from ἱερόν and συλάω; a temple-despoiler:--robber of churches.
Transliteration:hierósylos
Pronunciation:hee-er-os'-oo-los
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek term ἱερόσυλος (hierósylos), Strong's number `{{G2417}}`, is a compound word derived from two significant components: ἱερόν (hierón), meaning "a sacred place" or "temple," and συλάω (syláō), meaning "to strip off," "to plunder," or "to despoil." Therefore, the literal and primary meaning of ἱερόσυλος is "one who robs or plunders a sacred place," a "temple-despoiler," or "sacrilegious robber."
The semantic range of ἱερόσυλος extends beyond mere theft to encompass an act of profound sacrilege. It implies a violation not simply of property, but of something consecrated or dedicated to a deity. This act demonstrates a deep disrespect for the divine, for religious institutions, or for objects held as holy. It is an offense that touches upon the very concept of the sacred, representing a profanation of what is set apart for worship or divine service.
### Biblical Occurrences & Contextual Analysis
The term ἱερόσυλος (hierósylos) appears only once in the New Testament, in the book of Acts:
* **[[Acts 19:37]]**: "For you have brought these men here, who are neither temple robbers nor blasphemers of our goddess."
This occurrence is found within the narrative of the Ephesian riot, instigated by Demetrius the silversmith, whose livelihood was threatened by Paul's preaching against idolatry. Demetrius and his fellow craftsmen, fearing the loss of their trade in making silver shrines for Artemis, accuse Paul and his companions. However, in this specific verse, the town clerk addresses the agitated crowd, stating that Paul's companions, Gaius and Aristarchus, were neither "temple robbers" (ἱερόσυλοι) nor "blasphemers" of their goddess Artemis.
The context is crucial: the accusation of "temple robbery" would have been a grave charge in a city like Ephesus, which prided itself on its magnificent Temple of Artemis, one of the Seven Wonders of the Ancient World. Such an act would have been an egregious affront to the city's patron deity and its religious sensibilities. The town clerk's statement serves to de-escalate the tension by clarifying that the Christian missionaries, while challenging the *idolatry* of the Ephesians, had not engaged in any physical desecration or theft from the temple. Their opposition was theological and evangelistic, not criminal or destructive of property. This distinction highlights that the early Christian mission, even when confronting paganism, did not resort to acts of vandalism or sacrilege against existing religious structures.
### Related Words & Concepts
The word ἱερόσυλος is closely related to a family of Greek words centered around the concept of "holiness" and "sacredness":
* **`{{G2411}}` ἱερός (hierós)**: The adjective meaning "holy" or "sacred," from which ἱερόν (hierón), the first part of ἱερόσυλος, is derived. This foundational word emphasizes that which is set apart for divine use or worship.
* **`{{G2413}}` ἱερατεία (hierateia)**: Priesthood, referring to the office or function related to sacred duties.
* **`{{G2416}}` ἱερουργέω (hierourgeō)**: To minister in sacred things, to perform sacred rites.
* **`{{G4813}}` συλάω (syláō)**: The verb "to plunder" or "to despoil," which forms the second part of ἱερόσυλος. This word highlights the act of forceful taking or stripping.
Concepts related to ἱερόσυλος include:
* **Sacrilege**: The violation or misuse of what is regarded as sacred. This is the primary conceptual domain of ἱερόσυλος.
* **Profanation**: The act of treating something sacred with disrespect or contempt.
* **Blasphemy**: While distinct from physical robbery, blasphemy (as mentioned alongside ἱερόσυλος in [[Acts 19:37]]) represents a verbal or attitudinal disrespect toward the divine.
* **Theft**: Though ἱερόσυλος involves theft, it is a specific kind of theft—one targeting the sacred—and thus carries far greater religious and moral weight than common larceny.
* **Idolatry**: The context of [[Acts 19:37]] places ἱερόσυλος in opposition to the worship of idols, highlighting the different ways in which reverence (or lack thereof) manifests.
The concept of sacrilege is also deeply rooted in the Old Testament, where specific laws and narratives underscore the severe consequences for profaning holy objects, places, or persons dedicated to Yahweh (e.g., Nadab and Abihu's unauthorized fire in [[Leviticus 10:1-2]], Uzzah's touching of the Ark in [[2 Samuel 6:6-7]], Belshazzar's use of temple vessels in [[Daniel 5:1-4]]). While the specific Greek term ἱερόσυλος is not used, the underlying theological principle of respecting what is consecrated to God is consistent.
### Theological Significance
Though ἱερόσυλος appears only once, its theological significance is profound, touching upon the nature of holiness, reverence, and the proper conduct of God's people in the world.
1. **The Sacredness of God's Things**: The very existence of a word like ἱερόσυλος underscores the ancient and universal recognition that certain places, objects, or even times are set apart as sacred, belonging to the divine. For the Jews, this was the Temple, its vessels, and offerings. For pagans, it was their temples and idols. For Christians, while the physical temple is superseded by the spiritual reality of the Church as the body of Christ and individual believers as temples of the Holy Spirit ([[1 Corinthians 6:19]]), the principle of respecting what is dedicated to God remains.
2. **Gravity of Sacrilege**: Sacrilege, as epitomized by ἱερόσυλος, is not merely a crime against property; it is an offense against God Himself. It demonstrates a contempt for His holiness and His rightful claim over all things, especially those specifically consecrated to Him. In the Old Testament, such acts often incurred divine judgment.
3. **Christian Conduct and Witness**: The negative assertion in [[Acts 19:37]] is highly instructive for Christian ethics. It teaches that even when confronting false worship or idolatry, the method of witness should not involve physical destruction, theft, or desecration of others' sacred spaces. The Christian battle is spiritual, fought with truth and love, not with violence or vandalism. This distinguishes true evangelism from destructive zealotry. It implies that while Christians are called to challenge false gods, they are also called to demonstrate respect for order and property, even when that property is dedicated to pagan worship.
4. **Application to the Church**: By extension, the concept of ἱερόσυλος can inform Christian understanding of stewardship within the church. Misappropriation of church funds, misuse of sacred objects (e.g., communion elements), or dishonoring the "temple" of one's own body or the collective body of believers could be seen as a form of spiritual sacrilege, a disrespect for what belongs to God.
### Summary
The Greek word ἱερόσυλος (hierósylos, `{{G2417}}`) precisely means a "temple-despoiler" or "sacrilegious robber," combining the concepts of a sacred place (ἱερόν) and the act of plundering (συλάω). Its singular appearance in the New Testament in [[Acts 19:37]] is crucial, where the town clerk in Ephesus states that Paul's companions were neither "temple robbers" nor blasphemers of their goddess. This negative assertion highlights that Christian evangelism, even when challenging idolatry, does not involve physical desecration or theft from pagan temples. Theologically, ἱερόσυλος underscores the profound gravity of sacrilege as an act of contempt against the divine and what is consecrated to God. It serves as a reminder of the sacredness of God's dedicated things and the ethical imperative for Christians to conduct themselves with reverence and respect, even in the face of opposing beliefs.
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