### Core Meaning & Semantic Range
The Greek verb κοινόω (koinóō, `{{G2840}}`) is derived from the adjective κοινός (koinós, `{{G2839}}`), which primarily means "common," "shared," or "public." When κοινός refers to things set apart for sacred use, it takes on the meaning of "profane" or "unholy" in contrast to what is sacred (ἅγιος, hagios, `{{G40}}`).
As a verb, κοινόω therefore signifies the act of making something "common" in a derogatory sense, specifically:
* **To make profane or unholy:** To treat something consecrated or pure as if it were ordinary, defiling it.
* **To declare common or unclean:** To pronounce something ceremonially impure according to religious law.
* **To cause to be defiled or polluted:** To render a person or object impure through contact or action.
Its semantic range thus encompasses both the active process of defilement and the resulting state of being ceremonially or morally impure. The concept stands in direct opposition to ἁγιάζω (hagiazō, `{{G37}}`), which means "to sanctify" or "to make holy."
### Biblical Occurrences & Contextual Analysis
The occurrences of κοινόω in the New Testament are pivotal for understanding the shift from Old Covenant ceremonial purity to New Covenant spiritual purity.
* **Mark 7:15, 18, 20, 23 / Matthew 15:11, 18, 20:** These parallel passages record Jesus' radical teaching on defilement. He declares that "There is nothing outside a person that by going into him can defile (κοινῶσαι) him, but the things that come out of a person are what defile (κοινοῦντα) him" ([[Mark 7:15]]). He explicitly states that "what comes out of the mouth proceeds from the heart, and this defiles (κοινοῖ) a person" ([[Matthew 15:18]]). Here, κοινόω is used to describe the *moral* defilement that originates from evil thoughts and intentions within the human heart, fundamentally challenging the prevailing Jewish understanding of purity based on external rituals and dietary laws.
* **Acts 10:15, 11:9:** In Peter's vision, a voice from heaven instructs him regarding various animals, "What God has made clean, do not call common (κοίνου)" ([[Acts 10:15]], [[Acts 11:9]]). This divine declaration directly overturns Peter's Jewish understanding of clean and unclean foods, preparing him to minister to Gentiles whom he previously considered "common" or "unclean." Here, κοινόω refers to the act of labeling something as impure, a label that God Himself has removed.
* **Hebrews 9:13:** This verse contrasts the Old Covenant sacrifices with Christ's superior work: "For if the blood of goats and bulls, and the sprinkling of defiled (κεκοινωμένων) persons with the ashes of a heifer, sanctify for the purification of the flesh..." The perfect passive participle κεκοινωμένων describes individuals who *have been made common* or rendered ceremonially impure, requiring ritual cleansing under the Mosaic Law. This highlights the temporary and superficial nature of Old Covenant purity in contrast to the deep, spiritual cleansing offered by Christ.
### Related Words & Concepts
* **κοινός (koinós, `{{G2839}}`):** The root adjective, meaning "common," "shared," or "profane." Its usage in the New Testament (e.g., [[Acts 2:44]], [[Revelation 21:27]]) often carries the negative connotation of impurity when contrasted with the sacred.
* **ἀκάθαρτος (akathartos, `{{G169}}`):** "Unclean," "impure." This adjective is frequently used in parallel with or to describe the state resulting from κοινόω, particularly in the context of ritual or demonic impurity.
* **μιαίνω (miainō, `{{G3392}}`):** "To defile," "to pollute." This verb is a close synonym, often used interchangeably with κοινόω to describe the act of rendering something impure, whether ceremonially or morally.
* **ἀγνός (hagnos, `{{G53}}`):** "Pure," "holy." This adjective represents the opposite state of being κοινός, signifying freedom from defilement.
* **Purity Laws:** The entire framework of Old Testament ceremonial purity laws (e.g., Leviticus 11-15) forms the background against which κοινόω takes on its specific meaning. The reinterpretation of these laws by Jesus and Peter is central to its theological significance.
* **Heart vs. Externalism:** A key related concept is the contrast between inner spiritual purity and outward ritual observance, a theme central to Jesus' teaching on κοινόω.
### Theological Significance
The theological significance of κοινόω is profound, marking a critical transition in the understanding of purity and inclusion within God's redemptive plan.
1. **Redefinition of Defilement:** Jesus' teaching fundamentally shifts the source of defilement from external contact (foods, rituals) to the internal state of the human heart. Sinful thoughts, words, and deeds are the true agents that κοινόω (defile) a person. This reorientation liberates believers from burdensome ceremonial laws and emphasizes the paramount importance of inner moral purity and transformed character.
2. **Inclusion of Gentiles and Abolition of Barriers:** Peter's vision in Acts 10-11, where God declares that what He has cleansed should not be called κοινόω, is foundational for understanding the inclusion of Gentiles into the Church. It signifies that God's grace transcends the ethnic and ceremonial distinctions of the Old Covenant, making all people clean and acceptable through faith in Christ, regardless of their previous "unclean" status in Jewish law. This directly addresses the "commonness" of the Gentiles.
3. **Superiority of Christ's Cleansing:** Hebrews 9:13, by contrasting the limited efficacy of Old Covenant rituals (which cleansed only the flesh from being κεκοινωμένων) with the infinitely superior blood of Christ, underscores the ultimate power of His sacrifice. Christ's atoning work cleanses not merely from ceremonial impurity but from the defilement of sin itself, offering a complete and eternal purification of the conscience.
4. **Eschatological Purity:** While Revelation 21:27 uses the adjective κοινός ("nothing unclean/common will ever enter" the New Jerusalem), it reinforces the ultimate theological trajectory of κοινόω. God's final dwelling place with humanity will be utterly free from any form of defilement, whether moral or ceremonial, signifying the complete triumph of His holiness and the perfect purity of His redeemed people.
### Summary
The Greek verb κοινόω (koinóō, `{{G2840}}`) means "to make common," "to defile," or "to pollute," particularly in a ceremonial or moral sense. Its usage in the New Testament is pivotal for understanding the radical redefinition of purity inaugurated by Christ. Jesus' teaching in the Gospels fundamentally shifts the source of defilement from external practices and foods to the internal sinful dispositions of the heart ([[Mark 7:15]], [[Matthew 15:11]]). This profound reorientation emphasizes that true κοινόω (defilement) is a matter of moral corruption, not ritual impurity. Furthermore, in the book of Acts, God's command to Peter not to "call common" what He has cleansed ([[Acts 10:15]], [[Acts 11:9]]) directly challenges Jewish purity laws, signifying the breaking down of barriers between Jew and Gentile and the inclusion of all who believe into God's family. Ultimately, κοινόω highlights the New Covenant's emphasis on spiritual transformation over external ritualism, underscoring Christ's power to purify and God's expansive grace that makes all things clean for those in Him, leading to a future where no defilement can enter God's holy presence ([[Revelation 21:27]]).
TRV