Strong's g1497

Pronunciation Guide: eye-DOH-lon

Basic Definition

Key Information

εἴδωλον

Transliteration: eidōlon Part of Speech: noun First Appears: Acts 7:41 Appears: 11 times

Strong’s Entry

g1497

Gloss: eidolon (ei’-do-lon) n.1. an image, idol (i.e. for worship)2. (by implication) a heathen god3. (plural) the worship of such[from G1491]KJV: idol Root(s): G1491 

Strong’s G1497: Εἴδωλον (eidōlon) refers to an image, representation, or likeness made to be worshipped as a god. It denotes a physical object crafted to represent a deity, often translated as “idol” in English Bibles. The word carries strong connotations of emptiness and falsehood, implying that these images are mere shadows with no true divine substance behind them.

Etymology and Morphology

• Part of speech: Noun (neuter)
• Root word: Derived from εἶδος (eidos), meaning “form,” “appearance,” or “shape”
• Language origin: Classical Greek
• Primary usage: Found in narrative passages, theological teaching sections, and especially in apostolic admonitions against pagan practices

Εἴδωλον Morphology:

• εἴδωλον (nominative singular) – an idol
• εἰδώλου (genitive singular) – of an idol
• εἰδώλῳ (dative singular) – to/with an idol
• εἴδωλον (accusative singular) – an idol (direct object)
• εἴδωλα (nominative/accusative plural) – idols
• εἰδώλων (genitive plural) – of idols
• εἰδώλοις (dative plural) – to/with idols

Origin & History

The term εἴδωλον has ancient roots in classical Greek literature. In Homer’s works, it originally referred to a phantom, apparition, or insubstantial image rather than a physical object. In the Iliad and Odyssey, Homer used it to describe dream-images or ghosts. Plato employed the term in his philosophical discussions about representations versus reality, most famously in his “Allegory of the Cave” where εἴδωλα were the shadowy projections that prisoners mistook for reality.

The Septuagint (LXX) dramatically transformed the word’s usage by choosing εἴδωλον to translate several Hebrew terms related to idolatry, including פֶּסֶל (pesel, carved image), תְּרָפִים (teraphim, household gods), and עֲצַבִּים (atsabim, idols). This theological adaptation invested the term with strong negative connotations absent from its classical usage. By New Testament times, early church fathers like Justin Martyr (First Apology) and Clement of Alexandria (Exhortation to the Greeks) further developed the concept to emphasize the emptiness and spiritual danger of idol worship in contrast to true worship of יהוה (Yahweh).

Expanded Definitions & Translation Options

• A physical representation of a deity made for worship
• A false god having no true divine nature or power
• An unreal phantom or shadowy image mistaken for reality
• An object that becomes a substitute for genuine worship of יהוה (Yahweh)
• A visible symbol of spiritual rebellion against the one true God

Εἴδωλον Translation Options:

• Idol – Most common translation, emphasizing the physical object made for worship
• Image – Highlighting the representational aspect but potentially missing the religious connotation
• False god – Focusing on the theological emptiness rather than the physical form
• Shadowy counterfeit – Capturing both the physical and spiritual dimensions of deception
• Vain object of devotion – Emphasizing the futility of worshipping created things

Biblical Usage

In the New Testament, εἴδωλον appears predominantly in contexts addressing the tension between Christian faith and surrounding pagan cultures. Its first appearance in Acts 7:41 occurs in Stephen’s speech recounting Israel’s infamous golden calf incident, establishing a pattern of connecting idolatry with covenant unfaithfulness. Paul frequently employs the term when instructing Gentile converts about separating from their former religious practices, particularly in Corinth and Thessalonica where idol worship permeated daily life.

The Septuagint uses εἴδωλον extensively throughout the historical and prophetic books to translate various Hebrew terms for idols. This translation choice underscores the theological perspective that all man-made objects of worship, regardless of their specific form or cultural context, share the same fundamental emptiness and represent the same spiritual rebellion against יהוה (Yahweh). This consistent usage established idolatry as the antithesis of covenant faithfulness.

• “At that time they made a calf and brought a sacrifice to the idol [εἴδωλον], and were rejoicing in the works of their hands.” Acts 7:41
• “Therefore, my beloved, flee from idolatry [εἰδωλολατρίας, related term].” 1 Corinthians 10:14
• “Little children, guard yourselves from idols [εἰδώλων].” 1 John 5:21
• “You know that when you were pagans, you were led astray to the mute idols [εἴδωλα], however you were led.” 1 Corinthians 12:2
• “For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols [εἰδώλων] to serve a living and true God.” 1 Thessalonians 1:9
• “What agreement has the temple of God with idols [εἰδώλων]?” 2 Corinthians 6:16
• “But we write to them that they abstain from things contaminated by idols [εἰδώλων] and from fornication and from what is strangled and from blood.” Acts 15:20

Cultural Insights

Idol worship in the ancient Mediterranean world was not merely a religious practice but integrated into virtually every aspect of daily life. In cities like Ephesus, Corinth, and Athens, temples dominated the urban landscape, guild associations held regular feasts in honor of patron deities, and civic festivals centered around idol worship. For Gentile converts to faith in Messiah Jesus, the command to separate from idol worship often meant radical social and economic disruption, severing business partnerships, family relationships, and community bonds.

The Jewish understanding of idolatry during the Second Temple period had developed sophisticated distinctions. While some Jews took an absolutist approach against any representational art (based on interpretations of the Second Commandment), others distinguished between images made for decoration versus worship. This explains why some Jewish communities tolerated certain Roman imagery on buildings or coins while vehemently opposing temple worship. Early Messianic Jewish communities navigated these complex cultural boundaries, teaching Gentile believers to reject idol worship while not necessarily demanding adherence to all Jewish cultural practices, as seen in the Jerusalem Council’s decisions (Acts 15:20).

Theological Significance

The concept of εἴδωλον illuminates the profound truth that humans are inherently worshipping creatures who will inevitably serve either the Creator or something within creation. When the worship due to יהוה (Yahweh) alone is redirected toward empty idols, humans not only dishonor God but fundamentally distort their own identity and purpose. The prophets frequently emphasized this spiritual reality, with Isaiah masterfully exposing the logical absurdity of idol worship when a person cuts down a tree, uses part for firewood, and fashions another part into a god to be worshipped (Isaiah 44:9-20).

The New Testament deepens this understanding by revealing that idolatry is not merely about physical statues but about misplaced allegiance and affection. Paul’s declaration that covetousness is idolatry (Colossians 3:5) extends the concept beyond religious contexts, showing that anything elevated to ultimate importance in our lives becomes an εἴδωλον. This theological insight points us to the Messiah, who alone embodied perfect worship, never wavering in His absolute allegiance to the Father even when tempted by Satan with the world’s kingdoms (Matthew 4:8-10). Through union with Him, believers receive both forgiveness for idolatrous hearts and power to reorient their worship toward the one true God.

Personal Application

Understanding εἴδωλον challenges us to examine what occupies the central place of devotion in our lives. Though we may not bow before physical statues, contemporary idols often take more subtle forms—career advancement, financial security, family approval, social media validation, or even ministry success. The invitation is to conduct a heart inventory by asking: “What do I fear losing most? What dominates my thoughts and affections? What do I sacrifice other priorities for?” The answers reveal our functional εἴδωλα.

The good news is that God doesn’t merely command idol rejection but offers Himself as the surpassingly beautiful alternative. When we glimpse His glory in the face of Messiah Jesus (2 Corinthians 4:6), lesser loves and loyalties naturally recede. Freedom from idolatry comes not through willpower but through worship—turning our gaze from shadows to substance, from created things to the Creator, from empty εἴδωλα to the God who fills all things with His presence and purpose.

Related Words

• λατρεία (latreia, lah-TRAY-ah) – service or worship due to God; distinguishes between reverence for God versus idols. Used to describe proper worship directed toward יהוה (Yahweh). See G2999
• εἰδωλολατρία (eidōlolatria, eye-doh-loh-lah-TREE-ah) – idol worship or idolatry; combines εἴδωλον with λατρεία to describe worship wrongfully directed toward idols. This composite term reinforces the severity of misplaced worship. See G1495
• εἰδωλόθυτος (eidōlothytos, eye-doh-LOTH-oo-toss) – something sacrificed to idols; specifically refers to meat from sacrifices offered to pagan deities, which became a significant ethical question for early believers. See G1494
• ναός (naos, nah-OSS) – temple or sanctuary; the dwelling place of a deity, contrasting the true temple of God with temples housing idols. See G3485
• προσκυνέω (proskyneō, pros-koo-NEH-oh) – to worship, bow down, or pay homage; describes the physical act of reverence that should be directed to God alone but is wrongfully given to idols. See G4352

Did you Know?

• Did you know that in ancient Athens there were estimated to be over 30,000 public statues and idols—more gods than people according to some ancient sources? This illuminates Paul’s distress when visiting the city (Acts 17:16) and contextualizes his sermon at the Areopagus, where he skillfully addressed a culture saturated with εἴδωλα by pointing to the “unknown god” as an entry point for proclaiming the one true God.
• Did you know the English word “idol” has evolved beyond its biblical roots? While εἴδωλον in Scripture always carries negative connotations of false worship, modern English uses “idol” in admiring ways—as with “pop idols” or “sports idols.” This linguistic shift reflects a cultural blindness to the spiritual dynamics of misplaced devotion that biblical authors warned against. The biblical concept challenges us to examine whether our admiration of celebrities and influencers crosses into territory that Scripture would recognize as idolatry.
• Did you know that ancient idol worship frequently involved household shrines called “lararia” in Roman homes? These family altars housed small εἴδωλα representing household deities and ancestors. Daily rituals at these shrines included offerings of food, wine, and prayers for family protection and prosperity. This practice explains why new believers often faced intense family pressure when removing household idols, as their actions were seen as endangering the family’s welfare. The Messiah’s warning that He might bring division within households (Matthew 10:34-36) took on concrete meaning for those rejecting family εἴδωλα.

Remember This

Εἴδωλον reveals that what we worship shapes who we become—either empty shadows when we serve lifeless images, or bearers of divine glory when we worship the living God in spirit and truth.