Lexical Summary
oikos: House, household, home, family
Original Word:οἶκος
Part of Speech:Noun, Masculine
Transliteration:oikos
Pronunciation:OY-kos
Phonetic Spelling:(oy'-kos)
KJV: home, house(-hold), temple
NASB:house, home, household, homes, descendants, families, family
Word Origin:[of uncertain affinity]
1. a dwelling (more or less extensive)
2. (by implication) a family (more or less related)
{literally or figuratively}
Strong's Exhaustive Concordance
home, household, temple.
Of uncertain affinity; a dwelling (more or less extensive, literal or figurative); by implication, a family (more or less related, literally or figuratively) -- home, house(-hold), temple.
NAS Exhaustive Concordance
Word Origina prim. word
Definitiona house, a dwelling
NASB Translationdescendants (1), families (1), family (1), home (18), homes (2), house (79), household (14), households (1), itself (1), palaces (1), place (1).
Thayer's Greek Lexicon
STRONGS NT 3624: οἶκοςοἶκος,
οἴκου,
ὁ (cf. Latin
vicus, English ending
-wich;
Curtius, § 95), from
Homer down; the
Sept. in numberless places for
בַּיִת, also for
הֵיכַל, a palace,
אֹהֶל, a tent, etc.;
1.a house;
a. strictly,an inhabited house (differing thus fromδόμος the building):Acts 2:2;Acts 19:16;τίνος,Matthew 9:6;Mark 2:11;Mark 5:38;Luke 1:23, 40, 56;Luke 8:39, 41, etc.;ἔρχεσθαιεἰςοἶκον, to come into a house (domurn venire),Mark 3:20 (19);εἰςτόνοἶκον, into the (i. e.his or their) house,home,Luke 7:10;Luke 15:6;ἐντῷοἴκῳ, in the (her) house,John 11:20;ἐνοἴκῳ, at home,1 Corinthians 11:34;1 Corinthians 14:35;οἱεἰςτόνοἶκον(seeεἰς, C. 2),Luke 9:61;κατ'οἶκον, opposed toἐντῷἱερῷ, in a household assembly,in private (R. V.at home; seeκατά, II. 1 d.),Acts 2:46;Acts 5:42;κατ'οἴκους, opposed toδημοσίᾳ, in private houses (A. V.from house to house; seeκατά, II. 3 a.),Acts 20:20;κατάτούςοἴκουςεἰσπορευόμενος, entering house after house,Acts 8:3;ἡκατ'οἶκοντίνοςἐκκλησία, seeἐκκλησία, 4 b. aa.
b.any building whatever:ἐμπορίου,John 2:16;προσευχῆς,Matthew 21:13;Mark 11:17;Luke 19:46;τοῦβασιλέως,τοῦἀρχιερέως,the palace of etc.,Matthew 11:8;Luke 22:54 (hereTTrWHοἰκία);τοῦΘεοῦ, the house where God was regarded as present — of the tabernacle,Matthew 12:4;Mark 2:26;Luke 6:4; of the temple at Jerusalem,Matthew 21:13;Mark 11:17;Luke 19:46;John 2:16f, (Isaiah 56:5, 7); cf.Luke 11:51;Acts 7:47, 49; of the heavenly sanctuary,Hebrews 10:21 (οἶκοςἅγιοςΘεοῦ, of heaven,Deuteronomy 26:15; Baruch 2:16); a body of Christians (a church), as pervaded by the Spirit and power of God, is calledοἶκοςπνευματικός,1 Peter 2:5.
c.any dwelling-place: of the human body as the abode of demons that possess it,Matthew 12:44;Luke 11:24; (used in Greek authors also of tents and huts, and later, of the nests, stalls, lairs, of animals). universally,the place where one has fixed his residence, one'ssettled abode, domicile:οἶκοςὑμῶν, of the city of Jerusalem,Matthew 23:38;Luke 13:35.
2. by metonymy,the inmates of a house, all the persons forming one family, a household:Luke 10:5;Luke 11:17 (al: refer this to 1, and takeἐπί either locally (seeἐπί, C. I. 1), or of succession (seeἐπί, C. I. 2 c.));;Acts 7:10;Acts 10:2;Acts 11:14;Acts 16:31;Acts 18:8;1 Corinthians 1:16;1 Timothy 3:4;1 Timothy 5:4;2 Timothy 1:16;2 Timothy 4:19;Hebrews 11:7; plural,1 Timothy 3:12;Titus 1:11 (so alsoGenesis 7:1;Genesis 47:12, and often in Greek authors); metaphorically, and in a theocratic senseὁοἶκοςτοῦΘεοῦ,the family of God, of the Christian church,1 Timothy 3:15;1 Peter 4:17; of the church of the Old and New Testament,Hebrews 3:2, 5f (Numbers 12:7).3.stock, race, descendants of one (A. V.house):ὁοἶκοςΔαυίδ,Luke 1:27, 69;Luke 2:4 (1 Kings 12:16);οἶκοςἸσραήλ,Matthew 10:6;Matthew 15:24;Luke 1:33;Acts 2:36;Acts 7:42; ((ὁοἶκοςἸακώβ), 46LTTr marginal reading);Hebrews 8:8, 10 (Jeremiah 38:31 ();Exodus 6:14;Exodus 12:3;Exodus 19:3;1 Samuel 2:30; (cf.ὁσεβαστόςοἶκος,Philo in Flac. § 4)). The word is not found in the Apocalypse. [SYNONYMS:οἶκος,οἰκία: in Attic (and especially legal) usage,οἶκος denotes one'shousehold establishment, one's entire property,οἰκία,the dwelling itself; and in proseοἶκος is not used in the sense ofοἰκία. In the sense offamilyοἶκος andοἰκία are alike employed;Schmidt vol. ii., chapter 80. In relation to distinctions (real or supposed) betweenοἶκος andοἰκία the following passages are of interest (cf. Valckenaer onHerodotus 7, 224):Xenophon, oecon. 1, 5οἶκοςδέδήτίδοκεῖἡμῖνκειναι;ἄραὅπεροἰκία,ἤκαίὅσατίςἔξωτῆςοἰκίαςκέκτηται,πάντατοῦοἴκουταῦταἐστιν ...πάντατοῦὀκουεἶναιὅσατίςκέκτηται.Aristotle, polit. 1, 2, p. 1252{b}, 9ff,ἐκμένοὖντούτωντῶνδύοκοινωνιων (viz. of a man with wife and servant)οἰκίαπρώτη,καίὀρθῶςἡσιοδοςεἶπεποιήσας "οἶκονμέν prootista]γυναῖκατέβοῦντ'ἀροτηρα." ...ἡμένοὖνεἰςπᾶσανἡμέρανσυνεστηκυιακοινωνίακατάφύσινοἶκοςἐστιν. ibid. 3, p. 1253{b}, 2ff,πᾶσαπόλιςἐκοἰκιῶνσύγκειται.οἰκίαςδέμέρη,ἐκὧναὖθιςοἰκίασυνισταται.οἰκίαδέτέλειοςἐκδούλωνκαίἐλευθέρων ...πρῶταδέκαίἐλάχισταμέρηοἰκίαςδεσπότηςκαίδοῦλοςκαίπόσιςκαίἄλοχος.πατήρκαίτέκνα, etc.Plutarch, de audiend. poetis § 6καίγάροἶκονπότεμέντήνοἰκίανκαλοῦσιν, "οἶκονἐςὑψοροφον."πότεδέτήνοὐσίαν, "ἐσθίεταιμοιοἶκος." (seeοἰκία, c.)Hesychius' Lexicon, under the wordsοἰκία,οἶκοι, under the wordοἶκος.ὀλίγηοἰκία ...καίμέροςτίτῆςοἰκίας ...καίτάἐντῇοἰκία. In the N. T., although the words appear at times to be used with some discrimination (e. g.Luke 10:5, 6, 7;Acts 16:31, 32, 34; cf.John 14:2), yet other passages seem to show that no distinction can be insisted upon: e. g.Matthew 9:23;Mark 5:38;Luke 7:36, 37;Acts 10:17,();; (1 Corinthians 1:16;1 Corinthians 16:15).]
Topical Lexicon
Literal dwelling placesΟἶκος most frequently designates the physical structure in which people live. The term appears in narrative settings that emphasize everyday life: the paralytic is healed and commanded, “Get up, pick up your mat, and go to your house” (Matthew 9:6); Jairus brings Jesus “to his house” where his daughter lies (Luke 8:41); and the Spirit is poured out “in the house where they were sitting” on Pentecost (Acts 2:2). These texts reveal God’s gracious activity invading ordinary domestic spaces, showing that no place is too common to become the theater of divine action.
Household as family
Οἶκος often embraces the persons who occupy the dwelling—the family and even the servants. Cornelius is described as “a devout man and one who feared God with all his household” (Acts 10:2). When the Philippian jailer asks how to be saved, Paul answers, “Believe in the Lord Jesus, and you will be saved—you and your household” (Acts 16:31). Here the focus shifts from architecture to kinship, underscoring covenant solidarity. Salvation is portrayed as able to penetrate and transform an entire domestic circle.
Lineage and dynastic house
Luke records that the angel promises Mary, “The Lord God will give Him the throne of His father David, and He will reign over the house of Jacob forever” (Luke 1:32-33). Οἶκος thus denotes a line of descent or national entity. Stephen’s sermon recounts Israel’s history in terms of “the house of Israel” (Acts 7:42). The vocabulary links God’s redemptive purposes with specific families and generations, affirming that divine promises run through history with fidelity.
The house of God in the Temple
A distinct strand of usage identifies the sanctuary in Jerusalem. Jesus cites Isaiah while cleansing the court: “My house will be called a house of prayer for all the nations” (Mark 11:17). The same phrase condemns the commercializing of worship. Hebrews recalls that Moses was “faithful in all God’s house” (Hebrews 3:2-5), applying οἶκος to the tabernacle‐temple complex and, by extension, to the community that worships there. The physical temple embodies God’s holy presence among His people, yet also foreshadows a greater, living house.
Jesus within the house
Many of Christ’s key revelations occur indoors. In Capernaum “it was reported that He was at home” (Mark 2:1), and crowds gather so densely that the paralytic must be lowered through the roof. Zacchaeus welcomes Jesus joyfully, and the Lord declares, “Today salvation has come to this house” (Luke 19:9). The intimacy of the household setting highlights personal encounter and immediate transformation.
The household as sphere of salvation
Acts repeatedly portrays households as units of evangelism: Lydia, the jailer, and Crispus each believe and are baptized along with their homes (Acts 16:15; 16:34; 18:8). The pattern exhibits God’s intention to extend grace through family structures and validates ministry that engages every member, young and old.
House churches and early Christian fellowship
With synagogue expulsion and temple access curtailed, believers gather “from house to house” (Acts 5:42) and “broke bread from house to house” (Acts 2:46). Specific meeting places are cited: “Greet also the church that meets at their house” (Romans 16:5; cf.Colossians 4:15; Philemon 2). Domestic architecture becomes an incubator for worship, teaching, and mutual care, providing flexibility and warmth that public halls could not match. The model continues to inspire mission strategy where formal buildings are impractical or restricted.
Pastoral Epistles: order in the household
Leadership qualifications hinge on managing the home: an overseer must “manage his own household well” (1 Timothy 3:4). Deacons likewise must lead “their children and their own households competently” (1 Timothy 3:12). The health of a congregation is inseparable from the integrity displayed in the elder’s living room. Titus must silence false teachers who upset “whole households” (Titus 1:11), showing that doctrinal error often enters through domestic relationships. Scripture therefore binds theology and family life together in pastoral oversight.
Spiritual house, priestly community
The New Covenant brings a climactic redefinition: “You also, like living stones, are being built into a spiritual house to be a holy priesthood” (1 Peter 2:5). Believers themselves form God’s dwelling; the Spirit indwells them corporately (Hebrews 3:6; 10:21). The imagery fuses temple and family: God’s presence and Fatherhood animate the same structure. Disciples are both children in the household and stones in the sanctuary, highlighting privilege and responsibility.
Eschatological promise of the Father’s house
Though not limited to the Johannine term μονή, the concept converges in Christ’s assurance, “In My Father’s house are many rooms” (John 14:2). The earthly ιδία οἰκία becomes an anticipation of the eternal dwelling where God gathers His family forever.Hebrews 11:10 views Abraham as seeking “the city with foundations,” a permanent οἶκος built by God. Present hospitality and holiness therefore anticipate a consummated household in the new creation.
Practical ministry applications today
1. Evangelism should purposefully address entire families, recognizing the biblical pattern of household conversion.
2. Church leaders must prioritize exemplary home life, for domestic disorder undermines public ministry.
3. Small‐group and house‐church expressions retain apostolic precedent and can revitalize discipleship where institutional structures are inadequate.
4. Christian homes should function as micro‐sanctuaries—places of prayer, Scripture, and welcome—reflecting the identity of believers as a spiritual house.
5. The hope of an eternal dwelling relativizes worldly possessions and motivates sacrificial hospitality.
Selected key references
Matthew 12:44;Mark 5:19;Luke 19:5-9;John 2:16-17;Acts 7:46-49;Acts 10:2;Acts 16:31-34;Romans 16:5;1 Corinthians 11:34;1 Timothy 3:4-15;Hebrews 3:2-6;1 Peter 2:5.
Forms and Transliterations
οικίας οικοι οίκοι οίκοί οικοις οίκοις οἴκοις όικοις οικον οικόν οίκον οίκόν οἶκον οἶκόν όικον οικος οικός οίκος οίκός οἶκος οἶκός όικος οικου οικού οίκου οἴκου οικους οίκους οἴκους οικω οίκω οἴκῳ όικω οικων οίκων οἴκων oiko oikō oíkoi oíkōi oikois oíkois oikon oikōn oíkon oíkōn oîkon oîkón oikos oîkos oîkós oikou oíkou oikous oíkousLinks
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