Pronunciation Guide: ay-doh-LIE-on
Basic Definition
Strong’s G1493: The Greek word εἰδωλεῖον (eidōleion) refers specifically to a temple or sanctuary dedicated to pagan idols or false gods. In New Testament usage, it designates the physical buildings where Greco-Roman polytheistic worship took place. The term carries strong negative connotations in biblical context, representing centers of idolatry that stood in opposition to the worship of the one true God of Israel.
Etymology and Morphology
- Part of Speech: Noun (neuter)
- Root Words: Derived from εἴδωλον (eidōlon, “idol” or “image”)
- Language Origin: Koine Greek
- Primary Usage: Found in theological discourse and practical teaching sections addressing early Christian interaction with pagan culture
- Frequency: Rare, appearing only once in the New Testament (1 Corinthians 8:10)
εἰδωλεῖον Morphology:
- εἰδωλεῖον (nominative singular) – idol temple
- εἰδωλείου (genitive singular) – of an idol temple
- εἰδωλείῳ (dative singular) – in/at an idol temple
- εἰδωλεῖον (accusative singular) – idol temple
- εἰδωλεῖα (nominative/accusative plural) – idol temples
- εἰδωλείων (genitive plural) – of idol temples
- εἰδωλείοις (dative plural) – in/at idol temples
Origin & History
The term εἰδωλεῖον is a compound word formed from εἴδωλον (idol) and the suffix -εῖον, which denotes a place or building. This construction follows a pattern seen in other Greek location words such as μουσεῖον (mouseion, a shrine to the Muses) or Ἀσκληπιεῖον (Asklepieion, a healing temple dedicated to Asclepius). Interestingly, the word appears to be a Jewish-Christian coinage, as it is not found in classical Greek literature prior to its biblical usage.
In the Septuagint (the Greek translation of the Hebrew Scriptures), the concept of idol temples is referenced frequently, particularly in contexts related to the warnings against Israel’s participation in pagan worship. However, the specific term εἰδωλεῖον is not used in the Septuagint, which typically uses more descriptive phrases such as “house of idols” (οἶκος τῶν εἰδώλων) or “temple of a false god.” The early church father Origen (in “Contra Celsum”) later expanded on the concept, using εἰδωλεῖον to contrast pagan worship spaces with Christian places of worship.
Expanded Definitions & Translation Options
- A temple or sanctuary dedicated to the worship of pagan deities and their representations
- A religious institution representing the social and cultural presence of polytheistic worship in Greco-Roman society
- A place where sacrificial meats were offered to idols before being distributed for consumption
- A center of community gathering for religious festivals and practices deemed incompatible with exclusive devotion to יהוה (Yahweh)
εἰδωλεῖον Translation Options:
- Idol temple – The most direct translation, accurately capturing both the physical structure and its religious purpose
- Pagan shrine – Emphasizes the religious function while distinguishing from the Jerusalem Temple
- House of idols – Highlights the dwelling place of false gods, similar to Septuagint terminology
- Idol sanctuary – Conveys the sacred nature of the space within pagan religious systems while maintaining biblical disapproval
Biblical Usage
The term εἰδωλεῖον appears only once in the entire New Testament, in 1 Corinthians 8:10. This singular occurrence is significant as it emerges in Paul’s discussion of a pressing ethical dilemma facing the early Corinthian believers: whether Christians could eat food that had been sacrificed to idols, and especially whether they could do so within the precincts of an idol temple itself. The apostle addresses the tension between Christian freedom and the responsibility to avoid causing spiritual harm to others with weaker consciences.
While the exact term appears only once, the concept of idol temples and the challenges they presented to early Christians is addressed throughout Paul’s letters, particularly in his correspondence with the Corinthian church. In 1 Corinthians 10:14-22, Paul further develops his theology regarding association with idol temples, drawing parallels between communion at the Lord’s table and participation in idol feasts, concluding that believers cannot partake of both.
- “For if anyone sees you who have knowledge eating in an idol temple [εἰδωλείῳ], will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?” 1 Corinthians 8:10
Cultural Insights
In first-century Corinth, idol temples were not merely religious buildings but served as central hubs of social, economic, and political life. The imposing Temple of Apollo dominated the Corinthian landscape, while numerous other temples and shrines to deities like Aphrodite, Asclepius, and Poseidon peppered the city. These temples functioned as multi-purpose facilities—part religious center, part restaurant, part entertainment venue, and part marketplace. Wealthy citizens would often host banquets in temple dining halls (the triclinium), inviting friends, associates, and potential business partners.
For Jewish converts to Christianity, avoiding idol temples would have been instinctive, as Jewish tradition had long prohibited any association with idolatry. However, for Gentile converts in Corinth, the situation was far more complicated. Declining invitations to temple banquets could mean sacrificing business opportunities, fracturing family relationships, and potentially facing social ostracism. When Paul addresses the εἰδωλεῖον question, he is navigating a complex cultural terrain where theology intersects with practical daily life in a predominantly pagan society. The Hebrew concept of avodah zarah (עֲבוֹדָה זָרָה), “strange worship” or idolatry, underscores the fundamental incompatibility between participation in temple activities and covenant faithfulness to יהוה.
Theological Significance
The εἰδωλεῖον controversy illuminates the fundamental theological principle of exclusive devotion to the one true God. When believers in the Messiah entered an idol temple—even with the intellectual understanding that “an idol is nothing” (1 Corinthians 8:4)—they risked compromising the first commandment against idolatry. Paul’s concern reveals the tension between abstract theological knowledge and lived spiritual integrity. True faith isn’t merely intellectual assent to monotheism but requires embodied practices that honor God’s holiness.
The εἰδωλεῖον discourse also highlights the theological priority of love over knowledge. Paul acknowledges that some believers possess the “knowledge” (γνῶσις) that idols have no real existence, yet he subordinates this knowledge to the greater principle of love for fellow believers. This establishes a profound theological hierarchy: love for others supersedes the exercise of personal freedom. The Messiah’s self-sacrificial love becomes the paradigm for Christian ethical decisions, especially in morally ambiguous cultural situations where multiple values compete for priority.
Personal Application
The ancient problem of the εἰδωλεῖον may seem distant, but modern believers face similar tensions between cultural participation and spiritual distinctiveness. Today’s “idol temples” might be environments, institutions, or entertainment venues where values contrary to God’s character are celebrated. Like the Corinthian believers, we must discern when our participation might compromise our witness or harm fellow believers with more sensitive consciences.
The εἰδωλεῖον principle invites us to examine our lives for areas where we might be compartmentalizing our faith. Do we maintain a theoretical belief in God’s sovereignty while practically living as if other powers—success, approval, pleasure, security—deserve our ultimate allegiance? Paul’s teaching challenges us to cultivate an integrated life where our theological convictions shape our social choices, even when this requires sacrificing certain freedoms or opportunities for the sake of love.
Related Words
- εἴδωλον (eidōlon, “idol”) – The image or representation of a deity that was worshipped in the temple; addresses the physical object rather than its location. See G1497
- ναός (naos, nah-OSS) – The sacred inner sanctuary of a temple; used for both pagan temples and the Jerusalem Temple, emphasizing the sacred space rather than its dedication to false gods. See G3485
- ἱερόν (hieron, hee-er-ON) – The broader temple complex including outer courts; typically used for the Jerusalem Temple rather than pagan shrines. See G2411
- βωμός (bōmos, bo-MOSS) – An altar for sacrifice, often found within an εἰδωλεῖον; focuses on the specific location where offerings were made. See G1041
- εἰδωλολατρία (eidōlolatria, ay-do-lo-la-TREE-ah) – The practice of idol worship that occurred within the εἰδωλεῖον; addresses the activity rather than the location. See G1495
Did you Know?
- Archaeological excavations in ancient Corinth have uncovered the remains of the Temple of Apollo and the Asclepieion (healing temple), giving us physical evidence of the εἰδωλεῖα that presented such ethical challenges to the first Christians. Dining rooms attached to these temples confirm Paul’s concern about believers eating meals in idol temples. The sheer size and prominence of these structures helps us understand why avoiding them would have been both socially difficult and economically costly for new converts.
- The issue of food sacrificed to idols (εἰδωλόθυτα) was so significant for early Jewish-Gentile relations that it was one of only four prohibitions listed in the Apostolic Decree at the Jerusalem Council (Acts 15:29). This context helps explain Paul’s extensive treatment of the εἰδωλεῖον question, as it represented a critical boundary marker between acceptable and unacceptable cultural engagement for early believers.
- The term εἰδωλεῖον appears to be a distinctly Jewish-Christian linguistic invention. By creating a specific term for “idol temple,” early believers emphasized the fundamental difference between these spaces and the Jerusalem Temple (ἱερόν or ναός). This linguistic distinction reinforced the theological boundary between true and false worship, reflecting the radical monotheism that set both Judaism and Christianity apart in the polytheistic ancient world.
Remember This
Εἰδωλεῖον reminds us that following the Messiah requires making deliberate choices about which cultural spaces we inhabit and how our actions affect the spiritual development of those around us—placing love above knowledge and community welfare above personal freedom.
