Greek Studies on hagia and hagia hagiwn.

I came across a few ideas on some of the other forums, one of them was to do a Greek Study dealing with Greek words which are doctrinally significant or give us better insight on a issue. Here is a interesting Greek Study on hagia and hagia hagiwn.:

"...the Greek word 'hagia' . . . There are approximately 16 occurrences of the word in the Greek New Testament. It is the neuter plural nominative form of 'hagios.' It appears without a definite article, and is used as an adjective. Reviewing the various occurrences in the NT (New Testament), I find the word being applied to a variety of subjects and objects, including God's people, their children, and so forth.

In the book of Hebrews, hagia is used as an adjective to desribe the 'Holy Place' in the sanctuary. Interesting, since it is a plural form. For whatever reason, the plural is used. Perhaps John 3:17 can shed some light on why this is so?

At any rate, hagia is used to describe the Holy Place. The Most Holy Place is described as 'hagia hagiwn.' We can see the difference. Now, in v. 12, Christ is described as going once for all into 'ta hagia,' here used with the article. It is NOT the Most Holy, 'hagia hagiwn' but the Holy Place.

Here is what Louw-Nida has to say about this occurrence:

"7.35 hagia, wn n: the interior (either the outer or the inner of the two rooms) of the sanctuary of the Jerusalem Temple or of the earlier tabernacle or of a corresponding 'spiritual holy place,' perhaps regarded as being in heaven - 'the holy place.'. . . {Agia 'a tent was constructed, the outer one...which was called the Holy Place' Heb 9.2; . . . 'he entered once and for all into the Holy Place' Heb 9.12. The inner room was more specifically identified by the phrase hagia hagiwn, literally 'holy of holies' Heb 9.3, a Hebrew idiom indicating superlative degree. The inner sanctuary could also be referred to as 'within the curtain' . . . Heb 6.19). See a{gio"a (88.24) and 7.18.

The outer room of the sanctuary may be referred to in some languages as simply 'the first room of the Holy Temple' or 'the first holy room of the Temple.' The 'holy of holies' may be referred to as 'the most holy place' or 'the second holy room of the Temple' or 'the interior holy room of the Temple.' What is important here is the degree of holiness, not so much the actual location within the Temple. It is for this reason that for the 'holy of holies' many translators use 'the most sacred place' or 'the very, very sacred room.' In this type of context the term 'sacred' may be rendered as 'dedicated especially to God' or 'consecrated to God.'

Louw, Johannes P. and Nida, Eugene A., Greek-English Lexicon of the New Testament based on Semantic Domains, (New York: United Bible Societies) 1988, 1989.

After His return to heaven, Christ did indeed enter the Holy Place of the Heavenly Sanctuary to begin His mediatorial work. However, He did not enter the Most Holy Place until the Judgment Hour, (Dan. 7; Rev. 14:6,7) Some NT translations take liberties with the text and insert their doctrinal views here, for example the NKJV and NIV, which say that Christ entered the 'Most Holy Place' once for all. However, that is not borne out by the text, or by Louw-Nida....

...The dividing curtain was torn in the earthly temple, thus signifying the end of the typical services. The way to the 'Most Holy Place' in the heavenly sanctuary is open to our High Priest. It does not say that He ENTERED the 'Most Holy Place' , but that the way to the 'Most Holy Place' was opened. It does say that He entered the Holy Place (Heb. 9:12) Once in the Holy Place, then the time would come when He would enter the 'Most Holy Place' . However, that is at the end. The work which goes on in the MHP is a work of judgment, of reviewing the books. That does not occur until just before Jesus returns. Its purpose is to make a final determination regarding whom Jesus will bring home with Him when He returns...."


We need to do some word studies dealing with OT or NT Greek words ourselves which are enlightening on Adventist theology or doctrinally significant.

Daniel and Revelation Committee summary on "ta hagia" is given below:

"The committee believes that ta hagia should be regarded as a general term that should be translated in most instances as ?sanctuary? unless the context clearly indicates otherwise (such as in chapter 9:2, 3).
("Daniel and Revelation Committee Report," Issues in the
Book of Hebrews, 5 )

The word "TA HAGIA" (and it's variations) occurs ten times in the book of Hebrews. Translators have translated this term to suit their own understanding causing considerable confusion.

Yet it is very interesting to note that the word used is with but one exception plural -- that is "holy places" of simply "holies". Throughout Hebrews the wording tells us that Christ is ministering in the
Holy places, or holies -- the holy sanctuary.

The only place the adjective is applied to specify the MOST HOLY PLACE is in Hebrews 9:3.
Here a specific adjective is added which defines the place where the ark is seen, as the HOLIEST OF ALL. Interestingly? notice also that in this one text that specifically identifies the MOST HOLY PLACE it also speaks of the SECOND veil.

The second veil --
indicates that other references to "within the veil" probably refer to a "first" veil for why else would the author make special comment that this veil into the Holiest of All is a second veil.