v. House, Church, Tabernacle, Temple
Exo 15:17 in which I know that your hands .. have affirmed
Exo 25:8 they shall make an s for me, and I will dwell in the midst
Exo 36:1 do all the work of the service of the s
Lev 21:12 nor shall he go out of the s, nor profane the s of his
Lev 26:2 and reverence my s. I Jehovah
1Ki 8:6; 2Ch 5:7 they brought the ark .. into the s of
1Ch 22:19 Rise up, and build the kings of the Lord
1Ch 28:10 to build a house for him
2Ch 30:8 Submit yourselves to the Lord, and come to his
Psa 46:4 God, the s of the dwellings of the Most High
Psa 60:6; 108:7
Sanctuary (Heb. miqdash, “sacred place”, “sanctuary”; qôdesh, “what is holy”, “holy”, “holy”; Gr. háguios, “what is holy”, “sanctuary”). Place consecrated to the worship of the true God, especially the tabernacle* erected on Mount Sinai (Exo 25:8, etc.) 1055 and the temple,* which was built later on Mount Moriah (2Ch 3:1; 20: 8; etc.). The sanctuary mentioned in Amos 7:13 was a national place of idolatry, perhaps a temple, erected by Jeroboam at Bethel for the worship of the golden calf established there. In the NT “shrines” (Gr. sébasma) are mentioned with the idea, typical of the original, of “objects of devotion”. These objects that Paul observed in Athens led him to conclude that the Athenians were “too superstitious” or “too religious.” For sanctuary services see Continuous; Priest; Sacrifices and Offerings.
Source: Evangelical Bible Dictionary
(Heb., miqdash, Gr., hagion, holy place). This refers almost exclusively to the tabernacle or temple. God’s sanctuary was his domicile or established earthly abode, the place where he chose to dwell among his people (Psa 114:2). God himself is a sanctuary for his people (Isa 8:14; Eze 11:19). The word is particularly used in connection with the holy of holies, whether of the tabernacle or the temple. When used in the plural, it usually denotes idolatrous altars, or high places, which Israelites who consented to paganism sometimes built (Amos 7:9). A sanctuary was also a place of refuge, the horns of the altar especially being considered inviolable (compare 1Ki 2:28-29). In Hebrews (Heb 8:2; Heb 9:1-2; Heb 13:11), the author makes it clear that the earthly sanctuary was only a type of the true sanctuary, which is in heaven, of which Christ is the High Priest and in which he offers himself as a sacrifice (Heb 10:1-18).
Source: Hispanic World Bible Dictionary
This term is used applying it to a place that is considered sacred, even if it is not dedicated to the true God (Isa 16:12; Acts 17:23). The abode of God is called s. (Exo 15:17). But he orders Israel to make him a s. for his abode (Exo 25: 8), from which comes the divine sanction for the construction of the † ¢ tabernacle and the † ¢ temple. The words. refers most of the time to one of these two. There the believer sees the power and glory of God (Ps 63:2), as well as his ways (Ps 68:24). There he understands how things will turn out in the end (Ps 73:17). It is the place where God is praised (Ps 150:1).
More specifically, it was called s. to the assembly of the Holy Place and the Holy of Holies in the tabernacle and the temple. Thus, it was Zacharias’s turn to offer incense †œentering the s. of the Lord†, where an angel appeared to him “to the right of the altar of incense” (Luke 1:9-11; Heb 13:11). There is an yes. earthly (Heb 9:1), which was the tabernacle and the temple, and another, which is the true one, the heavenly, of which the Lord Jesus is the minister (Heb 8:1-2; Heb 9:24). God himself is the s., the temple (Rev 21:22). †¢Tabernacle. †¢Temple.
Source: Christian Bible Dictionary
type, CONS
see, TABERNÍ ASS, TEMPLE
vet, means “holy”, and is used in the OT to designate both the Tabernacle and the Temple as a whole, and the “holy place” and the “most holy” as opposed to the other parts. The sanctuary was the place where, outside the presence of man and the world, the glory of God could be contemplated and his purposes understood (cf. Ps. 73:17). It was the place where sacrifices were offered and where God was worshiped. In the NT, this term is also applied to the holy parts of the Tabernacle (Heb. 9:1; 13:11). In He. 9:1 receives the qualification of “ground” (“kosmikos”), in contrast to the true Tabernacle “which the Lord pitched and not man” (Heb. 8:2). The term “sanctuary” in this last passage is lit., “holy” (places or things). Of this, Christ is the minister. The sanctuary of the Christian consists of the light of the glory of God in the face of Jesus Christ. God reveals himself without an intervening veil. He has no earthly temple, nor will there be one in the heavenly New Jerusalem, because “her temple is the Lord God Almighty, and the Lamb” (Rev. 21:22). (See TABERNÍ CULO, TEMPLE.)
Source: New Illustrated Bible Dictionary
Temple or place to which a certain sacred character is attributed by some miraculous event that has occurred or by the simple confluence of faithful to develop their devotions or express their religious feelings.
Sanctuaries or places of worship arose in all religions, even the most primitive. Among Christians, the places related to the life and death of Jesus or the Apostles, and those linked to the place of martyrdom of some representative Christian figures, were the object of special veneration for believers.
Later these preferences spread and in the long centuries of the Middle Ages the whole of Christendom was filled with places of worship and sanctification.
The apostolic sanctuaries, such as San Pedro de Roma and Santiago de Compostela, attracted huge masses of pilgrims. And in recent centuries, some Marian shrines, such as Guadalupe, Fátima or Lourdes continue to attract popular piety in a powerful way. (See Mariana. Devotion 5.3)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
It has various meanings: the place where the Ark of the Covenant was placed; the tabernacle; later the temple, and the holiest place in the temple, the Holy of Holies (the Most Holy), a place where God was worshiped and sacrifices were offered. Jesus Christ founds the new sanctuary that is the Church, God’s holy people, in which all moral life, in its individual and community aspect through charity, is: worship offered to God with the sacrifice of Jesus, lived above all in the Eucharist: -> Temple.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
A sacred place where God or gods are venerated. (1Ch 22:19; Isa 16:12; Eze 28:18; Am 7:9, 13) A “sanctuary” need not be a special building, since the Shechem sanctuary referred to in Joshua 24 :25, 26 it may simply have been the place where Abraham had erected an altar centuries before. (Ge 12:6, 7) However, the expression “sanctuary” frequently designates the tabernacle (Ex 25:8, 9) or the temple in Jerusalem. (1Ch 28:10; 2Ch 36:17; Eze 24:21) Applied to the tabernacle, “sanctuary” could mean the entire tent and its courtyard (Ex 25:8, 9; Le 21:12, 23), the furnishings and the utensils of the sanctuary (Nu 10:21; compare Nu 3:30, 31), or it could refer to the Most Holy (Le 16:16, 17, 20, 33).
As a holy place, God’s sanctuary had to be kept uncontaminated. (Nu 19:20; Eze 5:11) Thus, the Israelites should “have respectful fear” of that special place where God representatively dwelt. (Le 19:30; 26:2) When they were taken from the Promised Land into exile, they no longer had any physical sanctuary, but Jehovah promised them that He Himself would be like “a sanctuary” for them. (Eze 11:16.)
The Greek expression na os is used in a broad sense to represent the entire temple complex (Joh 2:20) or just the central building, with its Holy and Most Holy compartments separated by the curtain. (Mt 27:51) For example, when Zechariah entered “into the sanctuary” to offer incense, he entered the Holy, since that was where the incense altar was located. (Lu 1:9-11)
The place where God dwells in heaven is a sanctuary or holy place. In this heavenly sanctuary, the apostle John beheld in vision the ark of the covenant after the blowing of the †˜seventh trumpet†™. (Re 11:15, 19) Subsequently, he saw angels coming out of that sanctuary, and in connection with the pouring out of the “seven bowls” of God’s wrath, he heard a “loud voice” proceeding from the sanctuary. (Re 14:15, 17; 15:5, 6, 8; 16:1, 17)
The apostle John was told in a vision over the earthly courtyard of God’s great spiritual temple: “Arise and measure the sanctuary of the temple of God and the altar and those worshiping in it. But as for the court that is outside the sanctuary of the temple, throw it out and do not measure it, because it has been given to the nations, and they will trample underfoot the holy city for forty-two months† . (Re 11:1, 2) The temple referred to here could not be the one in Jerusalem, since that building had been destroyed some three decades earlier. Since the nations spoken of were terrestrial, they could only be †˜given†™ a courtyard that was also on earth. So it must represent a condition enjoyed by Jesus’ anointed followers while on earth. While it would be impossible for the nations to trample on a heavenly location, they could shamefully treat people begotten by God’s spirit to be his children and on their way to receive a heavenly inheritance with Christ. (Re 3:12) Similarly, Daniel’s prophecy concerning the breaking down of “the established place of his sanctuary” (Da 8:11) and its profanation (Da 11:31) seems to point to events related with those who were serving as priests in the great spiritual temple of God.
The members of the Christian congregation, the body of Christ, constitute a temple or sanctuary where God dwells by spirit. (1Co 3:17; Eph 2:21, 22; 1Pe 2:5, 9; see TEMPLE.)
Source: Dictionary of the Bible
1. jagion (agion, 39), neuter of the adjective jagios, holy. It is used of those structures that are set apart for the service of God: (a) of the tabernacle in the desert (Heb 9: 1 “his sanctuary from him who was of this world”, VM); in the V. 2 the outer part is called “the Holy Place” (RV: “Sanctuary”); here it is used in neuter plural hagia, as in v. 3. Speaking of the absence of the article, Westcott says “The articleless form (agia, jaguia) (literally saints) in this sense seems to be peculiar, as also below (agia aJgivwn, jaguia jaguion), if indeed this is the correct reading. Perhaps it is chosen to draw attention to the character of the sanctuary with all its parts: cf. Moulton-Winer, p. 220”. In its fringe, Westcott and Hort…