Pronunciation Guide: ah-THO-os (ᾰ-θῷ-ος)

Basic Definition

Strong’s G121: ἀθῷος describes a state of being innocent, guiltless, or free from liability. It specifically refers to someone who is not only legally blameless but morally pure and free from the stain of wrongdoing. In biblical usage, it often carries the weighty connotation of being free from blood-guilt or the responsibility for someone’s death.

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Etymology and Morphology

• Part of Speech: Adjective
• Root Components: Derived from ἀ- (negative prefix) + θωή (penalty)
• Language Origin: Classical Greek
• Primary Usage: Legal and ethical contexts, particularly in narrative sections
• Literary Form: Common in judicial and moral discourse

ἀθῷος Morphology:

• ἀθῷος (nominative singular masculine) – innocent
• ἀθῷον (accusative singular masculine) – innocent
• ἀθῷοι (nominative plural masculine) – innocent ones
• ἀθῴα (nominative singular feminine) – innocent

Origin & History

The term ἀθῷος has deep roots in classical Greek jurisprudence, where it was frequently employed in legal proceedings to declare someone free from liability or punishment. In classical literature, Thucydides uses it in his “History of the Peloponnesian War” when discussing matters of justice and innocence in wartime decisions.

The word gained particular significance in the Hellenistic period through its frequent use in the Septuagint, where it often translated the Hebrew נָקִי (naqi), meaning “innocent” or “free from guilt.” This translation choice established its importance in biblical legal and ethical discourse.

Expanded Definitions & Translation Options

• Complete freedom from guilt or culpability
• Legal innocence and exemption from punishment
• Moral purity and blamelessness
• Freedom from blood-guilt specifically

ἀθῷος Translation Options:

• “Innocent” – Best captures both legal and moral dimensions
• “Guiltless” – Emphasizes freedom from culpability
• “Blameless” – Highlights moral purity aspect
• “Not liable” – Specifically for legal contexts

Biblical Usage

In the New Testament, ἀθῷος appears most notably in Matthew 27:4, where Judas confesses to betraying “innocent blood.” This usage powerfully emphasizes Jesus’s complete moral and legal innocence, making His sacrificial death even more significant.

The term appears frequently in the Septuagint, particularly in contexts involving judicial matters and moral responsibility. Its usage often connects to the shedding of innocent blood and the grave responsibility that comes with taking life unjustly.

Key verses:

• “I have sinned by betraying innocent [ἀθῷον] blood.” Matthew 27:4
• “I am innocent [ἀθῷός] of the blood of this righteous person.” Matthew 27:24

Cultural Insights

In ancient Near Eastern culture, the concept of blood-guilt was particularly significant. When someone was declared ἀθῷος, it meant more than simple legal acquittal—it carried the weight of divine vindication. This understanding was deeply embedded in Jewish legal proceedings, where declaring someone ἀθῷος was considered a sacred responsibility that could affect the entire community’s standing before God.

The concept was so important that ancient Jewish courts required overwhelming evidence before declaring someone guilty of a capital crime, emphasizing the gravity of potentially condemning an ἀθῷος person to death.

Theological Significance

The use of ἀθῷος in relation to Jesus Christ carries profound theological implications. When Pilate and Judas both acknowledge Jesus’s innocence using this term, they unknowingly fulfill prophetic patterns about the suffering servant who would be perfectly innocent yet condemned. This theological tension—the truly Innocent One being treated as guilty—forms the foundation of Christian soteriology.

The term also reflects God’s character as the ultimate judge who vindicates the innocent and holds the guilty accountable. It reminds us that while human justice systems may fail, divine justice perfectly distinguishes between the ἀθῷος and the guilty.

Personal Application

Understanding ἀθῷος challenges us to examine our own hearts and actions in light of God’s perfect standard of innocence. While we cannot claim to be ἀθῷος on our own merit, through Christ’s sacrifice, believers are declared righteous and free from guilt.

This word also calls us to be vigilant in protecting the innocent and speaking up for those wrongly accused, reflecting God’s heart for justice and mercy in our daily lives.

Related Words

• δίκαιος (dikaios, DIK-ai-os) – righteous, just; focuses on conformity to God’s standard rather than merely absence of guilt See G1342
• ἀναίτιος (anaitios, an-AIT-ee-os) – guiltless, not responsible; emphasizes freedom from specific charges See G338
• ἄμεμπτος (amemptos, AM-emp-tos) – blameless, without fault; broader term for general moral uprightness See G273
• καθαρός (katharos, kath-ar-OS) – clean, pure; emphasizes ritual and moral purity See G2513

Did you Know?

• The concept of ἀθῷος was so important in ancient Jewish law that a special ritual washing of hands was performed by judges declaring someone innocent, symbolizing their freedom from responsibility in the judgment.
• In modern Greek, ἀθῷος still retains its ancient meaning and is commonly used in legal contexts to declare someone “not guilty” in court proceedings.
• The word’s connection to blood-guilt was so strong that in some ancient Near Eastern cultures, the declaration of someone as ἀθῷος required a symbolic ritual to transfer any potential blood-guilt away from the community.

Remember This

ἀθῷος represents not just legal innocence, but the profound state of being truly blameless before both God and man—a state that only Christ perfectly embodied and that He graciously extends to those who trust in Him.