; Jam. iv. 1); and in like manner πολεμεῖν and μάχεσθαι. There is the same difference between them as between our own ‘ war’ and ‘battle’; ὁ πόλεμος ἸΠελοποννησιακός, the Peloponnesian War; ἡ ἐν Μαραθῶνι μάχη, the battle of Marathon. Dealing with the words in this antithesis, namely that πόλεμος embraces the whole course of hostilities, μάχη the actual shock in arms of hostile armies, Pericles, dissuading the § ΤΧΧΧΥ͂Ι. SYNONYMS OF THE NEW TESTAMENT. 323 Athenians from yielding to the demands of the Spartans, admits that these with their allies were a match for all the other Greeks together in a single battle, but denies that they would retain th2 same superiority in a war, that is, against such as had their preparations of another kind (μάχῃ μὲν yap μιᾷ πρὸς amavtas” EXXAnvas δυνατοὶ Πελοποννήσιοι καὶ οἱ ξύμμαχοι ἀντισχεῖν, πολεμεῖν δὲ μὴ πρὸς ὁμοίαν ἀντιπαρασκευὴν ἀδύνατοι, Thucydides, 1. 141). We may compare Tacitus, Germ. 30: “ Alios ad prelium ire videas, Chattos ad bellum.’ But besides this, while πόλεμος and πολεμεῖν remain true to their primary meaning, and are not transferred to any secondary, it is altogether otherwise with μάχη and μάχεσθαι. Contentions which fall very short of the shock of arms are continually designated by these words. There are μάχαι of every kind: ἐρωτικαί (Xenophon, Hiero, i. 325); νομικαί (Tit. iii. 9; cf. 2 Tim. 11. 23); λογομαχίαι (1 Tim. vi. 4); σκιαμαχίαι: and compare John vi. 52; 2 Tim. ji. 24; Prov. xxvi. 20, 21. EHustathius (on Homer, JI. i. 177) expresses these differences well: τὸ πόλεμοί τε μάχαι τε, ἢ ἐκ παραλλήλου δηλοῖ τὸ αὐτό, ἢ καὶ διαφορά τις ἔστι ταῖς λέξεσιν, εἴγε μάχεται μέν τις καὶ λόγοις, ὡς καὶ ἡ λογομαχία δηλοῖ. καὶ αὐτὸς δὲ ὁ ποιητὴς μετ᾽ ὀλίγα φησί, μαχεσσαμένω ἐπέεσσι (ver. 304). καὶ ἄλλως δὲ μᾶχη μέν, αὐτὴ ἡ τῶν ἀνδρῶν συνεισβολή" ὁ δὲ πόλεμος καὶ ἐπὶ παρατάξεων καὶ μαχίμου καιροῦ λέγεται. Tittmann (De Synon. in Ν. T. p. 66): ‘Conveniunt igitur in eo quod dimicationem, contentionem, pugnam denotant, sed πόλεpos et πολεμεῖν de pugna que manibus fit proprie dicuntur, μάχη autem et μάχεσθαι de quicunque contentione, etiam animorum, etiamsi non ad verbera et cedes pervenerit. In illis igitur ipsa pugna cogitatur, in his sufficit cogitare de contentione, quam pugna plerumque sequitur.’ I may observe before quitting this subject that στάσις (Mark xv. 7; Luke xxiii. 19; Acts xxiv. 5; cf. Sophocles, (Edip. Ool. 1228), insurrection or sedition, is by Plato x 2 324 SYNONYMS OF THE NEW TESTAMENT. § uxxxvu. distinguished from πόλεμος, in that the one is a civil and the other a foreign strife (Rep. v. 470 Ὁ): ἐπὶ yap τῇ τοῦ οἰκειου ἐχθρᾷ στάσις κέκληται, ἐπὶ δὲ TH τῶν ἀλλοτρίων πόλεμος. § Ixxxvii. πάθος, ἐπιθυμία, ὁρμή: ὄρεξι. Πάθος occurs three times in the N.T.; once coordinated with ἐπιθυμία (Col. iii. 5; for παθήματα and ἐπιθυμίαι in like manner joined together see Gal. v. 24); once subordinated to it (πάθος ἐπιθυμίας, τ. Thess. iv. 5); while on the other occasion of its use (Rom. i. 26), the πάθη ἀτιμίας (“vile affections,” A. V.) are kasts that dishonour those who indulge in them. The word belongs to the terminology of the Greek Schools. Thus Cicero (Tusc. Quest. iv. 5): ‘Que Greci πάθη vocant, nobis perturbationes. appellari magis placet quam morbos;’ on this preference see iii. 10; and presently after he adopts Zeno’s definition, ‘aversa a τοί ratione, contra naturam, animi commotio;’ and elsewhere (Offic. ii. 5), ‘motus animi turbatus.’ The exact definition of Zeno, as given by Diogenes Laértius, is as follows (vii. 1. 63): ἔστι δὲ αὐτὸ τὸ πάθος ἡ ἄλογος καὶ παρὰ φύσιν ψυχῆς κίνησις, ἢ ὁρμὴ πλεονάξουσα. Clement of Alexandria has this in his mind when, distinguishing between ὁρμή and πάθος, he writes (Strom. ii. 13): ὁρμὴ; μὲν οὖν φορὰ διανοίας ἐπί τι ἢ ἀπό του" πάθος δέ, πλεονά-. fovea ὁρμὴ: ἡ ὑπερτείνουσα τὰ κατὰ τὸν λόγον μέτρα" ἢ ὁρμὴ. ἐκφερομένη, καὶ ἀπειθὴς λόγῳ (see Zeller, Philos. d. Griechen,, ili. I. 208). So far as the N. T. is concerned, πάθος nowhere obtains. that wide sense which it thus obtained in the Schools; a sense so much wider than that ascribed to ἐπιθυμία, that. this last was only regarded as one of the several πάθη of our nature, being coordinated with ὀργή, φόβος, and the rest (Aristotle, Eth. Nic. ii. 5, 2; Diogenes Laértius, vii. 1. 67). ᾿Επιθυμία, on the contrary, in Scripture is the larger word, including the whole world of active lusts and desires, § uxxxvn. SYNONYMS OF THE NEW TESTAMENT, 325 all to which the σάρξ, as the seat of desire and of the natural appetites, impels; while the πάθος is rather the “morosa delectatio,’ not so much the soul’s disease in its more active operations, as the diseased condition out of which these spring, the ‘ morbus libidinis,’ as Bengel has put it well, rather than the ‘libido,’ the ‘lustfulness’ (‘ Leidenschaft’) as distinguished from the ‘Lust.’ Theophylact : πάθος ἡ λύσσα τοῦ σώματος, Kal ὥσπερ πυρετός, ἢ τραῦμα, ἢ ἀλλὴ νόσος. Godet (on Rom. i. 26) : “ Le terme “πάθη, passions, a quelque chose de plus ignoble encore que celui de ἐπιθυμίαι, convoitises, au ver. 24; car il renferme une notion plus prononcée de passivité morale, de honteux esclavage.’ ᾿Επιθυμία, being τοῦ ἡδέος ὄρεξις, as Aristotle (Rhet. i. 11), ἄλογος ὄρεξις, as the Stoics, ‘immoderata appetitio opinati magni boni, rationi non obtemperans,’ as Cicero (Tusc. Quest. iii. 11) defined it, is rendered for the most part in our Translation ‘lust’ (Mark iv. 19, and often) ; but sometimes ‘concupiscence ’ (Rom. vii. 8; Col. iii. 5), and sometimes ‘ desire’ (Luke xxii. 15; Phil. i. 23). It appears now and then, though rarely, in the N. T. ina good sense (Luke xxii. 15; Phil. i. 23; 1 Thess. ii. 17; ef. Prov. x. 24; Ps. cii. 5); much oftener in a bad; not as * concupiscentia” merely, but as ‘ prava concupiscentia,’ which Origen (in Joan. tom. x.) affirms to be the only sense which in the Greek Schools it knew (but see Aristotle, Rhet. i. 11); thus ἐπιθυμία κακή (Col. 111. 5) ; ἐπιθυμίαι σαρκικαί (1 Pet. 11. 11); νεωτερικαί (2 Tim. ii. 22) ; ἀνοήτοι καὶ βχλαβεραί (1 Tim. νἱ. 9); κοσμικαί (Tit. ii. 12) ; φθορᾶς (2 Pet. i. 4) 3 μιασμοῦ (2 Pet. 11. 10); ἀνθρώπων (1 Pet. iv. 2); τοῦ σώματος (Rom. vi. 12); τοῦ διαβόλου (John viii. 44); τῆς ἀπάτης (Ephes. iv. 22); τῆς σαρκός (1 Johnii. 16); τῶν ὀφθαλμῶν (ibid.); and without a qualifying epithet (Rom. vii. 7; 1 Pet.iv. 3; Jude 16; cf. Gen. xlix. 6; Ps. cv. 14). It is then, as Vitringa, in a dissertation De Concupiscentid Vitiosd et Damnabili (Obss. Sac. p. 326 SYNONYMS OF THE NEW TESTAMENT, § ixxxvu598 sqq.), defines it, ‘vitiosa illa voluntatis affectio, qua. fertur ad appetendum que illicite usurpantur; aut que licite usurpantur, appetit ἀτάκτως :᾿ this same evil sense being ascribed to it in such definitions as that of Clement: of Alexandria (Strom. ii. 20): ἔφεσις καὶ ὄρεξις ἄλογος τοῦ κεχαρισμένου αὐτῇ. Compare iv. 18: ὄρεξιν οὖν ἐπιθυμίας διακρίνουσιν οἱ περὶ ταῦτα δεινοί" καὶ τὴν μέν, ἐπὶ ἡδοναῖς καὶ ἀκολασίᾳ τάττουσιν, ἄλογον οὖσαν: τὴν δὲ ὄρεξιν, ἐπὶ τῶν κατὰ φύσιν ἀναγκαίων, λογικὴν ὑπάρχουσαν κίνησιν. In these δεινοί he of course mainly points to Aristotle (thus. see Rhet. i. 10). Our English word ‘lust,’ once harmless. enough (thus see Deut. vii. 7, Coverdale’s Version, and my Select Glossary, 5. v.), has had very much the same history. The relation in which ἐπιθυμία stands to πάθος it has been already sought to trace. ‘Opp, occurring twice in the N. Τὶ (Acts xiv. 5; Jam. iii. 4), and ὄρεξις, occurring once (Rom. i. 27), are elsewhere often found together; thus in Plutarch (De Amor. Prol. 1; De Rect. Rat. Aud. 18; where see Wyttenbach’s note); and by Eusebius (Prep. Evang. xiv. 765 d). ὋὉρμή, rendered by Cicero on one occasion ‘ appetitio” (Off. ii. 5), ‘appetitus animi’ on another (Fin. v. 7), is thus defined by the Stoics (Plutarch, De Repugn. Stoic. 11 : ἡ ὁρμὴ τοῦ ἀνθρώπου λόγος ἐστὶ προστακτικὸς αὐτῷ τοῦ ποιεῖν. They explain it further as this ‘ motus animi,’ φορὰ ψυχῆς ἐπί τι (see Zeller, Philos. ἃ. Griechen, iii. 1. 206), which, if toward a thing is ὄρεξις, if from it ἔκκλισις. When our Translators render ὁρμή ‘assault’ (Acts xiv. 5), they ascribe to it more than it there implies. Manifestly there was no ‘assault’ actually made on the house where Paul and Barnabas abode; for in such a case it would have been very superfluous for St. Luke to tell us that they “were ware” of it; but only a purpose and intention of assault or onset, ‘ Trieb,’ ‘ Drang,’ as Meyer gives it, And in the same way at Jam. iii. 4, the ὁρμή of the pilot is not the ‘impetus brachiorum,’ but the ‘studium et conatus §ixxxvin. SYNONYMS OF THE NEW TESTAMENT. 327 voluntatis.” Compare for this use of ὁρμή, Sophocles, Philoct. 237; Plutarch, De Rect. Rat. Aud. 1; Prov. iii. 25; and the many passages in which ὁρμή is joined with προαίρεσις (Josephus, Antt. xix. 6. 3). But while the ὁρμή is thus oftentimes the hostile motion and spring toward an object, with a purpose of propelling and repelling it still further from itself, as for example the ὁρμή of the spear, of the assaulting host, the ὄρεξις (from ὀρέγεσθαι) is always the reaching out after and toward an object, with a purpose of drawing that after which it reaches to itself, and making it its own. Very commonly the word is used to express the appetite for food (Plutarch, De Frat. Am. 2; Symp. vi. 2. 1); so too ‘orexis’ in the Latin of the silver age (Juvenal, Sat. vi. 427; xi. 127); in the Platonic Definitions (414 δ) philosophy is described as τῆς τῶν ὄντων ἀεὶ ἐπιστήμης ὄρεξις. After what vile enjoyments the heathen, as judged by St. Paul, are regarded as reaching out, and seeking to make these their own, is sufficiently manifest from the context of the one passage in the N. T. where ὄρεξις occurs (Rom. i. 27; cf. Plutarch, Quest. Nat. 21). eee ,

Moulton & Milligan — Vocabulary of the Greek NT

καθαρός. The word and its derivatives have a wide range of use, being applied physically to animals, land, grain, bread, milk, etc., e.g. Chrest. I. 89° (A.D. 149) κ]αὶ δοκιμάσας (μόσχον) ἐσφράγισα ὡς ἔστιν καθαρός, BGU IV. 1018° (iii/A.D.) παραδώσο (/.dow) τὰς ἀρούρας καθαρὰς ὡς παρέλαβον, P | Oxy VIII. 1124! (A.D. 26) πυρὸν νέο[ν] καθαρὸν ἄδολον, 0. IV. 736% (c. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν), BGU IV. 11098 (B.C. 5) θηλάζουσαν τῶι ἰδίῳ αὐτῆς γάλακτι καθαρῷ, and metaphorically to ‘‘freedom” from disadvantages of various kinds, as in 74. 10407! (ii/A.D.) καθαρ[ὰ]ν yap ἔχων τὴν ψυχὴν οὐδενὸς ἐπιστί. . . .]y τῶν διαβαλόντων, or in the epitaphs Aazbe/ 516! (c. A.D. 1) καθα[ρ]ὰν δὲ φυλάξας [σωφροσύνης ἀρετὴν τόν]δε λέλονχε τάφον, 653. (iii/A.D.) ὡς ἀνίῃ καθαρή, of a mind freed from care: cf. also P Lond 178'3 (A.D. 145) (= II. p. 207) τὸ δὲ χειρόγραφον τοῦτο δισσὸν γραφὲν καθαρὸν ἀπὸ ἐπιγραφῆς καὶ ἀλίφαδος, P Oxy X. 1277}3 (A.D. 255) κυρία ἡ πρᾶσις ἁπλῆ γραφεῖσα καθαρά (‘free from mistake”). The old idea that καθαρὸς ἀπό is ‘* Hebraistic ’ has been completely exploded by Deissmann BS p. 196, where the formula free of a money-debt is illustrated by passages scattered over a period of nearly three hundred years, e.g. BGU I. 197*4 (A.D. 17) καθαρῷ ἀπὸ δημοσίων Kal παντὸς εἴδους, 2). 9419 (A.D. 289) καθαρὰς ἀπὸ οὖς δημοσίων τελεσμάτων : cf. also BS p. 221 s.v. ὀφειλή. P Hib I. 84(α)5 σῖτον καθαρὸν ἀπὸ πάντων is an interesting new ex. coming as it does from B.C. 285-4 (not B.C. 301 as formerly believed: see Egypt Exploration Fund—drchacological Report, 1907-8, p. 50). In P Lond 1157 verso}. (a.p. 246) (= III. p. 110) ψιλὴ γῆ ἀπὸ [ἀ]μπέλου there seems to bea similar use with ψιλός. For καθαρὰ ποιήσῃ = | | 545}5 (ii/B.C.) THY. -

Liddell-Scott-Jones — Greek-English Lexicon

καθαρός (katharos) — clean. κᾰθᾰρ-ός, ά, όν, Doric dialect καθαρός [Refs 5th c.AD+], Aeolic dialect κόθ- [Refs 7th c.BC+]; compare ἀνακαθαίρω, κάθαρσις:

1. physically clean, spotless (not in [Refs 8th c.BC+]; of persons, cleanly, κ. περὶ ἐσθῆτα [Refs 4th c.BC+]

2. clear of admixture, clear, pure, especially of water, Βορυσθένης ῥέει καθαρὸς παρὰ θολεροῖσι [LXX+5th c.BC+]; κ. φάος, φέγγος, [Refs 5th c.BC+]; of white bread, Wilcken [LXX+3rd c.BC+]; ἄλευρον κ. [Refs]; χρυσίον, ἀργύριον -ώτατον, [Refs 5th c.BC+]winnowed, πυρὸς κ. ἄδολος [Refs 2nd c.BC+], etc.; of metals, etc., σίδηρος [Refs 5th c.AD+], etc.; ἀρωμάτων, καθαρῶν, λαχάνων, uncertain meaning in [Refs 4th c.AD+]; ἄκρατος καὶ κ. νοῦς [Refs 5th c.BC+]; of feelings, unmixed, μῖσος τῆς ἀλλοτρίας φύσεως [Refs 6th c.BC+]; serene, φρήν [Refs 5th c.BC+]

3. clear of objects, free, ἐν καθαρῷ (i.e. τόπῳ) in an open space, ἐν κ., ὅθι δὴ νεκύων διεφαίνετο χῶρος [Refs 8th c.BC+]; πάξαις Ἄλτιν ἐν κ. in a clearing, [Refs 5th c.BC+]; ἐν κ. βῆναι to leave the way clear, [Refs 5th c.BC+]; ἐν τῷ κ. οἰκεῖν live in the clear sunshine, [Refs 5th c.BC+]; διὰ καθαροῦ ῥέειν, of a river whose course is clear and open, [Refs 5th c.BC+] substantive, κελεύθῳ ἐν κ[Refs 5th c.BC+]; χῶρος κ. [Refs 5th c.BC+]; ἐν ἡλίῳ κ. in the open sun, opposed to σκιά, [Refs 5th c.BC+]; ὥς σφι τὸ ἐμποδὼν ἐγεγόνεε κ. was cleared away, [Refs 5th c.BC+]; κ. ποιεῖσθαι τὰς ἀρκυστασίας set up the nets in open ground, [Refs 5th c.BC+]; frequently of land, free from weeds, etc., παραδώσω τὸν κλῆρον κ. ἀπὸ θρύου καλάμου ἀγρώστεως κτλ. [Refs 2nd c.BC+]; παραδώσω τὰς ἀρούρας κ. ὡς ἔλαβον [Refs 3rd c.AD+] clear of the marks, [Refs 5th c.BC+]; καθαρὸν τῶν προβόλων, of a fort, [Refs 2nd c.AD+]; of documents, free from mistakes, [Refs 3rd c.AD+]; χειρόγραφον κ. ἀπὸ ἐπιγραφῆς καὶ ἀλείφαδος free from interlineation and erasure, [Refs 2nd c.AD+]

3. b metaphorically, free, clear of debt, liability, etc., κ. ἀπὸ δημοσίων καὶ παντὸς εἴδους [Refs 1st c.AD+]; γῆ κ. ἀπὸ γεωργίας βασιλικῆς [Refs 2nd c.AD+]; καθαρὰ ποιῆσαι to give a discharge, [Refs]; in moral sense, free from pollution, καθαρῷ θανάτῳ an honourable death, [Refs 8th c.BC+]; frequently free from guilt or defilement, pure, χεῖρες [Refs 5th c.BC+]; ἔρχομαι ἐκ κοθαρῶν κοθαρά Orph[Refs]; of ceremonial purity, καθαρὰ καὶ ἁγνή εἰμι ἀπό τε τῶν ἄλλων τῶν οὐ καθαρευόντων καὶ ἀπ᾽ ἀνδρὸς συνουσίας Jusj. cited in [LXX+4th c.BC+]; especially of persons purified after pollution, ἱκέτης προσῆλθες κ. [Refs 5th c.BC+]; also of things, βωμοί, θύματα, δόμος, μέλαθρα, [Refs 5th c.BC+]: with genitive, clear of or from.. , κ. ἐγκλημάτων [Refs 5th c.BC+]; ἀδικίας, κακῶν, [NT+5th c.BC+]; ceremonially pure, of food, ὄσπριον [Refs 5th c.BC+]; of victims, [LXX+2nd c.AD+], etc.; κ. ἡμέραι, opposed to ἀποφράδες, [Refs 5th c.BC+]

3. c in active sense, purifying, cleansing, λέβης [Refs 5th c.BC+]

4. of birth, pure, genuine, σπέρμα θεοῦ [Refs 5th c.BC+]; πόλις [Refs 5th c.BC+]; τῶν Ἀθηναίων ὅπερ ἐστράτευε καθαρὸν ἐξῆλθε, i.e. were citizens of pure blood, [Refs 5th c.BC+]; οἱ τῷ γένει μὴ κ. [Refs 4th c.BC+]; κ. ἀστοί [Refs 5th c.BC+]; καθαρόν a real, genuine saying, [Refs 5th c.BC+]; κ. Τίμων a Timon pure and simple, [Refs 4th c.BC+]; ζημία κ., of a person, Alciphro 3.21.

5. of language, pure, ὀνόματα, λέξις, [Refs 1st c.BC+]; so of writers, [Λυσίας] κ. τὴν ἑρμηνείαν [Refs]; also, clear, simple, σεμνὸς καὶ κ. [Refs 4th c.AD+]

5. b Grammars, preceded by a vowel, pure, [Refs 2nd c.BC+]; containing a 'pure' syllable, [Refs]

6. without blemish, sound, ὁ κ. στρατός, τὸ κ. τοῦ στρατοῦ, the sound portion of the army, [Refs 5th c.BC+]

7. clear, exact, ἂν κ. ὦσιν αἱ ψῆφοι if the accounts are exactly balanced, [Refs 4th c.BC+]

II. adverb purely, ἁγνῶς καὶ καθαρῶς [Refs 8th c.BC+]: comparative -ωτέρως[Refs 3rd c.AD+]

II.2. of birth, κ. γεγονέναι [Refs 5th c.BC+]

II.3. with clean hands, honestly, σὺν δίκῃ.. καὶ κ. [Refs 6th c.BC+]; δικαίως καὶ κ. [Refs 5th c.BC+]

II.4. clearly, plainly, λέγειν [Refs 5th c.BC+]

II.5. of language, purely, correctly, -ώτερον διαλέγεσθαι [Refs 1st c.AD+]

II.6. entirely, [Refs 5th c.BC+] in its purest form, [Refs 1st c.BC+]

STEPBible — Tyndale Abridged Greek Lexicon

καθαρός, -ά, -όν [in LXX chiefly for טָהוֹר ;] pure, clean. __1. Physically: Mat.23:26 27:59, Jhn.13:10-11 (fig.), Jhn.15:3 (figuratively, as of a vine cleansed by pruning), Heb.10:22, Rev.15:6 19:8, 14 21:18, 21. __2. Ceremonially: Luk.11:41, Rom.14:20, Tit.1:15. __3. Ethically; __(a) of persons: Jhn.13:16, Act.18:6, Tit.1:15; ό κ. τῇ καρδίᾳ (καθαρὸς χεῖρας, Hdt., i, 35), Mat.5:8; before ἀπό (cl. with genitive simp.; ΒΙ., § 36, 11; Deiss., BS, 196; MM, Exp., xv), Act.20:26; __(b) of things: καρδία, 1Ti.1:6, 2Ti.2:22; συνείδησις, 1Ti.3:9, 2Ti.1:3; θρησκεία, Jas.1:27.† SYN.: see: ἁγνός. (AS)

Bible Occurrences (23)

5:8 23:26 27:59

11:41

13:10 13:11 15:3

18:6 20:26

14:20

1:5 3:9

1:3 2:22

1:15

10:22

1:27

1:22

15:6 19:8 19:14 21:18 21:21

📖 Greek Word Study — In-Depth Study from Precept Austin

Clear (clear, innocent , pure) (2513) katharos

Pure (2513) (katharos; English = catharsis = purifying, cleansing, a term used in psychology and counseling for a cleansing of the mind or emotions - a "soul cleansing" if you will; cathartic = any substance used to induce purging or to cleanse a wound or infected are in order to make it pure; Cathar = member of a medieval sect which sought the purging of all evil from its members) literally describes that which is free of dirt and thus clean. It describes that which is free from admixture or adulteration and thus is pure. From a biblical standpoint the concept of cleansing is deeply rooted in both the Old and the New Testaments. As discussed more below under the Levitical laws heavy emphasis was placed on ceremonial cleansing and thus contact with any unclean animal, substance, person, or place was strictly forbidden. By the time Christ came this preoccupation with ceremonial cleanness had unfortunately displaced true worship with many of the Jews, most notably the Pharisees. It is not surprising then that the New Testament focuses mainly on an inward cleanness (heart, conscience), rather than on an external or ceremonial cleanness. It is also worth noting that katharos is related to the Latin castus, from which we get chaste. The related word chasten refers to discipline given in order to cleanse from wrong behavior. Katharos is blameless, innocent, unstained with the guilt and is used to describe that which is ceremonially or ritually pure or clean (in a "Levitical sense"). For example Moses records... Leviticus 6:11 'Then he shall take off his garments and put on other garments, and carry the ashes outside the camp to a clean (LXX = katharos) place. Exodus 25:11 "And you shall overlay it (the Ark of the Covenant) with pure (LXX = katharos) gold, inside and out you shall overlay it, and you shall make a gold molding around it. Katharos is an adjective that figuratively is used in both the OT and the NT to describe the state of one's heart. When a person is pure in heart and mind, his or her perspective on all things is pure, and that inner purity produces outer purity. As discussed above, true purity lies not in adherence to external commandments of men but in the inner purity of the redeemed, regenerated heart. Katharos is used to modify conscience (clean, clear) and religion (pure). Wuest writes that katharos means... clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, and in an ethical sense, “free from corrupt desire, sin, and guilt. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) MacArthur writes that... katharos has two shades of meaning. Some suggest that it also means unmixed or unalloyed or unadulterated or sifted or cleansed of chaff. In other words, to be pure means you have no added mixture of any foreign element. Thus, what our Lord was really saying here is, “I desire a heart that is unmixed in its devotion and motivation. Pure motives from a pure heart.”Either way, it has to do with attitudes, integrity, and singleness of heart as opposed to duplicity and double mindedness (MacArthur, J. The Only Way to Happiness: The Beatitudes. Chicago: Moody Press) NIDNTT writes that in classical Greek... The adjective katharos (derivation obscure, probably nothing to do with Latin castus) is common from Homer onwards, and means: (a) originally, clean, in a physical sense as opposed to rhuparos = dirty (e.g. pure, clean water, Eur. Hippolytus 209); (b) clean, in the sense of free, without things which come between, as opposed to pleres or mestos, full (e.g. en katharo, Homer Il. 23, 61); (c) ritually clean, as opposed to akathartos, unclean; (d) in a religious sense, morally pure (e.g. katharos adikias, Plato, Republic 6, 496d; katharos cheiras, Hdt., 1, 35)... In the LXX katharos renders 18 different Heb. equivalents, but by far the most frequent is tahôr, in the sense of ritual purity. Occasionally the LXX also translates the Heb. naqî, pure, innocent (Job 4:7), and zakak, to be bright, pure, innocent (Job 15:15) by katharos. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Richards gives a good background summary of the general terms clean and unclean noting that... The concept of cleanness and uncleanness has roots in the ritual worship of Israel. God chose to identify some things and actions as "unclean." Individuals in an unclean condition were not permitted to participate in Israel's worship. But such individuals could be cleansed and again take part in worship. The ceremonial concepts of cleanness and uncleanness were also used to clarify the concepts of sin and atonement. It is this moral aspect of the terms that the prophets emphasized. Israel was spiritually and morally unclean and had to look to the future, hoping for God to act and bring supernatural inner cleansing. The religious leaders of Jesus' day were blind to the emphasis of the prophets. They focused on the ritual minutia. Jesus announced that cleanness and uncleanness are matters of the heart. He did away with the old classification of clean and unclean foods. This lesson was reiterated to the young Hebrew-Christian church through Peter's vision. God now deals with the heart: the OT symbols have been supplanted by the realities they symbolized but could never accomplish. (Richards, L O: Expository Dictionary of Bible Words: Regency) MacArthur (commenting on Mt 5:8 "pure in heart") explains that in secular Greek usage katharos... was often used of metals that had been refined until all impurities were removed, leaving only the pure metal. In that sense, purity means unmixed, unalloyed, unadulterated. Applied to the heart, the idea is that of pure motive-of single-mindedness, undivided devotion, spiritual integrity, and true righteousness. (MacArthur, J: Matthew 1-7 Chicago: Moody Press or Logos) Barclay writes that... In its positive form (katharos, an adjective meaning pure) it is commonly used in housing contracts to describe a house that is left clean and in good condition. But its most suggestive use is that katharos is used of that ceremonial cleanness which entitles a man to approach his gods. Impurity, then, is that which makes a man unfit to come before God, the soiling of life with the things which separate us from him. Katharos "originally simply meant clean as opposed to soiled or dirty. Later it came to have certain most suggestive uses. It was used of corn that has been winnowed and cleansed of all chaff. It was used of an army which had been purified of all cowardly and undisciplined soldiers until there was nothing left but first-class fighting men. It was used of something which was without any debasing admixture. So, then, a pure heart (as in 2Ti 2:22 [note]) is a heart whose motives are absolutely pure and absolutely unmixed. In the heart of the Christian thinker there is no desire to show how clever he is, no desire to win a purely debating victory, no desire to show up the ignorance of his opponent. His only desire is to help and to illumine and to lead nearer to God. The Christian thinker is moved only by love of truth and love for men. (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) Barclay in his comments on Mt 5:8 (note) explains... The Greek word for pure is katharos, and it has a variety of usages, all of which have something to add to the meaning of this beatitude for the Christian life. (i) Originally it simply meant clean, and could, for instance, be used of soiled clothes which have been washed clean. (ii) It is regularly used for corn which has been winnowed or sifted and cleansed of all chaff. In the same way it is used of an army which has been purged of all discontented, cowardly, unwilling and inefficient soldiers, and which is a force composed solely of first-class fighting men. (iii) It very commonly appears in company with another Greek adjective—akÄ"ratos. AkÄ"ratos can be used of milk or wine which is unadulterated with water, or of metal which has in it no tinge of alloy. So, then, the basic meaning of katharos is unmixed, unadulterated, unalloyed. That is why this beatitude is so demanding a beatitude. It could be translated: Blessed is the man whose motives are always entirely unmixed, for that man shall see God. It is very seldom indeed that we do even our finest actions from absolutely unmixed motives. If we give generously and liberally to some good cause, it may be that there lingers in the depths of our hearts some contentment in basking in the sunshine of our own self-approval, some pleasure in the praise and thanks and credit which we will receive. If we do some fine thing, which demands some sacrifice from us, it may well be that we are not altogether free from the feeling that men will see something heroic in us and that we may regard ourselves as martyrs. Even a preacher at his most sincere is not altogether free from the danger of self-satisfaction in having preached a good sermon. Was it not John Bunyan who was once told by someone that he had preached well that day, and who answered sadly, “The devil already told me that as I was coming down the pulpit steps” (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) Here are the 27 uses of katharos in the NT translated clean(12), clear(3), innocent (1), pure(10 + 1x in KJV only)... Matthew 5:8 (note) "Blessed are the pure in heart (see representative uses in the Septuagint below), for they shall see God. (Comment: Jesus is speaking not just of pure motives, but also of pure or holy deeds. As Puritan Thomas Watson once said "Morality can drown a man as fast as vice." and "A vessel may sink with gold or with dung". You can say, “I’m a very religious person and want to please God,” but if your deeds are not according to His Word and they do not reveal a real purity, it does not matter.) Matthew 23:26 "You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also. Matthew 27:59 And Joseph took the body and wrapped it in a clean linen cloth, Luke 11:41 "But give that which is within as charity, and then all things are clean for you. John 13:10 Jesus said to him, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you." John 13:11 For He knew the one who was betraying Him; for this reason He said, "Not all of you are clean." (Comment: Katharos is used figuratively in a moral or spiritual sense to describe that which is free of wrongdoing and is thus "pure", "clean" or "good" in God's sight.) John 15:3 "You are already clean because of the word which I have spoken to you. (Comment: Thayer explains that here "the idea which Christ expresses figuratively is as follows: `he whose inmost nature has been renovated does not need radical renewal, but only to be cleansed from every several fault into which he may fall through contact with the unrenewed world") Acts 18:6 And when they resisted and blasphemed, he shook out his garments and said to them, "Your blood be upon your own heads! I am clean. From now on I shall go to the Gentiles." Acts 20:26 "Therefore I testify to you this day, that I am innocent of the blood of all men. Romans 14:20 (note) Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense. (Comment: In a Levitical sense katharos here speaks of a use of which is not forbidden or which imparts no uncleanness.) 1 Timothy 1:5 But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. 1 Timothy 3:9 but holding to the mystery of the faith with a clear conscience. 2 Timothy 1:3 (note) I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day, 2 Timothy 2:22 (note) Now flee from youthful lusts, and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart. Titus 1:15 To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. Hebrews 10:22 (note) let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. James 1:27 This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world. 1 Peter 1:22 (note) Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, (KJV - "see that ye love one another with a pure heart fervently" - NAS does not translate katharos). Observe how katharos characterizes the Bride of Christ and the things of heaven. What a glorious future we have to look forward too, beloved! Revelation 15:6 (note) and the seven angels who had the seven plagues came out of the temple, clothed in linen, clean and bright, and girded around their breasts with golden girdles. Revelation 19:8 (note) And it was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. Revelation 19:14 (note) And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. Revelation 21:18 (note) And the material of the wall was jasper; and the city was pure (katharos) gold, like clear (katharos) glass. Revelation 21:21 (note) And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass. There are 131 uses of katharos in the Septuagint (LXX) - note the concentration in books like Exodus and Leviticus: (Gen 7:2f, 8; 8:20; 20:5f; 24:8; 44:10; Exodus 25:11, 17, 23, 28f, 31, 36, 38f; 27:20; 28:13f, 22, 36; 30:3f, 35; 31:8; 37:2, 10, 29; 39:15, 30, 37; Leviticus 4:12; 6:11; 7:19; 10:10; 11:32, 36f, 47; 13:6, 13, 17, 34, 37, 39ff, 58; 14:4, 7ff, 49, 53; 15:8, 12f; 17:15; 20:25; 22:7; 24:2, 4, 6f; Num 5:17, 28; 8:7; 9:13; 18:11, 13; 19:3, 9, 12, 18f; Deut 12:15, 22; 14:11, 20; 15:22; 23:10; 1 Sam 20:26; 2 Chr 3:4f, 8; 4:16, 20f; 9:15; 13:11; Ezra 2:69; 6:20; Neh 2:20; Job 4:7, 17; 8:6; 9:30; 11:4, 13, 15; 14:4; 15:15; 16:17; 17:9; 22:25, 30; 25:5; 28:19; 33:3, 9, 26; Ps 24:4; 51:10; Prov 8:10; 12:27; 14:4; 20:9; 25:4; Eccl 9:2; Isa 1:16, 25; 14:19f; 35:8; 47:11; 65:5; Jer 4:11; Ezek 22:26; 36:25; 44:23; Dan 7:9; Hab 1:13; Zech 3:5; Mal 1:11). Here are some representative uses... Genesis 7:2 And of the clean cattle take in to thee sevens, male and female, and of the unclean cattle pairs male and female. Genesis 8:20 Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird and offered burnt offerings on the altar. Genesis 20:5 "Did he not himself say to me, 'She is my sister '? And she herself said, 'He is my brother.' In the integrity (Hebrew = tom = completeness, uprightness, Lxx = katharos) of my heart (Lxx = katharos kardia = "pure heart" - also in Genesis 20:6) and the innocence of my hands I have done this." Psalm 24:4 He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood, And has not sworn deceitfully. Psalm 51:10 Create in me a clean heart, O God; and renew a right spirit in my inward parts. Proverbs 20:9 Who can say, "I have cleansed my heart, I am pure from my sin "? Isaiah 1:16 "Wash yourselves, make yourselves clean; Remove the evil of your deeds from My sight. Cease to do evil, Malachi 1:11 "For from the rising of the sun, even to its setting, My name will be great among the nations, and in every place incense is going to be offered to My name, and a grain offering that is pure; for My name will be great among the nations," says the LORD of hosts. In an interesting comparative study Barclay writes that... A word is always known by the company it keeps. There are four Greek words with which katharos is often closely associated. (a) There is alethinos, which means 'real', 'genuine', as opposed to that which is unreal and, as we would say, a fake. (b) There is amiges, which means 'pure', 'unmixed'. This word is used, for instance, of pure, unalloyed pleasure. And it is used of a roll which has in it the work of only one author. (c) It is used with akratos. This is the word that describes pure wine or pure milk which has not been adulterated by water. It is pure in the sense of 'neat', completely unadulterated. (d) It is used with akeratos, which is the word that describes unalloyed gold, hair which has never been shorn, an unmown meadow, a virgin whose chastity has never been doubted. Now all these words basically describe something which is pure from every taint and admixture of evil. (Barclay, William: New Testament Words:. Westminster John Know Press, 1964) John Donne (1500's) once wrote the following on the subject of spiritual cleansing Sleep with clean hands, either kept clean all day by integrity or washed clean at night by repentance. Roy Hession (author of The Calvary Road) who was a leader in the great East African revival during which a dominant theme was constant cleansing from sin said We do not lose peace with God over another person's sin, but only over our own. Only when we are willing to be cleansed, will we have His peace. Shakespeare's Macbeth contains a most powerful plea for moral cleansing as Macbeth says to a physician... Canst thou not minister to a mind diseas'd, Pluck from the memory a rooted sorrow, Raze out the written troubles of the brain, And with some sweet oblivious antidote Cleanse the stuff'd bosom of that perilous stuff Which weighs upon the heart? To which the doctor replied... Therein the patient Must minister to himself (Macbeth V, iii, 22). All (3956) (pas) means everything. The Jews by the time of Jesus and Paul, had thousands of rules and regulations, which branded things (food, activities, etc) as unclean. When Judaism and Gnosticism joined hands even the body became unclean and the natural instincts of the body were held to be evil. The inevitable result was that long lists of sins were constantly being created. It became a sin to touch certain things. It became a sin to eat certain foods as discussed above, etc. Things which were either good in themselves or quite natural became defiled. The thought was that, by doing or not doing certain things, a person was able, by his own power and merit, to please and reconcile himself to God, which is another name for "works righteousness". Hiebert quoting the Scottish theologian Patrick Fairbairn says that those who trust in "works righteousness" have a fountain of pollution which spreads itself over and infects everything about them. Their food and drink, their possessions, their employment, their comforts, their actions—all are in the reckoning of God tainted with impurity, because they are putting away from them that which alone has for the soul regenerating and cleansing efficacy. To reiterate, it is a man's heart which makes the difference. If he is pure in heart, all things are pure to him. If he is unclean in heart, then he makes unclean everything he thinks about or speaks about or touches. BUT TO THOSE WHO ARE DEFILED AND UNBELIEVING NOTHING IS PURE : tois de memiasmenoiskai apistois ouden katharon (RPPMPD): (Pr 21:4; Hag 2:13; Zec 7:5; 7:6 Mt 15:18; Ro 14:20; 14:23 1Cor 11:27, 28, 29) nothing is wholesome to those who are themselves unwholesome and who have no faith in God (Phillips) Nothing is pure to the tainted minds of disbelievers (NEB) but a person whose own heart is evil and untrusting finds evil in everything (TLB) But nothing is clean to corrupt unbelievers (GWT) But to those who are full of sin and do not believe, nothing is pure (ICB) but to those who are corrupted and do not believe, nothing is pure (NIV) their very minds and consciences are defiled and polluted (Amp) but to those who have been corrupted and lack faith, nothing can be pure (NJB) Vincent comments that... Their moral pollution taints everything with its own quality. The purest things become suggestors and ministers of impurity. Defiled (3392) (miaino cf miasmos = the state of being tainted, polluted, corrupted, defiled or stained by) means literally to dye with another color. Figuratively miaino describes a mind and conscience that is morally contaminated, corrupted, tainted, tinged and polluted. In a ceremonial or cultic sense it means to defile or make unclean or to be unacceptable. Jude uses miaino in a physical and a moral sense of the one's flesh defiled by licentiousness and so to corrupt morally. TDNT has this note on miaino writing that it is... a. Neutrally this word means “to paint in color.” b. Censoriously it means “to stain,” first literally, then in a cultic sense, i.e., with guilt or demonic processes. Washings are designed to remove such stains. In the OT defilement is with alien cults, dead bodies, etc., and unclean persons can stain others or holy objects. The LXX uses miaino for “to declare unclean.” Since the NT no longer thinks in cultic terms, the word is very rare....Miasmos. This is “defilement” as an action or state, first cultic, then moral. The one NT use is in 2Peter 2:10, in which it is licentious passion that defiles. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) BDAG notes that miaino in secular Greek is used with a... primary sense ââ¬Ëto stain’ (as of dye [Il. 4, 141]) (which ) prepares the way for the transferred sense of causing defilement through socially or cultically unacceptable behavior. It is well to keep in mind in connection with the use of this term and cognates that in the Greco-Roman world harmonious relations with the transcendent realm were understood to be dependent on careful observance of certain moral and ritual proprieties. Individuals were subordinate to interests of the community and violations of standard moral and ceremonial expectations could jeopardize the delicate balance between an entire populace and its deities. In our literature only in transferred sense The perfect tense pictures an abiding condition or lasting state -- their consciences became defiled at a point in time in the past and are still in that condition. And because of this moral pollution of their "mind and conscience", everything they see, say and do is potentially tainted. NIDNTT notes that in Classic Greek... The basic meaning of miaino is to colour something by painting or staining it. In this sense the word is morally and aesthetically neutral. But from Homer on it is also used metaphorically for causing oneself or other people or places to be “stained”, i.e. unclean, with defilement that needs deliberate ritual cleansing. And in a broader moral sense miaino is used for profaning religion and justice (Aeschylus), sullying one’s father’s fame (Euripides), and polluting one’s soul (Plato). miasma, meaning the defilement resulting, and miasmos, meaning the defiled state, have a corresponding range of physical, cultic and moral meaning, while amiantos signifies freedom from defilement in both the moral and the religious sense. In the LXX, miaino frequently renders forms of tame', “defile”, especially in ritual contexts in Lev., Num. and Ezek. In Lev. 13:3 the meaning of miaino is declarative, “to pronounce unclean.” Since the OT does not contrast ritual and moral defilement, as modern scholarship tends to do, but rather assimilates the two, seeing both as contraventions of God’s revealed will, it is no surprise to find miaino used also of the defilement which moral and spiritual transgressions cause (e.g. Isa. 47:6; Ezek. 14:11; Hos. 6:11(10)). Disregard for God’s law in general and sexual license in particular are highlighted as sources of defilement in this latter group of passages. In the canonical LXX miasma occurs three times, in the apocryphal books miasma is found four times, miasmos twice, and amiantos five times; and each word denotes defilement in both its ritual and its moral aspects, just as miaino does. Here are the five uses of miaino in the NT... John 18:28 They led Jesus therefore from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium in order that they might not be defiled, but might eat the Passover. Titus 1:15 To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. Hebrews 12:15 (note) See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; (Comment: How does bitterness defile? A bitter attitude has an impact on our relationship with other persons polluting not only their lives but also our own.) Jude 1:8 Yet in the same manner these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties. Miaino is much more common in the Septuagint (LXX) where it is found about 103 times (Gen 34:5, 13, 27; 49:4; Ex 20:25; Lev 5:3; 11:24, 43f; 13:3, 8, 11, 14f, 20, 22, 25, 27, 30, 44, 59; 15:31f; 18:24f, 27f, 30; 20:3; 21:1, 3f, 11; 22:5, 8; Num 5:3, 13f, 19f, 27ff; 6:7, 9, 12; 19:13, 20; 35:34; Deut 21:23; 24:4; 2 Ki 23:8, 10, 13, 16; 2 Chr 29:19; 36:14; Job 31:11; Ps 79:1; 106:39; Isa 43:28; 47:6; Jer 2:7, 23, 33; 3:1f; 7:30; Ezek 4:14; 5:11; 7:22, 24; 9:7; 14:11; 18:6, 11, 15; 20:7, 18, 26, 30f, 43; 22:3f, 11; 23:7, 13, 17, 30, 38; 24:13; 36:17; 37:23; 44:25; Dan 7:26; 11:31f; Hos 5:3; 6:10; 9:4; Hag 2:13f). Below are a few representative uses in the Septuagint (LXX). Note that in the LXX, miaino frequently renders forms of the Hebrew verb tame' [Strong's 02930] which means to defile, especially in ritual contexts in the books of Leviticus, Numbers and Ezekiel. Miaino is also used of the defilement which moral and spiritual transgressions cause (e.g. Isa. 47:6; Ezek. 14:11; Hos. 6:10 - see below). Israel's blatant disregard for God’s law in general and unfaithfulness to Jehovah as manifest by sexual license in particular are highlighted as sources of defilement in these OT passages. Genesis 34:5 Now Jacob heard that he had defiled (Hebrew = tame' [Strong's 02930] = to become unclean; Lxx = miaino) Dinah his daughter; but his sons were with his livestock in the field, so Jacob kept silent until they came in. Genesis 49:4 (Jacob on his death bed speaks of Reuben as) "Uncontrolled as water, you shall not have preeminence, Because you went up to your father's bed; Then you defiled it-- he went up to my couch. Leviticus 11:24 'By these, moreover, you will be made unclean: (Hebrew = tame' [Strong's 02930] = to become unclean; Lxx = miaino) whoever touches their carcasses becomes unclean until evening, Leviticus 11:44 'For I am the LORD your God. Consecrate yourselves therefore, and be holy; for I am holy. And you shall not make yourselves unclean (Hebrew = tame' [Strong's 02930] = to become unclean; Lxx = miaino) with any of the swarming things that swarm on the earth. 2 Chronicles 36:14 Furthermore, all the officials of the priests and the people were very unfaithful following all the abominations of the nations; and they defiled (Hebrew = tame' [Strong's 02930] = to become unclean; Lxx = miaino) the house of the LORD which He had sanctified in Jerusalem. Psalm 106:39 Thus they became unclean (Hebrew = tame' [Strong's 02930] = to become unclean; Lxx = miaino) in their practices, And played the harlot in their deeds. Isaiah 47:6 "I was angry with My people, I profaned (Hebrew = chalai [Strong's 02490] = to become unclean; Lxx = miaino) My heritage, And gave them into your hand. You did not show mercy to them, On the aged you made your yoke very heavy. Ezekiel 14:11 in order that the house of Israel may no longer stray from Me and no longer defile (Hebrew = tame' [Strong's 02930] = to become unclean; Lxx = miaino) themselves with all their transgressions. Thus they will be My people, and I shall be their God,"' declares the Lord God." Hosea 6:10 In the house of Israel I have seen a horrible thing; Ephraim's harlotry is there, Israel has defiled (Hebrew = tame' [Strong's 02930] = to become unclean; Lxx = miaino) itself. Unbelieving (571) (apistos from a = without + pistos = believing, faithful) in the active sense as used in this context refers to one who disbelieves the gospel of Christ, another way of saying he or she is an unbeliever or an infidel. They are faithless. Nothing (3762) (oudeis from ou = absolute negation + dé = but + heis = one) means literally "but absolutely not one". BUT BOTH THEIR MIND AND CONSCIENCE ARE DEFILED: alla memiantai (3SRPI) auton kai o nous kai e suneidesis: (1Co 8:7; Heb 9:14; 10:22) for his dirty mind and rebellious heart color all he sees and hears. (TLB) Indeed, their minds and their consciences are corrupted (GWT) In fact, both their minds and consciences are corrupted (NIV) Their very minds and consciences are corrupted (NRSV) The thinking of those people has become evil and their knowledge of what is right has been ruined (ICB) their very minds and consciences are diseased (Phillips) both their minds and their consciences are tainted (NAB) the corruption is both in their minds and in their consciences (NJB) but on the contrary their very minds and consciences are polluted (WNT) Mind and conscience are defiled - The world likes to make jokes that are filled with innuendos. There are all kinds of jokes where the plays on words are meant to put filthy pictures in your minds. But if a person is “pure” (literally, “cleansed”), then there are a lot of those kinds of jokes that are going to go right over their head because they’re not looking for the impure things. For a person who is “defiled” (literally, “stained”), just about everything in life can be turned into something filthy and dirty. When a person has exposed their mind to pornography, it begins to color how they look at everything in life. Everything becomes “impure”. There is no longer any way of looking at a person of the opposite sex without putting something perverse into the picture. When Jesus comes into your life, He gives you a new start, a new beginning. He is able to wash your mind and give you a chance to start looking at life in a pure, clean way. Mind (3563) (nous) is the God given faculty of perceiving and understanding and is the channel through which truth reaches the heart. Paul says that believers "have the mind of Christ." (1Cor 2:16) Although present-day believers are typically not concerned with Jewish ritual observances, the principle is still applicable. We should be more concerned about renewing our mind and focusing it on Jesus than observing a list of rules that have no biblical support.

Matthew 5:8

Blessed [are] the pure in heart, for they will see God.

Matthew 23:26

Blind Pharisee! First clean the inside of the cup and dish, so that the outside may become clean as well.

Matthew 27:59

So Joseph took the body, wrapped it in a clean linen cloth,

Luke 11:41

But give [as] alms the things that are within [you], and behold, everything will be clean for you.

John 13:10

Jesus told him, Whoever has already bathed needs only... to wash [his] feet, [and] he will be completely clean. And you are clean, though not all [of you].

John 13:11

For He knew who would betray Him. That is why... He said, Not all of you are clean.

John 15:3

You are already clean because of the word I have spoken to you.

Acts 18:6

But [when] they opposed and insulted [him], he shook out [his] garments [and] told... them, Your blood [be] on your [own] heads! I [am] innocent [of it]. From now on I will go to the Gentiles.