ναός

naov" naov",
naou',
oJ (
naivw to dwell), the Septuagint for lk;yhe, 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 classical Greek used of the sanctuary or cell of a temple, where the image of the god was placed, called also
dovmo",
shkov", which is to be distinguished from
tov
iJerovn, the whole temple, the entire consecrated enclosure; this distinction is observed also in the Bible; see
iJerovn, p. 299{a}): f,35 ; ; ; f; ; nor need 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
eij" (others,
ejn) of T Tr WH)). with
Qeou',
tou'
Qeou', added: ; ; ; ; ; used specifically of the Holy place, where the priests officiated: ,f; of the Holy of holies (see
katapevtasma), ; ; . in the visions of the Revelation used of the temple of the `New Jerusalem': ; ; ; ,; f,8; ,; of any temple whatever prepared for the true God, Rec.;. of miniature silver temples modeled after the temple of Diana (i. e. Artemis (which see)) of Ephesus, .
oJ
Qeov"
naov"
aujth'"
ejstin, takes the place of a temple in it, . metaphorically, of a company of Christians, a Christian church, as dwelt in by the Spirit of God: ; ; ; for the same reason, of the bodies of Christians, . of the body of Christ,
oJ
naov"
tou'
swvmato"
aujtou' (epexegetical genitive (Winer's Grammar, 531 (494))), , and according to the Evangelist's interpretation in 19 also. ((From Homer on.))*