Translating a{gio" in Col 1,2 and Eph 1,1 53 adjectives all agree in gender, number and case, indicating that they are interrelated and should be translated together. In fact, the entire clause is in the dative case. The parallel clause in Ephesians follows suit: the definite articles and the participle agree in gender, number and case, again indicating that they are interrelated and should be translated together. Again, the entire clause is in the dative case. In both passages the adjectives immediately follow the article, indicating the adjectives are attributive and modify what follows it (ajdelfoi'" in Colossians; toi'" ou\sin in Ephesians). The kaiv serves as a connector between the two adjectives, thereby making both adjectives modifiers. Secondly, linguistics would also indicate that “holy” or “pure” is the primary definition for a{gio" in the Greek language. For example, that is the meaning in Plato’s Critias 116c and Leges 729e and Aristophanes’ Aves 522. “Holy” is clearly the meaning in LXX Exod 26,33, LXX Deut 7,6 and LXX 1 Kgs 8,6. More importantly for the study of the NT, it is also very acceptable renderings of Matt 3,11 and Heb 9,2-3. Thirdly, such a rendering is consistent with the theology of both Colossians and Ephesians. For Colossians and Ephesians, each individual Christian is holy: “to present you before him holy and blameless (a{giou" kai; amwvmou")” (Col 1,22) and the parallel reads, “so that we might be holy and blameless (a{giou" kai; amwvmou")” before him (Eph 1,4). Eph 4,24 reads, “and to put on the new person created in accordance with the God Who creates in righteousness and holiness (oJsiovthti) (6) of truth”, while Col 3,12 reads “Therefore, as chosen of God, holy and beloved (a{gioi kaiv hjgaphmevnoi)”. Similarly, husbands are exhorted to care for their wives in such a manner that the wives will become pure (aJgiavsh/ [5,26]) and also holy and blameless (aJgiva kai; a[mwmo" [5,27]). It is noteworthy that in three instances in Colossians and Ephesians holy and blameless are synonymous, parallel terms (Col 1,22; Eph 1,4 and 5,27). In a fourth, righteousness and holiness are interchangeable terms (Eph 4,24). In the three other places, purity/holiness is the goal (Col 3,12; Eph 5,26.27). Furthermore, in a more collective and communal sense, the Christian community constitutes a pure, select community in both books. In Col 3,12 it is the elect, holy, beloved community; in Eph 2,21, the temple of God. Both books espouse a community “beyond reproach” (Col 1,22). In ANE cultures, the temple was where God dwelt when on Earth. In Judaism especially, Yahweh was thought to reside in a room designated as “the Holy of Holies” (e.g., Exod 26,33-34). This place was so sacred that only the high priest was allowed in it and then only on the Day of Atonement (Leviticus 16). In the book of Ephesians, the people Christian were so pure that God dwelt within them (2,22), i.e., the Christian community was the temple. Furthermore, it was not simply a temple but “a holy temple” (2,21). * ** It is clear from these passages throughout the book of Ephesians that holiness is one of the best adjectives, if not the best, to describe the Christian (6) This is a superlative form of hosios, a synonym of hagios.