hosios

In classical and Hellenistic Greek, ὅσιος marks what is sanctioned by divine law or acceptable to the gods, and LSJ documents its place in a well-attested triad with δίκαιος (what human law and social obligation require) and ἱερός (what is consecrated to a deity); the collocation ὅσιος καὶ δίκαιος is a fixed idiom, and five of the eleven New Testament occurrences of the ὅσιος word group retain it (Titus 1:8; 1 Thess 2:10; Luke 1:75; Eph 4:24; Rev 16:5). The Septuagint reshapes the term by using the adjective, the noun ὁσιότης and the adverb ὁσίως to render the חסד word group, most consequentially חָסִיד in Psalm 15:10 LXX (16:10 MT) and the plural חַסְדֵי דָוִד in Isaiah 55:3. Both renderings are quoted in Acts (2:27 and 13:35 for the psalm, 13:34 for Isaiah), so the theologically weightiest New Testament uses carry a covenant-loyalty background rather than a cultic one. BDAG accordingly distinguishes the adjective of persons (devout, pious, pleasing to God), the substantival ὁ ὅσιος applied to Christ, the predication of God in Revelation 15:4 and 16:5, and the neuter plural τὰ ὅσια of Acts 13:34, which it glosses as the divine decrees or promises. Hauck's TDNT article traces the movement from the Greek sense of divinely sanctioned obligation to the Septuagint's covenant coloring, and Barrett's commentary on Acts treats the Isaiah citation in 13:34 as the ground of the resurrection argument rather than as a reference to sacred objects. Marshall discusses the adjective in the Titus qualification list and the phrase ὁσίους χεῖρας in 1 Timothy 2:8, where the disputed question is whether the modifier is moral or cultic.