In the Greek New Testament, the terms ἱερόν and ναός both refer to the “temple,” yet they carry significantly different nuances and theological implications. Both terms are rooted in Greek religious vocabulary, yet when employed by New Testament writers—especially in the Gospels and Pauline Epistles—their meanings are sharpened to reflect both Jewish worship and Christian theology. This article explores their etymology, usage, and theological weight, distinguishing between the physical temple complex and the innermost dwelling place of God.
Lexical Definitions and Origins
- ἱερόν – A neuter noun from ἱερός (“sacred, holy”). It refers broadly to the sacred precincts or temple complex, including all buildings, courts, and outer areas surrounding the sanctuary in Jerusalem. It is used extensively in the Gospels and Acts.
- ναός – Also a neuter noun, from the root ναίω (“to dwell”). It denotes the inner sanctuary or shrine where the deity is believed to dwell. In the Jewish temple, it corresponds to the Holy Place and the Holy of Holies. It is often used in theological contexts, including descriptions of the Church and the body of Christ as God’s dwelling.
ἱερόν: The Temple Complex in the Gospels
ἱερόν appears approximately 70 times in the New Testament, most frequently in the Synoptic Gospels and the book of Acts. It is the term used when referring to Jesus teaching in the temple courts (Matt 21:12–14; Mark 11:15) or when the disciples marvel at the grandeur of the temple structures (Mark 13:1).
This term encompasses the entire temple area—the Court of the Gentiles, the Court of the Women, the Treasury, porticoes, and the surrounding architecture. In this sense, ἱερόν is spatial and architectural, connected to the visible institution of worship in Jerusalem.
ναός: The Inner Sanctuary and the Dwelling of God
ναός appears about 45 times in the New Testament and conveys a more restricted and theological sense. It refers to the inner part of the temple where God’s presence was believed to dwell. In the Septuagint, ναός typically renders the Hebrew הֵיכָל (heikhal)—the actual sanctuary building, especially the Holy of Holies.
In Matthew 27:51, when the veil of the temple is torn in two at Jesus’ death, the word used is ναός, indicating the rupture of the barrier separating God and humanity:
“Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπὸ ἄνωθεν ἕως κάτω.”
In John 2:19–21, Jesus famously says:
“Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.”
Here, John clarifies that Jesus was speaking about His own body, establishing a profound theological metaphor: Christ Himself is the dwelling of God—the true ναός.
Theological Reorientation: From Sacred Space to Living Temple
Paul adopts the term ναός to describe both individual believers and the corporate body of the Church as God’s temple:
- 1 Corinthians 3:16: “Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν;”
- 2 Corinthians 6:16: “Ἡμεῖς γάρ ναὸς θεοῦ ἐσμεν ζῶντος.”
- Ephesians 2:21: “ἐν ᾧ πᾶσα ἡ οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ.”
This redefinition of ναός shifts attention from a physical temple in Jerusalem to the indwelling presence of God in the life of the believer and the church. The presence of the Holy Spirit makes the community of faith the true inner sanctuary.
Contrasting Usage in Revelation and Eschatological Settings
The book of Revelation provides further theological development of these terms. The heavenly temple is often referred to as ναός (e.g., Rev 11:19; Rev 15:5–8), representing God’s throne room. Yet, strikingly, in Revelation 21:22, John says:
“Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ· ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον.”
This ultimate eschatological vision reveals a new reality: God Himself is the temple. The physical and even symbolic structures are transcended by direct communion with the divine presence.
Summary of Distinctions and Theological Roles
| Term | Meaning | Usage | Theological Emphasis |
|---|---|---|---|
| ἱερόν | Temple precincts, entire complex | Gospels, Acts | Public worship, sacred geography, institutional Judaism |
| ναός | Inner sanctuary, dwelling of God | Pauline letters, Revelation | God’s indwelling presence, Christ’s body, Church as temple |
Sacred Space and Spiritual Indwelling
The use of both ἱερόν and ναός in the New Testament reflects a theological transition from sacred space to sacred people. While ἱερόν describes the visible institution that Christ confronts, cleanses, and ultimately predicts will be destroyed, ναός is redefined as the place where God truly dwells—in Christ, in the believer, and in the community united by the Holy Spirit.
By distinguishing between the outer precincts and the inner dwelling, the New Testament writers affirm both the historical significance of the temple and its transformation in light of the Messiah. The temple is no longer a building but a person—and, by extension, a people.
