hagiazō

ἁγιάζω is effectively a Jewish coinage. Classical and pagan Greek preferred ἁγίζω for cultic consecration and reserved ἱερός and ὅσιος for the holy; the factitive ἁγιάζω was, as Moulton and Milligan and Otto Procksch in TDNT show, taken up by Hellenistic Jewish translators precisely because it was free from pagan association, to render the Hebrew root for holiness in the Greek Old Testament. It enters the New Testament as a theological technical term shaped by Old Testament covenant and cult. T. Muraoka's Septuagint lexicon gives three contextual senses: consecrate for sacred use, declare or treat as holy, and purify cultically. The standard lexica (BDAG, Louw-Nida) and Procksch agree the senses are facets of one cultic concept (separation, dedication, resulting holiness) rather than unrelated meanings. The chief modern debate, framed by John Murray's "Definitive Sanctification" and David Peterson's monograph Possessed by God, concerns whether the word group is primarily a once-for-all consecration that constitutes someone a Christian or a progressive moral transformation; most major commentators (Fee, Thiselton, Wanamaker) hold that the cultic-consecratory sense dominates while a genuine progressive sense exists, carried largely by related vocabulary. In Hebrews the verb runs parallel to cleansing language and denotes the decisive consecration by Christ's blood that grants access to God (Attridge, Ellingworth, Lane). At John 17:19 the verb denotes Jesus consecrating himself as a sacrificial victim (Brown, Carson). At 1 Peter 3:15 and the Lord's Prayer it means to revere as holy, not to make holy.