ναός, -ov, ὁ, (ναίω to dwell), Sept. for Danity used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of holies (in class. Grk. used of the sanctuary or cell of a temple, where the image of the go | was placed, called also δόμος, σηκός, which is to be distinguished from τὸ ἱερόν, the whole temple, the entire consecrated enclosure; this distinction is observed also in the Bible; see ἱερόν, p. 299°): Mt. xxiii. 16 sq. 35; xxvii. 40; Mk. xiv. 58; xv. 29; Jn.ii. 19sq.; Rev. xi. 2; nor need Mt. xxvii. 5 be regarded as an exception, provided we suppose that Judas in his desperation entered the Holy place, which no one but the priests was allowed to enter [ (note the εἰς (al. ἐν) of TTrWH)]. with θεοῦ, rod θεοῦ, added: Mt. xxvi. 61; 1 Co. iii. 17; 2 Co. vi. 16; 2 Th. ii. 4; Rey. xi. 1; used specifically of the Holy place, where the priests officiated: Lk.i. 9, 21 sq.; of the Holy of holies (see καταπέτασμα), Mt. xxvii. 51; Mk. xv. 38; Lk. xxiii. 45. in the visions of the Revelation used of the temple of the ‘ New Jerusalem’: Rev. iii. 12; vii. 15; xi. 19; xiv. 15,17; xv. 5 sq. 8; xvi.1,17; of any temple whatever prepared for the true God, Acts vii. 48 Ree. ; xvii. 24. οὗ miniature silver temples modelled after the temple of Diana [i. 6. Artemis (q. v.)] of Ephesus, Acts xix. 24. ὁ θεὸς ναὸς αὐτῆς ἐστιν, takes the place of a temple in it, Rey. xxi. 22. metaph. of a company of Christians, a Christian church, 2s dwelt in by the Spirit of God: 1 Co. iii. 16; 2 Co. vi. 16; Eph. ii. 21; for the same reason, of the bodies of Christians, 1 Co. vi.19. of the body of Christ, ὁ ναὸς τοῦ σώματος αὐτοῦ (epexeget. gen. [W. 531 (494)]), Jn. ii. 21, and ace. to the Evangelist’s interpretation in 19 also. [(From Hom. on.)]

ναός naos 45x

pr. a dwelling; the dwelling of a deity, a temple, Mt. 26:61; Acts 7:48; used figuratively of individuals, Jn. 2:19; 1 Cor. 3:16; spc. the cell of a temple; hence, the Holy Place of the Temple of Jerusalem, Mt. 23:35; Lk. 1:9; a model of a temple, a shrine, Acts 19:24

ναός, -οῦ, ὁ,

(Att. νεώς; < ναίω, to inhabit), [in LXX (νεώς, II Mac 6:2, al.) chiefly for הֵיכָל;]

a temple (Hom., Pind., al.).

The inmost part of a temple, the shrine (Hdt., Xen., al.); in NT, generally: pl., Ac 17:24; of silver models of a heathen shrine, Ac 19:24;

of the temple building proper, or sanctuary, at Jerusalem, as distinct from τ. ἱερόν (q.v.), the whole temple enclosure: Mt 23:16, 17, 35 27:5, 40, Mk 14:58 15:29, Jo 2:19, 20, Re 11:2; (τοῦ) θεοῦ, Mt 26:61 27:51, Mk 15:38, Lk 1:9, 21, 22 23:45, I Co 3:17, II Co 6:16, II Th 2:4, Re 11:1; of the temple in the Apocal. visions, Re 3:12 7:15 11:19 14:15, 17 15:5, 6, 8 16:1, 17 21:22a. Metaph., of Christians, I Co 3:16 6:19, II Co 6:16, Eph 2:21; of Christ's body, Jo 2:21 (cf. Jo 2:19); ὁ θεὸς ν. αὐτῆς ἐστιν, Re 21:22b.†

SYN.: ἱερόν.

WE have in our Version only the one word ‘temple’ for both of these; nor is it easy to perceive in what manner we could have marked the distinction between them; which is yet a very real one, and one the marking of which would often add much to the clearness and precision of the sacred narrative (see Fuller, A Pisgah Sight of Palestine, p. 427). ὑἹερόν (=templum) is the whole com8ὃπι.:. SYNONYMS OF THE NEW TESTAMENT. Il pass of the sacred enclosure, the τέμενος, including the outer courts, the porches, porticoes, and other buildings subordinated to the temple itself; αἱ οἰκοδομαὶ τοῦ ἱεροῦ (Matt. xxiv. 1). But ναός (= ‘ edes’) from ναίω, “ habito,’ as the proper habitation of God (Acts vii. 48; xvii. 24; I Cor. vi. 19); the οἶκος τοῦ Θεοῦ (Matt. xii. 4; cf. Exod. Xxill. 19), the German ‘duom’ or ‘ domus,’ is the temple itself, that by especial right so called, being the heart and centre of the whole; the Holy, and the Holy of Holies, called often ἁγίασμα (1 Mace. i. 37; iii. 45). This distinction, one that existed and was acknowledged in profane Greek and with reference to heathen temples, quite as much as in sacred Greek and with relation to the temple of the true God (see Herodotus, i. 181, 183 ; Thucydides, iv. 90 [τάφρον μὲν κύκλῳ περὶ TO ἱερὸν Kal τὸν νεὼν ἔσκαπτον); v. 18; Acts xix. 24, 27), is, I believe, always assumed in all passages relating to the temple at Jerusalem, alike by Josephus, by Philo, by the Septuagint translators, and in the N. T. Often indeed it is explicitly recognized, as by Josephus (Axtt. viii. 3. 9), who, having described the building of the ναός by Solomon, goes on to say: ναοῦ δ᾽ ἔξωθεν ie pov φκοδόμησεν ἐν τετραγώνῳ σχήματι. In another passage (Antt. xi. 4. 3), he describes the Samaritans as seeking permission of the Jews to be allowed to share in the rebuilding of God’s house (συγκατασκευάσαι τὸν vadr). This is refused them (cf. Ezra iv. 2); but, according to his account, it was permitted to them ἀφικνουμένοις εἰς τὸ ἱερὸν σέβειν Tov Ozdv—a privilege denied to mere Gentiles, who might not, under penalty of death, pass beyond their own exterior court (Acts xxi. 29, 30; Philo, Leg. ad Cai. 31). The distinction may be brought to bear with advantage on several passages in the N.T. When Zacharias entered into “ the temple of the Lord” to burn incense, the people who waited his return, and who are described as standing “without” (Luke i. 10), were in one sense in the temple too, that is, in the ἱερόν, while he alone entered into the [2 SYNONYMS OF THE NEW TESTAMENT. ὃ τη. vaés, the ‘ temple’ in its more limited and auguster sense. We read continually of Christ teaching ‘‘ in the temple” (Matt. xxvi. 55; Luke xxi. 37 ; John viii. 20) ; and we sometimes fail to understand how long conversations could there have been maintained, without interrupting the service of God. But this ‘temple’ is ever the ἱερόν, the porches and porticoes of which were excellently adapted to such purposes, as they were intended for them. Into the ναός the Lord never entered during his ministry on earth ; nor indeed, being ‘ made under the law,’ could he have so done, the right of such entry being reserved for the priests alone. It need hardly be said that the money-changers, the buyers and sellers, with the sheep and oxen, whom the Lord drives out, He repels from the ἱερόν, and not from the ναός. Profane as was their intrusion, they yet had not dared to establish themselves in the temple more strictly so called (Matt. xxi. 12; John ii. 14). On the other hand, when we read of another Zacharias slain ‘“‘ between the temple and the Altar” (Matt. xxiii. 35), we have only to remember that ‘ temple’ is ναός. here, at once to get rid of a difficulty, . which may perhaps have presented itself to many—this namely, Was not the altar in the temple ? how then could any locality be described as between these two? In the ἱερόν, doubtless, was the brazen altar to which allusion is here made, but not in the ναός : “ in the court of the house of the Lord” (cf. Josephus, Antt. viii. 4. 1), where the sacred historian (2 Chron. xxiv. 21) lays the scene of this murder, but not in the ναός itself. Again, how vividly does it set forth to us the despair and defiance of Judas, that he presses even into the vads itself (Matt. xxvii. 5), into the ‘adytum’ which was set apart for the priests alone, and there casts down before them the accursed price of blood! Those expositors who affirm that here ναός stands for ἱερόν, should adduce some other passage in which the one is put for the other. διν. SYNONYMS OF THE NEW TESTAMENT. 13

ναός (naos) — temple. νᾱός, ὁ, Doric dialect, Thess., etc. form, [Refs 5th c.BC+], rare in Attic dialect Prose and Comedy texts, [LXX+5th c.BC+] only in 2 Ma.), [Refs 2nd c.BC+]; Ionic dialectνηός, always in [Refs 8th c.BC+]; dative νειῴ [Refs 4th c.BC+]; Attic dialect νεώς (Attic Inscrr. of see-3rd c.BC (see. below), once in Trag. (see. above), frequently in Prose authors and found in Comedy texts (see. below)); declension, nominative νεώς [Refs 5th c.BC+]; dative νεῴ [Refs 5th c.BC+]; accusative νεών [LXX+5th c.BC+]; on the accent see Hdn.Gr.1.8: Aeolic dialect ναῦος [Refs 7th c.BC+]; Spartan ναϝός [prev. work]5(1).1564 (plural, found at Delos, 5th-4th c.BC):—temple, [Refs 8th c.BC+]

II. inmost part of a temple, shrine containing the image of the god, [Refs 5th c.BC+]

III. portable shrine carried in processions, [Refs 5th c.BC+]

IV. metaphorically, of Christians, ν. θεοῦ ἐστε [NT]; of the body of Christ, [NT+2nd c.BC+]; elsewhere ᾱ.] (Perh. from νᾰσ-ϝός, compare ναίω.)