G2411 ἱερόν (hierón)

ἱερόν, -οῦ, τό, (neut. of the adj. ἱερός, -a, -dv; cf. τὸ dyov), [fr. Hdt. on], a sacred place, temple: of the temple of Artemis at Ephesus, Acts xix. 27; of the temple at Jerusalem twice in the Sept., Ezek. xlv. 19; 1 Chr. xxix. 4; more freq. in the O. T. Apocr.; in the N. T. often in the Gospels and Acts; once elsewhere, viz. 1 Co. ix.13. τὸ ἱερόν and ὁ ναός differ, in that the former designates the whole compass of the sacred enclosure, embracing the entire aggregate of buildings, balconies, porticos, courts (viz. that of the men or Israelites, that of the women, that of the priests), belonging to the temple; the latter designates the sacred edifice properly so called, consisting of two parts, the ‘sanctuary’ or‘Holy place’ (which no one except the priests was allowed to enter), and the‘ Holy of holies’ or ‘most holy place’ (see ἅγιος, 1 a.) (which was entered only on the great day of atonement by the high-priest alone) ; [ef. Trench, Syn. § 111.1. ἱερόν is employed in the N. T. either explicitly of the whole temple, Mt. xii. 6; xxiv. 1; Mk. xiii. 3; Lk. xxi. 5; xxii. 52; Acts iv. 1; xxiv.6; xxv.8; 1 Co. ix. 13, ete.; or so that certain definite parts of it must be thought of, as the courts, esp. where Jesus or the apostles are said to have gone up, or entered, ‘into the temple,’ to have taught or encountered adversaries, and the like, ‘in the temple,’ Mt. xxi. 12,14; xxvi.55; Mk. xiv. 49; Lk. xix. 47; xxi. 37; xxii. 53; xxiv.53; Jn. v.14; vii. 14,28; vili. 20; xviii. 20; Acts iii. 2; v.20; xxi. 26, ete.; of the courts and sanctuary, Mt. xii.5; of the court of the Gentiles, out of which Jesus drove the buyers and sellers and money-changers, Mt. xxi. 12; Mk. xi. 15; Lk. xix. 45; Jn. ii. 14 sq.; of the court of the women, Lk. ii. 37; of any portico or apartment, Lk. ii. 46, cf. Jn. x. 23. On the phrase τὸ πτερύγιον τοῦ ἱεροῦ see πτερύγιον, 2. ἱεροπρεπής, -és, (fr. ἱερός, and πρέπει it is becoming), befitting men, places, actions or things sacred to God; reverent: Tit. ii.3. (4 Mace. ix. 25; xi.19; Plat., Philo, Joseph., Leian.,al.) [Cf. Trench § xcii. sub fin.]

ἱερόν hieron 72x

temple, sanctuary, Mt. 4:5; Lk. 4:9; Acts 19:27

ἱερόν, -οῦ τό, v.s. ἱερός.

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

ἱερόν. In P Tebt I. 591} (B.c. 99) a certain Posidonius writes to the priests at Tebtunis assuring them of his good will—8a τὸ ἄνωθεν φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, “because of old I have revered and worshipped the temple.” The reference, as the editors point out, is to the temple of Soknebtunis, the principal temple at Tebtunis ; on other ἐλάσσονα or δεύτερα ἱερά, see their introduction to 74. 88 (B.C. 115-4) (= Chrest. I. 67), a list of no fewer than thirteen shrines belonging to the village of Kerkeosiris. Many shrines in Egypt were privately owned, cf. 2d. 1418 note. Fora convenient list of epithets applied to ἱερά, see Otto Priester ii. p. 373, and for a ἱερὸς οἶκος at Priene, used for mystic rites, see Rouffiac Recherches, p. 62: at the entrance was the inscr.— Hictvar eis [τὸ] ἱερὸν ἁγνὸν ἐ[ν] ἐσθῆτι λευκ[ῆι]. It may be convenient to reproduce here in full the famous inscr., discovered in 1871, warning Gentiles against penetrating into the inner courts of the Temple at Jerusalem :-— OGIS 508 (i/A.D.) μηθένα ἀλλογενῆ εἰσπορεύεσθαι ἐντὸς τοῦ περὶ τὸ ἱερὸν τρυφάκτου καὶ περιβόλου (‘within the screen and enclosure surrounding the sanctuary”) ὃς δ᾽ ἂν ληφθῇ, ἑαυτῶι αἴτιος ἔσται διὰ τὸ ἐξακολουθεῖν θάνατον : see also s.v. ἀλλογενής and Deissmann LAZ p. 74 ff. ς ΄

ἱερόν (hieros) — temple. ἱερός (for ἱερὸν see. III.2), ά, όν, also ός, όν in the phrase ἱερὸς ἀκτή [Refs 8th c.BC+]: Ionic dialect and poetry ἱρός, ή, όν (see. entry near the end): Doric dialect and N. Greek ἱᾰρός [Refs]: Aeolic dialect ἶρος [Refs 7th c.BC+], but ἴαρος (correlated from ἴερ-) [Refs 7th c.BC+]: superlative ἱερώτατος [Refs 5th c.BC+]

I. filled with or manifesting divine power, supernatural, ἱ. ἲς Τηλεμάχοιο [Refs 8th c.BC+]; ἄλφιτον, ἀλωαί, [Refs 8th c.BC+]; of natural objects or phenomena, rivers, [Refs 8th c.BC+]; λιβάς, of the Spercheus, [Refs 5th c.BC+]; ἱεραὶ βῆσσαι Κίρκης 'faery', [Refs 8th c.BC+]; ἱ. ἦμαρ, κνέφας, [Refs 8th c.BC+]; ἱερὸς δίφρος (where δ. perhaps = ἵπποι) [Refs 8th c.BC+]; ὕπνος, of death, [Refs 3rd c.BC+]; ἔστι μὲν οὐδὲν ἱ. no great matter, [Refs 3rd c.BC+]

II. of divine things, holy, ἱεροῖς ἐν δώμασι Κίρκης [Refs 8th c.BC+]; δόσις the gift of God, [Refs]; πόλεμος holy war, 'crusade', [Refs 5th c.BC+]

II.2. of earthly things, hallowed, consecrated, βωμοί [Refs 8th c.BC+]; ἱ. δόμος, of the temple of Athena,[Refs 8th c.BC+]; ἱρὰ γράμματα hieroglyphics, [Refs 5th c.BC+]; but ἱ. γράμματα of the “Holy Scriptures”, [NT]; ἱ. βύβλοι [Refs 3rd c.BC+]; ἱ. ἄγαλμα, τρίπους, [Refs 5th c.BC+]; ἱ. σώματα, of ἱερόδουλοι, [Refs 1st c.BC+]; of animals regarded as 'taboo', [κριοί] εἰσί σφι ἱ. διὰ τοῦτο [Refs 8th c.BC+]; of the Roman Tribunes,= Latin sacrosanctus, ἱ. καὶ ἄσυλος [Refs 1st c.AD+]; of Augustus, [Refs]; ἱ. νόμος law of sacrifice, [Refs 4th c.BC+]; ἱ. λόγος legend, [Refs 5th c.BC+]; ἱ. γάμος mystical marriage, a religious ceremony, [Refs 4th c.BC+] see entry ; opposed to βέβηλος, as sacred to profane, [Refs 5th c.BC+]; compare ὅσιος.

II.3. under divine protection, frequently of places, Ἴλιος [Refs 8th c.BC+]; Τροίης ἱερὸν πτολίεθρον, Τροίης ἱερὰ κρήδεμνα, [Refs 8th c.BC+]; ἱ. κύκλος the judge's seat under the protection of Zeus, [Refs 8th c.BC+]; χωρίον ὡς -ώτατον[Refs]; with genitive of a human being, Γναθίου.. ἱ. εἰμι [Refs]

II.3. b of persons, φυλάκων ἱ. τέλος [Refs 8th c.BC+]; ἱ. εὐσεβής τε, of Oedipus, [Refs 5th c.BC+]; ἅνθρωπος ἱ. initiated, [Refs 5th c.BC+]; with genitive of a divinity, deuoted, dedicated, [Refs 5th c.BC+]

II.3. c under the Roman Empire,= sacer, imperial, ἐκ τῶν ἱερῶν τοῦ Καίσαρος γραμμάτων [Refs 2nd c.AD+], etc.; τὸ -ώτατον βῆμα (of the praefectus Aegypti), [Refs 1st c.AD+]: generally, worshipful, ἱ. σύνοδος [Refs 3rd c.AD+]

III. as substantive,

III.1. ἱερά, Ionic dialect ἱρά, τά, offerings, victims, ἱερὰ ῥέξας [Refs 8th c.BC+]

III.1. b after [Refs 8th c.BC+], omens afforded by sacrifice, τὰ ἱρὰ οὐ προεχώρεε χρηστά [Refs 5th c.BC+]; τὰ ἱερὰ καλὰ [ἦν] [Refs 5th c.BC+]

III.1. c generally, sacred objects or rites, [Refs 5th c.BC+]; of cult-images, IG Rom.[Refs]

III.2. after [Refs 8th c.BC+], ἱερόν, Ionic dialect ἱρόν, τό, holy place, [Refs 5th c.BC+]; opposed to νηός, [Refs 5th c.BC+]; frequently of a temple, ἔστι δὲ ἐν τῷ τεμένεϊ.. ἱρόν κτλ. [Refs 5th c.BC+]; of the Jewish temple, [LXX+2nd c.BC+]

III.3. ἱερὸν τῆς δίκης a sacred principle of right, [Refs 5th c.BC+]

III.4. ἱερός, ὁ (i.e. μήν), name of month at Delos, [Refs 3rd c.BC+]

III.5. ἱεροί, οἱ, members of a religious college or guild, [Refs 1st c.BC+], etc.; also of women, ἱεραί, αἱ, [Refs]

III.5. b ={ἱερόδουλος}, [Refs 5th c.BC+]

IV. special phrases, post-[Refs 8th c.BC+]

IV.1. proverbial, ἱ. ἄγκυρα one's last hope, [Refs 1st c.AD+]

IV.2. ἱ. βόλος, name of a throw at dice, [Refs 4th c.BC+]

IV.3. ἱ. βοτάνη, see at {βοτάνη}.

IV.4. ἱ. (i.e. γραμμή) [Refs], last line of draught-board, κινήσαις τὸν ἀπ᾽ ἴρας.. λίθον [Refs 7th c.BC+]; τὴν ἀφ᾽ ἱερᾶς (variant{τὴν ἱεράν}) [Refs 1st c.AD+]

IV.5. ἱ. ἰχθύς,= ἀνθίας, [Refs 4th c.BC+]

IV.6. ἱ. λόχος, see at {λόχος}.

IV.7. ἱερά (i.e. νίκη), ἡ, drawn contest, dead heat (because the prize was assigned to the god), [Refs 6th c.AD+] 'divide the honours', [Refs 2nd c.BC+]

IV.8. ἱ. νόσος epilepsy, [Refs 5th c.BC+]

IV.9. ἡ ἱ. ὁδός the sacred road to Delphi, [Refs 5th c.BC+] see entry ; and that from Elis to Olympia, [Refs 2nd c.AD+]

IV.10. ἱ. ὀστέον, os sacrum, the last bone of the spine, [Refs 5th c.BC+]

IV.11. ἱ. συμβουλή sacred duty of an adviser, [Refs 5th c.BC+]

IV.12. ἱ. σῦριγξ spinal canal, [Refs 2nd c.AD+]

IV.13. ἱερὰ τριήρης, of the Delian ship, or one of the state-ships (Salaminia or Paralos), [Refs 4th c.BC+]

IV.14. frequently in geographical names, e.g. ἱ ἄκρα, in Lycia, [Refs 1st c.BC+]; ἱ. ἀκρωτήριον, in Spain, Cape St. Vincent, [Refs]; ἱ. κώμη, in Lydia, [Refs 2nd c.BC+]; ἱ. νῆσος, one of the Liparean group, [Refs 5th c.BC+]; one of the insulae Aegates, [Refs 2nd c.BC+]

V. adverb -ρῶς holily, ἀποθανεῖν variant in [Refs 8th c.BC+]; ῑερόν in the first foot of a hexameters, [Refs 3rd c.BC+]; also in compounds ἱεραγωγός, ἱεροθαλλής, ἱερόφωνος: ῑ always in contraction form ἱρός which is used in Epic dialect, [Refs 5th c.BC+], and some Ionic dialect inscriptions, as [Refs 7th c.BC+], but is rarely found in codices of [Refs 5th c.BC+]; also in Trag., [Refs 4th c.BC+]