The Meaning of Acts 17:24 Explained

Acts 17:24

KJV: God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;

YLT: 'God, who did make the world, and all things in it, this One, of heaven and of earth being Lord, in temples made with hands doth not dwell,

Darby: The God who has made the world and all things which are in it, he, being Lord of heaven and earth, does not dwell in temples made with hands,

ASV: The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands;

KJV Reverse Interlinear

God  that made  the world  and  all things  therein,  seeing that he  is  Lord  of heaven  and  earth,  dwelleth  not  in  temples  made with hands; 

What does Acts 17:24 Mean?

Verse Meaning

The true God created all things. Since He is Lord of heaven and earth, human temples cannot contain Him. He is transcendent over all (cf. Acts 7:48-50). This harmonized with the Epicureans" idea of God as above the world, but it corrected the Stoics" pantheism. Some Greek philosophers, including Euripides, agreed that temples did not really house their pagan gods, but many Greeks thought they did. [1]

Context Summary

Acts 17:22-34 - The One Living And True God
The gospel preacher must avail himself of any circumstance in his surroundings that will enable him to arrest the attention of his audience. He must meet them where they are and take them with him to realms of thought with which they are not familiar. Paul was wise to begin with that altar to the unknown god.
Around them stood the most exquisite temples ever reared by human genius, but these were not the home of God. He seeks the lowly and contrite heart, not of the Jew alone, but wherever man is found, and on whatever intellectual plane. Men, the world over, are brothers-"he hath made of one blood all nations." The arrangements of divine providence have been contrived to lead men to God. If they feel after Him with reverence and true desire, He will be found of them. All men are His offspring, but only those who receive the Son of God into their hearts become really sons. Repentance is the act of the will, and therefore it may be commanded. God can overlook much that is hurtful and evil, because He loves the world and deals with men according to their light; and we may rejoice therefore that He will judge mankind by "the Man." [source]

Chapter Summary: Acts 17

1  Paul preaches at Thessalonica, where some believe,
5  and others persecute him
10  He is sent to Berea, and preaches there
13  Being persecuted by Jews from Thessalonica,
16  he comes to Athens, and disputes and preaches the living God, to them unknown;
32  whereby, though some mock, many are converted unto Christ

Greek Commentary for Acts 17:24

The God that made the world [ο τεος ο ποιησας τον κοσμον]
Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (κοσμος — kosmos on the old Greek sense of orderly arrangement of the whole universe). [source]
And all things therein [και παντα τα εν αυτωι]
All the details in the universe were created by this one God. Paul is using the words of Isaiah 42:5. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this “Unknown God.” Being Lord of heaven and earth (ουρανου και γης υπαρχων κυριος — ouranou kai gēs huparchōn kurios). Κυριος — Kurios here owner, absolute possessor of both heaven and earth (Isaiah 45:7), not of just parts. Dwelleth not in temples made with hands The old adjective χειροποιητος — cheiropoiētos No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem. [source]
Being Lord of heaven and earth [ουρανου και γης υπαρχων κυριος]
Κυριος — Kurios here owner, absolute possessor of both heaven and earth (Isaiah 45:7), not of just parts. [source]
Dwelleth not in temples made with hands [ουκεν χειροποιητοις ναοις κατοικει]
The old adjective χειροποιητος — cheiropoiētos No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem. [source]
God []
With the article: “the God.” [source]
The world [τὸν κόσμον]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
Made with hands [χιεροποιήτοις]
Probably pointing to the magnificent temples above and around him. Paul's epistles abound in architectural metaphors. He here employs the very words of Stephen, in his address to the Sanhedrim, which he very probably heard. See Acts 7:48. [source]

Reverse Greek Commentary Search for Acts 17:24

John 1:9 The world [τὸν κόσμον]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER-
-DIVIDER-
(2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER-
-DIVIDER-
(3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER-
-DIVIDER-
(4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER-
-DIVIDER-
This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER-
-DIVIDER-
[source]

Acts 14:15 We also are men of like passions with you [και ημεις ομοιοπατεις εσμεν υμιν αντρωποι]
Old adjective from ομοιος — homoios (like) and πασχω — paschō to experience. In the N.T. only here and James 5:17. It means “of like nature” more exactly and affected by like sensations, not “gods” at all. Their conduct was more serious than the obeisance of Cornelius to Peter (Acts 10:25.). υμιν — Humin is associative instrumental case. And bring you good tidings (ευαγγελιζομενοι — euaggelizomenoi). No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul‘s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul‘s line of approach to Jews and proselytes (Acts 13:16-41). That ye should turn from these vain things He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα — epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
Acts 14:15 That ye should turn from these vain things [απο τουτων των ματαιων επιστρεπειν]
He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα — epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
Acts 14:15 Who made [ος εποιησεν]
The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
Acts 17:23 The objects of your worship [τα σεβασματα υμων]
Late word from σεβαζομαι — sebazomai to worship. In N T. only here and 2 Thessalonians 2:4. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of δεισιδαιμονεστερους — deisidaimonesterous in Acts 17:22. An altar (βωμον — bōmon). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T With this inscription On which had been written (stood written), past perfect passive indicative of επιγραπω — epigraphō old and common verb for writing on inscriptions To an Unknown God (ΑΓΝΟΣΤΟ ΤΕΟ — AGNOSTO THEO). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are “altars to gods unknown” (βωμοι τεων αγνωστων — bōmoi theōn agnōstōn). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of αγνωστος — agnōstos old and common adjective (from α — a privative and γνωστος — gnōstos verbal of γινωσκω — ginōskō to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the “confession at once of a bastard philosophy and of a bastard religion” (Hort, Hulsean Lectures, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. In ignorance Present active participle of αγνοεω — agnoeō old verb from same root as αγνωστος — agnōstos to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν — touto ego kataggellō humin). He is a καταγγελευς — kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον — hoṅ̇touton (whom--this one) rather than οτουτο — hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
Acts 17:23 With this inscription [εν ωι επεγεγραπτο]
On which had been written (stood written), past perfect passive indicative of επιγραπω — epigraphō old and common verb for writing on inscriptions To an Unknown God (ΑΓΝΟΣΤΟ ΤΕΟ — AGNOSTO THEO). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are “altars to gods unknown” (βωμοι τεων αγνωστων — bōmoi theōn agnōstōn). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of αγνωστος — agnōstos old and common adjective (from α — a privative and γνωστος — gnōstos verbal of γινωσκω — ginōskō to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the “confession at once of a bastard philosophy and of a bastard religion” (Hort, Hulsean Lectures, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. In ignorance Present active participle of αγνοεω — agnoeō old verb from same root as αγνωστος — agnōstos to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν — touto ego kataggellō humin). He is a καταγγελευς — kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον — hoṅ̇touton (whom--this one) rather than οτουτο — hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
Acts 17:23 In ignorance [αγνοουντες]
Present active participle of αγνοεω — agnoeō old verb from same root as αγνωστος — agnōstos to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν — touto ego kataggellō humin). He is a καταγγελευς — kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον — hoṅ̇touton (whom--this one) rather than οτουτο — hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
Acts 17:23 This set I forth unto you [τουτο εγο καταγγελλω υμιν]
He is a καταγγελευς — kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον — hoṅ̇touton (whom--this one) rather than οτουτο — hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
Acts 17:26 And he made of one [εποιησεν τε εχ ενος]
The word αιματος — haimatos (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were λαος — laos the Gentiles ετνη — ethnē). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be αντοχτονους — antochthonous (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (Acts 17:24) and God created (εποιησεν — epoiēsen) man as he created (ποιησας — poiēsas) the all. [source]
1 Corinthians 3:16 Dwelleth in you [εν υμιν οικει]
The Spirit of God makes his home (οικει — oikei) in us, not in temples made with hands (Acts 7:48; Acts 17:24). [source]
2 Corinthians 6:16 For we are the temple of the living God [ημεις γαρ ναος τεου εσμεν ζωντος]
We, not temples (Acts 7:48; Acts 17:24; 1 Corinthians 3:16; 1 Corinthians 6:19). As God said (κατως ειπεν ο τεος — kathōs eipen ho theos). A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Leviticus 26:11.; Isaiah 52:11; Ezekiel 20:34; Ezekiel 37:27; 2 Samuel 7:8, 2 Samuel 7:14). Plummer notes that at the beginning “I will dwell in them” (ενοικησω εν αυτοις — enoikēsō en autois) is not in any of them. “As God said” points to Leviticus 26:12; Ezekiel 37:27. [source]
Galatians 6:14 The world [κόσμος]
See on John 1:9; see on Acts 17:24; see on 1 Corinthians 4:9. [source]
Galatians 4:3 We were held in bondage [ημεις ημετα δεδουλωμενοι]
Periphrastic past perfect of δουλοω — douloō to enslave, in a permanent state of bondage. Under the rudiments of the world (υπο τα στοιχεια του κοσμου — hupo ta stoicheia tou kosmou). Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (κοσμος — kosmos as the orderly material universe as in Colossians 2:8, Colossians 2:20). See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Galatians 4:3 Under the rudiments of the world [υπο τα στοιχεια του κοσμου]
Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Titus 2:12 Worldly lusts [κοσμικὰς ἐπιθυμίας]
The phrase N.T.o Κοσμικὸς worldlyonly here and Hebrews 9:1. On the ethical sense in κόσμος theworld, see on Acts 17:24, and see on John 1:9. [source]
Hebrews 9:11 Having come [παραγενομενος]
Second aorist middle participle of παραγινομαι — paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων — genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων — genomenōn Moffatt μελλοντων — mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια — dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου — ou chieropoiētou For κτισις — ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]

What do the individual words in Acts 17:24 mean?

The God - having made the world and all things that [are] in it He of heaven earth being Lord not hand-made temples dwells
Θεὸς ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ οὗτος οὐρανοῦ γῆς ὑπάρχων Κύριος οὐκ χειροποιήτοις ναοῖς κατοικεῖ

Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ποιήσας  having  made 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ποιέω  
Sense: to make.
κόσμον  world 
Parse: Noun, Accusative Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
πάντα  all  things 
Parse: Adjective, Accusative Neuter Plural
Root: πᾶς  
Sense: individually.
τὰ  that  [are] 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
οὐρανοῦ  of  heaven 
Parse: Noun, Genitive Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
γῆς  earth 
Parse: Noun, Genitive Feminine Singular
Root: γῆ  
Sense: arable land.
ὑπάρχων  being 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ὑπάρχω  
Sense: to begin below, to make a beginning.
Κύριος  Lord 
Parse: Noun, Nominative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
χειροποιήτοις  hand-made 
Parse: Adjective, Dative Masculine Plural
Root: χειροποίητος  
Sense: made by the hands i.e the skill of men.
ναοῖς  temples 
Parse: Noun, Dative Masculine Plural
Root: ναός  
Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure).
κατοικεῖ  dwells 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: κατοικέω 
Sense: to dwell, settle.