Law of God Series — Master Evidence Tracker¶
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EXPLICIT STATEMENTS (E)¶
| ID | Explicit Statement | Reference | Classification | First Appeared | Also In |
|---|---|---|---|---|---|
| E001 | God spoke the Ten Commandments directly to the assembled people: "God spake all these words." | Exo 20:1; Deu 5:4, 22 | Continues | law-01 | law-03, law-09, law-25 |
| E002 | God spoke the Ten Commandments "with a great voice: and he added no more." After the Decalogue, God ceased speaking directly to the assembly. | Deu 5:22 | Continues | law-01 | law-03, law-09 |
| E003 | The Ten Commandments were "written with the finger of God" on stone tablets. | Exo 31:18; Deu 9:10 | Continues | law-01 | law-03, law-04, law-11, law-25 |
| E004 | "The tables were the work of God, and the writing was the writing of God, graven upon the tables." | Exo 32:15-16 | Continues | law-01 | law-03, law-25 |
| E005 | God identified the Ten Commandments as "his covenant": "He declared unto you his covenant, even ten commandments; and he wrote them upon two tables of stone." | Deu 4:13 | Continues | law-01 | law-03, law-09, law-11, law-25 |
| E006 | The tablets are called "tables of testimony" and "tables of the covenant." | Exo 31:18; 34:29; Deu 9:9, 11 | Continues | law-01 | law-03 |
| E007 | God commanded the tablets to be placed inside the ark: "Thou shalt put into the ark the testimony." Moses placed them inside the ark. | Exo 25:16, 21; 40:20; Deu 10:2, 5 | Continues | law-01 | law-03 |
| E008 | "There was nothing in the ark save the two tables of stone." | 1Ki 8:9 | Continues | law-01 | law-03, law-04, law-25 |
| E009 | Moses wrote "this law" in a book and commanded it to be placed "in the side of the ark" (beside it, not inside). | Deu 31:9, 24-26 | Continues | law-01 | law-03, law-04 |
| E010 | Paul states: "The law is holy, and the commandment holy, and just, and good." Context identifies the law by the 10th commandment (Rom 7:7). | Rom 7:12; 7:7 | Continues | law-01 | law-07, law-08, law-09, law-12, law-16, law-20, law-21, law-26, law-27, law-28, law-29, law-30 |
| E011 | Paul states: "We know that the law is spiritual: but I am carnal, sold under sin." Same context as E010. | Rom 7:14 | Continues | law-01 | law-07, law-08, law-09, law-16, law-29 |
| E012 | "The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple." | Psa 19:7 | Continues | law-01 | law-06, law-22 |
| E013 | "The commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether." | Psa 19:8-9 | Continues | law-01 | law-06 |
| E014 | "All his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness." | Psa 111:7-8 | Continues | law-01 | |
| E015 | "For ever, O LORD, thy word is settled in heaven." | Psa 119:89 | Continues | law-01 | |
| E016 | "Concerning thy testimonies, I have known of old that thou hast founded them for ever." | Psa 119:152 | Continues | law-01 | |
| E017 | "Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever." | Psa 119:160 | Continues | law-01 | |
| E018 | "Thy righteousness is an everlasting righteousness, and thy law is the truth." | Psa 119:142 | Continues | law-01 | |
| E019 | "The righteousness of thy testimonies is everlasting." | Psa 119:144 | Continues | law-01 | |
| E020 | "The grass withereth, the flower fadeth: but the word of our God shall stand for ever." | Isa 40:8 | Continues | law-01 | |
| E021 | Jesus states: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." | Mat 5:17-18 | Continues | law-01 | law-08, law-09, law-12, law-13, law-14, law-15, law-21, law-27, law-29, law-30 |
| E022 | Jesus states: "It is easier for heaven and earth to pass, than one tittle of the law to fail." | Luk 16:17 | Continues | law-01 | law-08, law-12, law-13, law-14, law-29 |
| E023 | "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." | 1Jn 3:4 | Continues | law-01 | law-02, law-12, law-14, law-28, law-29 |
| E024 | "By the law is the knowledge of sin." | Rom 3:20 | Continues | law-01 | law-16, law-29 |
| E025 | "Do we then make void the law through faith? God forbid: yea, we establish the law." | Rom 3:31 | Continues | law-01 | law-08, law-09, law-10, law-11, law-12, law-15, law-16, law-20, law-21, law-23, law-26, law-27, law-29, law-30 |
| E026 | "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." | Rom 8:4 | Continues | law-01 | law-08, law-09, law-10, law-11, law-12, law-16, law-20, law-21, law-29, law-30 |
| E027 | "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." | Rom 8:7 | Continues | law-01 | law-07, law-09, law-16, law-29 |
| E028 | Paul quotes five Decalogue commandments as the content love fulfills: adultery, kill, steal, false witness, covet. "Love is the fulfilling of the law." | Rom 13:8-10 | Continues | law-01 | law-10, law-12, law-15, law-16, law-20, law-21, law-22, law-29, law-30 |
| E029 | "Whoso looketh into the perfect law of liberty, and continueth therein...this man shall be blessed." James cites 6th and 7th commandments (2:11). | Jas 1:25; 2:10-12 | Continues | law-01 | law-10, law-12, law-22, law-23, law-29 |
| E030 | "This is the love of God, that we keep his commandments: and his commandments are not grievous." | 1Jn 5:3 | Continues | law-01 | law-09, law-10, law-14, law-29 |
| E031 | "The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." | Rev 12:17 | Continues | law-01 | law-10, law-14, law-20, law-21, law-27, law-28, law-29 |
| E032 | "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." | Rev 14:12 | Continues | law-01 | law-09, law-10, law-14, law-20, law-21, law-27, law-28, law-29 |
| E033 | "Blessed are they that do his commandments, that they may have right to the tree of life." | Rev 22:14 | Continues | law-01 | law-14, law-20, law-21, law-27, law-28, law-29 |
| E034 | "Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." (Before Sinai.) | Gen 26:5 | Neutral | law-01 | law-02, law-06, law-29 |
| E035 | Joseph called adultery "this great wickedness, and sin against God." (Before Sinai.) | Gen 39:9 | Neutral | law-01 | law-02 |
| E036 | "By one man sin entered into the world, and death by sin...death reigned from Adam to Moses." | Rom 5:12-14 | Neutral | law-01 | law-02 |
| E037 | "The Gentiles, which have not the law, do by nature the things contained in the law...the work of the law written in their hearts." | Rom 2:14-15 | Continues | law-01 | law-02, law-09, law-11, law-16, law-29 |
| E038 | "I will put my law in their inward parts, and write it in their hearts." (New covenant promise.) | Jer 31:33 | Continues | law-01 | law-09, law-10, law-11, law-15 |
| E039 | "I will put my laws into their mind, and write them in their hearts." (NT quotation of Jer 31:33.) | Heb 8:10; 10:16 | Continues | law-01 | law-04, law-08, law-09, law-10, law-11, law-15, law-18, law-21, law-29 |
| E040 | "I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments." | Eze 36:27 | Continues | law-01 | law-09, law-10, law-11, law-15 |
| E041 | Jesus directs to the Decalogue for entering life: "Keep the commandments" -- then lists 6th, 7th, 8th, 9th, 5th. | Mat 19:17-19 | Continues | law-01 | law-14, law-20, law-21, law-29 |
| E042 | Jesus summarizes the law in two love commands: love God, love neighbor. "On these two commandments hang all the law and the prophets." | Mat 22:37-40 | Neutral | law-01 | law-14, law-29 |
| E043 | "Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." | Mat 5:19 | Continues | law-01 | law-08, law-12, law-13, law-14, law-29 |
| E044 | "He will magnify the law, and make it honourable." | Isa 42:21 | Continues | law-01 | law-12, law-13 |
| E045 | "Fear God, and keep his commandments: for this is the whole duty of man." | Ecc 12:13 | Continues | law-01 | law-28 |
| E046 | "I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet." Paul identifies the Decalogue as the law revealing sin. | Rom 7:7 | Continues | law-01 | law-07, law-11, law-16, law-20, law-21, law-29 |
| E047 | "We know that the law is good, if a man use it lawfully." | 1Ti 1:8 | Continues | law-01 | law-29, law-30 |
| E048 | "The ministration of death, written and engraven in stones, was glorious...which glory was to be done away." | 2Co 3:7 | Neutral | law-01 | law-03, law-08, law-19, law-29 |
| E049 | "Ye shall be holy: for I the LORD your God am holy." | Lev 19:2 | Neutral | law-01 | |
| E050 | "Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments." | Neh 9:13 | Neutral | law-01 | law-03, law-06 |
| E051 | "I have written to him the great things of my law, but they were counted as a strange thing." | Hos 8:12 | Neutral | law-01 | law-03 |
| E052 | "They that forsake the law praise the wicked: but such as keep the law contend with them." | Pro 28:4 | Continues | law-01 | |
| E053 | "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances." Uses dogma (G1378), not nomos/entole. | Eph 2:15 | Continues | law-01 | law-04, law-05, law-07, law-08, law-11, law-15, law-20, law-21, law-29 |
| E054 | "Blotting out the handwriting of ordinances that was against us...nailing it to his cross." Uses dogma (G1378). | Col 2:14 | Continues | law-01 | law-04, law-05, law-07, law-08, law-11, law-21, law-26, law-27, law-29 |
| E055 | "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow." Referent of "sabbath days" is ambiguous. | Col 2:16-17 | Neutral | law-01 | law-04, law-08, law-24, law-25, law-26, law-27, law-29 |
| E056 | "The law having a shadow of good things to come...can never with those sacrifices which they offered year by year continually make the comers thereunto perfect." Referent is the sacrificial system. | Heb 10:1 | Neutral | law-01 | law-04, law-08, law-18, law-21, law-26, law-29 |
| E057 | "In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." Referent is the old covenant arrangement. | Heb 8:13 | Neutral | law-01 | law-04, law-08 |
| E058 | "Wherefore then serveth the law? It was added because of transgressions, till the seed should come." Referent of "the law" is ambiguous. | Gal 3:19 | Neutral | law-01 | law-02, law-03, law-08, law-10, law-17, law-21, law-29 |
| E059 | "The law was our schoolmaster to bring us unto Christ...after that faith is come, we are no longer under a schoolmaster." Referent of "the law" is ambiguous. | Gal 3:24-25 | Neutral | law-01 | law-08, law-10, law-17, law-29, law-30 |
| E060 | "Ye also are become dead to the law by the body of Christ" / "we are delivered from the law." Same chapter calls the law holy, just, good, spiritual (vv. 12, 14). | Rom 7:4, 6 | Neutral | law-01 | law-08, law-16 |
| E061 | "Christ is the end of the law for righteousness to every one that believeth." Telos can mean "termination" or "goal." | Rom 10:4 | Neutral | law-01 | law-08, law-16, law-30 |
| E062 | "For what the law could not do, in that it was weak through the flesh." The limitation is in the flesh, not in the law. | Rom 8:3 | Neutral | law-01 | law-08, law-16 |
| E063 | God rested (shabath, H7673) on the seventh day, blessed the seventh day, and sanctified it at creation. Three divine actions on the seventh day. | Gen 2:2-3 | Neutral | law-02 | law-24, law-25, law-27 |
| E064 | God issued the first prohibition with a stated penalty: "thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." The verb "commanded" (tsavah, H6680 -- root of mitsvah) is used. | Gen 2:16-17 | Neutral | law-02 | |
| E065 | Adam and Eve violated the prohibition, recognized guilt, were investigated by God, and received judgment. Command-violation-judgment sequence before Sinai. | Gen 3:6-19 | Neutral | law-02 | |
| E066 | God warned Cain: "If thou doest not well, sin [chattath, H2403] lieth at the door." The word "sin" is used before Sinai. | Gen 4:7 | Neutral | law-02 | |
| E067 | After Cain murdered Abel, God confronted him, pronounced a curse, and enforced a penalty. Divine judgment of murder before Sinai. | Gen 4:8-12 | Neutral | law-02 | |
| E068 | "GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." God destroyed the world by flood. | Gen 6:5-7 | Neutral | law-02 | |
| E069 | "Noah was a just man and perfect in his generations, and Noah walked with God." Pre-Sinai moral evaluation. | Gen 6:9 | Neutral | law-02 | |
| E070 | God instructed Noah: "Of every clean [tahowr, H2889] beast thou shalt take to thee by sevens...and of beasts that are not clean by two." Earliest biblical occurrence of tahowr. | Gen 7:2 | Neutral | law-02 | law-29 |
| E071 | "Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. And the LORD smelled a sweet savour." | Gen 8:20-21 | Neutral | law-02 | |
| E072 | "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man." Universal murder prohibition given to all humanity through Noah, grounded in the image of God. | Gen 9:5-6 | Neutral | law-02 | law-05 |
| E073 | "The men of Sodom were wicked and sinners before the LORD exceedingly." Pre-Sinai moral evaluation of a non-Israelite city. | Gen 13:13 | Neutral | law-02 | |
| E074 | God testified of Abraham: "I know him, that he will command his children...and they shall keep the way of the LORD, to do justice and judgment." | Gen 18:19 | Neutral | law-02 | |
| E075 | Abraham appealed to God as "the Judge of all the earth" who does "right" (mishpat). Sodom's "sin is very grievous." | Gen 18:20, 25 | Neutral | law-02 | |
| E076 | God destroyed Sodom and Gomorrah for their sin. Lot called the Sodomites' intended act "wicked." | Gen 19:7, 13, 24-25 | Neutral | law-02 | |
| E077 | God warned Gentile king Abimelech about adultery with a death threat and called it "sinning against me." | Gen 20:3, 6 | Neutral | law-02 | |
| E078 | Abimelech the Philistine recognized adultery brings "guiltiness" (asham, H817) and enforced a death penalty before Sinai. | Gen 26:10-11 | Neutral | law-02 | |
| E079 | Shechem's rape of Dinah is called "defilement" (tame, H2930) three times. Called "folly" and "which thing ought not to be done." Pre-Sinai moral defilement vocabulary. | Gen 34:2, 5, 7, 13, 27 | Neutral | law-02 | |
| E080 | Judah ordered execution for sexual immorality before Sinai: "Bring her forth, and let her be burnt." | Gen 38:24 | Neutral | law-02 | |
| E081 | God made "a statute [choq, H2706] and an ordinance [mishpat, H4941]" at Marah, before Sinai. Referenced "his commandments" and "his statutes" as already existing. | Exo 15:25-26 | Neutral | law-02 | |
| E082 | God said "that I may prove them, whether they will walk in my law [towrah], or no" -- before Sinai. | Exo 16:4 | Neutral | law-02 | |
| E083 | "To morrow is the rest of the holy sabbath [shabbath, H7676] unto the LORD." First narrative use of the noun shabbath, before Sinai. | Exo 16:23 | Neutral | law-02 | law-24 |
| E084 | "How long refuse ye to keep my commandments [mitsvah] and my laws [towrah]?" God rebukes Israel for violating pre-existing commandments and laws before Sinai. | Exo 16:28 | Neutral | law-02 | |
| E085 | "The LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days." Perfect tense indicates prior giving. | Exo 16:29 | Neutral | law-02 | |
| E086 | The fourth commandment says "Remember the sabbath day" and grounds it in creation: "For in six days the LORD made heaven and earth...and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it." | Exo 20:8-11 | Continues | law-02 | law-03, law-24, law-25, law-26, law-27 |
| E087 | Jesus states: "The sabbath was made for man, and not man for the sabbath." The word "man" (anthropos) is generic humanity. | Mrk 2:27 | Neutral | law-02 | law-27 |
| E088 | The author of Hebrews quotes Gen 2:2 and concludes: "There remaineth therefore a rest [sabbatismos, G4520] to the people of God." A continuing Sabbath-keeping traced from creation. | Heb 4:4, 9 | Continues | law-02 | law-25, law-27 |
| E089 | "Where no law is, there is no transgression." Paul states a principle linking law and transgression. | Rom 4:15 | Neutral | law-02 | law-16, law-20 |
| E090 | "The law was given by Moses, but grace and truth came by Jesus Christ." Attributes the law's formal giving to Moses. | Jhn 1:17 | Neutral | law-02 | law-08 |
| E091 | "Not as Cain, who was of that wicked one, and slew his brother...because his own works were evil, and his brother's righteous." John cites a pre-Sinai figure as example of evil in the context of his definition of sin as law-transgression (v.4). | 1Jn 3:12 | Neutral | law-02 | |
| E092 | Abel is called "righteous" and his sacrifice is called "more excellent." Noah "condemned the world" and is called "heir of the righteousness which is by faith." Pre-Sinai figures receive moral evaluation in the NT. | Heb 11:4, 7 | Neutral | law-02 | |
| E093 | Peter calls the pre-flood world "the world of the ungodly," Noah "a preacher of righteousness," Sodom an "ensample unto those that after should live ungodly," and Lot "righteous." The Sodomites' deeds are called "unlawful" (athesmos). | 2Pe 2:5-8 | Neutral | law-02 | |
| E094 | Ezekiel identifies Sodom's specific sins: "pride, fulness of bread, and abundance of idleness...committed abomination before me." Specific moral offenses identified for a pre-Sinai city. | Eze 16:49-50 | Neutral | law-02 | |
| E095 | Isaiah extends Sabbath blessings to "the sons of the stranger" (non-Israelites): "every one that keepeth the sabbath from polluting it." | Isa 56:6-7 | Continues | law-02 | law-25, law-27 |
| E096 | "From one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD." Future prophecy with universal scope. | Isa 66:23 | Continues | law-02 | law-24, law-25, law-27 |
| E097 | "I gave them my sabbaths, to be a sign between me and them." God calls them "my sabbaths." | Eze 20:12 | Neutral | law-02 | law-24, law-25, law-27 |
| E098 | The people, after hearing God speak the Decalogue, requested Moses to mediate all further communication: "Speak thou with us, and we will hear: but let not God speak with us, lest we die." | Exo 20:18-19 | Continues | law-03 | |
| E099 | God approved the people's mediation request: "They have well said all that they have spoken." | Deu 5:28 | Continues | law-03 | |
| E100 | After approving the mediation request, God told Moses to remain and receive additional legislation: "I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them." | Deu 5:31 | Continues | law-03 | law-05 |
| E101 | Moses explicitly distinguished "his covenant, even ten commandments" (v.13) from "statutes and judgments" that "the LORD commanded me at that time to teach you" (v.14). Two designations, two delivery modes, in consecutive verses. | Deu 4:13-14 | Continues | law-03 | law-04, law-05, law-25 |
| E102 | The mishpatim (judgments) are introduced with a different formula than the Decalogue: "Now these are the judgments which thou shalt set before them" (Moses sets them before the people, rather than God speaking directly). | Exo 21:1 | Continues | law-03 | law-05 |
| E103 | Moses wrote the "book of the covenant" containing "all the words of the LORD, and all the judgments." Moses is the author of this document. | Exo 24:3-4, 7 | Continues | law-03 | law-05 |
| E104 | God told Moses: "Come up to me into the mount...and I will give thee tables of stone, and a law, and commandments which I have written." God identifies Himself as the writer of the stone tablets. | Exo 24:12 | Continues | law-03 | |
| E105 | The sanctuary instructions (Exo 25-31) were given to Moses alone on the mountain, not spoken directly to the people. "The LORD spake unto Moses, saying, Speak unto the children of Israel." | Exo 25:1-2 | Continues | law-03 | |
| E106 | The Nehemiah retrospective distinguishes God's direct speech ("thou...spakest with them from heaven") from mediated legislation ("commandedst them precepts, statutes, and laws, by the hand of Moses thy servant"). The Sabbath is mentioned in connection with the direct communication. | Neh 9:13-14 | Continues | law-03 | law-24, law-25 |
| E107 | The Hebrews author recalls the Sinai event and the people's mediation request: "the voice of words; which voice they that heard intreated that the word should not be spoken to them any more." | Heb 12:18-19 | Neutral | law-03 | |
| E108 | The Levitical closing attributes the statutes, judgments, and laws to God's authorship through Moses: "the statutes and judgments and laws, which the LORD made...by the hand of Moses." | Lev 26:46 | Neutral | law-03 | law-04 |
| E109 | Paul states the law was "ordained by angels in the hand of a mediator." He then distinguishes: "a mediator is not a mediator of one, but God is one." | Gal 3:19-20 | Neutral | law-03 | law-04, law-17 |
| E110 | "There was nothing in the ark save the two tables which Moses put therein at Horeb, when the LORD made a covenant with the children of Israel." (Parallel confirmation of 1Ki 8:9.) | 2Ch 5:10 | Neutral | law-03 | |
| E111 | The tablets are simultaneously designated "the words of the covenant, the ten commandments" (Exo 34:28) and "two tables of testimony" (Exo 34:29). Multiple naming conventions applied to the same object. | Exo 34:28-29 | Neutral | law-03 | |
| E112 | Moses told the people: "The LORD talked with you face to face in the mount out of the midst of the fire." | Deu 5:4 | Neutral | law-03 | |
| E113 | Moses stated in parenthetical: "I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount." | Deu 5:5 | Neutral | law-03 | |
| E114 | God confirmed "Ye have seen that I have talked with you from heaven" after the Decalogue, before beginning mediated legislation. | Exo 20:22 | Neutral | law-03 | |
| E115 | Stephen states Moses "received the lively oracles to give unto us" -- describing Moses as a recipient and relay for the laws he mediated. | Acts 7:38 | Neutral | law-03 | |
| E116 | Stephen states Israel "received the law by the disposition of angels, and have not kept it." | Acts 7:53 | Neutral | law-03 | |
| E117 | "The word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward." | Heb 2:2 | Neutral | law-03 | |
| E118 | Paul writes: "Not in tables of stone, but in fleshy tables of the heart." Contrasts stone and heart as media for the law. | 2Co 3:3 | Continues | law-03 | |
| E119 | The blood ceremony ratified the covenant arrangement: "Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant." | Exo 24:8 | Neutral | law-03 | |
| E120 | Hebrews recalls the blood ceremony: "when Moses had spoken every precept to all the people according to the law, he took the blood...sprinkled both the book, and all the people." | Heb 9:19-20 | Neutral | law-03 | |
| E121 | The sacrificial law was delivered through Moses: "The LORD called unto Moses, and spake unto him out of the tabernacle of the congregation." Mediated delivery formula. | Lev 1:1 | Continues | law-04 | |
| E122 | God declared sacrifice was not His ultimate desire: "Sacrifice and offering thou didst not desire...burnt offering and sin offering hast thou not required." The Messiah delights in God's law (towrah) within his heart. | Psa 40:6-8 | Neutral | law-04 | |
| E123 | "To obey is better than sacrifice, and to hearken than the fat of rams." Obedience to God's voice ranks above the sacrificial system. | 1Sa 15:22 | Neutral | law-04 | |
| E124 | "I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." God places moral duty above ceremonial observance. | Hos 6:6 | Neutral | law-04 | |
| E125 | "What doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" -- stated after exhausting all sacrificial options. | Mic 6:8 | Neutral | law-04 | |
| E126 | The weekly Sabbath is listed separately from the annual feasts in Lev 23: the Sabbath in v.3, then "these are the feasts of the LORD" begins in v.4. | Lev 23:3-4 | Continues | law-04 | law-24, law-25 |
| E127 | The annual feasts are described as "beside the sabbaths of the LORD." The Hebrew milled (beside/apart from) places feast sabbaths in a separate category from weekly Sabbaths. | Lev 23:37-38 | Continues | law-04 | law-24, law-25, law-26, law-27 |
| E128 | "Moses declared unto the children of Israel the feasts of the LORD." The feasts came through Moses' declaration -- mediated delivery. | Lev 23:44 | Continues | law-04 | |
| E129 | Luke attributes the purification law to "the law of Moses": "When the days of her purification according to the law of Moses were accomplished." | Luk 2:22 | Neutral | law-04 | law-07 |
| E130 | The tabernacle was built after a "pattern" shown to Moses: "According to all that I shew thee, after the pattern of the tabernacle." The earthly sanctuary was a copy of a heavenly original. | Exo 25:9, 40 | Neutral | law-04 | |
| E131 | Stephen uses typos (G5179) for the tabernacle: Moses was to "make it according to the fashion [typos] that he had seen." | Acts 7:44 | Neutral | law-04 | |
| E132 | "It is not possible that the blood of bulls and of goats should take away sins." The animal sacrificial system is explicitly declared insufficient for sin removal. | Heb 10:4 | Neutral | law-04 | law-18, law-29 |
| E133 | "He taketh away the first, that he may establish the second." In context, "the first" = repeated sacrifices; "the second" = Christ's offering. | Heb 10:9 | Neutral | law-04 | law-08, law-11, law-29 |
| E134 | "By one offering he hath perfected for ever them that are sanctified." Christ's single sacrifice accomplishes what the repeated animal sacrifices could not. | Heb 10:14 | Neutral | law-04 | law-11, law-18 |
| E135 | The tabernacle was "a figure [parabole] for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience." | Heb 9:9 | Neutral | law-04 | law-18, law-29 |
| E136 | "Carnal ordinances [dikaiomata sarkos], imposed on them until the time of reformation [diorthosis]." Explicit temporal limitation on the ceremonial system. | Heb 9:10 | Neutral | law-04 | law-05, law-08, law-09, law-18, law-20, law-21, law-29 |
| E137 | The earthly priests "serve unto the example and shadow [skia] of heavenly things, as Moses was admonished of God when he was about to make the tabernacle." | Heb 8:5 | Neutral | law-04 | law-18, law-26, law-29 |
| E138 | "The heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures [antitypa] of the true; but into heaven itself." | Heb 9:23-24 | Neutral | law-04 | law-29 |
| E139 | "For even Christ our passover is sacrificed for us." Paul identifies Christ as the antitype of the Passover lamb. | 1Co 5:7 | Neutral | law-04 | |
| E140 | "Behold the Lamb of God, which taketh away the sin of the world." John the Baptist identifies Jesus with the sacrificial lamb imagery. | Jhn 1:29 | Neutral | law-04 | |
| E141 | "He shall cause the sacrifice and the oblation to cease." Daniel prophesies the end of the sacrificial system. | Dan 9:27 | Neutral | law-04 | law-08 |
| E142 | "The veil of the temple was rent in twain from the top to the bottom" at the moment of Jesus' death. Three Synoptic Gospels record this. | Mat 27:51; Mrk 15:38; Luk 23:45 | Neutral | law-04 | |
| E143 | "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God." Paul dismisses a ceremonial rite while affirming the moral commandments (entole tou theou). | 1Co 7:19 | Continues | law-04 | law-06, law-07, law-08, law-09, law-10, law-15, law-17, law-20, law-21, law-23, law-26, law-27, law-28, law-29 |
| E144 | "If ye be circumcised, Christ shall profit you nothing...neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love." | Gal 5:2, 6 | Neutral | law-04 | law-17, law-29 |
| E145 | Peter calls the requirement to circumcise and keep the law of Moses "a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear." | Acts 15:10 | Neutral | law-04 | law-07, law-15, law-29 |
| E146 | The apostolic council, with the Holy Spirit (v.28), determined that Gentile believers need not be circumcised or "keep the law of Moses" (as demanded by the Judaizers). Required only: abstain from idols, fornication, things strangled, blood. | Acts 15:28-29 | Neutral | law-04 | law-07, law-08, law-15, law-29 |
| E147 | "He received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised." Circumcision was a sign/seal of pre-existing faith-righteousness. | Rom 4:11 | Neutral | law-04 | |
| E148 | "He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart." | Rom 2:28-29 | Neutral | law-04 | |
| E149 | "Circumcise therefore the foreskin of your heart." Even in the OT (Deuteronomy), Moses calls for spiritual rather than merely physical circumcision. | Deu 10:16 | Neutral | law-04 | |
| E150 | "Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." The NT spiritual reality replaces the physical ceremony. | Col 2:11 | Neutral | law-04 | |
| E151 | "The priesthood being changed, there is made of necessity a change also of the law." The law that changes is the law governing the priesthood. | Heb 7:12 | Neutral | law-04 | law-08, law-10, law-29 |
| E152 | "Who is made, not after the law of a carnal commandment, but after the power of an endless life." Christ's priesthood is contrasted with the "carnal commandment" of Levitical succession. | Heb 7:16 | Neutral | law-04 | law-08, law-29 |
| E153 | "There is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect." Context identifies this as the Levitical priesthood law. | Heb 7:18-19 | Neutral | law-04 | law-08, law-10, law-29 |
| E154 | "Now where remission of these is, there is no more offering for sin." Since sins are forgiven through Christ, the sacrificial system has no further purpose. | Heb 10:18 | Neutral | law-04 | law-10, law-18, law-29 |
| E155 | The Hebrew servant release law: six years serve, seventh year free. Voluntary permanent service through ear-piercing ceremony. | Exo 21:2-6 | Neutral | law-05 | |
| E156 | Capital offenses in the mishpatim: striking a man fatally (death), unintentional killing (flight to refuge), premeditated murder (death, no sanctuary). | Exo 21:12-14 | Neutral | law-05 | |
| E157 | Striking father or mother: death. Kidnapping: death. Cursing father or mother: death. | Exo 21:15-17 | Neutral | law-05 | |
| E158 | The lex talionis: "life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." | Exo 21:23-25 | Neutral | law-05 | |
| E159 | Theft restitution formulas: five oxen for an ox, four sheep for a sheep. Stolen property found alive: restore double. General trespass: double restitution. | Exo 22:1, 4, 9 | Neutral | law-05 | |
| E160 | Judges (pelilim) adjudicate the penalty for injury to a pregnant woman: "he shall pay as the judges determine." | Exo 21:22 | Neutral | law-05 | |
| E161 | Judges (elohim) adjudicate property disputes: "the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double." | Exo 22:8-9 | Neutral | law-05 | |
| E162 | Judicial procedure rules: do not raise false reports, do not follow a crowd to pervert justice, do not show favoritism, take no bribes. | Exo 23:1-3, 6-8 | Neutral | law-05 | |
| E163 | The sabbatical year: six years sow, seventh year let it rest "that the poor of thy people may eat." | Exo 23:10-11 | Neutral | law-05 | |
| E164 | Three annual feasts required: Unleavened Bread, Harvest, Ingathering. All males appear before the Lord God three times per year. (Ceremonial provision within the mishpatim section.) | Exo 23:14-17 | Neutral | law-05 | |
| E165 | Protection of strangers, widows, and orphans: "Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt." | Exo 22:21-24 | Neutral | law-05 | |
| E166 | No usury on loans to the poor. Return a pledge garment by sundown. | Exo 22:25-27 | Neutral | law-05 | |
| E167 | Jethro advised appointing "able men, such as fear God, men of truth, hating covetousness" as judges at multiple levels. Moses implemented this before Sinai. | Exo 18:21-22, 25-26 | Neutral | law-05 | |
| E168 | "Ye shall be unto me a kingdom of priests, and an holy nation." Israel's theocratic constitution. | Exo 19:5-6 | Neutral | law-05 | |
| E169 | Israel rejected the theocracy: God said "they have rejected me, that I should not reign over them." The people demanded a king to "judge us, like all the nations." | 1Sa 8:7, 20 | Neutral | law-05 | |
| E170 | Gideon affirmed the theocracy: "I will not rule over you, neither shall my son rule over you: the LORD shall rule over you." | Jdg 8:23 | Neutral | law-05 | |
| E171 | Jehoshaphat's judicial reform established dual jurisdiction: Amariah the chief priest for "matters of the LORD" and Zebadiah for "the king's matters." | 2Ch 19:11 | Neutral | law-05 | |
| E172 | The four-term legal formula in 2 Chronicles: "between law [din] and commandment [mitsvah], statutes [chuqqim] and judgments [mishpatim]." | 2Ch 19:10 | Neutral | law-05 | |
| E173 | "Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour." | Lev 19:15 | Neutral | law-05 | |
| E174 | "Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD." | Lev 19:37 | Neutral | law-05 | |
| E175 | "Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God." | Lev 24:22 | Neutral | law-05 | |
| E176 | Restitution for civil wrongs (lying, theft, fraud) requires BOTH civil remedy (principal + 20% to victim) AND ceremonial offering (ram as trespass offering to God). | Lev 6:1-7 | Neutral | law-05 | |
| E177 | "He shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof...beside the ram of the atonement." Civil restitution is "beside" (separate from) the ceremonial offering. | Num 5:7-8 | Neutral | law-05 | |
| E178 | Zelophehad's daughters' inheritance case: God directly ruled "thou shalt surely give them a possession of an inheritance." This became "a statute of judgment [choqqat mishpat]." | Num 27:7, 11 | Neutral | law-05 | |
| E179 | "Ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death." Murder cannot be commuted to a fine. | Num 35:31 | Neutral | law-05 | |
| E180 | "Blood defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it." | Num 35:33 | Neutral | law-05 | |
| E181 | "These things shall be for a statute of judgment unto you throughout your generations in all your dwellings." | Num 35:29 | Neutral | law-05 | |
| E182 | "Judges and officers shalt thou make thee in all thy gates...and they shall judge the people with just judgment." | Deu 16:18 | Neutral | law-05 | |
| E183 | "That which is altogether just shalt thou follow" (tsedek tsedek tirdoph). | Deu 16:20 | Neutral | law-05 | |
| E184 | The judicial appeal system: difficult cases go to the priests and judge at the central sanctuary. Their decision is final. Contempt of court: death. | Deu 17:8-12 | Neutral | law-05 | |
| E185 | The law of the king: the king must copy "this law" and read it daily; "his heart be not lifted up above his brethren." | Deu 17:18-20 | Neutral | law-05 | |
| E186 | Two or three witnesses required: "at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established." | Deu 19:15 | Neutral | law-05 | |
| E187 | False witness penalty: "then shall ye do unto him, as he had thought to have done unto his brother." | Deu 19:18-19 | Neutral | law-05 | |
| E188 | "The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin." | Deu 24:16 | Neutral | law-05 | |
| E189 | Corporal punishment limited to 40 stripes: "lest, if he should exceed...then thy brother should seem vile unto thee." | Deu 25:1-3 | Neutral | law-05 | |
| E190 | "Cursed be he that removeth his neighbour's landmark." "Cursed be he that perverteth the judgment of the stranger, fatherless, and widow." | Deu 27:17, 19 | Neutral | law-05 | |
| E191 | Paul states: "There is no power but of God: the powers that be are ordained of God." The ruler is "the minister of God...a revenger to execute wrath upon him that doeth evil." | Rom 13:1, 4 | Neutral | law-05 | |
| E192 | Paul tells Christians not to go to secular courts against each other but to settle disputes within the church. | 1Co 6:1-5 | Neutral | law-05 | |
| E193 | Jesus references both the moral commandment and the civil penalty together: "Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment." | Mat 5:21 | Neutral | law-05 | |
| E194 | Jesus addresses the lex talionis: "Ye have heard that it hath been said, An eye for an eye...But I say unto you, That ye resist not evil." Context addresses personal conduct. | Mat 5:38-39 | Neutral | law-05 | |
| E195 | Jesus identifies "judgment [krisis], mercy, and faith" as "the weightier matters of the law." | Mat 23:23 | Continues | law-05 | law-29 |
| E196 | Sabbath violation was a capital offense in the theocracy. A man was executed for gathering sticks on the Sabbath. | Exo 31:14-15; Num 15:32-36 | Neutral | law-05 | |
| E197 | "He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment...shall he be thought worthy." The Mosaic civil penalty is cited as a baseline for NT argument. | Heb 10:28-29 | Neutral | law-05 | law-07, law-18 |
| E198 | The mishpatim section (Exo 22:16-31) interweaves civil penalties, religious capital offenses, social justice, and ceremonial requirements in a single textual unit. | Exo 22:16-31 | Neutral | law-05 | |
| E199 | "The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me." God retains ultimate ownership of the land. | Lev 25:23 | Neutral | law-05 | |
| E200 | "They are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen." Hebrew servants treated differently from foreign bondservants because of covenant status. | Lev 25:42, 44, 46 | Neutral | law-05 | |
| E201 | Paul offers to repay Onesimus' debt: "I Paul have written it with mine own hand, I will repay [apotino] it." Civil restitution language used voluntarily in an interpersonal Christian context. | Phm 1:19 | Neutral | law-05 | |
| E202 | Theft (klemma) is listed in Revelation 9:21 alongside murders, sorceries, and fornication as sins requiring repentance -- all corresponding to Decalogue prohibitions. | Rev 9:21 | Neutral | law-05 | |
| E203 | Paul cites the two-witness rule from Deuteronomy 19:15: "In the mouth of two or three witnesses shall every word be established." | 2Co 13:1 | Neutral | law-05 | |
| E204 | Jesus applies the two-or-three witness principle to church discipline: "that in the mouth of two or three witnesses every word may be established." | Mat 18:16 | Neutral | law-05 | |
| E205 | Paul applies the two-witness rule to elders: "Against an elder receive not an accusation, but before two or three witnesses." | 1Ti 5:19 | Neutral | law-05 | |
| E206 | "The judgment is God's" -- the judicial function is delegated from God. | Deu 1:17 | Neutral | law-05 | |
| E207 | "Ye judge not for man, but for the LORD, who is with you in the judgment." | 2Ch 19:6 | Neutral | law-05 | |
| E208 | Torah (H8451) is translated "law" 187 of 219 times in the KJV. Its root (yarah, H3384) means "to instruct, direct." The basic meaning is "instruction, direction, teaching." | Lexical data; Deu 4:44; Psa 19:7 | Neutral | law-06 | |
| E209 | Mitsvah (H4687) is translated "commandment(s)" ~85% of the time. Its root (tsavah, H6680) means "to command, charge, give orders." | Lexical data; Deu 6:1 | Neutral | law-06 | |
| E210 | Choq (H2706) has 55 unique KJV translations. Its root (chaqaq, H2710) means "to cut in, inscribe, decree." The semantic range includes statute, decree, portion, custom, bound, set time. | Lexical data; Deu 4:45; Job 38:10 | Neutral | law-06 | |
| E211 | Mishpat (H4941) has 133 unique KJV translations and 421+ occurrences -- the widest semantic range and highest occurrence count of all law terms. Root (shaphat, H8199) means "to judge." | Lexical data; Exo 21:1; Psa 19:9 | Neutral | law-06 | |
| E212 | Eduth (H5715) in Exodus narrative contexts refers specifically to the Decalogue stone tablets: "the testimony" placed inside the ark (Exo 25:16), "tables of testimony" (Exo 31:18; 34:29). The ark, tabernacle, and veil are all named after this "testimony." | Exo 25:16, 21-22; 31:18; 32:15; 34:29; 40:20-21 | Continues | law-06 | |
| E213 | Piqqud (H6490) occurs 24 times, with 19 occurrences in Psalm 119 and the remainder in Psalms 19, 103, and 111. Zero occurrences in Pentateuchal legislation, prophets, wisdom literature, or historical books. | Distribution data; Psa 119 throughout; Psa 19:8 | Neutral | law-06 | |
| E214 | Chuqqah (H2708) is used for Passover observance (Exo 12:14, 17, 24, 43), Feast of Unleavened Bread (Exo 12:17), Day of Atonement (Lev 16:29, 31), and multiple feast observances (Lev 23:14, 21, 31, 41) with the formula "chuqqat olam" (statute forever). | Exo 12:14, 17, 24, 43; Lev 23:14, 21, 31, 41 | Neutral | law-06 | |
| E215 | Chuqqah (H2708) also appears in non-ceremonial contexts: Gen 26:5 for Abraham's obedience, Lev 26:3 for comprehensive covenant faithfulness ("if ye walk in my statutes"), and throughout Psalm 119 as a general law term. | Gen 26:5; Lev 26:3; Psa 119 passim | Neutral | law-06 | |
| E216 | Deuteronomy 4:44-45 presents torah as an umbrella term, immediately unpacked into three sub-categories: "This is the torah... These are the edot, and the chuqqim, and the mishpatim." | Deu 4:44-45 | Neutral | law-06 | |
| E217 | Deuteronomy 6:1 presents mitsvah (singular) as an umbrella term: "This is the commandment [hammitsvah], the statutes [chuqqim], and the judgments [mishpatim]." | Deu 6:1 | Neutral | law-06 | |
| E218 | The LXX translators rendered torah as nomos (G3551) 188 times and mitsvah as entole (G1785) 153 times. These are the dominant, stable mappings. | LXX data | Neutral | law-06 | |
| E219 | The LXX translators rendered piqqud as entole (G1785) 19 times, collapsing the Hebrew piqqud/mitsvah distinction into a single Greek term. | LXX data | Neutral | law-06 | |
| E220 | Dikaioma (G1345) serves as a secondary LXX translation for torah (16x), mitsvah (27x), choq (52x), chuqqah (35x), mishpat (63x), edah (4x), and piqqud (6x). It is a Greek catch-all for multiple Hebrew law terms. | LXX data | Neutral | law-06 | |
| E221 | Psalm 119 uses eight terms (torah, mitsvah, choq, mishpat, edah, piqqud, dabar, imrah) across 176 verses. The Aleph stanza (vv.1-8) uses 7 of 8 terms, with choq appearing twice. | Psa 119:1-8 | Neutral | law-06 | |
| E222 | The "ten commandments" are literally "ten words" (eser debarim) in Hebrew. Dabar (H1697) is the term used for the Decalogue designation (Exo 34:28; Deu 4:13; 10:4). | Exo 34:28; Deu 4:13; Deu 10:4 | Neutral | law-06 | |
| E223 | Imrah (H565) maps primarily to logion (G3051, "oracle/divine utterance") in the LXX (25x), distinct from dabar which maps to logos (G3056, "word"). The LXX preserved the Hebrew distinction between dabar and imrah. | LXX data; Psa 119 passim | Neutral | law-06 | |
| E224 | Yirah (H3374, "fear") appears in Psalm 19:9 in the syntactic slot of a law term, parallel with torah, eduth, piqqudim, mitsvah, and mishpatim. "The fear of the LORD is clean, enduring for ever." | Psa 19:9 | Neutral | law-06 | |
| E225 | Choq and chuqqah combined have no single dominant Greek LXX equivalent. Choq maps to dikaioma (52x), nomimos (18x), krima (23x), entole (22x). Chuqqah maps to nomimos (32x), dikaioma (35x), phylasso (39x), aionios (20x). | LXX data | Neutral | law-06 | |
| E226 | Mishmereth (H4931) opens vocabulary clusters in Gen 26:5, Deu 11:1, and 1 Ki 2:3. Its root (shamar, H8104, "to keep, guard") gives it the meaning "the overall obligation to keep/guard." | Gen 26:5; Deu 11:1; 1Ki 2:3 | Neutral | law-06 | |
| E227 | 1 Kings 2:3 contains six law terms in one verse: mishmereth, chuqqah, mitsvah, mishpat, eduth -- all said to be "written in the torah of Moses." Torah is the umbrella containing five sub-categories. | 1Ki 2:3 | Neutral | law-06 | |
| E228 | No Hebrew law term means exclusively "moral law" or exclusively "ceremonial law." Each term's semantic range crosses the moral/ceremonial boundary. Chuqqah is used for both Passover (Exo 12:14) and general covenant faithfulness (Lev 26:3). Mitsvah is used for both Decalogue commands (Deu 5:29) and all commands generally. | Exo 12:14; Lev 26:3; Deu 5:29; Psa 119 | Neutral | law-06 | |
| E229 | The phrase "law of Moses" appears 21 times in the KJV as a law-code reference (excluding Jdg 4:11). The Hebrew is "torat Mosheh"; the Greek is "nomos Mouseos." | Josh 8:31 through Heb 10:28 | Neutral | law-07 | |
| E230 | When specific content is identified in "law of Moses" verses, it is ceremonial (7x), civil/judicial (3x), covenant curses (2x), or literary/Pentateuch (2x). No occurrence identifies exclusively Decalogue/moral content. | Multiple | Neutral | law-07 | |
| E231 | When "law of Moses" references are general/comprehensive (7 of 21), they explicitly include all sub-categories: "statutes, commandments, judgments, testimonies" (1 Ki 2:3); "all the law" (2 Ki 23:25); "with the statutes and judgments" (Mal 4:4). | Josh 8:32; 23:6; 1 Ki 2:3; 2 Ki 23:25; Ezra 7:6; Neh 8:1; Mal 4:4 | Neutral | law-07 | |
| E232 | In Nehemiah 8, the same book is called "the book of the law of Moses" (v.1), "the law of God" (v.8), "the law which the LORD had commanded by Moses" (v.14), and "the book of the law of God" (v.18). All three phrase-types designate one document. | Neh 8:1, 8, 14, 18 | Neutral | law-07 | |
| E233 | Nehemiah 10:29 states: "God's law, which was given by Moses the servant of God." The text explicitly identifies the same law as both God's (in authority) and Moses' (in mediation). | Neh 10:29 | Neutral | law-07 | |
| E234 | 2 Chronicles 34:14 states: "Hilkiah the priest found a book of the law of the LORD given by Moses." The text explicitly identifies the same document as "the law of the LORD" and "given by Moses." | 2 Chr 34:14 | Neutral | law-07 | |
| E235 | In Luke 2:22-24, "the law of Moses" (v.22) and "the law of the Lord" (vv.23-24) are used interchangeably for the same body of ceremonial legislation in the same passage. | Luke 2:22-24 | Neutral | law-07 | |
| E236 | In Ezra 7:6, 10, the same person's expertise is described as "the law of Moses" (v.6) and "the law of the LORD" (v.10). The phrases are used interchangeably. | Ezra 7:6, 10 | Neutral | law-07 | |
| E237 | In Daniel 9:11, the same law is called "thy law" (divine possessive) and "the law of Moses" in the same verse. | Dan 9:11 | Neutral | law-07 | |
| E238 | God uses the phrase "the law of Moses my servant" in Malachi 4:4 and states "which I commanded unto him in Horeb." Moses is the servant-mediator; God is the commanding source. | Mal 4:4 | Neutral | law-07 | |
| E239 | Malachi 4:4 appends "with the statutes [chuqqim] and judgments [mishpatim]" after "the law of Moses my servant." The additional terms expand the reference to comprehensive. | Mal 4:4 | Neutral | law-07 | |
| E240 | Paul uses "the law of Moses" (en to Mouseos nomo) in 1 Corinthians 9:9 to cite Deuteronomy 25:4 ("Thou shalt not muzzle the ox"). The cited content is a civil/agricultural regulation, not a Decalogue commandment. | 1 Cor 9:9 | Neutral | law-07 | |
| E241 | Jesus notes circumcision predates Moses ("not because it is of Moses, but of the fathers" -- John 7:22) yet calls the circumcision requirement "the law of Moses" (John 7:23). A pre-Mosaic practice is included within "the law of Moses." | John 7:22-23 | Neutral | law-07 | |
| E242 | Paul states: "By him all that believe are justified from all things, from which ye could not be justified by the law of Moses." The "law of Moses" could not accomplish justification. | Acts 13:39 | Neutral | law-07 | |
| E243 | "All things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me." Jesus uses "the law of Moses" as a literary designation for the Pentateuch. | Luke 24:44 | Neutral | law-07 | |
| E244 | Paul persuaded Jews "concerning Jesus, both out of the law of Moses, and out of the prophets." "The law of Moses" used as a literary Pentateuch designation. | Acts 28:23 | Neutral | law-07 | |
| E245 | The "law of the LORD" references ceremonial content in multiple passages: burnt offerings (1 Chr 16:40; 2 Chr 31:3), set feasts (2 Chr 31:3), priestly portions (2 Chr 31:4), firstborn presentation (Luke 2:23-24). The phrase is not restricted to moral law. | 1 Chr 16:40; 2 Chr 31:3-4; Luke 2:23-24 | Neutral | law-07 | |
| E246 | The "law of the LORD" also references moral content: 2 Kings 10:31 identifies failure as idolatry (1st/2nd commandment). Amos 2:4 parallels "the law of the LORD" with "his commandments." | 2 Ki 10:31; Amos 2:4 | Neutral | law-07 | |
| E247 | In the NT "law of Moses" occurrences, the Greek noun nomos (G3551) is the same word used in Paul's "law of God" (nomos tou Theou). The genitive modifier differs (Mouseos vs. Theou), but the base noun is identical. | Rom 7:22; 1 Cor 9:9; etc. | Neutral | law-07 | |
| E248 | The Greek word entole (G1785) does not appear in any "law of Moses" phrase in the NT. Entole appears in "commandments of God" phrases (1 Cor 7:19; Rev 12:17; 14:12). | NT data | Neutral | law-07 | |
| E249 | Dogma (G1378) appears 5 times in the NT: Caesar's decree (Luke 2:1), Caesar's decrees (Acts 17:7), Jerusalem Council decrees (Acts 16:4), and the "ordinances" abolished in Eph 2:15 and Col 2:14. It never appears in connection with the Decalogue. | Luke 2:1; Acts 16:4; 17:7; Eph 2:15; Col 2:14 | Neutral | law-08 | law-15, law-20, law-21, law-26, law-27 |
| E250 | Cheirographon (G5498) is a hapax legomenon meaning "hand-written" (cheir + grapho). The Decalogue was written by "the finger of God" (Exo 31:18). The book of the law was written by Moses' hand (Deu 31:24). | Col 2:14; Exo 31:18; Deu 31:24 | Neutral | law-08 | law-20, law-21, law-26, law-27 |
| E251 | In 2 Cor 3:7, katargoumenen is a FEMININE singular participle agreeing grammatically with ten doxan (the glory, feminine), not with ho nomos (the law, masculine). | 2 Cor 3:7 (grammar) | Neutral | law-08 | law-09, law-19, law-21 |
| E252 | "Christ hath redeemed us from the curse of the law (ek tes kataras tou nomou), being made a curse for us" (Gal 3:13). The object of redemption is the curse OF the law, not the law itself. | Gal 3:13 | Neutral | law-08 | law-17, law-29 |
| E253 | In Heb 7:16,18, entole refers to the commandment governing Levitical priestly succession ("law of a carnal commandment," "the commandment going before...for the weakness and unprofitableness thereof"), not to the Decalogue. Context: entire chapter discusses priesthood change. | Heb 7:16, 18 | Neutral | law-08 | law-20, law-21, law-29 |
| E254 | Col 2:20-22: Paul identifies the "ordinances" (dogmatizesthe, G1379) as "Touch not; taste not; handle not...after the commandments and doctrines of men (entalmata kai didaskalias ton anthropon)." | Col 2:20-22 | Neutral | law-08 | law-21, law-26 |
| E255 | "Cursed is every one that continueth not in all things which are written in the book of the law to do them" (Gal 3:10, citing Deu 27:26). Paul cites the curse from "the book of the law" (Moses' written book). | Gal 3:10; Deu 27:26 | Neutral | law-08 | law-26 |
| E256 | "That which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." God's attributes are knowable through creation. | Rom 1:19-20 | Neutral | law-01 | |
| E257 | "The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth." Creation universally communicates God's glory. | Psa 19:1-4 | Neutral | law-01 | |
| E258 | "He left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." God gave witness of Himself to all nations through nature. | Acts 14:17 | Neutral | law-01 | |
| E259 | Gentiles' "conscience also bearing witness" (synmartyroushes tes synedeseos) alongside the "work of the law written in their hearts." The conscience (syneidesis, G4893) accuses or excuses -- an internal moral faculty operating independently of the written law. | Rom 2:15 | Neutral | law-01 | |
| E260 | The Shema: "Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children..." | Deu 6:4-9 | Neutral | law-03 | |
| E261 | "Honour thy father and mother; (which is the first commandment [entole, G1785] with promise;) That it may be well with thee, and thou mayest live long on the earth." Paul quotes the 5th Decalogue commandment (Exo 20:12) as binding in the SAME epistle where Eph 2:15 abolishes "the law of commandments in ordinances." | Eph 6:2-3 | Continues | law-08 | law-20, law-21, law-29 |
| E262 | Katargeo (G2673) is used in Eph 2:15 (katargesas, Aor Act Ptcp: "having abolished...the law of commandments in ordinances") and in Rom 3:31 (katargoumen, Pres Act Ind: "Do we then make void the law through faith? God forbid: yea, we establish the law"). The same Greek verb appears in both an abolition context and an emphatic denial-of-abolition context by the same author. | Eph 2:15; Rom 3:31 | Neutral | law-08 | |
| E263 | The Greek construction in Eph 2:15 narrows progressively: ton nomon (the law, G3551, Acc Sg M) -> ton entolon (of the commandments, G1785, Gen Pl F) -> en dogmasin (in ordinances, G1378, Dat Pl N). Each successive genitive/prepositional phrase restricts the referent of "the law" to a narrower category. | Eph 2:15 (grammar) | Neutral | law-08 | law-20, law-21 |
| E264 | "And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it." Stated immediately after "his covenant, even ten commandments" (Deu 4:13), distinguishing the covenant terms (Decalogue) from additional legislation (statutes/judgments taught by Moses). | Deu 4:14 | Continues | law-09 | law-11 |
| E265 | "O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!" God laments Israel lacks the heart to keep His commandments -- anticipating the new covenant solution. | Deu 5:29 | Continues | law-09 | law-11 |
| E266 | "Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day." Israel lacks the internal capacity for covenant faithfulness. | Deu 29:4 | Neutral | law-09 | |
| E267 | "All the people answered together, and said, All that the LORD hath spoken we will do." Israel's acceptance of the old covenant was based on their own promise of obedience. | Exo 19:8 | Neutral | law-09 | |
| E268 | "Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words." The old covenant was ratified by animal blood (oxen). | Exo 24:8 | Neutral | law-09 | |
| E269 | "I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers...which my covenant they brake." A new covenant is promised, different from the old, which the people broke. | Jer 31:31-32 | Neutral | law-09 | law-10 |
| E270 | "They shall all know me, from the least of them unto the greatest of them...for I will forgive their iniquity, and I will remember their sin no more." The new covenant promises universal knowledge of God and complete forgiveness. | Jer 31:34 | Neutral | law-09 | law-10 |
| E271 | "I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them." The purpose of heart-renewal is obedience to pre-existing statutes. | Eze 11:19-20 | Continues | law-09 | law-10 |
| E272 | "The LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live." God will transform the heart to enable love and obedience (the first great commandment). | Deu 30:6 | Continues | law-09 | law-10 |
| E273 | "He is the mediator of a better covenant, which was established upon better promises." Christ mediates a better covenant with better promises. | Heb 8:6 | Neutral | law-09 | law-18 |
| E274 | "For finding fault with them (memphomenos...autous)..." The grammatical object of fault-finding is autous (accusative plural masculine = the people), not the law or the covenant terms. The fault is with the people. | Heb 8:8a | Continues | law-09 | law-10, law-11, law-18 |
| E275 | "In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." The first covenant arrangement is declared "old." Neuter participles (palaioumenon, gēraskon) do not agree with diathēkē (feminine). | Heb 8:13 | Neutral | law-09 | law-10, law-18 |
| E276 | "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." The first covenant's practical content included the sanctuary service. | Heb 9:1 | Neutral | law-09 | law-18, law-20, law-21 |
| E277 | "He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Christ's death redeems from transgressions under the first covenant. | Heb 9:15 | Neutral | law-09 | law-18 |
| E278 | "He taketh away the first, that he may establish the second." In context (Heb 10:5-10), "the first" = sacrifice and offering; "the second" = doing God's will / Christ's once-for-all offering. | Heb 10:9 | Neutral | law-09 | law-18 |
| E279 | "Ye are not come unto the mount that might be touched...But ye are come unto mount Sion...and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." Contrast between Sinai experience and new covenant experience. | Heb 12:18-24 | Neutral | law-09 | |
| E280 | "The God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant." The new covenant is called "everlasting." | Heb 13:20 | Neutral | law-09 | law-10 |
| E281 | "By so much was Jesus made a surety (engyos) of a better testament." Jesus is the guarantee of a better covenant. | Heb 7:22 | Neutral | law-09 | law-10 |
| E282 | "[Ye are] manifestly declared to be the epistle of Christ...written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." The same content moves from stone to heart; the surface and agent change, not the content. | 2 Cor 3:3 | Continues | law-09 | law-10, law-11, law-19 |
| E283 | "The ministration of death, written and engraven in stones, was glorious...the ministration of the spirit...rather glorious." The contrast is between MINISTRATIONS (diakonia), not between laws. | 2 Cor 3:7-8 | Neutral | law-09 | law-19 |
| E284 | "This is my blood of the new testament, which is shed for many for the remission of sins." Jesus identifies His blood as the new covenant ratification blood, paralleling Exo 24:8. | Mat 26:28 | Neutral | law-09 | |
| E285 | "What the law could not do, in that it was weak through the flesh, God sending his own Son..." The law's limitation was through the flesh (human inability), not through any deficiency in the law itself. | Rom 8:3 | Continues | law-09 | law-10, law-11, law-23 |
| E286 | "If ye love me, keep my commandments." Jesus commands obedience on the same night He institutes the new covenant in His blood (Luk 22:20). | Joh 14:15 | Neutral | law-09 | law-10, law-28 |
| E287 | "But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter." True circumcision is of the heart -- new covenant language. | Rom 2:29 | Neutral | law-09 | |
| E288 | "I delight to do thy will, O my God: yea, thy law is within my heart." The experience of God's law within one's heart -- the same law (thy law), internalized location (within my heart). | Psa 40:8 | Continues | law-09 | law-10 |
| E289 | "Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto." Even human covenants, once confirmed, cannot be annulled. | Gal 3:15 | Neutral | law-09 | |
| E290 | "The covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." The Abrahamic covenant is not annulled by the Sinai law. | Gal 3:17 | Neutral | law-09 | |
| E291 | "Is the law then against the promises of God? God forbid." Paul denies any contradiction between the law and God's promises. | Gal 3:21a | Neutral | law-09 | law-30 |
| E292 | "Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar." Paul explicitly labels this as allegory. The Sinai covenant is associated with bondage. | Gal 4:24 | Neutral | law-09 | |
| E293 | "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." Jesus identifies His commandments as His Father's pre-existing commandments. | Joh 15:10 | Continues | law-10 | law-14, law-28, law-29 |
| E294 | "He that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us." Spirit-indwelling confirmed by commandment-keeping. | 1Jn 3:24 | Continues | law-10 | law-28 |
| E295 | "Hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." Knowing God verified by commandment-keeping. | 1Jn 2:3-4 | Continues | law-10 | law-29 |
| E296 | "But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you." Heart-obedience is new covenant language. | Rom 6:17 | Neutral | law-10 | |
| E297 | "Shall we sin, because we are not under the law, but under grace? God forbid." Paul denies that "not under law" means freedom to sin. | Rom 6:15 | Neutral | law-10 | |
| E298 | "The grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly." Grace teaches righteous living, not lawlessness. | Tit 2:11-12 | Neutral | law-10 | |
| E299 | "Who gave himself for us, that he might redeem us from all iniquity (anomia = lawlessness), and purify unto himself a peculiar people, zealous of good works." Redemption from lawlessness, not into lawlessness. | Tit 2:14 | Neutral | law-10 | |
| E300 | "For obedience to the faith among all nations" / "Made known to all nations for the obedience of faith." Faith produces obedience (bookends of Romans). | Rom 1:5; 16:26 | Neutral | law-10 | |
| E301 | "I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me." Everlasting covenant with heart-based fear of God. | Jer 32:40 | Neutral | law-10 | |
| E302 | "Is the law then against the promises of God? God forbid." Paul denies opposition between law and promise. | Gal 3:21a | Neutral | law-10 | |
| E303 | "I will put my law in their inward parts, and write it in their hearts." The verb katab (H3789, "write") in Jer 31:33 is the same verb used for writing the Decalogue on stone in Deu 10:4 (LXX: graphō). | Jer 31:33; Deu 10:4 | Continues | law-11 | |
| E304 | "I will put my laws into their mind, and write them in their hearts." The LXX graphō ("write") in Heb 8:10/10:16 directly quotes the graphō of Deu 10:4 (Decalogue-writing). Hebrews quotes Jer 31:33 with the same verb. | Heb 8:10; 10:16; Jer 31:33; Deu 10:4 | Continues | law-11 | |
| E305 | "Not in tables of stone, but in fleshy tables of the heart." Paul uses the same stone-medium descriptor as the Decalogue (Exo 31:18; Deu 10:1). Stone tablets = Decalogue tablets. | 2 Cor 3:3 | Continues | law-11 | law-19 |
| E306 | "After those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people." The immediate context (Heb 10:14-18) has just removed the sacrificial system (vv.1-9); the law written on hearts (v.16) is distinct from what was removed. | Heb 10:16 | Continues | law-11 | law-21 |
| E307 | "For it is not possible that the blood of bulls and of goats should take away sins...He taketh away the first, that he may establish the second." Hebrews 10:1-9 removes the sacrificial system. Hebrews 10:16 then quotes "my laws on their hearts." The same chapter removes ceremonial and affirms moral law written on hearts. | Heb 10:4, 9, 16 | Continues | law-11 | |
| E308 | "O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!" Deu 5:29 laments Israel's lack of heart-capacity for commandment-keeping; Jer 31:33 promises to resolve exactly this by writing the same commandments on hearts. | Deu 5:29; Jer 31:33 | Continues | law-11 | |
| E309 | Kataluō (G2647) appears 17 times in the NT. Of all non-lodging uses, the word consistently means demolish, overthrow, tear down, bring to nothing. None of the 17 uses means "bring to fulfillment," "complete," or "supersede." | Mat 5:17 (×2); 24:2; 26:61; 27:40; Mrk 13:2; 14:58; 15:29; Lk 21:6; Acts 5:38-39; 6:14; Rom 14:20; 2 Cor 5:1; Gal 2:18 | Neutral | law-12 | |
| E310 | Plēroō (G4137) appears 90 times in the NT and is translated "fulfil/fulfilled" (~50×), "fill/filled" (~25×), "complete/accomplish" (~10×). It is never used to mean "abolish," "terminate," or "supersede." | Mat 5:17; 3:15; Rom 13:8-10; Gal 5:14; Rom 8:4 | Neutral | law-12 | |
| E311 | Jesus said at His baptism: "Suffer it to be so now: for thus it becometh us to fulfil (πληρῶσαι, Aor Act Inf of plēroō G4137) all righteousness." The identical aorist active infinitive form appears in Mat 3:15 and Mat 5:17, written by the same author within three chapters. In 3:15 the meaning is to perform/accomplish what God's righteousness requires. | Mat 3:15 | Neutral | law-12 | |
| E312 | Acts 6:14 uses kataluō (katalusei) as the accusation against Stephen: "This Jesus of Nazareth shall destroy (katalusei) this place, and shall change the customs which Moses delivered us." The same word Jesus denied in Mat 5:17 appears as a false charge against Him by those who claimed He would abolish Mosaic practice. | Acts 6:14 | Neutral | law-12 | |
| E313 | Matthew 12:17-21 quotes Isaiah 42:1-4 and explicitly applies it to Jesus: "That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen..." The Servant of Isa 42:1-4 (who magnifies the law in v.21) is identified by Matthew as Jesus. | Mat 12:17-21 | Neutral | law-12 | |
| E314 | In Mat 5:18, the two "until" conditions both use ἕως ἄν + aorist subjunctive: (1) ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ ("till heaven and earth pass") using parerchomai (G3928); (2) ἕως ἂν πάντα γένηται ("till all come to pass") using ginomai (G1096), not plēroō. The second clause uses the general "come to pass" verb, not the prophetic-fulfillment word. | Mat 5:18 | Neutral | law-12 | |
| E315 | In Mat 5:19, luō (G3089, simplex verb) is used for "breaking" individual commandments. In Mat 5:17, kataluō (G2647, compound: kata- + luō) is used for "demolishing" the law wholesale. The simplex (v.19) and compound (v.17) share the same root, showing that breaking individual commandments (luō, v.19) is the micro-level version of what Jesus denied doing wholesale (kataluō, v.17). | Mat 5:17, 19 | Neutral | law-12 | |
| E316 | In Mat 5:19, BOTH the commandment-breaker AND the commandment-keeper are described as being within "the kingdom of heaven." The consequence of commandment-breaking is rank ("called least"), not exclusion from the kingdom. Both outcomes presuppose the commandments are operative as the kingdom's standards. | Mat 5:19 | Continues | law-12 | |
| E317 | Mat 5:21 quotes Exo 20:13 (6th commandment: "Thou shalt not kill") and Mat 5:27 quotes Exo 20:14 (7th commandment: "Thou shalt not commit adultery"). The first two antitheses take their basis explicitly from the Decalogue. | Mat 5:21, 27; Exo 20:13-14 | Neutral | law-12 | |
| E318 | "For all the law is fulfilled (peplērōtai, G4137) in one word, even in this; Thou shalt love thy neighbour as thyself." Galatians 5:14 uses plēroō for ongoing law-fulfillment through love — a present-perfect passive describing love as the means by which the law is filled full, not terminated. | Gal 5:14 | Continues | law-12 | |
| E319 | The sixth antithesis states: "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy." The phrase "and hate thine enemy" does not appear verbatim anywhere in the OT canonical text, indicating this portion of the "heard" saying reflects scribal tradition, not Scripture. | Mat 5:43 | Neutral | law-12 | |
| E320 | Jesus's "custom" (eiothos, G1486 — Perfect Active Participle) was to go into the synagogue on the sabbath day. The Perfect tense indicates a settled, completed, ongoing habit — not an occasional attendance. | Luk 4:16 | Neutral | law-13 | law-27 |
| E321 | Luke (author of Luke and Acts) uses the IDENTICAL Greek construction kata to eiothos (G1486, Perfect Active Participle, Accusative Singular Neuter) for both Jesus (Luk 4:16) and Paul (Acts 17:2) — same author, same construction, same form, two passages. | Luk 4:16; Acts 17:2 | Neutral | law-13 | law-27 |
| E322 | The Pharisees' challenge in every grain/healing controversy uses exesti (G1832) — "it is [not] lawful" — the lawfulness framework. Jesus's responses also use exesti to establish what IS lawful. exesti (G1832) appears in 12 Sabbath controversy instances across all four Gospels. | Mat 12:2,4,10,12; Mrk 2:24,26; 3:4; Luk 6:2,4,9; 14:3; Jhn 5:10 | Neutral | law-13 | |
| E323 | Jesus declares His disciples "guiltless" (anaitioi, G338) in Matthew 12:7: "ye would not have condemned the guiltless [anaitioi]." anaitios = without cause/blame, judicially innocent. | Mat 12:7 | Continues | law-13 | |
| E324 | Jesus states that "on the sabbath days the priests in the temple profane the sabbath, and are blameless [anaitioi, G338]" — establishing that authorized divine service is not a Sabbath violation even when it involves labor. | Mat 12:5 | Continues | law-13 | |
| E325 | Jesus states: "It is lawful [exestin, G1832] to do well [kalos poiesai / agathopoiesai, G15] on the sabbath days." This is an affirmative declaration of lawful Sabbath activity. | Mat 12:12; Mrk 3:4; Luk 6:9 | Continues | law-13 | |
| E326 | "The sabbath was made [egeneto, G1096, Aorist Middle Indicative] for man [anthropon, G444], and not man for the sabbath." egeneto = Aorist = Sabbath came into being at a specific past point. anthropon = generic humanity (not "the Jew" or "Israel"). | Mrk 2:27 | Neutral | law-13 | law-25 |
| E327 | "Therefore [hoste] the Son of man is Lord [kurios, G2962] also of the sabbath." kurios + tou sabbatou (Genitive of domain) = authority over the Sabbath as domain. hoste = logical consequence from v.27. The text states authority; the text does NOT state "therefore the Sabbath is abolished." | Mrk 2:28 | Neutral | law-13 | law-27 |
| E328 | Jesus uses "ought not [ouk edei, G1163, Imperfect of dei]" in Luke 13:16 for healing on the Sabbath. dei/edei expresses MORAL NECESSITY — it was not merely permitted but morally obligatory that the woman be loosed on the Sabbath. | Luk 13:16 | Continues | law-13 | |
| E329 | In Luke 13:15-16, Jesus uses the SAME VERB luo (G3089) for both animals being "loosed" from their stalls on the Sabbath (v.15, luei — Present Active Indicative) and for the woman who "ought to be loosed" on the Sabbath (v.16, lythenai — Aorist Passive Infinitive). | Luk 13:15-16 | Neutral | law-13 | |
| E330 | John 5:18 reports the Jews' accusation that Jesus "had broken [eluen, G3089] the sabbath." This is the accusation of hostile opponents — the same verse also reports their charge of blasphemy (claiming equality with God), which the NT does not endorse as accurate. | Jhn 5:18 | Neutral | law-13 | |
| E331 | Jesus states "My Father worketh hitherto, and I work" (Jhn 5:17) as His defense of Sabbath healing — appealing to the Father's continuing activity as the model for Jesus's Sabbath activity. | Jhn 5:17 | Neutral | law-13 | |
| E332 | In John 7:23, Jesus argues: "If a man on the sabbath day receive circumcision, that the law of Moses should not be broken [lythe, G3089]; are ye angry at me, because I have made a man every whit whole on the sabbath day?" — using an accepted Sabbath exception within the law to argue for the lawfulness of His healing. | Jhn 7:22-23 | Neutral | law-13 | |
| E333 | The women who followed Jesus "rested the sabbath day according to the commandment [kata ten entolen]" — AFTER the crucifixion, on the Sabbath immediately following the cross. Luke (writing c. AD 60-62) calls the Sabbath "the commandment" without qualification in a post-crucifixion context. | Luk 23:56 | Continues | law-13 | law-20, law-21, law-25, law-27, law-29 |
| E334 | Jesus instructs His followers to "pray ye that your flight be not...on the sabbath day" in a prophecy about AD 70 events — approximately 40 years after the crucifixion. The instruction to pray presupposes the followers will be observing the Sabbath at that time. | Mat 24:20 | Continues | law-13 | law-25, law-27 |
| E335 | Isaiah 58:13 states God's standard for Sabbath observance: turning away from "thy pleasure" (chephets, H2656 — three occurrences in v.13), calling the Sabbath a "delight" (oneg, H6027), and honoring "my holy day" (yom qodshi — qodesh, H6944). | Isa 58:13 | Continues | law-13 | law-25, law-27 |
| E336 | Isaiah 58:14 states the divine promise for proper Sabbath observance per v.13: "Then shalt thou delight thyself in the LORD...for the mouth of the LORD hath spoken it." | Isa 58:14 | Continues | law-13 | law-27 |
| E337 | "There remaineth therefore a rest [sabbatismos, G4520] to the people of God." apoleipetai = Present Passive Indicative — is currently remaining (post-cross, at time of writing). sabbatismos (from sabbaton + -ismos suffix) specifically means "the practice of Sabbath-keeping," not generic rest. The author switches from katapausis (G2663, used 8 times in Heb 3-4) to sabbatismos in v.9 only. | Heb 4:9 | Continues | law-13 | law-25, law-26, law-27, law-29 |
| E338 | Paul's Sabbath observance throughout Acts: Acts 17:2 (three Sabbaths, Thessalonica), Acts 18:4 (every Sabbath, Jews AND Greeks, Corinth — throughout 18-month stay), Acts 16:13 (Philippi — no synagogue, Paul sought out Sabbath worship at a riverside). | Acts 17:2; 18:4; 16:13 | Neutral | law-13 | law-27 |
| E339 | Gentile believers at Antioch in Pisidia requested that Paul preach "these words...the next sabbath" (Acts 13:42) and "the next sabbath day came almost the whole city together to hear the word of God" (Acts 13:44). | Acts 13:42, 44 | Continues | law-13 | law-25, law-27 |
| E340 | The Fourth Commandment (Exo 20:8-11) cites the creation event as its own rationale: "For in six days the LORD made heaven and earth...and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it" (v.11). The Sabbath is grounded in creation before any national covenant with Israel. | Gen 2:2-3; Exo 20:8-11 | Continues | law-13 | law-27 |
| E341 | Jesus closes His defense of Sabbath healing with: "Judge not according to the appearance, but judge righteous judgment" (Jhn 7:24) — calling for proper interpretive judgment about the Sabbath, not for abandonment of the Sabbath. | Jhn 7:24 | Neutral | law-13 | |
| E342 | When asked which commandments lead to eternal life, Jesus names five specific Decalogue commandments (5th: "Honour thy father and mother"; 6th: "Thou shalt do no murder"; 7th: "Thou shalt not commit adultery"; 8th: "Thou shalt not steal"; 9th: "Thou shalt not bear false witness") — confirmed across all three synoptic parallels without variation in the core list. | Mat 19:18-19; Mrk 10:19; Luk 18:20 | Continues | law-14 | |
| E343 | Jesus presents "if thou wilt be perfect (teleios)" — using a third-class conditional — as an additional step beyond keeping the Decalogue commandments, not as a replacement for them. The commandment-keeping is accepted; the further condition is offered as addition. | Mat 19:21 | Neutral | law-14 | |
| E344 | The scribe states that love to God and neighbor is "more than all whole burnt offerings and sacrifices" — explicitly distinguishing moral commands from ceremonial/sacrificial obligations by ranking the moral higher — and Jesus responds "Thou art not far from the kingdom of God," affirming the scribe's judgment. | Mrk 12:33-34 | Continues | law-14 | |
| E345 | Jesus says "Thou hast answered right: this do, and thou shalt live" in response to the lawyer stating the two love commandments — presenting commandment-doing as the condition for life, structurally parallel to Mat 19:17 ("if thou wilt enter into life, keep the commandments"). | Luk 10:28 | Continues | law-14 | |
| E346 | The word used for "new" in John's "new commandment" is G2537 (kainos = new in quality/freshness/character), not G3501 (neos = new in time/recently originated). This is a textually observable lexical choice. | Jhn 13:34; 1 Jhn 2:7-8; 2 Jhn 1:5 | Neutral | law-14 | law-23 |
| E347 | The "new commandment" of Jhn 13:34 uses G1785 (entolē) — the same word used throughout for Jesus's commandments (Jhn 14:15; 14:21), the Father's commandments (Jhn 14:31; 15:10), and "the commandments of God" in Revelation (Rev 12:17; 14:12; 22:14). | Jhn 13:34; 14:15; 14:31; 15:10; Rev 12:17; 14:12; 22:14 | Neutral | law-14 | law-28 |
| E348 | John explicitly states the love commandment is "an old commandment which ye had from the beginning" (v.7) — the same commandment he immediately also calls "a new commandment" (v.8). The same object is simultaneously old in content and new in quality. | 1 Jhn 2:7-8 | Continues | law-14 | law-23 |
| E349 | John writes "not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another" — explicitly denying neos-newness and pointing to pre-existing origin for the love commandment. | 2 Jhn 1:5-6 | Continues | law-14 | law-23 |
| E350 | Jesus states "If ye love me, keep my commandments" (τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε) — double definite article + possessive = emphatic specific reference — linking love for Jesus to keeping His specific commandments as its natural expression. | Jhn 14:15 | Continues | law-14 | law-29 |
| E351 | Jesus says "as the Father gave me commandment (entolēn), even so I do" — placing Himself under the Father's entolē (G1785) and presenting His own obedience to the Father's commandment as the model for disciples. | Jhn 14:31 | Continues | law-14 | |
| E352 | John states "hereby we do know that we know him, if we keep his commandments" and immediately states the negative: "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." Commandment-keeping is the stated test of genuine knowledge of God. | 1 Jhn 2:3-4 | Continues | law-14 | law-20 |
| E353 | John connects commandment-keeping to answered prayer ("because we keep his commandments" v.22) and to mutual indwelling with God ("he that keepeth his commandments dwelleth in him, and he in him" v.24). | 1 Jhn 3:22-24 | Continues | law-14 | |
| E354 | At the eschatological judgment Jesus says "I never knew you: depart from me, ye that work iniquity (οἱ ἐργαζόμενοι τὴν ἀνομίαν)" — using a Present Participle (ongoing practice) + definite article — rejecting those performing religious works on the basis of practicing anomia (G458, lawlessness). | Mat 7:23 | Continues | law-14 | |
| E355 | At the end of the world the Son of Man sends angels to gather out of His kingdom "them which do iniquity (anomian)" (G458) — anomia is the operative exclusionary characteristic at the final harvest. | Mat 13:41 | Continues | law-14 | |
| E356 | Jesus characterizes the Pharisees — the most externally law-observant class in Israel — as "full of hypocrisy and iniquity (anomias)" within, establishing that anomia is an inner heart condition that can coexist with external law-observance. | Mat 23:28 | Continues | law-14 | |
| E357 | Jesus says in the Olivet Discourse: "because iniquity (anomia) shall abound, the love (agapē) of many shall wax cold" — the causal connector (hoti) runs from abounding anomia to the cooling of agapē. | Mat 24:12 | Continues | law-14 | |
| E358 | Jesus rebukes the Pharisees for omitting "the weightier matters of the law: judgment, mercy, and faith" but explicitly states "these ought ye to have done, AND NOT TO LEAVE THE OTHER UNDONE" — affirming that BOTH the weightier matters (judgment, mercy, faith) and the lighter matters (tithing of herbs) should be done. Neither is abolished. | Mat 23:23; Luk 11:42 | Continues | law-14 | |
| E359 | In Antitheses 1 and 2 of Mat 5, Jesus explicitly quotes two Decalogue commandments by name (6th: "Thou shalt not kill" v.21; 7th: "Thou shalt not commit adultery" v.27) and extends each to heart-level application (anger, lust) — deepening the commandment's standard, not revoking it. | Mat 5:21-28 | Continues | law-14 | |
| E360 | In Antithesis 6 (Mat 5:43-44), Jesus corrects "hate thine enemy" — a phrase not found in the OT text — explicitly distinguishing the biblical commandment (love thy neighbour, Lev 19:18) from a human tradition appended to it. | Mat 5:43-44 | Neutral | law-14 | |
| E361 | Jesus explicitly calls the 5th Decalogue commandment ("Honour thy father and mother") "the commandment of God" (entolēn tou Theou, G1785) in both Mat 15:3 and Mrk 7:8,9,13 — directly defending a specific Decalogue commandment as operative and binding against the Corban tradition. | Mat 15:3-9; Mrk 7:8-13 | Continues | law-14 | |
| E362 | Jesus states "I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak" — equating the Father's entolē with everlasting life, paralleling Mat 19:17's "keep the commandments" for entering life. | Jhn 12:50 | Continues | law-14 | |
| E363 | Colossians 2:14 uses G1378 (dogma, "ordinance/decree") for what was "nailed to the cross" ("blotting out the handwriting of ordinances [tois dogmasin] that was against us") — not G1785 (entolē, "commandment"). | Col 2:14 | Neutral | law-14 | law-21, law-26, law-27 |
| E364 | Ephesians 2:15 describes what was abolished as "the law of commandments (entolōn) contained in ordinances (en dogmasin)" — using G1378 (dogma) for the abolished element, specifying it is the dogmatic/ordinance dimension that was abolished. | Eph 2:15 | Neutral | law-14 | law-21 |
| E365 | Jesus identifies the Golden Rule as "the law and the prophets" (Mat 7:12: "for this IS the law and the prophets") — the same phrase used in Mat 5:17 (He came to fulfil the law and the prophets) and Mat 22:40 (all the law and the prophets hang on the two love commandments). | Mat 7:12 | Continues | law-14 | |
| E366 | The Pharisees' demand was twofold: "to circumcise them, and (te) to command them to keep the law of Moses." Greek has two infinitives (peritemnein + parangellein terein) joined by te, forming a compound demand. Circumcision is singled out alongside "the law of Moses." | Acts 15:5 | Neutral | law-15 | |
| E367 | The council's letter states: "Certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment." The apostles explicitly disavow the Judaizers' teaching. | Acts 15:24 | Neutral | law-15 | |
| E368 | The council calls the four prohibitions "these necessary things" (touton ton epanankes). The Greek epanankes means "of necessity" — qualifying the four items as obligatory, not optional. | Acts 15:28 | Neutral | law-15 | |
| E369 | James states: "Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day" (kata pan sabbaton). Present tenses (echei, anaginoskomenos) describe ongoing reality. The gar (for) connects this to vv.19-20 as explanation. | Acts 15:21 | Neutral | law-15 | law-22, law-27 |
| E370 | The council decrees are called dogmata (G1378) in Acts 16:4: "they delivered them the decrees (dogmata) for to keep." Same word as Col 2:14 and Eph 2:15 for what was abolished. | Acts 16:4 | Neutral | law-15 | law-21 |
| E371 | In Acts 21:20, James tells Paul that "many thousands of Jews there are which believe; and they are all zealous of the law." Believing Jews continued to observe the law after the council decision. | Acts 21:20 | Neutral | law-15 | law-22 |
| E372 | In Acts 21:25, the distinction is restated: "As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication." | Acts 21:25 | Neutral | law-15 | |
| E373 | Paul writes: "Remember, that ye being in time past (pote) Gentiles in the flesh." The temporal particle pote marks Gentile identity as a past state. | Eph 2:11 | Neutral | law-15 | |
| E374 | Paul states the past deprivation and present transformation: "At that time ye were (ete, imperfect) without Christ, being alienated (apellotriomenoi) from the commonwealth (politeias) of Israel...But now (nyni de) in Christ Jesus ye who sometimes were far off are made nigh." | Eph 2:12-13 | Neutral | law-15 | |
| E375 | Paul states: "Now therefore ye are no more strangers and foreigners, but fellowcitizens (sympolitai, G4847) with the saints, and of the household of God." Hapax legomenon sympolitai describes full civic incorporation. | Eph 2:19 | Neutral | law-15 | |
| E376 | Paul states: "Ye know that ye WERE (ete, imperfect) Gentiles, carried away unto these dumb idols." Imperfect tense and hote mark Gentile identity as past. | 1Co 12:2 | Neutral | law-15 | |
| E377 | Paul states: "There is neither Jew nor Greek...for ye are all one (heis) in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." First-class conditional assumes condition true. | Gal 3:28-29 | Neutral | law-15 | |
| E378 | Paul describes Gentile believers as wild olive branches "graffed in among" the natural branches of Israel's olive tree, partaking "of the root and fatness of the olive tree." He warns: "thou bearest not the root, but the root thee." | Rom 11:17-18 | Neutral | law-15 | |
| E379 | Peter applies Israel's covenantal language to the church: "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people...which in time past were not a people, but are now the people of God." Echoes Exo 19:5-6 and Hos 2:23. | 1Pe 2:9-10 | Neutral | law-15 | |
| E380 | The new covenant is explicitly made with "the house of Israel and with the house of Judah" (Jer 31:31; Heb 8:8). The text does not state a separate covenant for Gentiles. | Jer 31:31; Heb 8:8 | Neutral | law-15 | |
| E381 | Paul states: "They are not all Israel, which are of Israel." Israel is defined by more than ethnic descent. | Rom 9:6 | Neutral | law-15 | |
| E382 | Paul states: "He is not a Jew, which is one outwardly...But he is a Jew, which is one inwardly; and circumcision is that of the heart." Jewishness redefined as inward/spiritual reality. | Rom 2:28-29 | Neutral | law-15 | |
| E383 | Jesus states: "Other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." | Jhn 10:16 | Neutral | law-15 | |
| E384 | Isaiah prophesies: "Also the sons of the stranger, that join themselves to the LORD...every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain." Foreigners who join the LORD keep the Sabbath. | Isa 56:6-7 | Continues | law-15 | law-27 |
| E385 | The blood prohibition was given to Noah before Sinai: "But flesh with the life thereof, which is the blood thereof, shall ye not eat." Universal commandment to all humanity through Noah. | Gen 9:4 | Neutral | law-15 | |
| E386 | The blood prohibition in Leviticus explicitly applies to "the strangers that sojourn among you" (Lev 17:10, 12). The sexual immorality laws likewise apply to "any stranger that sojourneth among you" (Lev 18:26). Both extend beyond ethnic Israel. | Lev 17:10, 12; Lev 18:26 | Neutral | law-15 | |
| E387 | Revelation 2:14, 20 addresses idolatry and fornication in the churches: "to eat things sacrificed unto idols, and to commit fornication." Same combination as Acts 15 prohibitions, condemned in post-apostolic church context. | Rev 2:14, 20 | Continues | law-15 | |
| E388 | Peter states salvation is by grace for both Jews and Gentiles: "We believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." | Acts 15:11 | Neutral | law-15 | |
| E389 | Paul states: "Not the hearers of the law are just before God, but the doers of the law shall be justified." Doing the law is the criterion of justification in the judgment context (Rom 2:12-27 context includes moral content: steal, adultery, idols in vv.21-22). | Rom 2:13 | Continues | law-16 | |
| E390 | Paul states: "By the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin." The law cannot justify but gives knowledge of sin. Two distinct functions stated. | Rom 3:20 | Neutral | law-16 | |
| E391 | Paul states: "The righteousness of God without the law is manifested, being witnessed by the law and the prophets." Righteousness by faith is apart from law-works but WITNESSED BY the law itself. The law testifies to faith-righteousness. | Rom 3:21 | Continues | law-16 | |
| E392 | Paul uses nomos for an operating principle: "By what law? of works? Nay: but by the law of faith" (Rom 3:27). Nomos here means "principle/operating system," not the Torah. | Rom 3:27 | Neutral | law-16 | law-23 |
| E393 | Paul states: "Sin shall not have dominion over you: for ye are not under the law, but under grace." Being "not under the law" is the reason sin does NOT dominate. "Under the law" (hypo nomon) is ambiguous between (a) under condemnation and (b) under obligation entirely. Context (v.15; 8:1) supports (a). | Rom 6:14 | Neutral | law-16 | law-10 |
| E394 | Paul states: "What then? shall we sin, because we are not under the law, but under grace? God forbid." Me genoito = strongest possible negation. Paul denies that "not under the law" permits sin. | Rom 6:15 | Continues | law-16 | |
| E395 | Paul states: "Sin, taking occasion by the commandment, wrought in me all manner of concupiscence." The commandment (entole) is the occasion; sin is the active agent exploiting it. The commandment is not the cause of sin. | Rom 7:8, 11 | Neutral | law-16 | |
| E396 | Paul states: "The commandment, which was ordained to life, I found to be unto death." The commandment's intended purpose was life; sin perverted its effect to death. | Rom 7:10 | Neutral | law-16 | |
| E397 | Paul states: "I delight in the law of God after the inward man." Present tense synedomai = ongoing delight. "The law of God" (nomos tou theou) in this context = the Decalogue (identified in v.7 by quotation of the 10th commandment). | Rom 7:22 | Continues | law-16 | |
| E398 | Paul states: "With the mind I myself serve the law of God; but with the flesh the law of sin." Paul's mind serves God's law (= Decalogue, same context as v.22); his flesh serves sin's principle. Two allegiances, present tense. | Rom 7:25 | Continues | law-16 | law-23 |
| E399 | Paul states: "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Two principles (nomos = operating principle): Spirit's life-giving principle frees from sin's death-dealing principle. Nomos here does not refer to the Torah. | Rom 8:2 | Neutral | law-16 | law-23 |
| E400 | Paul quotes Deut 30:12-14 and identifies it as "the righteousness which is of faith" speaking: "The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach." The Torah itself teaches faith-righteousness. | Rom 10:6-8 | Continues | law-16 | law-30 |
| E401 | Paul states: "Love worketh no ill to his neighbour: therefore love is the fulfilling [pleroma, G4138 — noun: fullness] of the law." Love is the pleroma (fullness, content) of the law. The law remains as the container; love fills it. | Rom 13:10 | Continues | law-16 | |
| E409 | Paul states: "A man is not justified by the works of the law, but by the faith of Jesus Christ...for by the works of the law shall no flesh be justified." Threefold denial of law-justification. | Gal 2:16 | Neutral | law-17 | |
| E410 | Paul states: "If I build again the things which I destroyed, I make myself a transgressor." Rebuilding law-justification would make Paul a transgressor. | Gal 2:18 | Neutral | law-17 | |
| E411 | Paul states: "If righteousness come by the law, then Christ is dead in vain." Law-righteousness and Christ's death are mutually exclusive as justification methods. | Gal 2:21 | Neutral | law-17 | |
| E412 | Paul states: "As many as are of the works of the law are under the curse." Those relying on law-works are under a curse because perfect obedience is impossible. Quotes Deut 27:26. Referent broad (Gate 1 reclassification). | Gal 3:10 | Neutral | law-17 | |
| E413 | Paul states: "No man is justified by the law in the sight of God, it is evident: for, The just shall live by faith." Justification is by faith, not by law. Quotes Hab 2:4. | Gal 3:11 | Neutral | law-17 | |
| E415 | Paul states: "The law, which was four hundred and thirty years after [the promise], cannot disannul [the promise]." The law came 430 years after the promise and cannot override it. | Gal 3:17 | Neutral | law-17 | |
| E416 | Paul states: "Is the law then against the promises of God? God forbid." The law is NOT against God's promises. The law simply cannot give life/righteousness. | Gal 3:21 | Neutral | law-17 | |
| E417 | Paul states: "How turn ye again to the weak and beggarly elements...Ye observe days, and months, and times, and years." Galatians turning to "weak and beggarly elements" identified as calendrical observances. Ceremonial calendar = common ground (IP0). | Gal 4:9-10 | Neutral | law-17 | law-25, law-26, law-27 |
| E418 | Paul states: "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." The "yoke of bondage" in context (v.2) is circumcision. Ceremonial cessation = common ground (IP0). | Gal 5:1 | Neutral | law-17 | |
| E419 | Paul states: "If ye be circumcised, Christ shall profit you nothing." Submitting to circumcision as a salvation requirement nullifies Christ's benefit. | Gal 5:2 | Neutral | law-17 | |
| E420 | Paul states: "I testify again to every man that is circumcised, that he is a debtor to do the whole law." Accepting circumcision for justification obligates one to the entire law-system as a justification mechanism. | Gal 5:3 | Neutral | law-17 | |
| E421 | Paul states: "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Law-justification and grace are mutually exclusive. | Gal 5:4 | Neutral | law-17 | |
| E422 | Paul states: "In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love." Circumcision is irrelevant; faith working through love is what matters. All 4 gates passed. | Gal 5:6 | Continues | law-17 | |
| E423 | Paul states: "For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself." The entire law (ho pas nomos) is fulfilled (peplērotai) in the love command. Quotes Lev 19:18. All 4 gates passed. | Gal 5:14 | Continues | law-17 | |
| E424 | Paul states: "If ye be led of the Spirit, ye are not under the law." "Not under the law" (hypo nomon) is ambiguous (Gate 1 reclassification). | Gal 5:18 | Neutral | law-17 | law-10 |
| E425 | Paul lists "works of the flesh": adultery, fornication, idolatry, witchcraft, murders, etc. Those who do such things "shall not inherit the kingdom of God." Multiple items are Decalogue violations. All 4 gates passed. | Gal 5:19-21 | Continues | law-17 | |
| E426 | Paul states: "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." Spirit-produced character is consistent with the law. All 4 gates passed. | Gal 5:22-23 | Continues | law-17 | law-10, law-23 |
| E427 | Paul states: "Bear ye one another's burdens, and so fulfil the law of Christ." The "law of Christ" involves moral obligation fulfilled through love. All 4 gates passed. | Gal 6:2 | Continues | law-17 | law-23 |
| E428 | Paul states: "Neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh." Judaizers' inconsistency: demand circumcision but don't keep the law. | Gal 6:13 | Neutral | law-17 | |
| E429 | Paul states: "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." Circumcision is irrelevant; new creation is what matters. | Gal 6:15 | Neutral | law-17 | |
| E430 | "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." Heart transformation from stone to flesh. | Eze 36:26 | Neutral | law-10 | |
| E431 | "Not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." New covenant ministry is of the Spirit, not external code alone. | 2 Cor 3:6 | Neutral | law-10 | law-19 |
| E432 | "Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them." Everlasting covenant of peace. | Eze 37:26 | Neutral | law-10 | |
| E433 | "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed." Covenant of peace permanent. | Isa 54:10 | Neutral | law-10 | |
| E434 | "And these words, which I command thee this day, shall be in thine heart." Even under the old covenant, God commanded heart-internalization of His words. | Deu 6:6 | Neutral | law-10 | |
| E436 | Christ is high priest 'set on the right hand of the throne of the Majesty in the heavens,' minister of 'the true tabernacle, which the Lord pitched, and not man.' | Heb 8:1-2 | Neutral | law-18 | |
| E437 | The tabernacle contained the ark with 'the tables of the covenant' inside it. | Heb 9:4 | Neutral | law-18 | |
| E438 | Christ entered the holy place 'by his own blood...once [ephapax]...having obtained eternal redemption.' | Heb 9:12 | Neutral | law-18 | |
| E439 | Animal blood 'sanctifieth to the purifying of the flesh'; the blood of Christ purges 'your conscience from dead works to serve the living God.' | Heb 9:13-14 | Neutral | law-18 | |
| E440 | Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. | Heb 10:5-6 | Neutral | law-18 | |
| E441 | For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment. | Heb 10:26-27 | Neutral | law-18 | |
| E442 | "How shall not the ministration (diakonia) of the spirit be rather glorious?" The comparison is between two ministrations (diakoniai), not between two laws. | 2 Cor 3:8 | Neutral | law-19 | |
| E443 | "For if the ministration (diakonia) of condemnation be glory, much more doth the ministration (diakonia) of righteousness exceed in glory." Paul names four diakoniai: death, spirit, condemnation, righteousness. | 2 Cor 3:9 | Neutral | law-19 | |
| E444 | "For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth." The old glory is eclipsed by surpassing glory -- a comparison of relative glory. | 2 Cor 3:10 | Neutral | law-19 | |
| E445 | "For if that which is done away (to katargoumenon, neuter) was glorious, much more that which remaineth (to menon, neuter) is glorious." Both substantivized participles are neuter, matching neither nomos (masculine) nor diakonia (feminine). | 2 Cor 3:11 | Neutral | law-19 | |
| E446 | "And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished (tou katargoumenou, neuter genitive)." The participle is neuter, continuing the abstract reference from v.11. | 2 Cor 3:13 | Neutral | law-19 | law-30 |
| E447 | "But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ." The subject of katargeitai is the veil (kalumma, neuter), not the old covenant (genitive) or the law. | 2 Cor 3:14 | Neutral | law-19 | |
| E448 | "But even unto this day, when Moses is read, the vail is upon their heart." The impediment is the veil on the heart, not the content being read. | 2 Cor 3:15 | Neutral | law-19 | |
| E449 | "Nevertheless when it shall turn to the Lord, the vail shall be taken away." Turning to the Lord removes the veil, not the law. | 2 Cor 3:16 | Neutral | law-19 | |
| E450 | "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Paul's conclusion is about Spirit-empowered transformation from glory to glory, not about abolition of the law. | 2 Cor 3:18 | Neutral | law-19 | |
| E451 | to katargoumenon in 2 Cor 3:11 is parsed as Present Passive Participle, Nominative Singular NEUTER. to menon is also Nominative Singular NEUTER. Neither matches nomos (masculine) or diakonia (feminine). | 2 Cor 3:11 (grammar) | Neutral | law-19 | |
| E452 | tou katargoumenou in 2 Cor 3:13 is parsed as Present Passive Participle, Genitive Singular NEUTER. This continues the neuter abstract pattern from v.11. | 2 Cor 3:13 (grammar) | Neutral | law-19 | |
| E453 | katargeitai in 2 Cor 3:14 is Present Passive Indicative, 3rd Singular (no gender marking). The proximate nominative subject is to auto kalumma (the same veil, Nom Sg Neuter). The old covenant (palaias diathekes) is in the genitive case (object of reading), not the nominative subject. | 2 Cor 3:14 (grammar) | Neutral | law-19 | |
| E454 | The word nomos (G3551, 'law') does not appear anywhere in 2 Corinthians 3. The subjects of the chapter are diakonia (ministry), doxa (glory), kalumma (veil), gramma (letter), and pneuma (spirit). | 2 Cor 3 (vocabulary) | Neutral | law-19 | |
| E455 | The participial modifier eteteteupomene ('having been engraved,' Perf Pass Ptcp Nom Sg Feminine) in 2 Cor 3:7 agrees grammatically with diakonia (Nom Sg Feminine). The engraving is attributed to the ministry, identifying the ministry as associated with the stone-engraved commandments. | 2 Cor 3:7 (grammar) | Neutral | law-19 | |
| E456 | "Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty (eleutheria)." The climax of Paul's argument in 2 Cor 3 moves from veil/blindness to Spirit/liberty. | 2 Cor 3:17 | Neutral | law-19 | |
| E457 | Jesus says 'Thou knowest the commandments [entole, G1785]' and lists Decalogue commands: 'Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.' | Mar 10:19 | Continues | law-20 | law-21 |
| E458 | Hebrews states the disannulling of 'the commandment [entole] going before for the weakness and unprofitableness thereof' — context (Heb 7:5-18) identifies this as the Levitical priesthood succession law, not the Decalogue. | Heb 7:18 | Neutral | law-20 | |
| E459 | John writes: 'For this is the love of God, that we keep his commandments [entole]: and his commandments are not grievous' (1 Jhn 5:3). Entole used for continuing believer obligation. | 1 Jhn 5:3 | Continues | law-20 | law-21 |
| E460 | James identifies 'the royal law' and 'the law of liberty' with Decalogue content by quoting 'Do not commit adultery' and 'Do not kill' (Jas 2:8-12), showing nomos in continuation vocabulary with Decalogue referent. | Jas 2:8-12 | Continues | law-20 | law-21, law-22, law-23, law-29 |
| E461 | Luke lists entole and dikaioma as two distinct categories: 'walking in all the commandments [entolais, G1785] and ordinances [dikaiōmasin, G1345] of the Lord blameless.' Two law terms coordinated by kai as separate categories. | Luk 1:6 | Neutral | law-20 | law-21 |
| E462 | In Romans 1:32, dikaioma is singular and articular (to dikaioma tou Theou = 'the judgment/righteous decree of God'). The context (vv.29-31) is a vice list of moral violations. The singular articular dikaioma identifies God's moral standard against these vices. | Rom 1:32 | Neutral | law-21 | |
| E463 | Across all 71 NT occurrences of entole (G1785), content identification yields: 43 occurrences with identifiable moral/Decalogue content and no qualifier; 12 occurrences as divine mission or apostolic instruction; 3 general/parabolic; 4 ceremonial/Levitical (all with contextual or explicit qualifiers: sarkines, Levitical context); 1 abolished ceremonial (with qualifier en dogmasin); 1 human commands (with qualifier anthropon). Zero occurrences use entole without a qualifier for ceremonial content that was abolished. | NT-wide (G1785) | Continues | law-21 | |
| E464 | In Rom 2:26, dikaioma is plural and articular (ta dikaiomata tou nomou = 'the righteous requirements of the law'). The context is Gentiles keeping the law's moral requirements without circumcision. The plural articular form here refers to moral content, not ceremonial -- demonstrating that the singular/plural distinction is not absolute. | Rom 2:26 | Neutral | law-21 | |
| E465 | James states: 'But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.' Partiality is identified as sin (hamartia), and the law convicts the offender as a transgressor (parabates). | Jas 2:9 | Continues | law-22 | |
| E466 | James states: 'For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.' The law is presented as an indivisible whole; stumbling in one point makes one guilty of all. | Jas 2:10 | Neutral | law-22 | |
| E467 | James states: 'He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.' Speaking evil of a brother = speaking evil of the law. A person is either a doer or a judge of the law. | Jas 4:11 | Continues | law-22 | |
| E468 | James states: 'There is one lawgiver (nomothetes -- NT hapax legomenon, G3550), who is able to save and to destroy: who art thou that judgest another?' God is identified as the sole lawgiver and judge. | Jas 4:12 | Continues | law-22 | |
| E469 | James states: 'For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.' Judgment by the law of liberty includes mercy as a principle. | Jas 2:13 | Neutral | law-22 | |
| E470 | The Psalmist writes: 'And I will walk at liberty: for I seek thy precepts' (Psa 119:45). Liberty is experienced through seeking God's precepts -- the OT precedent for the concept of law bringing liberty. | Psa 119:45 | Continues | law-22 | law-23 |
| E471 | Paul identifies himself as 'not anomos theou' (not lawless toward God) and 'ennomos Christou' (in-law to Christ) simultaneously in a single parenthetical adversative clause. The compound adjective ennomos (en + nomos, G1772) means 'within the sphere of law.' Paul is inside a law-framework defined by Christ, while not being lawless toward God. | 1 Cor 9:21 | Neutral | law-23 | |
| E472 | Paul states: 'Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law.' Israel pursued a law-standard of righteousness (nomon dikaiosunes) but failed due to method (works vs. faith), not defect in the law. | Rom 9:31-32 | Neutral | law-23 | law-30 |
| E473 | Paul identifies three 'laws' (governing powers) in one verse: 'another law in my members,' 'the law of my mind,' and 'the law of sin in my members.' The military metaphor (warring against, taking captive) describes competing governing dynamics, not competing codes of legislation. | Rom 7:23 | Neutral | law-23 | |
| E474 | James states: 'There is one lawgiver (nomothetes, G3550, hapax), who is able to save and to destroy.' James identifies one lawgiver -- God. The same author designates the law as 'the perfect law of liberty' (1:25), 'the royal law' (2:8), and 'the law of liberty' (2:12). | Jas 4:12 | Neutral | law-23 | |
| E475 | Paul states: 'For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.' The entire law (ho pas nomos) is fulfilled (peplerōtai, Perfect Passive) in the love command from Lev 19:18. | Gal 5:14 | Neutral | law-23 | |
| E476 | Paul appeals to 'the law of Moses' as authoritative in the same chapter where he describes himself as ennomos Christou: 'It is written in the law of Moses, Thou shalt not muzzle the mouth of the ox' (1 Cor 9:9). Paul extracts an ongoing principle from the Mosaic law while being 'in-law to Christ.' | 1 Cor 9:9 | Neutral | law-23 | |
| E478 | The Feast of Trumpets (Lev 23:24) uses shabbathon (H7677) alone, without shabbath (H7676): 'a sabbath (shabbathon), a memorial of blowing of trumpets, an holy convocation.' This differs from the weekly Sabbath (Lev 23:3) which uses the compound shabbath shabbathon. | Lev 23:24 | Neutral | law-24 | |
| E479 | The Day of Atonement (Lev 23:32) uses shabbath shabbathon, the same compound phrase as the weekly Sabbath (Lev 23:3): 'It shall be unto you a sabbath of rest (shabbath shabbathon)...ye shall celebrate your sabbath (tishbetu shabbattekem).' The Day of Atonement is the only annual feast that receives this designation. | Lev 23:32 | Neutral | law-24 | |
| E480 | The first and eighth days of Tabernacles (Lev 23:39) use shabbathon (H7677) alone, without shabbath (H7676): 'on the first day shall be a sabbath (shabbathon), and on the eighth day shall be a sabbath (shabbathon).' The word shabbath is not used for these feast-day rests. | Lev 23:39 | Neutral | law-24 | |
| E481 | Leviticus 23 uses two levels of work prohibition: the weekly Sabbath (v.3) and Day of Atonement (v.28, 31) prohibit 'all work' (kol-melakhah lo ta'asu); the feast days (v.7, 8, 21, 25, 35, 36) prohibit 'servile work' (melekhet abodah lo ta'asu). The Hebrew text distinguishes a stricter prohibition for the weekly Sabbath/Day of Atonement from a narrower prohibition for the other feast days. | Lev 23:3, 7, 8, 21, 25, 28, 31, 35, 36 | Continues | law-24 | law-25 |
| E482 | Numbers 28-29 organizes offerings by temporal frequency: daily (28:1-8), Sabbath (28:9-10), new moon (28:11-15), then annual feasts (28:16-29:38). The Sabbath has its own offering category between the daily and monthly offerings, separate from the annual feast offerings. Num 28:10 states: 'This is the burnt offering of every sabbath, beside the continual burnt offering.' | Num 28:9-10 | Continues | law-24 | law-25, law-26 |
| E483 | Genesis 1:14 states the luminaries are 'for signs (otot), and for seasons (moadim, H4150), and for days (yamim), and years (shanim).' The weekly sabbath is not listed among the four functions of the luminaries. The moadim here are the same word (H4150) used throughout Leviticus 23 for the annual feasts. | Gen 1:14 | Neutral | law-24 | |
| E484 | The weekly Sabbath in Lev 23:3 is to be observed 'in all your dwellings' (bekhol moshboteikhem). This phrase is not used for any of the annual feast days in Leviticus 23. The annual feasts are tied to specific calendar dates (first month fourteenth day, seventh month first day, etc.) and the central sanctuary. | Lev 23:3 | Neutral | law-24 | |
| E485 | The sabbatical year (Lev 25:4) uses the same vocabulary as the weekly Sabbath: 'a sabbath of rest (shabbath shabbathon) unto the land, a sabbath for the LORD (shabbat laYHWH).' The 6+1 pattern of the weekly Sabbath (six days work, seventh rest) is applied to years (six years sowing, seventh rest). | Lev 25:4 | Neutral | law-24 | |
| E486 | The OT uses a recurring triad of 'feasts/new moons/sabbaths' in ceremonial calendar contexts: 2 Chr 31:3 ('sabbaths, new moons, set feasts'), Eze 45:17 ('feasts, new moons, sabbaths'), Hos 2:11 ('feast days, new moons, sabbaths'), 1 Chr 23:31, 2 Chr 2:4, 2 Chr 8:13, Neh 10:33. This triad describes the ceremonial calendar system as a unit. | 2 Chr 31:3; Eze 45:17; Hos 2:11 | Neutral | law-24 | law-25, law-26 |
| E487 | The weekly Sabbath is never called a moed (H4150, appointed feast/time) in Leviticus 23 or elsewhere in the Pentateuch. The word moed is used in Lev 23:2, 4, 37, 44 exclusively for the annual feasts. | Lev 23 | Neutral | law-24 | law-25, law-26 |
| E488 | The weekly Sabbath is never called a chag (H2282, festival/pilgrimage feast). The word chag is used for Unleavened Bread (Lev 23:6), Tabernacles (Lev 23:34, 39, 41), and the three pilgrimage feasts (Exo 23:14-17). The Sabbath is absent from this terminology. | Lev 23; Exo 23:14-17 | Neutral | law-24 | law-25, law-26 |
| E489 | It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. The Sabbath is called a sign for ever (olam) with its rationale in creation. | Exo 31:17 | Continues | law-25 | law-27 |
| E490 | Blessed is the man (enosh) that doeth this...that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. The Sabbath is paired with general moral conduct using the generic term for humanity (enosh). | Isa 56:2 | Continues | law-25 | law-27 |
| E491 | The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. God gathers others beyond Israel into the Sabbath-keeping covenant community (vv.4-7). | Isa 56:8 | Continues | law-25 | |
| E492 | To him that knoweth to do good, and doeth it not, to him it is sin. Knowledge of good creates obligation; failure to act constitutes sin. | Jas 4:17 | Neutral | law-25 | law-27 |
| E493 | If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth. Claiming knowledge increases accountability. | Jhn 9:41 | Neutral | law-25 | law-27 |
| E494 | That servant which knew his lord's will and prepared not himself shall be beaten with many stripes. But he that knew not shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required. Judgment is proportional to knowledge. | Luk 12:47-48 | Neutral | law-25 | law-27 |
| E495 | I obtained mercy, because I did it ignorantly in unbelief. Paul received mercy because his persecution was done in ignorance. | 1 Tim 1:13 | Neutral | law-25 | |
| E496 | It had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them. Knowledge of righteousness increases accountability. | 2 Pet 2:20-21 | Neutral | law-25 | |
| E497 | If we sin wilfully after that we have received the knowledge (epignosis) of the truth, there remaineth no more sacrifice for sins. Willful sin after full knowledge removes the sacrifice provision. | Heb 10:26 | Neutral | law-25 | |
| E498 | How long refuse ye to keep my commandments and my laws? God treats the Sabbath as an existing obligation before Sinai, referencing my commandments and my laws when the people failed to observe the Sabbath rest in the manna episode. | Exo 16:28 | Neutral | law-25 | |
| E499 | One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. The text does not name the Sabbath. The context addresses doubtful disputations (v.1). | Rom 14:5 | Neutral | law-25 | law-26, law-27 |
| E500 | Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant (berit olam). The Sabbath is designated a perpetual covenant. | Exo 31:16 | Continues | law-25 | law-27 |
| E501 | The times of this ignorance God winked at (hupereidon, G5237, hapax); but now commandeth all men every where to repent (metanoein). The transition but now marks the shift from forbearance to universal command. | Acts 17:30 | Neutral | law-25 | law-27 |
| E502 | Eze 45:17 states: 'It shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths...to make reconciliation for the house of Israel.' The categories (meat/drink offerings, feasts, new moons, sabbaths) match Col 2:16 (meat, drink, holyday, new moon, sabbath days) in the same order, both in ceremonial contexts. | Eze 45:17 | Neutral | law-26 | |
| E503 | Rom 14:1 states: 'Him that is weak in the faith receive ye, but not to doubtful disputations [diakriseis dialogismon].' The phrase diakriseis dialogismon = 'disputes about opinions/reasonings,' setting the genre of Romans 14 as matters of personal conviction, not settled doctrine. | Rom 14:1 | Neutral | law-26 | |
| E504 | On the sabbath we went out of the city by a river side, where prayer was wont to be made (Acts 16:13). Philippi had no synagogue; Paul sought Sabbath worship at the riverside, demonstrating Sabbath practice independent of synagogue setting. | Acts 16:13 | Neutral | law-27 | |
| E505 | He reasoned in the synagogue every sabbath (kata pan sabbaton), and persuaded the Jews and the Greeks (Acts 18:4). dielegeto and epeithen are both Imperfect tense = ongoing habitual action. Paul continued in Corinth a year and six months (Acts 18:11), totaling approximately 78 Sabbaths of teaching Jews AND Greeks. | Acts 18:4, 11 | Neutral | law-27 | |
| E506 | Hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God (Eze 20:20). God claims the Sabbath as His own ('my sabbaths') and designates it as a bilateral sign of the covenant relationship. | Eze 20:20 | Neutral | law-27 | |
| E507 | Acts 20:7 states: Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow. This is a single event narrative. No command to observe the first day is given. Breaking bread was done daily (Acts 2:46). Paul traveled on foot the next day (Acts 20:13-14). | Acts 20:7 | Neutral | law-27 | |
| E508 | 1 Cor 16:2 states: Upon the first day of the week let every one of you lay by him in store (par heauto titheto = at his own place/at home). This is a private financial preparation instruction, not a public worship collection. No command for Sunday worship or Sabbath transfer. | 1 Cor 16:2 | Neutral | law-27 | |
| E509 | Rev 1:10 states: I was in the Spirit on the Lord's day (te kuriake hemera). The text does not identify which day this is. The phrase kuriake hemera appears only here in the NT. The text does not say 'the first day of the week' (he mia ton sabbaton). Jesus identified Himself as Lord of the Sabbath (Mrk 2:28), the only NT connection between a specific day and the Lord's ownership. | Rev 1:10 | Neutral | law-27 | |
| E510 | Verily my sabbaths ye shall keep: for it is a sign (oth, H226) between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you (Exo 31:13). God designates the Sabbath as sign throughout your generations linked to His identity as sanctifier. | Exo 31:13 | Neutral | law-27 | |
| E511 | Rev 14:7 calls humanity to 'worship him that made heaven, and earth, and the sea, and the fountains of waters.' The creation-worship language (ton poiesanta ton ouranon kai ten gen kai ten thalassan) verbally echoes Exo 20:11 (LXX: epoiesen...ton ouranon kai ten gen kai ten thalassan), the rationale of the Fourth Commandment. | Rev 14:7 | Continues | law-28 | |
| E512 | Rev 19:10 states: 'the testimony of Jesus is the spirit of prophecy' (he gar martyria Iesou estin to pneuma tes propheteias). The verb estin equates the testimony of Jesus with the spirit of prophecy, defining what 'the testimony of Jesus' means in Rev 12:17. | Rev 19:10 | Neutral | law-28 | |
| E513 | Dan 7:25 states: 'he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.' A power opposes God, persecutes the saints, and attempts to change times and laws. | Dan 7:25 | Neutral | law-28 | |
| E514 | Rev 22:15 lists sins excluding people from the holy city: 'dogs, sorcerers, whoremongers, murderers, idolaters, and whosoever loveth and maketh a lie.' These include murder (6th Commandment violation), idolatry (1st/2nd Commandment violation), and lying (9th Commandment violation). | Rev 22:15 | Neutral | law-28 | |
| E515 | The word nomos (G3551, 'law') does not appear anywhere in Revelation. The book uses entole (G1785, 'commandment') exclusively for God's commands. | Revelation (vocabulary fact) | Neutral | law-28 | |
| E516 | Rev 20:12 states: 'the dead were judged out of those things which were written in the books, according to their works.' The final judgment is based on works recorded in books. | Rev 20:12 | Neutral | law-28 | |
| E517 | Rev 22:12 states: 'Behold, I come quickly; and my reward is with me, to give every man according as his work shall be.' Jesus rewards according to works, immediately preceding the commandment-doing beatitude of v.14. | Rev 22:12 | Neutral | law-28 | |
| E518 | Hebrews 7:8 states: 'And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.' Present tense verbs (lambanosin, ze) for both Levitical and Melchizedek tithe-receiving. The men/de contrast pairs mortal priests (here) with an undying priest (there) who receives tithes. | Heb 7:8 | Neutral | law-29 | |
| E519 | Paul states: 'The end [telos] of the commandment [paraggelia] is charity [agape] out of a pure heart, and of a good conscience, and of faith unfeigned.' Identical syntactic construction to Rom 10:4 (telos + genitive of law/commandment = predicate nominative). Meaning is unambiguously goal/purpose: the commandment is not terminated; love is its goal. | 1 Tim 1:5 | Continues | law-30 | |
| E520 | The syntactic construction telos + genitive of law/commandment = predicate nominative is identical in Rom 10:4 (telos nomou Christos) and 1 Tim 1:5 (to telos tes paraggelias agape). Same author (Paul), same construction, same semantic domain. In the undisputed instance (1 Tim 1:5), the meaning is goal/purpose. | Rom 10:4; 1 Tim 1:5 (grammar) | Neutral | law-30 | |
| E521 | Telos (G5056) appears 42 times in the NT. Its root tello means 'to set out for a definite point or goal.' The cessation sense accounts for 4 of 42 occurrences (10 percent). Paul's own uses in Romans outside 10:4 (Rom 6:21-22) carry the outcome/result sense. The telos word family (teleios, teleioo, teleiotes) consistently emphasizes completion/perfection. | Lexical data; Rom 6:21-22 | Neutral | law-30 | |
| E522 | Paul states: 'They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.' Israel's failure diagnosed as ignorance and self-righteousness, not a defect in the law. The verb 'establish' (stesai, from histemi G2476) is the same root used in Rom 3:31 ('we establish [histanomen] the law'). | Rom 10:3 | Neutral | law-30 | |
| E523 | Peter states: 'Receiving the end [telos] of your faith, even the salvation of your souls.' The telos of faith is salvation — faith is not terminated by salvation; salvation is its goal/outcome. Demonstrates the goal/outcome sense of telos applied to an ongoing reality. | 1 Pet 1:9 | Neutral | law-30 |
NECESSARY IMPLICATIONS (N)¶
| ID | Necessary Implication | Based On | Why Unavoidable | Classification | First Appeared | Also In |
|---|---|---|---|---|---|---|
| N001 | The Bible presents two different modes of delivery for the Decalogue and the broader legislation: God spoke the Ten Commandments directly; subsequent laws came through Moses as mediator. | E001, E002, E009, E098-E100 | If E001 states God spoke the Decalogue directly to the people, and E002 states He "added no more" after those ten, while E009 and E098-E100 state subsequent laws came through Moses as mediator at the people's request, then two different delivery modes are an inescapable textual fact. | Continues | law-01 | law-03 |
| N002 | The Bible assigns the Decalogue and the book of the law two different physical repositories: the Decalogue inside the ark; the book of the law beside the ark. | E007, E008, E009, E110 | E007 commands the tablets to be placed inside the ark, E008 confirms nothing else was inside it, and E009 states Moses' book of the law was placed beside (not inside) the ark. Two distinct repositories follow directly from these explicit placement instructions. | Continues | law-01 | law-03 |
| N003 | The attributes the Bible ascribes to the law (holy, just, good, spiritual, perfect, eternal) are the same attributes ascribed to God Himself. | E010, E011, E012, E014, E049 | E010-E012 and E014 explicitly call the law holy, just, good, spiritual, perfect, and everlasting, while E049 applies "holy" to God Himself. Since the texts use identical descriptive language for both, the overlap in attributed qualities is a direct textual observation, not an inference anyone could dispute. | Continues | law-01 | |
| N004 | Paul identifies the law he discusses in Romans 7 as the Decalogue by quoting the 10th commandment ("Thou shalt not covet"), and then calls that law holy, just, good, and spiritual. | E046, E010, E011 | E046 records Paul quoting "Thou shalt not covet" -- the tenth commandment -- as the law under discussion, and E010-E011 record him calling that same law holy, just, good, and spiritual in the same chapter. The identification is unavoidable because Paul himself names the specific commandment. | Neutral | law-01 | |
| N005 | The replacement tablets contain the same words as the originals: "the words that were in the first tables" and "according to the first writing, the ten commandments." | E004; Exo 34:1; Deu 10:4 | E004 states the originals were "the work of God" and "the writing of God," and the replacement texts (Exo 34:1; Deu 10:4) explicitly say they contain "the words that were in the first tables" and "the ten commandments" "according to the first writing." Identical content is what the text itself claims. | Neutral | law-01 | law-03 |
| N006 | The clean/unclean animal distinction existed before the Levitical codification (Lev 11), since God instructs Noah to differentiate between clean and unclean animals in Gen 7:2 using the same term (tahowr, H2889). | E070, E071 | E070 records God distinguishing clean and unclean animals in Gen 7:2 using tahowr (H2889), and E071 shows Noah acting on this distinction at the altar. Since the same Hebrew term appears in both Genesis and Leviticus 11, the distinction's pre-Levitical existence is a plain chronological fact of the narrative. | Neutral | law-02 | law-29 |
| N007 | God held people accountable for moral acts before Sinai, since He judged Cain for murder, the pre-flood world for wickedness, Sodom for sin, and Abimelech for potential adultery. | E067, E068, E076, E077 | E067 records God judging Cain for murder, E068 records God judging the pre-flood world for wickedness, E076 records Sodom's destruction for sin, and E077 records God calling Abimelech's potential adultery "sinning against me." If God judged these moral acts, He was holding people accountable for them -- that is simply what judgment means. | Neutral | law-02 | |
| N008 | The Hebrew terms for "commandments" (mitsvah), "statutes" (chuqqah), "laws" (towrah), and "charge" (mishmereth) in Gen 26:5 are the same terms used for the Sinai legislation throughout Exodus-Deuteronomy. | E034 | E034 records Gen 26:5 using the specific Hebrew terms mitsvah, chuqqah, towrah, and mishmereth for Abraham's obedience. Any Hebrew concordance confirms these are the same terms used throughout the Sinai legislation. The lexical identity is a verifiable linguistic fact, not an interpretation. | Neutral | law-02 | law-06 |
| N009 | God speaks of "my law" (towrah) and "my commandments" (mitsvah) as already existing before the Sinai event, since Exo 16:4 says "my law" and Exo 16:28 says "my commandments and my laws" in a pre-Sinai context. | E082, E084 | E082 quotes God saying "my law" (towrah) in Exo 16:4 and E084 quotes "my commandments and my laws" in Exo 16:28, both before the Sinai event in Exodus 20. Since the Exodus narrative places these statements chronologically before Sinai, God's reference to already-existing commandments and laws is what the text explicitly states. | Neutral | law-02 | |
| N010 | The fourth commandment (Exo 20:8-11) explicitly grounds itself in the creation event of Genesis 2:2-3, since it states "For in six days the LORD made heaven and earth...wherefore the LORD blessed the sabbath day." | E086, E063 | E086 quotes the fourth commandment's own rationale: "For in six days the LORD made heaven and earth...wherefore the LORD blessed the sabbath day," and E063 records that creation event in Gen 2:2-3. The commandment itself explicitly names creation as its ground -- this is the text's own stated reason, not an external inference. | Neutral | law-02 | law-25 |
| N011 | The Bible attributes two different authorships for the two law documents: God wrote the Decalogue tablets (E003, E004, E104); Moses wrote the book of the law (E009, E103). | E003, E004, E009, E103, E104 | E003 and E004 state God wrote the Decalogue tablets with His own finger, E104 has God saying "which I have written," while E009 and E103 state Moses wrote the book of the law and the book of the covenant. Two different authors are what the texts explicitly name -- no interpretation is required to see the distinction. | Continues | law-03 | |
| N012 | The Bible uses two different sets of naming conventions: the Decalogue tablets are called "the testimony" / "tables of the covenant" / "his covenant, even ten commandments"; Moses' document is called "the book of the covenant" / "this book of the law" / "this law." | E005, E006, E009, E103, E111 | E005 and E006 call the Decalogue tablets "his covenant," "tables of testimony," and "tables of the covenant"; E111 adds "the words of the covenant, the ten commandments." E009 and E103 call Moses' document "this law" and "the book of the covenant." The different naming conventions are simply the terms each text uses -- a direct textual observation. | Continues | law-03 | |
| N013 | Moses draws an explicit textual distinction in Deuteronomy 4:13-14 between "his covenant, even ten commandments" (declared by God directly, written on stone) and "statutes and judgments" (given through Moses as teacher). | E001, E005, E101 | E101 records Moses in Deu 4:13-14 saying God declared "his covenant, even ten commandments" (v.13) and then in the very next verse saying God commanded Moses to teach "statutes and judgments" (v.14). The distinction is drawn by Moses himself in consecutive verses with different terms and different delivery descriptions, making it unavoidable from the text. | Continues | law-03 | |
| N014 | The phrase "he added no more" (Deu 5:22) marks a boundary: after God spoke the Ten Commandments to the assembly, He ceased speaking directly to the people. All subsequent legislation came through Moses. | E002, E098, E100 | E002 explicitly states that after speaking the Ten Commandments, God "added no more" -- a phrase that by definition marks a cessation of direct speech. E098 and E100 then show the people requesting mediation and God directing all subsequent legislation through Moses. The boundary is what "he added no more" means in plain language. | Continues | law-03 | |
| N015 | The two-mode distinction (direct vs. mediated) is maintained across multiple biblical authors and centuries: Moses (Deu 4:13-14; 5:22, 31), the Levitical closing (Lev 26:46), the Nehemiah retrospective (Neh 9:13-14), the Hebrews author (Heb 12:18-21), and Paul (Gal 3:19-20). | E101, E106, E107, E108, E109 | E101 (Moses, Deu 4:13-14), E108 (Levitical closing, Lev 26:46), E106 (Nehemiah, Neh 9:13-14), E107 (Hebrews, Heb 12:18-19), and E109 (Paul, Gal 3:19-20) each independently distinguish direct divine speech from mediated legislation. Since five different authors spanning different centuries all make the same distinction, the pattern's consistency across the biblical corpus is a plain documentary fact. | Continues | law-03 | |
| N016 | All five categories of ceremonial law (sacrifices, feasts, purity, sanctuary, circumcision) were delivered through Moses as mediator, not by God's direct voice to the people. The delivery formula "the LORD spake unto Moses" is used for all of them. | E121, E128, E129, E130, E108; cf. E001, E002 | E121 records sacrificial law delivered through Moses (Lev 1:1), E128 records feasts declared by Moses (Lev 23:44), E129 attributes purity laws to Moses (Luk 2:22), E130 records the tabernacle pattern given to Moses, and E108 summarizes the entire system as given "by the hand of Moses." Since every ceremonial category uses the mediated delivery formula, and E001-E002 reserve direct divine speech for the Decalogue alone, the ceremonial system's exclusively mediated delivery is what the texts consistently state. | Continues | law-04 | |
| N017 | The NT uses shadow/type/figure vocabulary (skia, typos, parabole, hypodeigma, antitypos) exclusively for the ceremonial system (sacrifices, tabernacle, feasts), never for the moral law/Decalogue. | E056, E055, E137, E135, E138, E131 | E056 uses skia for the sacrificial system, E137 uses skia for the priestly tabernacle service, E131 uses typos for the tabernacle, E135 uses parabole for the tabernacle's gifts and sacrifices, and E138 uses antitypos for the earthly holy places. Every NT occurrence of shadow/type/figure vocabulary in these passages attaches to ceremonial elements. The absence of such vocabulary for the Decalogue is a verifiable lexical fact across the NT corpus. | Continues | law-04 | |
| N018 | The NT cessation vocabulary (dogma, cheirographon, dikaiomata sarkos) is never used for the moral law/Decalogue. Dogma (G1378) appears 5 times in the NT and never refers to the Decalogue. Cheirographon (G5498) means "hand-written" -- the Decalogue was written by God's finger. | E054, E053; cf. E003 | E054 uses cheirographon ("handwriting") and dogma for what was nailed to the cross, and E053 uses dogma for what was abolished. Since E003 states the Decalogue was written by God's finger -- not by human hand -- the term cheirographon ("handwritten document") cannot by definition refer to it. The lexical mismatch between "handwriting of ordinances" and "written with the finger of God" makes the distinction unavoidable. | Continues | law-04 | law-08, law-11, law-20, law-21, law-26, law-29 |
| N019 | Paul simultaneously dismisses circumcision (a ceremonial rite) as "nothing" while affirming "the keeping of the commandments of God" (entole) in the same verse (1 Cor 7:19). The text contains both a ceremonial dismissal and a moral affirmation in one statement. | E143 | E143 records Paul saying in a single verse that circumcision is "nothing" while "the keeping of the commandments of God" matters. Since circumcision is a ceremonial rite and Paul dismisses it in the same breath as affirming God's commandments, the simultaneous dismissal and affirmation is simply what the verse states -- no reader can deny both clauses exist in the same sentence. | Continues | law-04 | law-29 |
| N020 | The Bible ascribes opposite characterizations to the ceremonial and moral law: the ceremonial system is called "carnal ordinances" (Heb 9:10), "weak and unprofitable" (Heb 7:18), "a witness against thee" (Deu 31:26), unable to "make perfect" (Heb 10:1); the moral law is called "holy, just, good" (Rom 7:12), "spiritual" (Rom 7:14), "perfect" (Psa 19:7), standing "for ever and ever" (Psa 111:7-8). | E136, E153, E009, E056; cf. E010, E011, E012, E014 | E136 calls the ceremonial system "carnal ordinances," E153 calls it "weak and unprofitable," E009 calls the book of the law "a witness against" Israel, and E056 says it cannot "make perfect." Meanwhile E010-E011 call the moral law "holy, just, good" and "spiritual," E012 calls it "perfect," and E014 says it stands "for ever and ever." Since the texts themselves apply opposite descriptors to these two categories, the contrasting characterizations are a direct textual fact. | Continues | law-04 | law-08, law-18 |
| N021 | Leviticus 23:37-38 explicitly places the annual feast sabbaths "beside the sabbaths of the LORD." The text itself draws a distinction between feast-day sabbaths and weekly sabbaths. | E127 | E127 states that Leviticus 23:37-38 uses the Hebrew milled (beside/apart from) to place feast sabbaths in a separate category from the sabbaths of the LORD. If the text itself says these are beside (i.e., in addition to and distinct from) the weekly sabbaths, then the text draws that distinction by its own grammar -- no interpretive inference is required beyond reading the preposition. | Continues | law-04 | law-24, law-25, law-26 |
| N022 | The mishpatim (Exo 21-23) function as case-law applications of Decalogue moral principles to specific situations: murder law applies "Thou shalt not kill"; theft restitution applies "Thou shalt not steal"; parental offense penalties apply "Honour thy father and mother"; judicial procedure rules apply "Thou shalt not bear false witness." | E156-E162 | E156-E162 show that the mishpatim prescribe penalties for murder (cf. Thou shalt not kill), restitution formulas for theft (cf. Thou shalt not steal), death for striking or cursing parents (cf. Honour thy father and mother), and procedural rules against false reports and bribery (cf. Thou shalt not bear false witness). Since each case law specifies a concrete situation governed by a Decalogue principle and prescribes a judicial remedy, they function as applied case law of those moral commands. | Neutral | law-05 | |
| N023 | The Bible uses functionally distinct terms for different types of law: mitsvah (direct command), choq (enacted statute/decree), mishpat (case law/judicial decision). These terms are consistently paired but distinguished. | E100, E172 | E100 records God distinguishing commandments, statutes, and judgments as separate categories in Deuteronomy 5:31, and E172 shows a four-term legal formula in 2 Chronicles 19:10 (law, commandment, statutes, judgments). If Scripture itself consistently pairs yet distinguishes these terms in formal legal enumerations, then the terms are functionally distinct by the text's own usage -- they would not be listed separately if they were identical in function. | Continues | law-05 | |
| N024 | The civil laws overlap with the ceremonial system: Leviticus 6:1-7 requires BOTH civil restitution (principal + 20%) AND a trespass offering (ram) for the same civil wrong. The two remedies are distinct but both required. | E176, E177 | E176 shows Leviticus 6:1-7 requiring both civil restitution (principal plus 20%) and a trespass offering (ram) for the same civil wrong, and E177 shows Numbers 5:7-8 using beside to separate civil restitution from the ceremonial ram. Since a single offense triggers two distinct remedies -- one compensating the victim, one atoning before God -- the civil and ceremonial systems demonstrably overlap within the same legislative provision. | Neutral | law-05 | |
| N025 | The civil judicial principle predates the Mosaic system: Genesis 9:5-6 establishes capital punishment for murder, delegated to human agency, grounded in the image of God, before any formal law code. The judicial system (Exo 18) was established before Sinai. | E072, E167 | E072 records Genesis 9:5-6 establishing capital punishment for murder, delegated to human agency and grounded in the image of God, in the Noahic covenant -- centuries before Sinai. E167 shows Moses appointing judges at multiple levels on Jethro's advice before reaching Sinai. Since both capital justice and a structured judiciary existed prior to Sinai legislation, the civil judicial principle cannot be a Mosaic innovation. | Neutral | law-05 | |
| N026 | The NT applies the two-or-three witness rule (Deu 19:15) in at least three distinct contexts: church discipline (Mat 18:16), personal apostolic communication (2 Cor 13:1), and elder accountability (1 Tim 5:19). The procedural principle transfers from the Mosaic civil system to NT ecclesial practice. | E186, E203, E204, E205 | E186 gives the Mosaic rule (Deu 19:15), E204 shows Jesus citing it for church discipline (Mat 18:16), E203 shows Paul citing it for personal apostolic visits (2 Cor 13:1), and E205 shows Paul applying it to elder accountability (1 Tim 5:19). Three different NT authors or contexts explicitly invoke the same Deuteronomic procedural standard, so the transfer of this civil principle into NT ecclesial practice is stated, not inferred. | Neutral | law-05 | |
| N027 | The NT transfers the judicial function from the Israelite theocracy to two institutions: secular government (Rom 13:1-7) and the church community (1 Cor 6:1-8). | E191, E192 | E191 states that secular rulers are ordained of God as avengers who execute wrath upon him that doeth evil (Rom 13:1, 4), and E192 records Paul directing Christians to settle disputes within the church rather than secular courts (1 Cor 6:1-5). Since the OT theocracy combined both functions in one system and the NT explicitly assigns criminal justice to the state and intra-community disputes to the church, the judicial function is necessarily distributed between these two institutions. | Neutral | law-05 | |
| N028 | The mishpatim section (Exo 21:1-23:33) contains civil, moral, and ceremonial provisions intermingled in a single textual unit. The text does not segregate these into separate codes. | E155-E166, E198 | E155-E166 catalog the mishpatim contents -- servant law, murder penalties, theft restitution, lex talionis, judicial procedure -- and E198 shows Exodus 22:16-31 interweaving civil penalties, religious capital offenses, social justice, and ceremonial requirements in a single textual block. Since the text does not separate these provisions into distinct sections or label them by category, the intermingling is a brute fact of the document's structure. | Neutral | law-05 | |
| N029 | Jehoshaphat's judicial reform (2 Ch 19:11) distinguishes religious jurisdiction ("matters of the LORD" under the chief priest) from civil jurisdiction ("the king's matters" under Zebadiah) within the theocratic system itself. | E171 | E171 states that Jehoshaphat assigned Amariah the chief priest over matters of the LORD and Zebadiah over the king's matters (2 Chr 19:11). The text explicitly names two officers with two distinct jurisdictional scopes within a single judicial system, so a religious/civil jurisdictional distinction is drawn by the narrative itself. | Neutral | law-05 | |
| N030 | The Hebrew law vocabulary describes the formal character of laws (instruction, command, decree, judgment, testimony) rather than their moral category (moral, ceremonial, civil). Torah means "instruction," mitsvah means "command," choq means "decree," mishpat means "judgment," eduth means "testimony." No term exclusively labels a moral category. | E208, E209, E210, E211, E212, E228 | E208-E212 give the lexical data: torah means instruction, mitsvah means command, choq means decree, mishpat means judgment, eduth means testimony. Each root describes how the law was delivered or formalized (taught, ordered, inscribed, adjudicated, witnessed), not whether its content is moral, ceremonial, or civil. E228 confirms that no Hebrew law term is restricted exclusively to one moral category. Since every term's semantic range crosses the moral/ceremonial boundary, the vocabulary classifies by form, not by ethical content. | Neutral | law-06 | |
| N031 | Both torah and mitsvah function as umbrella terms that can be unpacked into sub-categories (chuqqim, mishpatim, edot). Torah is the umbrella in Deu 4:44-45; mitsvah is the umbrella in Deu 6:1. | E216, E217 | E216 shows Deuteronomy 4:44-45 presenting torah as an umbrella immediately unpacked into edot, chuqqim, and mishpatim. E217 shows Deuteronomy 6:1 presenting mitsvah (singular) as an umbrella unpacked into chuqqim and mishpatim. Since the text itself uses a singular general term and then expands it into sub-categories with a colon-like grammatical structure, the umbrella function is an explicit textual feature, not an external imposition. | Neutral | law-06 | |
| N032 | The LXX translators maintained the torah/nomos and mitsvah/entole distinctions (stable mappings) but compressed other Hebrew terms (piqqud collapsed into entole; choq/chuqqah had no single dominant equivalent). NT Greek has less law-vocabulary precision than OT Hebrew. | E218, E219, E220, E225 | E218 shows torah-to-nomos and mitsvah-to-entole as stable, dominant LXX mappings. E219 shows piqqud also rendered as entole, collapsing a Hebrew distinction. E220 shows dikaioma serving as a catch-all for multiple Hebrew terms. E225 shows choq/chuqqah having no single dominant Greek equivalent. Since the Greek translations merge distinct Hebrew terms into fewer equivalents, NT Greek necessarily has less law-vocabulary precision than OT Hebrew. | Neutral | law-06 | |
| N033 | Piqqud (H6490) is a devotional/liturgical term, not a legislative term. Its distribution (24 occurrences, 19 in Psalm 119, remainder in Psalms 19/103/111, zero in legislation) makes this unavoidable. | E213 | E213 provides the complete distribution: 24 occurrences total, 19 in Psalm 119, the rest in Psalms 19, 103, and 111, with zero occurrences in Pentateuchal legislation, prophets, wisdom literature, or historical books. A term that appears exclusively in worship poetry and never in any legislative, prophetic, or narrative text cannot be classified as a legislative term -- its distribution confines it to the devotional/liturgical register. | Neutral | law-06 | |
| N034 | Eduth (H5715) in narrative contexts has a specific referent: the Decalogue stone tablets. The ark, tabernacle, and veil are all named after this "testimony." In Psalms, the meaning broadens to God's revealed will generally. | E212 | E212 documents that in Exodus narrative contexts, eduth is the term for the Decalogue stone tablets placed inside the ark (Exo 25:16), and the ark, tabernacle, and veil are all named after this testimony. Since the physical objects are named after the tablets and the term consistently identifies those tablets in narrative, eduth has a specific referent (the Decalogue) in those contexts. The broadening in Psalms follows from the shift to poetic register where terms naturally widen in scope. | Continues | law-06 | |
| N035 | In Psalm 119 and Psalm 19, the law terms function as near-synonyms in poetic parallelism. In Deuteronomy and Leviticus, the same terms show structural distinctions (umbrella/species). The functional role of the terms depends on genre. | E221, E216, E217 | E221 shows Psalm 119 using eight law terms in poetic parallelism across 176 verses, while E216-E217 show Deuteronomy using the same terms in structured umbrella/species relationships. Since parallel lines in Hebrew poetry equate terms for literary effect while legislative enumeration distinguishes them for jurisdictional precision, the same vocabulary necessarily functions differently depending on genre conventions. | Neutral | law-06 | |
| N036 | The phrases "law of Moses," "law of God," and "law of the LORD" designate the same body of legislation, since the same physical document receives all three labels in Nehemiah 8-9 and explicit bridging formulas unite them (Neh 10:29; 2 Chr 34:14). | E232, E233, E234 | E232 shows Nehemiah 8 calling a single book the book of the law of Moses (v.1), the law of God (v.8), the law which the LORD had commanded by Moses (v.14), and the book of the law of God (v.18). E233 and E234 provide explicit bridging formulas: God's law, which was given by Moses (Neh 10:29) and the law of the LORD given by Moses (2 Chr 34:14). Since the same physical document receives all three designations within a single chapter and bridging formulas explicitly unite them, they must designate the same body of legislation. | Neutral | law-07 | |
| N037 | The phrase "law of Moses" identifies Moses as the human mediator/agent of the law, not its ultimate author, since God says "which I commanded unto him" (Mal 4:4) and multiple passages attribute divine authorship to the "law of Moses." | E238, E232, E233, E234 | E238 records God saying the law of Moses my servant, which I commanded unto him (Mal 4:4), explicitly making God the commanding source and Moses the receiving servant. E232-E234 show the same law simultaneously called God's and Moses'. If God says I commanded the law unto him, then the genitive of Moses identifies the human mediator through whom God's commands were delivered, not an independent author. | Neutral | law-07 | |
| N038 | Paul's "law of God" in Romans 7-8 has a more specific referent than "the law of Moses" as used in the OT: Paul's is identified by the 10th commandment (Rom 7:7), whereas OT "law of Moses" passages reference comprehensive content. | E010, E046, E240, E230, E231 | E010 and E046 show Paul identifying the law in Romans 7:7 by the 10th commandment (Thou shalt not covet), anchoring his law of God to Decalogue content. E240 shows Paul's law of Moses in 1 Corinthians 9:9 citing a civil regulation (muzzling the ox). E230-E231 show that OT law of Moses passages reference comprehensive content spanning ceremonial, civil, and all sub-categories. Since Paul's Romans 7 law of God is explicitly identified by a Decalogue command while OT law of Moses passages encompass all categories, the Pauline referent is demonstrably more specific. | Neutral | law-07 | |
| N039 | The "law of the LORD" is not restricted to moral content, since it is used for ceremonial regulations (burnt offerings, feasts, priestly portions) in 1 Chr 16:40; 2 Chr 31:3-4; Luke 2:23-24. | E245 | E245 documents that the law of the LORD is used for burnt offerings (1 Chr 16:40; 2 Chr 31:3), set feasts (2 Chr 31:3), priestly portions (2 Chr 31:4), and firstborn presentation (Luke 2:23-24). Since these are all ceremonial regulations explicitly labeled the law of the LORD, the phrase cannot be restricted to moral law content -- the texts themselves apply it to ceremonial material. | Neutral | law-07 | |
| N040 | The genitive modifier identifies the relationship: "of Moses" = mediation/agency; "of God"/"of the LORD" = source/authority. The same law has both relationships simultaneously (Neh 10:29; 2 Chr 34:14; Mal 4:4; Dan 9:11). | E233, E234, E237, E238 | E233 states God's law, which was given by Moses, E234 states the law of the LORD given by Moses, E237 places thy law and the law of Moses in the same verse (Dan 9:11), and E238 has God saying I commanded unto him. In every bridging formula, of Moses is paired with a divine source indicator (God's, of the LORD, I commanded). Since of Moses consistently co-occurs with divine authorship claims, of Moses must denote mediation/agency while of God/of the LORD denotes source/authority -- the same law bearing both relationships simultaneously. | Neutral | law-07 | |
| N041 | In 2 Cor 3:7, what is "done away" (katargoumenen) is grammatically the GLORY (doxan, feminine), not the law (nomos, masculine), because the participle is feminine singular agreeing with doxan. | E251, E048 | Since katargoumenen is feminine singular and doxan (glory) is feminine while nomos (law) is masculine, Greek grammatical concord requires the participle to modify doxan, not nomos. E251 establishes the gender of the participle, and E048 provides the verse confirming what is "done away" is the glory. No grammatically literate reading can attach a feminine participle to a masculine noun. | Neutral | law-08 | law-11, law-19, law-29 |
| N042 | In Gal 3:13, Christ redeemed from the CURSE of the law (ek tes kataras tou nomou), not from the law itself. The prepositional structure (ek + genitive) identifies the curse as the object of redemption, not the law. | E252 | E252 shows the prepositional phrase is ek tes kataras tou nomou ("from the curse of the law"), where the genitive tou nomou modifies kataras, making "curse" the object of the preposition ek. Since the preposition governs "curse" and not "law," the text cannot be read as redemption from the law itself without overriding the Greek syntax. | Neutral | law-08 | law-29 |
| N043 | None of the seven primary NT abolition passages (Col 2:14, Eph 2:15, Heb 7:12, Heb 9:10, Heb 10:1-9, 2 Cor 3:7-13, Gal 3:13) explicitly identifies the Decalogue or the Ten Commandments as the thing abolished, nailed, done away, changed, or removed. Each passage uses vocabulary that specifies a different, non-Decalogue referent. | E053, E054, E055, E151, E152, E153, E136, E056, E133, E048, E251, E252 | Each of the seven passages explicitly names its referent: Col 2:14 specifies dogma/ordinances (E054); Eph 2:15 specifies dogma-qualified commandments (E053); Heb 7:12,16,18-19 specify the priesthood law (E151, E152, E153); Heb 9:10 specifies carnal ordinances (E136); Heb 10:1-9 specifies sacrifices (E056, E133); 2 Cor 3:7 specifies the glory (E048, E251); Gal 3:13 specifies the curse (E252). Since every passage textually identifies a non-Decalogue referent, concluding that any of them abolishes the Decalogue requires inserting a referent the text does not supply. | Continues | law-08 | law-21, law-29 |
| N044 | Hebrews 10:1-16 both removes the sacrificial system (vv.1-9: "sacrifice and offering" taken away) and affirms that God will write "my laws" on hearts (v.16, quoting Jer 31:33). The same passage describes ceremonial removal and moral law continuation. | E056, E133, E039 | E056 and E133 show Hebrews 10:1-9 explicitly removes sacrifices ("He taketh away the first"), and E039 shows the same chapter at v.16 quotes the new covenant promise to write "my laws" on hearts. A single literary unit cannot abolish and promise the same thing simultaneously, so the sacrificial system removed in vv.1-9 must be distinct from the laws affirmed in v.16. | Continues | law-08 | law-09, law-10, law-11, law-18, law-29 |
| N045 | The Bible presents three independent channels through which the moral law is known: (1) nature/creation (E256, E257, E258); (2) conscience (E037, E259); (3) direct revelation (E001-E004). All three attest moral content; none attest ceremonial or civil legislation. | E256, E257, E258, E037, E259, E001-E004 | E256-E258 explicitly state that God reveals Himself through creation; E037 and E259 explicitly state that Gentiles have the law written on their hearts and that conscience bears witness; E001-E004 record direct divine revelation of commandments. Since all three channels attest moral content (God's character, right and wrong) and none of them prescribes ceremonies or civil statutes, the moral law alone is attested across all three independent channels. | Continues | law-01 | |
| N046 | Psalm 19 transitions from creation's testimony (vv. 1-6) to the law's attributes (vv. 7-11) within a single literary unit, presenting nature and the law as complementary witnesses to the same God. | E257, E012, E013 | E257 records Psalm 19:1-4 declaring creation's universal testimony, and E012-E013 record vv.7-11 praising the law's attributes. Since these are continuous sections within a single psalm with no break in authorial voice, the psalmist intentionally presents nature and the law as complementary witnesses. The literary unity of the psalm makes this connection a structural fact, not an inference. | Neutral | law-01 | |
| N047 | Paul uses katargeo (G2673) to abolish "the law of commandments in ordinances" in Eph 2:15 (katargesas) while emphatically denying that katargeo applies to "the law" in Rom 3:31 (katargoumen...me genoito). The same author using the same verb abolishes one referent (dogma-qualified) while denying he abolishes another (unqualified nomos). This entails Paul recognizes a distinction between what katargeo applies to and what it does not. | E262, E053, E025 | E262 documents that Paul uses katargeo in Eph 2:15 to abolish "the law of commandments in ordinances" (dogma-qualified), E053 confirms the dogma qualification, and E025 records Paul's emphatic denial in Rom 3:31 that he makes void "the law" (unqualified nomos). Since the same author applies the same verb positively to one referent and denies it for another, he necessarily distinguishes between the two referents. | Continues | law-08 | law-21 |
| N048 | Paul quotes the 5th Decalogue commandment as binding (Eph 6:2-3: "Honour thy father and mother...the first commandment with promise") in the SAME epistle where he abolishes "the law of commandments in ordinances" (Eph 2:15). The same author in the same document treats a Decalogue command as authoritative while abolishing dogma-qualified ordinances. The Decalogue cannot be included in what was abolished in Eph 2:15 if the same author cites it as binding in Eph 6:2-3. | E261, E053 | E261 shows Paul quoting the 5th commandment as authoritative in Eph 6:2-3, and E053 shows Paul abolishing dogma-qualified ordinances in Eph 2:15 of the same letter. An author cannot treat a commandment as currently binding and simultaneously include it among things he has just declared abolished within the same document. Therefore the Decalogue is necessarily excluded from what Eph 2:15 abolishes. | Continues | law-08 | |
| N049 | Deuteronomy 4:13-14 distinguishes the covenant terms (Decalogue) from additional legislation in consecutive verses: v.13 = "his covenant, even ten commandments" on stone; v.14 = "statutes and judgments" that Moses was commanded to teach. Applied to the covenant question: the covenant terms that are written on hearts in the new covenant (Jer 31:33) are identifiable as the Decalogue. | E005, E264 | E005 records Deu 4:13 identifying "his covenant, even ten commandments" written on stone, and E264 records the very next verse (Deu 4:14) introducing "statutes and judgments" as a separate category Moses was commanded to teach. Since consecutive verses use distinct terms for distinct bodies of legislation, the covenant terms (Decalogue) are textually distinguished from the additional statutes and judgments. | Continues | law-09 | |
| N050 | The old covenant's failure was due to the people's inability, not the law's deficiency. Every text that identifies the problem points to the people or the flesh: "finding fault with them" (Heb 8:8, autous); "they brake" (Jer 31:32); "they continued not" (Heb 8:9); "O that there were such an heart in them" (Deu 5:29); "weak through the flesh" (Rom 8:3). | E265, E269, E274, E285 | E274 shows Heb 8:8 finding fault "with them" (autous = the people); E269 records that "they brake" the covenant; E265 records God's lament over Israel's lacking heart; E285 attributes the law's limitation to weakness "through the flesh." Every text that identifies the cause of failure points to human inability. Since no text attributes the failure to a deficiency in the law itself, the conclusion that the people were the problem is the only one the evidence permits. | Neutral | law-09 | |
| N051 | The possessive pronoun "my" in the new covenant promise -- "my law" (torati, Jer 31:33) / "my laws" (nomous mou, Heb 8:10; 10:16) -- identifies the law as God's pre-existing law. The pronoun is a lexical fact in both Hebrew and Greek. | E038, E039 | E038 records the Hebrew "torati" (my law) in Jer 31:33, and E039 records the Greek "nomous mou" (my laws) in Heb 8:10 and 10:16. The first-person possessive pronoun ("my") is a lexical fact in both languages, and a possessive pronoun inherently denotes something already belonging to the speaker. God cannot call it "my law" unless the law pre-exists the promise. | Continues | law-09 | law-10, law-11, law-29 |
| N052 | The five textually specified differences between old and new covenants are all structural/administrative: (1) location (stone -> heart: E038, E039, E282), (2) power (human promise -> God's action + Spirit: E267, E040), (3) mediator (Moses -> Christ: E273), (4) blood (animal -> Christ's: E268, E284), (5) forgiveness (E270). No new covenant text introduces a different set of moral commands. | E038, E039, E040, E267, E268, E270, E273, E282, E284 | The cited E-items identify five explicit textual differences: location changes from stone to heart (E038, E039, E282); power shifts from human promise to divine action and Spirit (E267, E040); the mediator changes from Moses to Christ (E273); ratification blood changes from animal to Christ's (E268, E284); and forgiveness becomes complete (E270). Each difference concerns the mechanism or administration of the covenant. Since no new covenant text introduces a different set of moral commands, the moral content remains constant while the structure changes. | Continues | law-09 | law-10, law-11 |
| N053 | The new covenant passages simultaneously describe ceremonial cessation and moral law continuation within the same textual units: Hebrews 10:1-18 removes sacrifices (vv.1-9, 18) while affirming "my laws" on hearts (v.16); 1 Cor 7:19 dismisses circumcision while affirming "the commandments of God." This pattern is observable across multiple authors. | E039, E143; cf. N044 | E039 and E133 show Hebrews 10 removing sacrifices (vv.1-9) while affirming "my laws" on hearts (v.16) in the same passage, and E143 shows Paul in 1 Cor 7:19 dismissing circumcision while affirming "the commandments of God" in the same verse. Since two independent authors in separate texts each pair ceremonial removal with moral affirmation within a single literary unit, the pattern of simultaneous cessation and continuation is an observable textual fact across the NT. | Continues | law-10 | |
| N054 | Love is explicitly defined as commandment-keeping (not as a replacement for commandments) in both 1 John 5:3 ("this IS the love of God, that we keep his commandments") and Rom 13:8-10 (love FULFILLS the law by keeping Decalogue commands). Two authors independently make this equation. | E030, E028 | E030 records John's explicit equation: "This IS the love of God, that we keep his commandments" (1 John 5:3), and E028 records Paul listing five Decalogue commands as what love fulfills (Rom 13:8-10). Both authors use language of identity or fulfillment ("is," "fulfills"), not replacement. If love IS commandment-keeping and love FULFILLS the law by keeping specific commands, then love cannot be a substitute for commandments -- it is defined by them. | Continues | law-10 | |
| N055 | The Spirit's role in the new covenant is to EMPOWER obedience to God's existing statutes (Eze 36:27: "cause you to walk in MY statutes"; Rom 8:4: "righteousness of the law fulfilled in us who walk after the Spirit"), not to replace those statutes with different requirements. The causal chain is: Spirit -> obedience to statutes. | E040, E026 | E040 records Ezekiel 36:27 where God's Spirit "causes" people to walk in "my statutes" -- the statutes are God's pre-existing ones, and the Spirit is the enabling agent. E026 records Rom 8:4 where "the righteousness of the law" is "fulfilled in us who walk after the Spirit." In both texts the causal direction is Spirit-to-obedience, not Spirit-to-new-requirements. Since the Spirit's stated purpose is to empower walking in existing statutes, replacement of those statutes is excluded by the text's own logic. | Continues | law-10 | |
| N056 | The Hebrew verb katab ("write") in Jer 31:33 is the same verb used for writing the Decalogue on stone in Deu 10:4; the LXX renders both with graphō. The heart-writing and stone-writing of the law share the same verb, linking the new covenant inscription to the Decalogue inscription. | E303; Jer 31:33; Deu 10:4 | E303 documents that the Hebrew verb katab in Jer 31:33 ("write it in their hearts") is the same verb used in Deu 10:4 for writing the Decalogue on stone, with both rendered by grapho in the LXX. Since the verb is identical in both contexts and the object is "my law/commandments," the new covenant writing is lexically linked to the Decalogue inscription. Using the same verb for the same divine act of writing law creates an unavoidable textual parallel. | Continues | law-11 | |
| N057 | The stone-medium identified in 2 Cor 3:3 ("not in tables of stone, but in fleshy tables of the heart") uses the same stone-tablet medium as the Decalogue (Exo 31:18; Deu 10:1). When Paul contrasts stone tables with heart tables, the stone referent is specifically the Decalogue. | E305, E003 | E305 records Paul's phrase "not in tables of stone, but in fleshy tables of the heart" (2 Cor 3:3), and E003 establishes that the stone tablets were the Decalogue tablets written by God's finger (Exo 31:18). Since nothing else in Scripture was written on stone tablets by God, Paul's reference to "tables of stone" can only denote the Decalogue. The contrast is therefore specifically between Decalogue-on-stone and the same content on hearts. | Continues | law-11 | |
| N058 | Hebrews 10:1-18 removes the sacrificial system (vv.1-9, 18: "He taketh away the first, that he may establish the second"; "where remission...no more offering for sin") AND quotes the new covenant law written on hearts (v.16). The same passage cannot simultaneously remove and promise to write the moral law. Therefore, the ceremonial system is removed while the moral law is written on hearts. | E306, E307, E133, E134 | E306 and E307 show Hebrews 10:1-9 explicitly removing the sacrificial system ("He taketh away the first"), and E133-E134 confirm Christ's one offering replaces repeated sacrifices. The same chapter then quotes "my laws" written on hearts at v.16. A single coherent argument cannot remove a law and in the next breath promise to inscribe it on hearts. The only logically consistent reading is that what is removed (sacrifices) differs from what is inscribed (moral law). | Continues | law-11 | |
| N059 | Deuteronomy 5:29 laments Israel's lack of heart-capacity to keep "all my commandments" — the exact lament that Jeremiah 31:33's new covenant promise resolves ("I will put my law in their inward parts, and write it in their hearts"). The two texts are connected by (a) the same vocabulary of commandment-keeping, (b) the heart as the instrument, and (c) the before/after relationship between lament and resolution. | E308, E038 | E308 records God's lament in Deu 5:29 over Israel's lack of heart to "keep all my commandments always," and E038 records the new covenant promise in Jer 31:33 to "put my law in their inward parts, and write it in their hearts." Both texts share the same vocabulary (commandments/law, heart), the same concern (obedience), and a lament-to-resolution relationship. Since Jer 31:33 addresses the exact deficiency identified in Deu 5:29, the new covenant promise is necessarily the answer to the old covenant lament. | Continues | law-11 | |
| N060 | The verb kataluō (G2647), as Jesus used it in Mat 5:17, means to demolish or overthrow the law entirely — since every NT use of kataluō in an equivalent structural context means exactly this (temple demolition: Mat 24:2; Mat 26:61; movement overthrow: Acts 5:38-39). Jesus's double denial ("I am not come to destroy, but...") therefore explicitly excludes demolition/abrogation as His purpose toward the law. | E309, E4 (E309) | E309 documents that kataluo appears 17 times in the NT and in every non-lodging structural use means demolish, overthrow, or tear down (temple destruction in Mat 24:2, 26:61; movement overthrow in Acts 5:38-39). Since Jesus uses this same word in Mat 5:17 ("I am not come to destroy") and the word has no attested NT meaning of "fulfill," "complete," or "supersede," His denial must be understood as excluding demolition/abrogation. The consistent semantic range of the word permits no other reading of His statement. | Continues | law-12 | |
| N061 | The identical Greek form πληρῶσαι (Aorist Active Infinitive of plēroō) appears in Mat 3:15 ("to fulfil all righteousness") and Mat 5:17 ("to fulfil" the law), written by the same author within three chapters. In Mat 3:15, the form means to accomplish/perform what God's righteousness requires — not to terminate it. The same author uses the same form with the same semantic force in both passages. | E310, E311 | E310 establishes that plēroō is never used anywhere in the NT to mean 'abolish' or 'terminate,' and E311 shows the identical Greek form (plērosai, Aorist Active Infinitive) used by the same author in Mat 3:15 to mean 'accomplish/perform what righteousness requires.' Since the same author uses the same inflected form in the same discourse context (three chapters apart), denying the same semantic force in Mat 5:17 requires positing that Matthew shifted to an otherwise unattested meaning of the word without signaling any change. | Neutral | law-12 | |
| N062 | Isaiah 42:21 ("he will magnify the law, and make it honourable") is applied to Jesus by Matthew (Mat 12:17-21). The Servant who magnifies and honors the law IS Jesus. Jesus's plēroō-action in Mat 5:17 and the Servant's "magnify" (gadal) in Isa 42:21 describe the same messianic activity toward the same law. | E313, E044 | E313 explicitly states that Matthew identifies the Servant of Isaiah 42:1-4 as Jesus ('that it might be fulfilled which was spoken by Esaias the prophet'), and E044 records that this same Servant 'will magnify the law, and make it honourable.' Since the Servant who magnifies the law IS Jesus by Matthew's own identification, Jesus's stated purpose toward the law in Mat 5:17 and the Servant's magnifying action in Isa 42:21 necessarily describe the same person performing the same kind of activity toward the same law. | Continues | law-12 | law-13 |
| N063 | Mat 5:19's consequence (kingdom rank tied to commandment-breaking/keeping) logically presupposes that the commandments remain operative as the standard for kingdom citizens at the time Jesus is speaking. A standard that had ceased to apply could not serve as the basis for kingdom-rank determination. | E043, E316 | E043 states that kingdom rank is determined by commandment-breaking or commandment-keeping, and E316 confirms that both the breaker and keeper are within the kingdom, with rank as the consequence. A ranking system based on adherence to a standard logically requires that the standard be in force; one cannot be ranked by compliance with a standard that no longer applies. | Continues | law-12 | |
| N064 | The first two antitheses (Mat 5:21-22; 5:27-30) each quote a Decalogue commandment (Exo 20:13 murder; Exo 20:14 adultery) and extend it to heart-level motivation (anger; lust), producing a MORE restrictive standard. The direction of every deepening antithesis is toward greater moral stringency, not toward relaxation or replacement. | E317, E316, E043 | E317 shows that the first two antitheses explicitly quote Decalogue commandments (6th and 7th), and E316/E043 confirm the commandments remain operative as the kingdom standard. Since Jesus extends 'do not murder' to include anger and 'do not commit adultery' to include lust, the direction of change is unambiguously toward greater restriction -- prohibiting not only the outward act but the inward motive. Relaxation or replacement would require narrowing or removing the prohibition, which is the opposite of what the text does. | Continues | law-12 | |
| N065 | Jesus's habitual Sabbath observance (eiothos, G1486, Perfect Active Participle, Luk 4:16) was a settled, ongoing practice — not occasional attendance. The Greek Perfect tense indicates a completed action with ongoing present results: his settled, established, continuing habit was Sabbath synagogue attendance. | E320 | E320 records that Luke uses the Perfect Active Participle eiothos (G1486) for Jesus's synagogue attendance on the Sabbath. The Greek Perfect tense grammatically encodes a completed action with continuing present results -- a settled, established state. This tense selection by Luke necessarily communicates an ongoing habitual practice, not occasional or incidental attendance. | Continues | law-13 | law-27 |
| N066 | The text "the Son of man is Lord of the Sabbath" (Mrk 2:28) states governing authority over the Sabbath (kurios + genitive tou sabbatou), not abolition of the Sabbath. The text itself draws no abolition conclusion — it states authority. Any abolition conclusion requires adding what the text does not say. | E327 | E327 records the text as 'the Son of man is Lord [kurios] also of the sabbath,' with kurios + genitive denoting governing authority over a domain. The grammatical structure asserts lordship over the Sabbath -- the same way 'lord of a household' means authority over it, not destruction of it. Since the text itself draws no abolition conclusion, any such conclusion requires importing content the text does not contain. | Neutral | law-13 | |
| N067 | The exesti (G1832 — "it is lawful") framework appears in 12 Sabbath controversy instances across all four Gospels. Every controversy is a debate about WHAT is lawful on the Sabbath, not about WHETHER the Sabbath has binding law. The exesti framework operates WITHIN the Sabbath's legal system, presupposing its continuing force. | E322 | E322 documents that exesti ('it is lawful') appears in 12 Sabbath controversy instances across all four Gospels, with both Pharisees and Jesus using this lawfulness framework. The question 'is it lawful to do X on the Sabbath?' logically presupposes that the Sabbath has binding law under which acts are classified as lawful or unlawful. If the Sabbath had no binding legal force, the exesti question would be incoherent -- one cannot debate what is lawful under a system that has no law. | Continues | law-13 | |
| N068 | The declaration "ye would not have condemned the guiltless [anaitioi]" (Mat 12:7) is a verdict of judicial INNOCENCE for the disciples under the applicable Sabbath standard — not a plea of extenuating circumstances. The disciples did not violate the biblical Sabbath; they violated only the Pharisees' oral tradition. The standard they met was the biblical Sabbath; the standard they failed was Pharisaic tradition. | E323, E324 | E323 records Jesus declaring the disciples 'guiltless' (anaitioi -- judicially innocent), and E324 shows that even priests who labor on the Sabbath in authorized service are 'blameless' (same word anaitioi). Jesus's verdict is judicial innocence, not a pardon or exception -- meaning no Sabbath violation occurred. Since the Pharisees' accusation was based on their oral tradition (gleaning rules), and Jesus declares no violation occurred, the standard the disciples met was the biblical Sabbath itself; what they failed was only the Pharisaic addition. | Continues | law-13 | |
| N069 | Healing on the Sabbath in Luke 13:16 was not merely permitted but MORALLY OBLIGATORY (ouk edei — "was it not necessary?"). The imperfect-tense rhetorical question assumes an affirmative answer: YES, it was obligatory. Failure to heal when healing is possible on the Sabbath would violate the Sabbath's own liberation-commemorating character. | E328, E329 | E328 records that Jesus uses ouk edei (imperfect of dei, expressing moral necessity) for healing on the Sabbath, and E329 shows Jesus using the same verb (luo) for both animals loosed from stalls and the woman who 'ought to be loosed.' Since dei/edei grammatically encodes moral obligation -- not mere permission -- Jesus's rhetorical question ('was it not necessary?') expects an affirmative answer, making Sabbath healing not just allowed but required by the Sabbath's own compassionate character. | Continues | law-13 | |
| N070 | The women's Sabbath rest "according to the commandment" (Luk 23:56) occurs after the crucifixion; combined with Matthew 24:20 (Jesus's instruction to pray about Sabbath in AD 70 context, 40 years post-cross), both texts treat the Sabbath as operative after the cross. Neither is consistent with abolition at the cross. | E333, E334 | E333 records that Jesus's followers rested on the Sabbath 'according to the commandment' (kata ten entolen) after the crucifixion, with Luke calling it 'the commandment' without qualification. E334 records Jesus instructing followers to pray that their flight not be on the Sabbath in an AD 70 context -- 40 years after the cross. Both texts treat the Sabbath as normatively operative after the crucifixion; neither text signals, qualifies, or acknowledges any change in the Sabbath's status at the cross. | Continues | law-13 | |
| N071 | Isaiah 58:13 provides an objective, God-given standard for Sabbath observance — avoid personal self-interest (chephets, H2656), call it a delight (oneg, H6027), honor God's holy day (qodesh, H6944). This standard exists in Scripture; the objection "no one can know what proper Sabbath observance looks like" is not derived from Scripture. | E335, E336 | E335 records Isaiah 58:13's explicit criteria for Sabbath observance -- turning from personal pleasure (chephets), calling the Sabbath a delight (oneg), honoring God's holy day (qodesh) -- and E336 records the divine promise attached to this standard. Since Scripture itself provides these specific, stated criteria for proper Sabbath observance, the claim that 'no one can know what proper Sabbath observance looks like' contradicts what the text explicitly provides. | Continues | law-13 | |
| N072 | Since Jesus uses the same word (entolē, G1785) for "my commandments" and "my Father's commandments" in the same verse (Jhn 15:10), and presents His own keeping of the Father's commandments as the structural model for disciples keeping His commandments, the text necessarily implies a single unified commandment-authority chain: Father's commandments → Jesus's commandments → disciples' commandment-keeping. | E293 (Jhn 15:10), E350 (Jhn 14:15), E351 (Jhn 14:31) | E293 records Jesus using the identical word entole for both 'my commandments' and 'my Father's commandments' in the same verse (Jhn 15:10), with His own obedience to the Father's commandments as the explicit model for disciples' obedience. E350 and E351 confirm Jesus links love to keeping His commandments and places Himself under the Father's entole. Since Jesus explicitly parallels the two relationships (Father to Jesus, Jesus to disciples) using the same vocabulary in the same sentence, a single unified commandment-authority chain is the only reading the text permits. | Continues | law-14 | |
| N073 | The equation "the sin IS the lawlessness" (ἡ ἁμαρτία ἐστὶν ἡ ἀνομία) in 1 Jhn 3:4 is a convertible definitional equation: both nouns carry the Greek definite article with a copulative εἰμί (estin) — when both subject and predicate nominative are articular, the equation is bidirectional. Therefore: every act of sin is necessarily an act of lawlessness (law-violation), and every act of lawlessness is necessarily sin. | E023 (1 Jhn 3:4); Greek grammar: articular predicate nominative with εἰμί = convertible equation | E023 records the Greek construction where both the subject ('the sin') and predicate ('the lawlessness') carry the definite article with the copulative verb eimi (estin). In Greek grammar, when both subject and predicate nominative are articular with a copulative verb, the equation is convertible/bidirectional. This grammatical structure necessarily yields the implication in both directions: all sin is lawlessness, and all lawlessness is sin. | Continues | law-14 | |
| N074 | The NT consistently uses G1785 (entolē) for what continues — Jesus's commandments (Jhn 14:15), the Father's commandments (Jhn 15:10), commandments of God (Rev 12:17; 14:12; 22:14) — and G1378 (dogma) for what was abolished/nailed to the cross (Col 2:14; Eph 2:15). This is an observable vocabulary distinction maintained throughout. | E363 (Col 2:14), E364 (Eph 2:15), E350 (Jhn 14:15), E347 (Jhn 13:34), E031-E033 (Rev 12:17; 14:12; 22:14) | E363 and E364 show that what was 'nailed to the cross' (Col 2:14) and 'abolished' (Eph 2:15) is identified by the word dogma (G1378), while E350, E347, and E031-E033 show that what continues in force -- Jesus's commandments, the Father's commandments, and 'the commandments of God' in Revelation -- consistently uses entole (G1785). Since the NT authors had both words available and consistently used dogma for what was abolished and entole for what continues, the vocabulary distinction is an observable pattern maintained across multiple authors and books. | Neutral | law-14 | law-11, law-20, law-21 |
| N075 | In all four Gospels, there is no recorded instance of Jesus explicitly revoking, abolishing, or declaring any of the Ten Commandments obsolete or no longer binding. Every recorded treatment of specific Decalogue commandments involves citation as path to life (E342), heart-level deepening (E359), defense as "commandment of God" (E361), or use of their violation (anomia) as eschatological disqualifier (E354). | E342, E359, E361, E354, E355 | E342 records Jesus citing specific Decalogue commandments as the path to life, E359 shows Him deepening them to heart-level application, E361 shows Him defending the 5th commandment as 'the commandment of God,' and E354/E355 show Him using anomia (law-violation) as the basis for eschatological rejection. Every recorded interaction with the Decalogue reinforces, deepens, or defends it. Since no counter-instance exists in any Gospel where Jesus revokes, abrogates, or declares obsolete any of the Ten Commandments, the absence is a necessary observation from the total evidence set. | Continues | law-14 | |
| N076 | The Jerusalem Council's question was specifically about circumcision and keeping the law of Moses as a soteriological requirement (Acts 15:1: "ye cannot be saved"; Acts 15:5: compound demand). The council was not debating whether the moral law applies to believers; it was debating whether the ceremonial proselyte conversion process is required for salvation. | E366, E367, E145, E146 | E366 records the Pharisees' compound demand (circumcise + keep the law of Moses), E367 records the council's disavowal of this teaching, and E145 records Peter calling this requirement an unbearable yoke. E146 shows the council's actual decision released Gentiles from circumcision and the Mosaic ceremonial system. Since the triggering question was explicitly soteriological ('ye cannot be saved' without circumcision and law-keeping), the council's answer addressed that specific soteriological demand -- not the broader question of whether moral law applies to believers. | Neutral | law-15 | |
| N077 | The council retained fornication (porneia, a moral prohibition — 7th commandment) as a "necessary thing" while releasing Gentiles from circumcision and the ceremonial system. The council therefore did not release Gentiles from moral law obligations; it released them from ceremonial requirements. | E146, E368, E366 | E146 records that the council required abstinence from fornication (porneia) among its 'necessary things,' E368 confirms these were called epanankes (obligatory), and E366 shows the council released Gentiles from circumcision and the ceremonial system. Since porneia is a moral prohibition rooted in the 7th commandment, and the council retained it while releasing Gentiles from ceremonial requirements, the council necessarily distinguished between moral obligations (retained) and ceremonial requirements (released). | Continues | law-15 | |
| N078 | Multiple NT authors using different metaphors describe the same reality: converted Gentile believers are incorporated into Israel's covenantal community. Paul uses citizenship (Eph 2:19), grafting (Rom 11:17-18), and Abrahamic descent (Gal 3:29). Peter uses covenant identity (1 Pet 2:9-10). John records Jesus's one-fold imagery (Jhn 10:16). | E375, E378, E377, E379, E383 | E375 records Paul calling Gentile believers 'fellowcitizens with the saints,' E378 records his grafting metaphor (wild branches into Israel's olive tree), E377 records 'if ye be Christ's, then are ye Abraham's seed,' E379 records Peter applying Israel's covenant titles to the church, and E383 records Jesus's 'one fold, one shepherd' language. When multiple independent NT authors (Paul, Peter, Jesus via John) all describe converted Gentiles as incorporated into Israel's covenantal community using different metaphors, the convergence of testimony makes this a necessary conclusion of the collective evidence. | Neutral | law-15 | |
| N079 | The NT uses past-tense grammar for Gentile identity of believers (pote, ete, "in time past") and present-tense grammar for the new identity ("ye ARE fellow-citizens," "ye ARE Abraham's seed," "ARE NOW the people of God"). The pattern is consistent across three authors (Paul, Peter, via John's record of Jesus). | E373, E374, E375, E376, E377, E379 | E373 and E374 use pote ('in time past') and the imperfect tense (ete, 'ye were') for Gentile identity, while E375 uses present tense ('ye ARE fellowcitizens'), E377 uses present tense ('ye ARE Abraham's seed'), and E379 uses present tense ('ARE NOW the people of God'). E376 adds another author (Paul to Corinthians) using the same past-tense pattern. Since three different authors consistently mark Gentile identity as past and covenant identity as present, the tense pattern is an observable grammatical fact across the corpus, not an inference from a single passage. | Neutral | law-15 | |
| N080 | Paul uses nomos in at least four distinct senses within Romans: (1) the Mosaic Torah/code, (2) the moral law/Decalogue specifically, (3) an operating principle/pattern, (4) the Pentateuch as Scripture-witness. This is observable from the contexts where Paul identifies the referent (e.g., quotes 10th commandment in 7:7; uses "law of faith" in 3:27; uses "witnessed by the law" in 3:21). | E046 (Decalogue quoted), E392 (nomos = principle), E391 (nomos = witness), E390 (nomos = Torah diagnostic) | E046 records Paul quoting the 10th commandment ('Thou shalt not covet') as 'the law' in Rom 7:7, E392 records him using 'the law of faith' as an operating principle in Rom 3:27, E391 records him saying the law 'witnesses' to faith-righteousness in Rom 3:21, and E390 records 'by the law is the knowledge of sin' in Rom 3:20. Since Paul himself identifies these distinct referents within the same epistle -- Decalogue, principle, Scripture-witness, and Torah-as-diagnostic -- the multiple senses are not imposed by interpretation but are demanded by Paul's own contextual identifications. | Neutral | law-16 | law-20, law-21, law-23, law-30 |
| N081 | When Paul specifies the content of "the law" by direct quotation in Romans, the content is always Decalogue commandments: the 10th commandment in Rom 7:7, and the 6th-10th commandments in Rom 13:9. Paul never identifies nomos with ceremonial law when quoting specific content in Romans. | E046 (Rom 7:7), E028 (Rom 13:9) | E046 explicitly records Paul quoting the 10th commandment ('Thou shalt not covet') as 'the law' in Rom 7:7, and E028 records Paul listing the 6th-10th commandments as 'the law' in Rom 13:9. Since these are Paul's only direct-quotation identifications of nomos content in Romans, and both cite Decalogue commands exclusively, the pattern is undeniable from Paul's own words. | Continues | law-16 | law-30 |
| N082 | Paul locates the law's limitation in the flesh ("weak through the flesh," Rom 8:3), not in the law itself ("the law is holy, just, good," Rom 7:12; "spiritual," Rom 7:14). The text attributes the problem to human nature, not to the law. | E010, E011, E062 | E010 and E011 record Paul calling the law 'holy, and just, and good' (Rom 7:12) and 'spiritual' (Rom 7:14), while E062 records Paul saying the law was 'weak through the flesh' (Rom 8:3). Since the text explicitly exonerates the law and blames the flesh, any reading that locates the problem in the law itself contradicts Paul's stated assessment. | Continues | law-16 | |
| N083 | Paul's argument in Rom 6:14-15 requires that "not under the law" does NOT mean "free to sin," because Paul immediately asks "shall we sin because we are not under the law?" and answers with me genoito (strongest negation). Any reading of "not under the law" that makes sin permissible is excluded by Paul's own denial. | E393, E394 | E393 records Paul asking 'Shall we sin, because we are not under the law?' and E394 records his answer: 'God forbid' (me genoito, the strongest Greek negation). Since Paul himself raises and categorically rejects the inference that 'not under the law' permits sin, no reader can draw that inference without contradicting Paul's explicit denial. | Neutral | law-16 | |
| N084 | The stated purpose of God sending His Son (Rom 8:3-4) is "that the dikaioma of the law might be fulfilled in us who walk after the Spirit." The purpose clause (hina + subjunctive) makes law-fulfillment the GOAL of the incarnation and atonement. | E026, E062 | E026 and E062 record Rom 8:3-4, where the purpose clause (hina + subjunctive) states the reason God sent His Son: 'that the dikaioma of the law might be fulfilled in us.' Since purpose clauses define intention by grammatical function, and Paul places law-fulfillment in believers as the stated goal, the text makes this the intended outcome of the incarnation and atonement. | Continues | law-16 | |
| N085 | Paul uses katargeo (G2673) in Rom 3:31 ("Do we katargeo the law? Me genoito! We histemi the law") and in Eph 2:15 (katargesas "the law of commandments in dogmasin"). Same author, same verb: abolishes one referent (dogma-ordinances) while emphatically denying abolition of another (nomos generally). This presupposes different categories within "the law." | E025, E262 | E025 records Paul asking 'Do we katargeo the law?' and answering 'God forbid: yea, we establish the law' (Rom 3:31), while E262 records Paul stating Christ 'having abolished [katargesas] the law of commandments contained in ordinances' (Eph 2:15). Since the same author uses the same verb to deny abolition of one referent and affirm abolition of another, he necessarily distinguishes between different categories within 'the law.' | Continues | law-16 | law-21 |
| N086 | The specific controversy in Galatians is circumcision and ceremonial requirements imposed by Judaizers, not the moral law/Decalogue. Paul names circumcision repeatedly (2:3-4; 5:2-3, 6, 11; 6:12-13) and never names a Decalogue commandment as what he opposes. | E419, E422, E428, E429, E423, E425 | E419, E422, E428, E429, E423, and E425 collectively show Paul naming circumcision repeatedly throughout Galatians (2:3-4; 5:2-3, 6, 11; 6:12-13) as what the Judaizers impose. Since Paul explicitly and repeatedly identifies the contested practice as circumcision and ceremonial requirements, and never names a Decalogue commandment among what he opposes, the specific target of his polemic is identifiable from his own words. | Continues | law-17 | |
| N087 | Paul affirms the moral law's content in Galatians even while denying its justificatory power. He denies justification by law (2:16; 3:11; 5:4) AND affirms the law is fulfilled in love (5:14), condemns Decalogue violations (5:19-21), and says the Spirit's fruit does not violate the law (5:23). | E409, E413, E421, E423, E425, E426 | E409, E413, E421, E423, E425, and E426 record Paul denying justification by law (2:16; 3:11; 5:4) while also affirming the law is fulfilled in love (5:14), condemning Decalogue violations as 'works of the flesh' (5:19-21), and declaring 'against such there is no law' regarding the Spirit's fruit (5:23). Since Paul simultaneously rejects law as a means of justification and upholds its moral content as binding, he treats these as distinct functions of the law. | Continues | law-17 | |
| N088 | Paul distinguishes between circumcision (ceremonial, dismissed) and "the commandments of God" (moral, affirmed) in 1 Cor 7:19, written by the same author during the same period. Paul does not treat all law as a single undifferentiated unit. | E143, E422, E419 | E143 records Paul writing 'Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God' (1 Cor 7:19). Since Paul explicitly contrasts circumcision (dismissed) with 'the commandments of God' (affirmed) in a single sentence, he cannot be treating all law as one undifferentiated category -- the text itself separates them. | Continues | law-17 | |
| N089 | In Galatians 3:13, the grammatical object of exagorazo (redeemed) is "the curse of the law" (ek tes kataras tou nomou), not "the law" (ek tou nomou). The text distinguishes between the law and the law's curse. | E414/E252 | E414/E252 records Gal 3:13: 'Christ hath redeemed us from the curse of the law.' The prepositional phrase 'ek tes kataras tou nomou' makes 'the curse of the law' -- not 'the law' -- the grammatical object of redemption. Since the Greek distinguishes between the law and its curse by making only the curse the thing removed, no reader can collapse them into the same referent without overriding the grammar. | Neutral | law-17 | |
| N090 | Paul's "works of the flesh" list (5:19-21) includes Decalogue violations and is stated AFTER "ye are not under the law" (5:18), demonstrating "not under the law" does not mean Decalogue violations are permitted. | E424, E425 | E424 records Paul saying 'ye are not under the law' (Gal 5:18), and E425 records the immediately following 'works of the flesh' list (5:19-21) that includes adultery, murders, and idolatry -- all Decalogue violations. Since Paul condemns these acts after declaring believers 'not under the law,' the condemnation demonstrates that 'not under the law' cannot mean Decalogue violations are permitted. | Continues | law-17 | |
| N092 | The author of Hebrews identifies the content of the first covenant that is passing away as ceremonial/ritual in nature (sanctuary service, priestly rituals, animal sacrifices, dietary rules, washings); the moral law/Decalogue is never listed among these items. | E276, E135, E136, E056, E440, E278 | E276, E135, E136, E056, E440, and E278 record Hebrews identifying the content of the first covenant that is being superseded: sanctuary service (9:1), priestly rituals (9:9-10), animal sacrifices (10:1, 5-9), dietary rules, and washings. Since the author explicitly lists these ceremonial/ritual items as what is passing away and never includes any Decalogue commandment in the list, the moral law is excluded from the obsolescence by the author's own enumeration. | Continues | law-18 | |
| N093 | The concept of 'sin' and 'transgression' in Heb 9:15 and 10:26 presupposes a continuing moral standard against which violations are measured. | E277, E441 | E277 and E441 record Hebrews referencing 'transgressions' (9:15) and 'sin' (10:26) as ongoing realities after the cross. Since transgression and sin are defined as violations of a standard (1 John 3:4: 'sin is the transgression of the law'), their continued existence in Hebrews presupposes a continuing moral standard against which violations are measured. | Neutral | law-18 | |
| N094 | Paul's subject in 2 Cor 3:7-9 is diakonia (ministry/ministration), not nomos (law). Paul names diakonia four times (vv.7, 8, 9x2) as the grammatical subject. nomos does not appear in the chapter. | E442,E443,E454 | Word usage determines subject. Both sides can verify that diakonia appears four times and nomos zero times. | Neutral | law-19 | |
| N095 | In 2 Cor 3:14, what is 'done away in Christ' (katargeitai) is the veil (kalumma), not the old covenant or the law. kalumma is the proximate nominative subject (Nom Sg Neuter); the old covenant (palaias diathekes) is genitive (object of reading), not nominative. | E447,E453 | Nominative case identifies the grammatical subject. Genitive case identifies the object of the preposition. No reader can make a genitive noun the subject of a nominative-expecting verb. | Neutral | law-19 | |
| N096 | Paul's argument in 2 Cor 3 concludes with transformation (metamorphoumetha, v.18) by the Spirit, not with abolition of the law. The final verse describes believers being transformed from glory to glory by the Spirit. The word 'law' does not appear. | E450,E456 | The text's own vocabulary in its conclusion contains metamorphoumetha and 'glory to glory' and no mention of law-abolition. Observable from the text. | Neutral | law-19 | |
| N097 | Entole (G1785) without a qualifier is never used in the NT for a ceremonial regulation that was abolished. Every ceremonial/cessation use of entole carries a qualifier: sarkines (Heb 7:16), en dogmasin (Eph 2:15), or contextual identification (Heb 7:5,18). This is a complete distribution pattern across all 71 NT occurrences. | E041,E457,E010,E028,E143,E261,E253,E053,E333,E032,E031,E033,E352,E459 | The distribution is verifiable from the complete set of NT entole occurrences. No reader can dispute the presence or absence of qualifiers in the text. | Continues | law-20 | law-21, law-28, law-29 |
| N098 | Cheirographon (G5498), meaning 'hand-written' (cheir + grapho), denotes a document of human authorship. The Decalogue was 'written with the finger of God' (Exo 31:18; Deu 9:10). These are lexically different categories of authorship — the cheirographon of Col 2:14 cannot be the Decalogue without overriding the word's own etymology. | E250 | Hand-written and God-written are lexically different agents by the definitions of the compound words. No reader can deny that cheir (hand) differs from 'finger of God.' | Continues | law-20 | law-26 |
| N099 | Luke 1:6 lists entolai (commandments, G1785) and dikaiomata (ordinances, G1345) as two distinct categories of obedience to God, coordinated by kai ('and') under 'of the Lord.' The conjunction coordinates two different nouns as separate items. | E461 | Two nouns coordinated by kai in a list are grammatically two categories. Both sides can observe this textual structure. | Neutral | law-20 | |
| N100 | Paul distinguishes entole (commandments of God) from circumcision (ceremonial rite) in 1 Cor 7:19: circumcision is 'nothing' but keeping entole matters. The text itself sets up the distinction between ceremonial rite and moral commandment. | E143 | Paul's own contrast sets circumcision (nothing) against commandments-of-God (what matters). The distinction is stated in the text. | Continues | law-20 | law-21, law-28, law-29 |
| N101 | In law-referent contexts, dikaioma (G1345) appears as singular with article in Rom 8:4 (to dikaioma tou nomou = THE righteous requirement of THE law, connected to Decalogue in Rom 7:7) and as plural with sarkos/latreias modifiers in Heb 9:1,10 (dikaiomata = multiple ceremonial regulations, temporal). The grammatical form differs between these two law-referent contexts. | E026,E276,E136 | The number (singular vs plural), article (present vs absent), and modifiers (tou nomou vs sarkos/latreias) are observable grammatical facts both sides can verify. | Neutral | law-20 | |
| N102 | The NT vocabulary used in affirmation passages (entole unqualified, dikaioma singular articular, nomos described as holy/just/good/spiritual) is not the same vocabulary used in abolition passages (dogma, dogmatizo, cheirographon, dikaioma plural + modifier, skia, entole + qualifier). Four of five core law terms (entole, dogma, cheirographon, dikaioma) partition cleanly between affirmation and abolition. Only nomos overlaps both categories. | E463,E249,E250,E026,E136,E276,E053,E054 | The vocabulary lists for each passage category are verifiable by comparing the Greek terms present in each passage. The presence or absence of a term in each category is textually observable. | Continues | law-21 | law-28, law-29 |
| N103 | The articular/anarthrous pattern of nomos (G3551) does NOT cleanly divide moral from ceremonial law. Articular nomos (ho nomos) is used for both moral content (Rom 7:7,12,14 = Decalogue) and ceremonial/temporal content (Gal 3:19 = added till the seed; Heb 10:1 = shadow of good things). Anarthrous nomos is used for both principle (Rom 3:27) and moral content (Heb 8:10; 10:16 = God's laws on hearts). | E046,E010,E058,E056,E039 | The article usage is verifiable from the Greek text. Passages on both sides use articular nomos, preventing a rigid article-based categorical rule. | Neutral | law-21 | |
| N104 | James identifies the content of 'the royal law' and 'the law of liberty' as including the love command (Lev 19:18, Jas 2:8) and the 6th and 7th Decalogue commandments (Exo 20:13-14, Jas 2:11). The law James calls 'perfect,' 'royal,' and 'of liberty' contains identifiable Decalogue content. | E029, E460, E465 | James explicitly identifies the content by OT quotation. No reader can deny that James cites these specific commands as part of the law he discusses. | Continues | law-22 | |
| N105 | James asserts the law's ongoing judicial function: believers 'shall be judged by the law of liberty' (Jas 2:12). The law of liberty is presented as a future standard of judgment, not a past institution. The future participle (mellontes) and present imperative (laleite, poieite) are textually verifiable. | E029, E460, E469 | The future tense (mellontes krinesthai) and present imperative mood (speak, do) are verifiable grammar. No reader can deny the temporal reference -- judgment is future, law is presently operative. | Continues | law-22 | |
| N106 | James presents a mutually exclusive binary in Jas 4:11: a person is either a 'doer of the law' (poietes nomou) or a 'judge' of the law (krites). The conjunction alla ('but') creates grammatical opposition. Being a doer means accepting the law's authority; being a judge means placing oneself above it. | E467 | The alla conjunction creates a binary opposition verifiable in the Greek text. No reader can deny the opposition structure. | Continues | law-22 | |
| N107 | James' prohibition against 'judging the law' (Jas 4:11) presupposes the law is in force. One cannot meaningfully 'judge' (krinei nomon) a law that is not operative. The prohibition is unintelligible if the law has been abolished. | E467, E468 | If the law is abolished, 'judging' it is unnecessary. James' warning against judging the law makes sense only if the law retains authority. Both sides can verify this logical entailment. | Continues | law-22 | |
| N108 | The 'law of my mind' (Rom 7:23) is contextually identified as the moral law as apprehended by the renewed mind, because v.22 states 'I delight in the law of God after the inward man' and v.25 states 'with the mind I serve the law of God.' | E472,E398 | Three consecutive verses: v.22 delight in 'the law of God'; v.23 'the law of my mind'; v.25 mind serves 'the law of God.' The referent is the same across all three. | Continues | law-23 | |
| N109 | The 'law of the Spirit of life' (Rom 8:2) is the governing power that enables fulfillment of the moral law's dikaioma (righteous requirement, Rom 8:4), connected by the hina purpose clause. | E399,E285 | The hina clause in 8:4 states the PURPOSE of what was described in 8:2-3. The Spirit sets free FROM sin's law FOR the law's righteous requirement to be fulfilled. The purpose connection is grammatical. | Continues | law-23 | |
| N110 | Paul's ennomos Christou (in-law to Christ) and 'not anomos theou' (not lawless toward God) in 1 Cor 9:21 coexist as concurrent realities in a single adversative clause. | E471 | The parenthetical 'me on anomos theou all ennomos Christou' is a single adversative clause: 'not X but Y.' Both conditions describe the SAME person at the SAME time. | Neutral | law-23 | |
| N111 | Every NT passage that specifies content for a 'law of ___' phrase identifies that content as the moral law/Decalogue and/or the love command from Lev 19:18. No NT passage identifies different content. | E427,E475,E460,E029 | Gal 6:2 contextual content = Gal 5:14 (Lev 19:18); Jas 2:12 content = 2:8 (Lev 19:18) + 2:11 (Decalogue); Rom 7:22 content = 7:7 (10th commandment). Every content-specification points to moral law. | Continues | law-23 | |
| N112 | John's 'new commandment' (Jn 13:34) is simultaneously old in content ('from the beginning,' 1 Jn 2:7; 2 Jn 1:5) and new in quality (kainos), per John's own dual description of the same commandment. | E346,E348,E349 | The SAME author (John) applies both 'old/from the beginning' and 'new' to the SAME commandment. Both descriptions are explicit. The only reconciliation: simultaneously old in content and new in quality. | Continues | law-23 | |
| N114 | Leviticus 23 presents the weekly Sabbath (v.3) and the annual feasts (v.4-36) as structurally separate sections, with v.4 restarting the feast list formula after the weekly Sabbath is stated in v.3. | E126,E127 | Both v.2 and v.4 use the identical formula. v.4 repeats it after v.3, marking a new beginning. The v.37 summary refers to v.4-36, not v.3. Any reader can observe this structural arrangement. | Neutral | law-24 | |
| N115 | The Hebrew text uses two distinct vocabulary levels for sabbath-rest in Leviticus 23: shabbath shabbathon (H7676+H7677) for the weekly Sabbath (v.3) and Day of Atonement (v.32), and shabbathon (H7677) alone for Trumpets (v.24) and Tabernacles first/eighth days (v.39). | E478,E479,E480 | The parsing data shows shabbath shabbathon in v.3 and v.32, and shabbathon alone in v.24 and v.39. This is an observable grammatical fact in the Hebrew text that any reader can verify. | Neutral | law-24 | |
| N116 | The vocabulary pattern in Leviticus 23 aligns with work prohibition levels: days with shabbath shabbathon (weekly Sabbath v.3, Day of Atonement v.32) have the total work prohibition (kol-melakhah); days with shabbathon alone (Trumpets v.24, Tabernacles v.39) have the servile work prohibition (melekhet abodah). | E478,E479,E480,E481 | Mapping the vocabulary to the work level shows a complete correlation: shabbath shabbathon = kol-melakhah; shabbathon alone = melekhet abodah. This alignment is observable in the Hebrew text. | Neutral | law-24 | |
| N117 | Numbers 28-29 treats the Sabbath offering as a distinct temporal category (weekly), separate from both the daily offerings (28:1-8) and the annual feast offerings (28:16-29:38). The Sabbath occupies its own section (28:9-10) between the daily and monthly categories. | E482 | The organizational structure is: daily > weekly Sabbath > monthly new moon > annual feasts. The Sabbath occupies its own section. Any reader can observe this arrangement in the text. | Continues | law-24 | |
| N118 | The moadim of Genesis 1:14 are tied to the celestial luminaries; the weekly sabbath is absent from the list of four functions (signs, moadim, days, years) and was established three days after the luminaries were created (Day 7 vs Day 4). | E483,E063 | Gen 1:14 lists four functions: signs, moadim, days, years. The weekly sabbath is absent from this list. The luminaries (Day 4) precede the sabbath (Day 7) by three days. These are observable facts in the creation narrative. | Neutral | law-24 | |
| N119 | The weekly Sabbath is never designated by the terms moed (H4150, appointed feast/time) or chag (H2282, festival/pilgrimage feast) in Leviticus 23 or elsewhere in the Pentateuch. The annual feasts are designated by both moed and chag. | E487,E488 | Verifiable by word search: moed and chag are used for annual feasts but not for the weekly Sabbath. Any reader can confirm this absence across the Pentateuch. | Neutral | law-24 | |
| N120 | The Sabbath shares all seven unique Decalogue markers: God's voice (Exo 20:1), God's finger (Exo 31:18), stone (Deu 4:13), inside the Ark (1 Ki 8:9), he added no more (Deu 5:22), the covenant (Deu 4:13), the testimony (Exo 31:18). No ceremonial law shares any of these markers. | E001,E003,E004,E005,E008 | The Sabbath is the Fourth Commandment of the Decalogue. Each marker is individually observable. Both sides acknowledge the Sabbath is in the Decalogue. | Continues | law-25 | |
| N121 | The pre-Sinai manna episode (Exo 16:4-30) demonstrates the Sabbath operating as an existing obligation before the Sinai legislation. God asks How long refuse ye to keep my commandments? (v.28) about Sabbath violation. | E498,E086 | The manna episode precedes Sinai in the biblical narrative. God's rebuke presupposes an existing obligation. Both sides acknowledge the narrative sequence. | Continues | law-25 | |
| N122 | The text of Mark 2:27 uses anthropos (generic humanity, not an ethnic term) and egeneto (Aorist, pointing to a creation event). The grammatical forms indicate the Sabbath was made at creation for mankind generically. | E326 | These are grammatical facts: anthropos is generic, and the Aorist points to a specific past event. Both sides acknowledge the Greek parsing. | Neutral | law-25 | |
| N123 | Acts 17:30, Jas 4:17, Jhn 9:41, Luk 12:47-48, 1 Tim 1:13, 2 Pet 2:20-21, and Heb 10:26 together establish a graduated accountability principle: (a) ignorance provides forbearance, (b) knowledge creates obligation, (c) willful rejection after full knowledge carries the severest accountability. | E492,E493,E494,E495,E496,E497 | Each text individually states one facet of the principle. Together they form a graduated scale. Both positions accept the general accountability principle. | Neutral | law-25 | |
| N124 | Hebrews 4:9 uses sabbatismos (G4520, -ismos suffix = practice of Sabbath-keeping) rather than katapausis (G2663, rest, used 8 times in Heb 3-4). The author made a deliberate vocabulary switch at v.9. | E337,E088 | The word switch is an observable lexical fact. Both sides acknowledge katapausis is used 8 times and sabbatismos once. | Neutral | law-25 | law-27 |
| N125 | Isaiah 56:1-8 explicitly extends Sabbath blessings to non-Israelites (sons of the stranger) who join themselves to the LORD. The text pairs Sabbath-keeping with moral conduct (keepeth his hand from doing any evil) and with God's covenant. | E095,E490,E491 | The text states foreigners who keep the Sabbath receive access to God's holy mountain. Both sides acknowledge this is what Isaiah says. | Continues | law-25 | law-27 |
| N126 | The conjunction oun ('therefore') in Col 2:16 causally connects the items in v.16 (food, drink, feast, new moon, sabbaths) to what was nailed in v.14. The food/drink/feast/new moon/sabbath items are presented as consequences of the cheirographon tois dogmasin being nailed to the cross. | E054, E055 | Oun is a causal/inferential conjunction. Its grammatical function of connecting v.16 to v.14 is observable by both sides. | Neutral | law-26 | law-27 |
| N127 | The heorte-neomenia-sabbaton triad in Col 2:16 matches the feast/new moon/sabbath triad used in OT ceremonial contexts (2 Chr 31:3; Eze 45:17; Hos 2:11; 1 Chr 23:31; 2 Chr 2:4; 2 Chr 8:13; Neh 10:33; Isa 1:13-14). The vocabulary correspondence is: heorte = feast, neomenia = new moon, sabbaton = sabbath. | E055, E486 | The vocabulary correspondence is observable by word comparison. Both sides acknowledge the triad pattern exists in both OT and NT. | Neutral | law-26 | law-27 |
| N128 | Rom 14:5 does not contain the word sabbaton (G4521). The text uses hemera (G2250, generic 'day') without specification. The Sabbath is not named in the passage. | E499 | Verifiable by word search: sabbaton does not appear in Rom 14. Both sides acknowledge this textual fact. | Neutral | law-26 | law-27 |
| N129 | Rom 14:1 classifies the subject matter of the chapter as diakriseis dialogismon ('disputes about opinions'). This is a genre classification stated by the text itself. | E503 | The text states its own genre. Both sides acknowledge Paul uses this phrase. | Neutral | law-26 | law-27 |
| N130 | Skia (G4639) in all three NT theological uses (Col 2:17; Heb 8:5; Heb 10:1) is applied to the ceremonial/sacrificial system. It is never applied to the Decalogue or the moral law in any NT passage. | E055, E056, E137 | Verifiable by word search: skia is applied to (1) the Col 2:16 triad, (2) the earthly sanctuary, (3) the annual sacrifices. It is never applied to the Ten Commandments. Both sides can observe this distribution. | Neutral | law-26 | law-27 |
| N131 | Eze 45:17 uses the same categories as Col 2:16 (meat offerings, drink offerings, feasts, new moons, sabbaths) in the same order, for the purpose of ceremonial reconciliation (lekhapper). | E502, E055 | The correspondence of categories and order is observable by comparing the two texts. Both sides acknowledge the vocabulary match. | Neutral | law-26 | law-27 |
| N132 | Gal 4:10 does not contain the word sabbaton (G4521). The text says 'days [hemeras], months [menas], times [kairous], years [eniautous].' The Sabbath is not named. | E417 | Verifiable by word search: sabbaton does not appear in Gal 4:10. Both sides acknowledge this textual fact. | Neutral | law-26 | law-27 |
| N133 | None of the three passages cited as evidence for Sabbath abolition (Col 2:16; Rom 14:5; Gal 4:10) contains a direct statement that the weekly seventh-day Sabbath is abolished, ended, or no longer binding. The word abolished or equivalent plus weekly Sabbath does not appear. | E055,E499,E417 | Observable textual absence. No verse combines abolition language with the weekly Sabbath by name. | Neutral | law-27 | |
| N134 | None of the three first-day passages (Acts 20:7; 1 Cor 16:2; Rev 1:10) contains a command to observe the first day of the week as a day of worship, a transfer of Sabbath obligations to Sunday, or a designation of Sunday as sacred. | E507,E508,E509 | Observable textual absence. No Sunday-command or Sabbath-transfer language exists in these verses. | Neutral | law-27 | |
| N135 | The Sabbath appears in three distinct time frames in the biblical text: creation (Gen 2:2-3), the present era (Heb 4:9, sabbatismos is currently remaining, present tense), and the new earth (Isa 66:22-23). The Sabbath spans the entire biblical timeline. | E063,E337,E096 | Three verifiable textual references place the Sabbath at creation, in the post-cross present, and in the eschatological new earth. Both sides acknowledge these three references exist. | Continues | law-27 | |
| N136 | Luke identifies the Sabbath rest of the women after the crucifixion as according to the commandment (kata ten entolen, Luk 23:56). Luke also records Paul's Sabbath practice using eiothos (Acts 17:2) and documents ongoing Sabbath observance throughout Acts. The same author treats the Sabbath commandment as operative after the cross without qualification. | E333,E338,E504,E505 | Observable same-author pattern across Luke-Acts. Luke never qualifies, corrects, or notes a change in the Sabbath status. | Continues | law-27 | |
| N137 | The only day in Scripture identified as belonging to the Lord by Jesus Himself is the Sabbath: The Son of man is Lord of the sabbath (Mrk 2:28). No other day receives this designation in the NT. Rev 1:10 uses the Lord's day (kuriake hemera) without identifying which day. | E327,E509 | Observable textual fact. Mrk 2:28 is the only explicit Lord-day connection in the NT. Both sides can verify this. | Neutral | law-27 | |
| N138 | The three Revelation commandment passages (Rev 12:17; 14:12; 22:14 TR) all use the same Greek word entole (G1785) with the definite article (tas), marking a specific known body of commands — not generic instructions. | E031, E032, E033 | E031, E032, and E033 record Rev 12:17, 14:12, and 22:14 respectively, all using 'commandments' (entole, G1785) with the definite article (tas). Since the definite article in Greek marks a specific, previously identified referent rather than generic instructions, the grammar itself indicates a known body of commands -- a conclusion drawn directly from the article's standard linguistic function. | Neutral | law-28 | |
| N139 | Rev 14:7 and Exo 20:11 share the creation-worship phrase 'made heaven, and earth, and the sea.' The LXX of Exo 20:11 and the Greek of Rev 14:7 use the same vocabulary (poieo + ouranos + ge + thalassa). This verbal parallel is an observable textual fact. | E511, E086, E340 | E511 records Rev 14:7's creation-worship phrase and its verbal echo of Exo 20:11, and E086/E340 record the Fourth Commandment's creation rationale using the same vocabulary (poieo + ouranos + ge + thalassa). Since both texts demonstrably use the same Greek words in the same creation-worship construction, the verbal parallel is an observable lexical fact that no reader could deny by examining the texts. | Neutral | law-28 | |
| N140 | Revelation pairs 'commandments of God' with a second identification mark in every instance: testimony of Jesus (12:17), faith of Jesus (14:12), right to tree of life (22:14). The commandment references never stand alone in Revelation. | E031, E032, E033 | E031 records Rev 12:17 pairing commandments with 'testimony of Jesus,' E032 records Rev 14:12 pairing commandments with 'faith of Jesus,' and E033 records Rev 22:14 pairing commandments with 'right to the tree of life.' Since every Revelation commandment reference demonstrably includes a second identifying mark, the pairing pattern is a structural fact observable from the texts themselves. | Neutral | law-28 | |
| N141 | The same Greek word entole (G1785) is used for 'commandments' in Rev 12:17, Rev 14:12, Rev 22:14, Jhn 14:15, Jhn 15:10, 1 Jhn 5:3, 1 Cor 7:19, and Rom 7:12 — spanning the Gospel of John, 1 John, Paul's epistles, and Revelation. | E031, E032, E033, E286, E293, E459, E143, E248 | E031, E032, E033 (Revelation), E286 and E293 (Gospel of John), E459/E030 (1 John), E143 (Paul, 1 Cor 7:19), and E248 (NT lexical data) all record the use of entole (G1785) for 'commandments.' Since the same Greek word appears across these distinct authors and books -- a fact verifiable from any Greek concordance -- the cross-corpus consistency of the term is undeniable. | Neutral | law-28 | |
| N142 | Rev 14:12 defines the patience (hupomone, G5281) of the saints as consisting of two things: keeping the commandments of God and holding the faith of Jesus. The verse explicitly states 'Here is the patience of the saints' and then defines it. | E032 | E032 records Rev 14:12: 'Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.' Since the verse explicitly introduces its definition with 'Here is' and then states two components (commandments of God + faith of Jesus), the two-part definition is what the text itself declares -- no interpretation is required to see it. | Neutral | law-28 | |
| N143 | Tithing existed before the Levitical system: Abraham paid tithes to Melchizedek (Gen 14:20), a non-Levitical priest. The removal of the Levitical system does not logically entail the removal of a practice that pre-existed it. | E518, E034 | E518 records Heb 7:8's reference to Melchizedek receiving tithes, and E034 records Gen 26:5's testimony that Abraham kept God's commandments before Sinai. Gen 14:20 explicitly states Abraham 'gave him tithes of all' to Melchizedek, a non-Levitical priest. Since the text places tithing before any Levitical institution existed, the removal of the Levitical system cannot logically entail the removal of a practice that demonstrably preceded it. | Neutral | law-29 | |
| N144 | The syntactic construction telos + genitive of law/commandment appears twice in Paul's writings (Rom 10:4, 1 Tim 1:5). In the undisputed instance (1 Tim 1:5), the meaning is goal/purpose. Both sides must accept the syntactic parallel exists and that 1 Tim 1:5 means goal/purpose. | E061, E519, E520 | Both the syntactic identity and the meaning of 1 Tim 1:5 are observable textual facts that no reader can deny. | Neutral | law-30 | |
| N145 | Paul denies faith makes the law void (Rom 3:31), states Christ is the telos of the law for righteousness (Rom 10:4), and quotes the Torah as teaching faith-righteousness (Rom 10:6-8) within the same epistle. These three statements coexist in one document and any interpretation of one must account for the others. | E061, E025, E400 | Observable textual fact: these three statements appear in the same epistle. Any reader must acknowledge their coexistence. | Neutral | law-30 | |
| N146 | In 1 Tim 1:5-10, Paul states the telos of the commandment is love (v.5) AND that the law is good (v.8) AND lists Decalogue violations as sins the law addresses (vv.9-10). These are concurrent statements in the same paragraph. The commandment is not terminated; it has a goal (love) and ongoing content (Decalogue). | E519, E047 | All three statements coexist in one paragraph. Any reader must accept that Paul affirms the commandment has a goal (love) while also affirming the law is good and lists moral violations. | Continues | law-30 | |
| N147 | Paul's other uses of telos in Romans (6:21 = outcome death; 6:22 = outcome eternal life) carry the outcome/result sense. The cessation sense does not appear in his Romans usage outside 10:4. | E521, E061 | Observable usage pattern within the same epistle. Both sides can verify that Rom 6:21-22 use telos as outcome/result. | Neutral | law-30 |
INFERENCES (I)¶
| ID | Claim | Type | What Bible Actually Says | Why Inference | Criteria | Classification | First Appeared | Also In |
|---|---|---|---|---|---|---|---|---|
| I158 | 'Commandments of God' in Revelation refers specifically to the Decalogue (Ten Commandments), including the Sabbath. Based on: entole unqualified = moral/Decalogue in 43/43 NT instances; Rev 14:7 echoes Fourth Commandment creation language; Rev 22:15 lists Decalogue violations; 1 Cor 7:19 uses identical phrase with ceremonial excluded. | I | Revelation 12:17 says the dragon was "wroth with the woman" and went to war with "the remnant of her seed, which keep the commandments [entolas] of God, and have the testimony of Jesus Christ." Revelation 14:12 says "Here is the patience of the saints: here are they that keep the commandments [entolas] of God, and the faith of Jesus." Revelation 22:14 says "Blessed are they that do his commandments [entolas], that they may have right to the tree of life." Revelation 14:7 says "Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." Revelation 22:15 lists "sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." 1 Corinthians 7:19 says "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments [entolon] of God." | The texts use "commandments of God" (entolas tou theou) without specifying which commandments. The inference must add that entole unqualified refers to the moral law / Decalogue based on its consistent usage in all 43 other identifiable unqualified NT instances, that Rev 14:7's creation language ("made heaven, and earth, and the sea") echoes Exodus 20:11 (the Sabbath commandment's rationale), that Rev 22:15's sin list maps onto Decalogue violations, and that 1 Cor 7:19's identical phrase explicitly excludes ceremonial law. This requires cross-author word-study synthesis and theological deduction to establish the specific referent. | 1,2,4b,5 | Continues | law-28 | |
| I159 | 'Commandments of God' in Revelation could refer to any divine instruction (not specifically the Decalogue) -- perhaps new covenant commands, the law of Christ, or the full Mosaic law as a unit. This requires entole to have a different referent than in all 43 other identifiable unqualified NT instances. | I | Revelation 12:17 says the remnant "keep the commandments [entolas] of God." Revelation 14:12 says the saints "keep the commandments [entolas] of God." The text does not explicitly define which commandments are meant. The word entole is used broadly in the NT for various kinds of divine instructions (e.g., John 13:34 "a new commandment"; John 12:49-50 "what I should say, and what I should speak"; 1 John 3:23 "believe on the name of his Son... and love one another"). | The texts say the saints "keep the commandments of God" without specifying the Decalogue. The inference must add that entole here has a different referent than in its other unqualified NT uses -- perhaps referring to new covenant commands, the law of Christ, or all divine instruction generically. This requires assigning entole a referent that breaks its established 43/43 unqualified-use pattern in the NT, and must account for why the same phrase in 1 Cor 7:19 explicitly excludes ceremonial law. | 1,2,5 | Abolished | law-28 | |
| I160 | The three angels' messages (Rev 14:6-12) constitute a restoration of true worship in contrast to false beast-worship, with the creation-worship call (Rev 14:7) specifically recalling the Sabbath commandment via Exo 20:11 verbal parallel. | I | Revelation 14:6-7 says "I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth... saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." Revelation 14:9-11 warns against worshipping "the beast and his image." Revelation 14:12 says "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Exodus 20:11 says "For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it." | The text presents a call to worship the Creator using language closely paralleling Exodus 20:11, set against false beast-worship, and concludes with saints keeping God's commandments. The inference must add that this verbal echo of the Fourth Commandment's creation rationale constitutes a deliberate allusion that specifically recalls the Sabbath commandment, and that the contrast between true worship (Creator-worship) and false worship (beast-worship) implies Sabbath restoration as a distinguishing mark. This requires cross-author synthesis linking John's Revelation language to the Exodus Decalogue text and theological deduction about the worship contrast's practical implications. | 2,4b,5 | Continues | law-28 | |
| I161 | The 'commandments of God' in Revelation should not be taken as referring to specific OT commands because Revelation is apocalyptic literature, and apocalyptic genre uses symbolic imagery that should not be read as literal moral instruction. This requires overriding the established lexical meaning of entole with an external genre hermeneutic. | I | Revelation 12:17 says the remnant "keep the commandments [entolas] of God, and have the testimony of Jesus Christ." Revelation 14:12 says the saints "keep the commandments [entolas] of God, and the faith of Jesus." The book of Revelation uses extensive symbolic imagery: beasts, horns, seals, trumpets, a woman clothed with the sun, a dragon, etc. | The texts use the word entolas ("commandments"), which has a well-established lexical meaning throughout the NT referring to identifiable divine commands. The inference must add that because Revelation is apocalyptic literature, its use of entole should be treated as symbolic or non-literal rather than carrying its standard lexical meaning. This requires an external genre-based hermeneutic to override the word's established meaning -- a step the text itself does not signal, since Revelation does not place "commandments" within its symbolic visions but in its interpretive and application statements (Rev 12:17; 14:12). The inference must also explain why apocalyptic genre would neutralize moral vocabulary while leaving doctrinal vocabulary ("faith of Jesus," "testimony") with its normal meaning. | 1,2,5 | Abolished | law-28 | |
| I162 | The Ecc 12:13-14 / Rev 14:6-12 structural parallel (Fear God + Keep Commandments + Judgment) demonstrates an unbroken commandment-keeping obligation from OT through to the end-time gospel. Both passages use the same three-element triad with the same vocabulary. | I | Ecclesiastes 12:13-14 says "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Revelation 14:7 says "Fear God, and give glory to him; for the hour of his judgment is come." Revelation 14:12 says "Here are they that keep the commandments of God." Both passages contain three elements: (1) fear God, (2) keep commandments, (3) judgment. | The texts share a three-element structure -- fear God, keep commandments, judgment -- with overlapping vocabulary. The inference must add that this structural and verbal parallel is intentional (not coincidental), that it demonstrates continuity of the same commandment-keeping obligation from Solomon to the end-time gospel, and that "commandments" in both passages refers to the same body of law (the moral law / Decalogue). This requires cross-author synthesis linking Ecclesiastes and Revelation, and theological deduction that shared structure implies shared content and unbroken obligation. | 2,4b,5 | Continues | law-28 | |
| I163 | The vocabulary partition (entole = moral, dogma = abolished, entalma = human precepts) demonstrates that the NT itself distinguishes between categories of commands, and what Revelation's saints keep (entole) is categorically different from what was abolished (dogma). | I | Revelation 12:17 and 14:12 use entole ("commandment") for what the saints keep. Colossians 2:14 says Christ blotted out "the handwriting of ordinances [dogmasin] that was against us." Ephesians 2:15 says Christ abolished "the law of commandments [entolon] contained in ordinances [dogmasin]." Matthew 15:9 says "in vain they do worship me, teaching for doctrines the commandments [entalmata] of men." The NT uses three distinct Greek words: entole, dogma, and entalma. | The texts use three different Greek words in different contexts: entole for what saints keep, dogma for what was abolished, entalma for human precepts. The inference must add that this vocabulary variation constitutes a deliberate, systematic terminological partition reflecting categorical distinctions between types of commands -- moral (entole), ceremonial-abolished (dogma), and human tradition (entalma). This requires cross-author synthesis (John, Paul, Matthew), word-meaning analysis to establish that each term carries a fixed categorical sense, and theological deduction that vocabulary distinction implies ontological distinction between law types. Note: Eph 2:15 uses both entole and dogma together, which the inference must account for by reading "commandments in ordinances" as ceremonial specifications rather than the moral law itself. | 1,2,4b,5 | Continues | law-28 | |
| I164 | Daniel 7:25 ('think to change times and laws') predicts an attempt to alter God's commandments, and Rev 12:17's remnant who 'keep the commandments of God' resist this alteration. The Sabbath is specifically at stake as the only commandment involving 'times.' However, 'times' could also refer to festival times or generic seasons. | I | Daniel 7:25 says the little horn power "shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time." Revelation 12:17 says the dragon "went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." | Daniel 7:25 says the little horn will "think to change times and laws" and Revelation 12:17 says the remnant "keep the commandments of God." The inference must add that these two passages are connected (a prophetic prediction and its end-time counterpart), that "times and laws" in Daniel refers specifically to God's moral commandments rather than civil or ceremonial regulations, and that the Sabbath is "specifically at stake" because it is the only Decalogue commandment involving "times." This requires cross-author synthesis linking Daniel and Revelation, word-meaning analysis of "times" (zimin), identifying the referent of "laws" (dat) as the Decalogue, and theological deduction connecting the time-element to the Fourth Commandment. The statement itself acknowledges that "times" could also refer to festival times or generic seasons, tempering the specificity of the Sabbath identification. | 1,2,4b,5 | Continues | law-28 | |
| I001 | The Bible teaches that the moral law must continue in force for sin to remain definable. | I-A | 1 John 3:4 states "sin is the transgression of the law." Romans 4:15 states "where no law is, there is no transgression." Romans 3:20 states "by the law is the knowledge of sin." Romans 7:7 says Paul would not have known lust "except the law had said, Thou shalt not covet." | The text says sin is defined by transgressing "the law" and that without law there is no transgression. The inference must add the step that "the law" in these verses specifically means the moral law (Decalogue) and that this definitional relationship requires the moral law's perpetual continuance -- a theological deduction the texts do not themselves explicitly state. | 1,5 | Continues | law-01 | |
| I002 | The Bible teaches that the moral law (Decalogue) and the ceremonial law are two categorically distinct bodies of legislation. | I-A | Deuteronomy 4:13-14 distinguishes "his covenant, even ten commandments" written on stone from "statutes and judgments" God commanded Moses to teach. Deuteronomy 5:22 says God spoke the Decalogue and "added no more." The Decalogue was placed inside the ark (Exo 25:16; Deu 10:2), while the book of the law was placed beside the ark (Deu 31:26). The Decalogue was written by God's finger (Exo 31:18); the book of the law was written by Moses (Exo 24:4). | The texts show different delivery modes, authorships, media, and repositories for two bodies of legislation. The inference must add that these narrative distinctions establish two categorically distinct types of law (moral vs. ceremonial) with different theological statuses -- a synthesis and categorization scheme not explicitly stated in any single passage. | 4a,5 | Continues | law-01 | law-03 |
| I003 | The Bible teaches that the moral law existed before its formal promulgation at Sinai and is therefore not limited to the Mosaic era. | I-A | Genesis 26:5 says Abraham kept God's "charge, commandments, statutes, and laws." Genesis 4:7 records God telling Cain "sin lieth at the door." Romans 5:12-14 says "death reigned from Adam to Moses" and "sin is not imputed when there is no law." Exodus 16:28 records God saying "How long refuse ye to keep my commandments and my laws?" before Sinai. | The texts show God held people morally accountable before Sinai, used law vocabulary before Sinai, and stated that death (sin's penalty) reigned from Adam to Moses. The inference must add that this evidence specifically points to the moral law (Decalogue content) operating before Sinai, rather than simply God's sovereign authority to judge -- an interpretive step synthesizing multiple pre-Sinai narratives into a systematic conclusion. | 4a,4b,5 | Continues | law-01 | law-02 |
| I004 | The Bible teaches that the moral law is universal, binding on all humans, not just Israel. | I-A | Romans 2:14-15 says Gentiles "do by nature the things contained in the law" and have "the work of the law written in their hearts, their conscience also bearing witness." Romans 1:19-20 says what may be known of God is "manifest in them." God judged non-Israelite Sodom for sin (Gen 19:13, 24-25). God warned Gentile Abimelech about adultery as "sinning against me" (Gen 20:3, 6). | The texts show God holds Gentiles accountable through conscience and judged non-Israelite peoples for moral violations. The inference must add that this accountability means the specific moral law (Decalogue) is universally binding on all humanity -- rather than simply that God has universal authority to judge. The leap is from divine accountability to a specific, identifiable, universal moral code. | 4b,5 | Continues | law-01 | law-02 |
| I005 | The Bible teaches that the new covenant internalizes the same moral law rather than replacing it with a different law. | I-A | Jeremiah 31:33 says "I will put my law in their inward parts, and write it in their hearts." Hebrews 8:10 and 10:16 repeat this promise. Ezekiel 36:27 says God will "cause you to walk in my statutes, and ye shall keep my judgments." Romans 8:4 says the "righteousness of the law" is "fulfilled in us, who walk not after the flesh, but after the Spirit." | The texts say God will write "my law" on hearts and cause obedience to "my statutes." The inference must identify "my law" as specifically the moral law (Decalogue) and must add that "write on hearts" means internalization of the same law rather than institution of a new, different law. The text says "my law" without specifying which law is meant. | 1,2,5 | Continues | law-01 | law-10 |
| I009 | Paul's argument in Romans 5:12-14 demonstrates that a moral law was operative from Adam to Moses, since sin requires law for imputation and death (the penalty for sin) reigned during that period. | I-A | Romans 5:12 says "by one man sin entered into the world, and death by sin; and so death passed upon all men." Romans 5:13 says "sin is not imputed when there is no law." Romans 5:14 says "death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." Romans 4:15 says "where no law is, there is no transgression." | The text says death reigned from Adam to Moses and sin requires law for imputation. The inference must add the deductive step: since sin was imputed (death reigned) and sin requires law, therefore a law must have been operative during that period. Further, the inference identifies this operative law as specifically the moral law. Paul's text establishes the logical premises but does not itself draw this specific conclusion or name the Decalogue. | 5 | Continues | law-02 | |
| I010 | The Bible teaches that the Sabbath is a creation ordinance, not merely a Sinai institution, because: God rested/blessed/sanctified the seventh day at creation; the fourth commandment grounds itself in creation; the Sabbath was tested before Sinai; Jesus said it was made for "man" (anthropos); Hebrews traces a continuing sabbatismos from creation. | I-A | Genesis 2:2-3 says God rested on the seventh day, blessed it, and sanctified it. Exodus 20:8-11 grounds the Sabbath commandment in creation: "For in six days the LORD made heaven and earth...wherefore the LORD blessed the sabbath day." Mark 2:27 records Jesus saying "The sabbath was made for man." Exodus 16:23-29 shows a Sabbath test before Sinai. Hebrews 4:4, 9 connects Genesis 2:2 to a continuing "sabbatismos." | The texts show God rested/blessed/sanctified the seventh day at creation, the fourth commandment appeals to creation, Jesus said the Sabbath was made for generic humanity, and a pre-Sinai Sabbath test occurred. The inference must add that these facts collectively establish the Sabbath as a creation ordinance binding from creation onward -- since Genesis 2:2-3 does not explicitly command humans to rest, and "made for man" does not explicitly state perpetual obligation. | 3,4b,5 | Continues | law-02 | law-24 |
| I014 | The formal Sinai legislation was the codification of moral principles that already existed, not the creation of new moral standards. | I-A | God used moral vocabulary (sin, wickedness, righteousness) before Sinai (Gen 4:7; 6:5; 6:9; 18:19). God held people accountable for murder, adultery, and sexual immorality before Sinai (Gen 4:8-12; 20:3, 6; 38:24; 39:9). Genesis 26:5 attributes commandments, statutes, and laws to the pre-Sinai period. Exodus 16:28 references "my commandments and my laws" before Sinai. | The texts show pre-Sinai moral accountability and law vocabulary. The inference must add that the Sinai Decalogue codified these pre-existing principles rather than creating new ones -- synthesizing scattered pre-Sinai moral judgments into a conclusion about the nature and origin of the Sinai legislation. No single text explicitly states that Sinai codified what already existed. | 4a,5 | Continues | law-02 | |
| I015 | The Decalogue's unique delivery mode (God's direct voice), unique authorship (God's finger), unique medium (stone), unique repository (inside the ark), unique boundary ("he added no more"), and unique naming conventions establish it as a higher-authority law code than the mediated legislation. | I-A | The Decalogue was spoken by God's direct voice (Exo 20:1; Deu 5:4, 22), written by God's finger on stone (Exo 31:18; Deu 9:10), placed inside the ark (Exo 25:16; Deu 10:2), bounded by "he added no more" (Deu 5:22), and called "his covenant" and "the testimony" (Deu 4:13; Exo 31:18). The mediated legislation was spoken through Moses (Exo 20:18-19; Deu 5:31), written by Moses in a book (Exo 24:4; Deu 31:9), and placed beside the ark (Deu 31:26). | The texts record multiple factual differences in how the Decalogue and the broader legislation were delivered, authored, stored, and named. The inference must add that these narrative differences establish a hierarchy of authority -- that the Decalogue has higher legal and theological status. The texts describe the distinctions but do not explicitly state that different delivery modes create different levels of ongoing authority. | 4a,5 | Continues | law-03 | |
| I017 | The five textual distinctions between the Decalogue and other laws demonstrate that the cessation passages (which use dogma for what was abolished) apply to the mediated legislation, not to the Decalogue. | I-A | The Decalogue and mediated legislation differ in voice (God direct vs. Moses), authorship (God's finger vs. Moses' hand), medium (stone vs. book), repository (inside ark vs. beside ark), and boundary ("he added no more"). The cessation passages use dogma (Eph 2:15; Col 2:14) for what was abolished. The mediated legislation was called "the law of commandments in ordinances" (dogmasin). | The texts establish five factual distinctions between two bodies of legislation and show that cessation passages use dogma. The inference must add the connecting step: that dogma specifically maps to the mediated legislation (not the Decalogue) because of these distinctions, and therefore the cessation passages apply only to the mediated body. No single passage explicitly draws this connection between the five distinctions and the dogma vocabulary. | 4a,4b,5 | Continues | law-03 | |
| I019 | The Sabbath commandment's placement within the Decalogue (the directly-spoken, God-written, stone-engraved, inside-the-ark law) distinguishes it from the ceremonial sabbaths of Leviticus 23, which were given through Moses as mediated legislation. | I-A | The fourth commandment ("Remember the sabbath day") is part of the Decalogue spoken by God directly and written on stone (Exo 20:8-11; Deu 5:12-15). The ceremonial sabbaths (Passover, Feast of Weeks, Day of Atonement, etc.) are listed in Leviticus 23 as legislation given through Moses. Leviticus 23:37-38 distinguishes feast offerings from "the sabbaths of the LORD," separating the two categories. | The texts place the weekly Sabbath in the Decalogue (direct, stone, inside ark) and the annual ceremonial sabbaths in Leviticus 23 (mediated, book, beside ark). The inference must add that this placement difference means the weekly Sabbath has a fundamentally different theological status from the ceremonial sabbaths -- that the Decalogue's unique features (as argued in I015) extend to each individual commandment within it, including the Sabbath. | 4a,5 | Continues | law-03 | |
| I021 | The Bible teaches that the ceremonial system (sacrifices, feasts, purity regulations, sanctuary service, circumcision) has been fulfilled in Christ and is no longer binding, while the moral law (Decalogue) remains in force. | I-A | Hebrews 9:10 describes ceremonial regulations as "imposed on them until the time of reformation." Hebrews 10:1 says "the law" was "a shadow of good things to come." Colossians 2:14-17 says the "handwriting of ordinances" was nailed to the cross and calls food, feasts, and sabbath days "a shadow of things to come." Galatians 5:2-6 declares circumcision no longer necessary. Yet Jesus says in Matthew 5:17-19 that not one jot or tittle shall pass from "the law" until all is fulfilled, and James 2:10-12 calls the Decalogue "the law of liberty" by which believers will be judged. | The texts identify certain regulations as shadows and temporary, and other commands as enduring. The inference must add a systematic framework that divides the entire Torah into exactly two (or three) categories -- moral vs. ceremonial -- assigns each law to the correct category, and concludes one whole category ended while another continues. No single passage makes this comprehensive taxonomic division explicit. | 4a,4b,5 | Continues | law-04 | |
| I022 | The "handwriting of ordinances" (cheirographon tois dogmasin) nailed to the cross (Col 2:14) is the book of the law written by Moses' hand, not the Decalogue written by God's finger. | I-A | Colossians 2:14 says God "blotted out the handwriting of ordinances (cheirographon tois dogmasin) that was against us, which was contrary to us, and took it out of the way, nailing it to his cross." Deuteronomy 31:26 says Moses wrote the book of the law and placed it "beside the ark." Exodus 31:18 says the Decalogue was written by the finger of God on stone tablets and placed inside the ark (Deu 10:2). | The text says a "handwriting of ordinances" was nailed to the cross. The inference must identify this specifically as the Mosaic book of the law (not the Decalogue) based on the word cheirographon ("handwritten document") and the phrase "against us" -- connecting these to Moses' handwriting and the curse sanctions. The text itself does not explicitly name which document is meant. | 1,2,5 | Continues | law-04 | law-26 |
| I025 | The Leviticus 23:37-38 distinction between feast sabbaths and "the sabbaths of the LORD" confirms that the weekly Sabbath is not part of the ceremonial system and was not "a shadow" fulfilled in Christ. | I-A | Leviticus 23:37-38 says "These are the feasts of the LORD ... beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD." The chapter lists Passover, Unleavened Bread, Firstfruits, Pentecost, Trumpets, Day of Atonement, and Tabernacles, then separates all of these from "the sabbaths of the LORD." | The text distinguishes the annual feast appointments from "the sabbaths of the LORD." The inference must add that this textual distinction means the weekly Sabbath belongs to a different theological category (moral, not ceremonial), and therefore was not included among the "shadows" abolished in Christ. The passage itself separates them logistically but does not assign theological permanence to either group. | 4a,5 | Continues | law-04 | law-24, law-27 |
| I027 | The Bible teaches that the civil/judicial laws (mishpatim) are applications of the Decalogue's moral principles, such that the moral principle endures even when the specific civil application changes form. | I-A | Exodus 21-23 gives case laws (mishpatim) immediately after the Decalogue (Exo 20). The case laws address theft (cf. 8th commandment), false testimony (cf. 9th commandment), murder (cf. 6th commandment), and coveting (cf. 10th commandment). Deuteronomy 4:13-14 distinguishes the Decalogue from the "statutes and judgments" Moses was commanded to teach. | The texts show case laws that address the same subjects as Decalogue commands and are given in sequence after the Decalogue. The inference must add the systematic conclusion that all mishpatim are intentional applications of Decalogue principles, forming a derivative layer, and that the moral principle endures even when the specific civil form changes. This derivative-layer framework is not stated in any single passage. | 4a,5 | Continues | law-05 | |
| I030 | The Bible teaches that the moral principles underlying the civil laws (justice, proportionality, human dignity, individual responsibility, protection of the vulnerable) are eternal because they reflect God's character and are affirmed in the NT. | I-A | Deuteronomy 16:18-20 commands "justice, only justice, you shall pursue." Exodus 23:6-8 prohibits perverting justice for the poor and taking bribes. Deuteronomy 10:17-18 says God "executes justice for the fatherless and widow." Micah 6:8 says God requires "to do justly." James 1:27 defines pure religion as visiting "the fatherless and widows." Romans 13:9-10 summarizes the law as love. | The texts affirm justice, proportionality, protection of the vulnerable, and individual responsibility as values both in OT civil law and in NT ethical teaching. The inference must add that these moral principles are eternal because they reflect God's unchanging character, and that they persist even though the specific civil forms have ceased. The texts affirm these values but do not explicitly state a principle of permanence based on divine character. | 4b,5 | Continues | law-05 | |
| I033 | The Bible teaches that the Hebrew law vocabulary implicitly supports a moral/ceremonial/civil taxonomy because different terms show different distribution patterns (chuqqah concentrated in feast legislation, mishpat in case law, eduth associated with Decalogue tablets). | I-A | The word chuqqah appears concentrated in feast and ceremonial legislation (e.g., Lev 23:14, 21, 31, 41; Num 19:2). Mishpat appears predominantly in case law (Exo 21:1; Deu 4:1). Eduth is associated specifically with the Decalogue tablets ("the ark of the testimony," Exo 25:22; "the tabernacle of testimony," Num 1:50). Torah is used as an umbrella term encompassing all categories (Deu 1:5; 4:44). | The texts show that different Hebrew law terms appear more frequently in particular legislative contexts. The inference must add that these distributional patterns constitute implicit support for a formal moral/ceremonial/civil taxonomy -- a conclusion about legal categories drawn from word-frequency patterns. No passage states that the vocabulary divisions map to theological categories. | 1,4a,5 | Neutral | law-06 | |
| I034 | The Bible teaches that the Hebrew law vocabulary shows the terms are pure synonyms and no categorical distinctions exist. All terms simply mean "God's law" with no further precision. | I-A | Psalm 119 uses torah, mitsvah, chuqqah, mishpat, eduth, piqqud, dabar, and imrah in parallel throughout all 176 verses, apparently interchangeably. Deuteronomy 6:1 combines "commandments, statutes, and judgments" as a unified body God commanded Moses to teach. Psalm 19:7-9 lists "law," "testimony," "statutes," "commandment," "fear," and "judgments" in synonymous parallelism. | The texts show law terms used in poetic parallelism and combined in comprehensive lists. The inference must add that this parallel usage proves the terms are pure synonyms with no categorical distinctions whatsoever -- that all terms simply mean "God's law" undifferentiated. The step from poetic parallelism to semantic identity is an interpretive conclusion; parallel terms in Hebrew poetry often overlap without being identical. | 1,4a,5 | Neutral | law-06 | |
| I038 | Paul's distinction between nomos and entole in Romans 7:7-12 maps to the Hebrew torah/mitsvah distinction and demonstrates that the NT preserves the Hebrew vocabulary structure even in Greek. | I-A | Romans 7:7 says "I had not known sin, but by the law (nomos): for I had not known lust, except the law (nomos) had said, Thou shalt not covet." Romans 7:8-12 then says "sin, taking occasion by the commandment (entole), wrought in me all manner of concupiscence" and calls "the commandment (entole) holy, and just, and good." Paul uses nomos and entole distinctly, with entole referring to the specific Decalogue command. | The text shows Paul using nomos and entole in different but related ways in the same passage. The inference must add that this distinction maps to the Hebrew torah/mitsvah distinction and that this demonstrates the NT preserves the OT Hebrew vocabulary structure even in Greek. This cross-linguistic mapping is a scholarly reconstruction, not something Paul himself states. | 1,4a,5 | Neutral | law-06 | |
| I039 | Paul distinguishes "the law of God" (moral/Decalogue, Rom 7:22-8:7) from "the law of Moses" (broader Mosaic code, 1 Cor 9:9) as two different categories of law, supporting the Continues position. Requires systematizing vocabulary patterns across epistles. | I-A | Romans 7:22 says "I delight in the law of God after the inward man." Romans 7:25 says "with the mind I myself serve the law of God." Romans 8:7 says the carnal mind "is not subject to the law of God." 1 Corinthians 9:9 quotes Deuteronomy 25:4 as "the law of Moses." Paul uses "law of God" in contexts of moral obligation and "law of Moses" when citing broader Pentateuchal material. | The texts show Paul using "law of God" in passages about moral struggle and "law of Moses" when citing specific Pentateuchal provisions. The inference must add that these are two intentional categories mapping to a moral/broader-Mosaic-code distinction, and must systematize this vocabulary pattern across different epistles written to different audiences at different times. | 1,2,4b,5 | Continues | law-07 | |
| I042 | Paul's distinct usage of "law of God" (Decalogue) vs. "law of Moses" (broader code) demonstrates the NT maintains a theological distinction between moral and broader Mosaic law. Requires systematizing usage patterns. | I-A | Paul uses "the law of God" positively (Rom 7:22, "I delight in the law of God after the inward man"; Rom 7:25, "with the mind I myself serve the law of God"). He uses "law of Moses" for the broader code (1 Cor 9:9; Acts 13:38-39). In Rom 7:7-12 Paul identifies "the law" by quoting the 10th commandment and calls it "holy, just, and good." | The texts show Paul using different phrases in different contexts. The inference must systematize these usage patterns across multiple epistles and conclude they reflect a deliberate theological distinction between moral law (Decalogue) and broader Mosaic legislation -- a pattern the individual passages do not explicitly announce. | 1,4a,5 | Continues | law-07 | |
| I043 | The bridging passages (Neh 10:29; 2 Chr 34:14) support Continues because they show "the law of Moses" was understood as God's law given through Moses -- preserving the mediator/author distinction consistent with the directly-spoken Decalogue vs. mediated legislation. | I-A | Nehemiah 10:29 describes entering into "the law of God, which was given by Moses." 2 Chronicles 34:14 refers to "the book of the law of the LORD given by Moses." Both passages combine divine authorship ("of God" / "of the LORD") with Mosaic mediation ("given by Moses"). Deuteronomy 4:13-14 separately distinguishes God's direct speech (the Decalogue) from what He commanded Moses to teach (statutes/judgments). | The texts show that some passages merge "law of God" and "of Moses" into a single phrase. The inference must add that this bridging language supports -- rather than undermines -- a mediator/author distinction, because the combination preserves both divine origin and human mediation, consistent with the Decalogue being directly spoken by God while broader legislation was mediated through Moses. | 1,4a,5 | Continues | law-07 | |
| I047 | All seven NT abolition passages (Col 2:14, Eph 2:15, Heb 7:12, Heb 9:10, Heb 10:1-9, 2 Cor 3:7-13, Gal 3:13) refer to the ceremonial/sacrificial system and its regulations, not to the moral law. Each passage uses vocabulary specifying non-Decalogue referents. | I-A | Colossians 2:14 abolishes "the handwriting of ordinances" (dogmasin). Ephesians 2:15 abolishes "the law of commandments in ordinances" (dogmasin). Hebrews 7:12 changes the law in context of priesthood change (7:11-12). Hebrews 9:10 limits to "carnal ordinances" (dikaiomata sarkos) until reformation. Hebrews 10:1-9 removes "sacrifice and offering." 2 Corinthians 3:7-11 uses feminine participle on glory, not law. Galatians 3:13 addresses the law's curse/condemnation function. | Each passage individually specifies a non-Decalogue referent (ordinances, sacrifices, priesthood, glory, curse). The inference must add the synthesizing conclusion that all seven abolition passages collectively and consistently target the ceremonial/sacrificial system rather than the moral law -- a cross-passage pattern that no single text explicitly states. | 4a,4b,5 | Continues | law-08 | law-20, law-21 |
| I048 | Dogma (G1378) and cheirographon (G5498) form a distinct NT "cessation vocabulary" separate from entole (G1785) when entole refers to the moral commandments of God. The abolition texts use dogma; the continuation texts use entole. | I-A | Dogma (G1378) appears in Col 2:14 ("handwriting of ordinances"), Eph 2:15 ("law of commandments in ordinances"), and Col 2:20 ("why are ye subject to ordinances?"). Cheirographon (G5498) appears in Col 2:14 ("handwriting"). Entole (G1785) is used for moral commandments: Eph 6:2 (5th commandment), Rom 7:8-12 (10th commandment called "holy, just, good"), 1 Cor 7:19 ("commandments of God" vs. circumcision). The abolition contexts consistently use dogma; the moral-continuation contexts use entole. | The texts show two different Greek words in two different theological contexts. The inference must add that this vocabulary distinction is systematic and intentional -- that NT authors deliberately used dogma for what is abolished and entole for what continues, forming a coherent cessation/continuation vocabulary. No single passage announces this terminological system. | 1,4a,5 | Continues | law-08 | law-20, law-21, law-26 |
| I051 | The moral law is knowable independently of the Sinai revelation -- through nature (Rom 1:19-20; Psa 19:1-4; Acts 14:17) and conscience (Rom 2:14-15) -- which distinguishes it from ceremonial and civil law that required specific revelation. No one can discern sacrifice procedures, feast calendars, purity regulations, or civil restitution formulas from observing creation or consulting conscience. | I-A | Romans 1:19-20 says "that which may be known of God is manifest in them; for God hath shewed it unto them...by the things that are made." Romans 2:14-15 says Gentiles "do by nature the things contained in the law" and show "the work of the law written in their hearts, their conscience also bearing witness." Psalm 19:1-4 says "the heavens declare the glory of God." Acts 14:17 says God "left not himself without witness." | The texts say God reveals Himself through creation and conscience, and that Gentiles have moral awareness apart from Sinai. The inference must add that this natural/conscience revelation corresponds specifically to the moral law (Decalogue content) and that ceremonial and civil law cannot be known this way -- a distinction the texts imply but do not explicitly categorize. | 2,4b,5 | Continues | law-01 | |
| I052 | The objection that "all 613 laws are equally moral" fails because the Bible itself distinguishes the Decalogue from other legislation through seven unique markers (origin, medium, repository, speaker, permanence, naming, boundary) and moral law is additionally attested by nature and conscience -- witnesses that do not attest ceremonial or civil law. | I-A | Deuteronomy 4:13-14 distinguishes "his covenant, even ten commandments" from "statutes and judgments." Deuteronomy 5:22 says God spoke the Decalogue and "added no more." Exodus 31:18 says God wrote with His finger; Exodus 24:4 says Moses wrote. The Decalogue was placed inside the ark (Exo 25:16; Deu 10:2); the book of the law beside it (Deu 31:26). Romans 2:14-15 shows conscience attests moral principles; no parallel exists for feast calendars or purity regulations. | The texts show the Bible treats the Decalogue differently from other legislation through seven distinct markers and that conscience/nature attest moral principles. The inference must synthesize these multiple distinguishing features into the conclusion that the Decalogue constitutes a categorically different type of law (moral law) -- a systematic categorization that draws on but goes beyond any single text. | 4a,4b,5 | Continues | law-01 | |
| I053 | The Bible does not need to use the specific labels "moral," "ceremonial," and "civil" for the distinction to exist, because the narrative structure itself encodes the categories through five dimensions of differential treatment: delivery mode (N001), authorship (N011), repository (N002), naming conventions (N012), and boundary marker (N014). The objection that "the text never uses the terms moral/ceremonial/civil" is answered by the structural encoding. | I-A | The Decalogue was spoken directly by God (Deu 5:22); broader legislation was given through Moses (Deu 5:31). God wrote the Decalogue (Exo 31:18); Moses wrote the book of the law (Exo 24:4). The Decalogue went inside the ark (Exo 25:16); the book beside it (Deu 31:26). The Decalogue is called "his covenant" and "the testimony"; the broader code is "the book of the law." Deuteronomy 5:22 marks a boundary: "he added no more." | The texts encode multiple structural differences across five dimensions (delivery, authorship, repository, naming, boundary). The inference must add that these narrative-structural distinctions constitute functional categories equivalent to "moral/ceremonial/civil" -- that the absence of explicit category labels does not negate the categories, because the text encodes them structurally. This is a methodological inference about how biblical categories work. | 4a,5 | Continues | law-03 | |
| I056 | Paul recognizes categories within "the law" because he abolishes dogma-qualified ordinances (katargeo in Eph 2:15), emphatically denies abolishing the law (katargeo in Rom 3:31), dismisses circumcision while affirming "the commandments of God" (1 Cor 7:19), and quotes the Decalogue as binding in the same epistle that abolishes ordinances (Eph 6:2-3). A single author across related epistles abolishes one category (dogma/ordinances) while establishing another (entole/commandments of God). | I-A | Paul abolishes "the law of commandments in ordinances" (dogmasin, Eph 2:15) using katargeo. Paul denies abolishing "the law" using the same verb katargeo (Rom 3:31). Paul dismisses circumcision while affirming "the commandments of God" (1 Cor 7:19). Paul quotes the 5th commandment as binding in the same epistle that abolishes ordinances (Eph 6:2-3). Paul calls the law identified by the 10th commandment "holy, just, and good" (Rom 7:7-12). | Each Pauline statement individually shows Paul treating different parts of the law differently. The inference must synthesize these across four epistles to conclude that Paul operates with functional law categories -- abolishing one type (dogma/ordinances) while establishing another (entole/commandments of God). No single passage explicitly announces this categorical framework. | 4a,5 | Continues | law-08 | law-26 |
| I057 | The new covenant does not abolish the moral law but writes the SAME moral law on hearts. The difference between covenants is entirely in the administration (location, power, mediator, basis), not in the law content. Systematizes E038, E039, E040, E274, E005, E026, N051, N052. All components text-derived; only criterion #5 (systematizing). | I-A | Jeremiah 31:33 says "I will put my law in their inward parts, and write it in their hearts." Hebrews 8:10 repeats: "I will put my laws into their mind, and write them in their hearts." Hebrews 10:16 says "I will put my laws into their hearts." The possessive "my law/my laws" identifies the content as God's existing law. Hebrews 8:8 finds fault "with them" (the people), not the law. The five differences between covenants specified in the text are all administrative: location, power, mediator, basis, scope of knowledge. | The texts say God writes "my laws" on hearts and finds fault with the people rather than the law. The inference must synthesize these multiple passages to conclude that the new covenant's law content is identical to the old covenant's moral law, and that all covenant differences are administrative (location, power, mediator) rather than substantive. This is a systematic theological conclusion drawn from harmonizing multiple texts. | 1,4a,4b,5 | Continues | law-09 | law-10 |
| I061 | The old/new covenant transition demonstrates that the Bible distinguishes between categories of law: the ceremonial/sacrificial system is what the "first covenant" practically consisted of (Heb 9:1-10) and is removed, while the moral law ("my laws") is written on hearts (Heb 8:10; 10:16). The covenant transition itself is evidence of the moral/ceremonial distinction. Systematizes E276, E136, E039, N044, E143. Only criterion #5. | I-A | Hebrews 9:1-10 describes the first covenant as having "ordinances of divine service" and "carnal ordinances imposed until the time of reformation." Hebrews 8:10 and 10:16 state God will write "my laws" on believers' hearts under the new covenant. The old covenant arrangement is declared "ready to vanish away" (Heb 8:13). | The text does not explicitly state that the law divides into "moral" and "ceremonial" categories. The inference synthesizes Hebrews' removal of ritual ordinances with its retention of "my laws" on hearts to construct the moral/ceremonial distinction as a framework. | 5 | Continues | law-09 | |
| I062 | The covenant transition from old to new is a transition from external administration to internal transformation, not from one set of laws to another. The law is the constant; the covenant is the variable. Systematizes E038, E039, E040, E282, E026, E274, E265, N052. Only criterion #5. | I-A | Jeremiah 31:33 and Hebrews 8:10 promise God will write "my laws" on hearts. Ezekiel 36:26-27 promises a new heart and Spirit causing obedience to "my statutes." The old covenant is replaced (Heb 8:13), but the laws written on hearts are called "my laws" — God's pre-existing laws. | The text does not explicitly state that "the law is the constant and the covenant is the variable." This is a theological deduction drawn from observing that the same laws appear in both covenants while the administration changes. | 5 | Continues | law-09 | law-10 |
| I063 | End-time (new covenant) believers are characterized by keeping "the commandments of God" (entolas tou Theou) paired with "the faith of Jesus" (Rev 14:12) and "the testimony of Jesus Christ" (Rev 12:17). This identifies the moral commandments as a continuing mark of God's people under the new covenant. Systematizes E031, E032 with E025, E030. All text-derived; only criterion #5. | I-A | Revelation 14:12 identifies end-time saints as those who "keep the commandments of God, and the faith of Jesus." Revelation 12:17 describes the remnant as those who "keep the commandments of God, and have the testimony of Jesus Christ." These passages pair God's commandments with faith/testimony of Jesus as dual marks. | The text says "commandments of God" (entolas tou Theou) without specifying which commandments. Identifying these as specifically the moral law / Decalogue requires inferring the referent, and concluding they apply under the new covenant requires synthesizing Revelation with covenant theology. | 2, 5 | Continues | law-10 | |
| I069 | The Bible teaches that "my law" (torati) in Jeremiah 31:33 refers specifically to the moral law (Decalogue), based on four convergent textual markers: (a) the berith = Decalogue equation of Deu 4:13 + the new berith writes torati on hearts (Jer 31:33); (b) the katab verb connection between Deu 10:4 (Decalogue-writing) and Jer 31:33 (heart-writing); (c) the stone medium in 2 Cor 3:3 identifying Decalogue content; (d) Heb 10 removing the ceremonial while moral laws remain on hearts. Systematizes E005, E304, E282, N057, N058, N056. Only criterion #5. | I-A | Deuteronomy 4:13 equates God's "covenant" (berith) with the Ten Commandments. Jeremiah 31:33 promises a new berith writing torati on hearts. Deuteronomy 10:4 uses katab (write) for God writing the Decalogue; Jeremiah 31:33 uses the same verb for heart-writing. 2 Corinthians 3:3 contrasts "tables of stone" with hearts. Hebrews 10 removes ceremonial offerings while retaining laws on hearts. | Jeremiah 31:33 says "my law" (torati) without specifying which portion of the law. Identifying torati specifically as the Decalogue requires synthesizing the berith-Decalogue equation, the shared katab verb, the stone-to-heart imagery, and the Hebrews 10 ceremonial-removal pattern into a composite identification. | 2, 5 | Continues | law-11 | |
| I071 | The Bible teaches that the Spirit-caused obedience to "my statutes and judgments" (Eze 36:27) refers to moral commandments (not the ceremonial system), because Ezekiel's own usage defines keeping statutes/judgments as moral content (Eze 18:5-9: no idolatry, no adultery, honesty), and the Spirit cannot cause obedience to a ceremonial system that the Spirit's own coming renders obsolete (Heb 10:9). Systematizes E040, N058, E056. Only criterion #5. | I-A | Ezekiel 36:27 promises the Spirit will cause obedience to "my statutes and judgments." Ezekiel 18:5-9 defines keeping statutes and judgments in moral terms: no idolatry, no adultery, no oppression, honesty, walking in God's statutes. Hebrews 10:9 removes the "first" (sacrificial system) to establish the "second." | Ezekiel 36:27 does not itself specify whether "my statutes and judgments" includes ceremonial laws or only moral ones. The inference identifies the content as moral by applying Ezekiel's own definitions (Eze 18:5-9) and by reasoning that the Spirit cannot cause obedience to a system the Spirit's coming renders obsolete. | 2, 5 | Continues | law-11 | |
| I074 | The Bible teaches that plēroō in Mat 5:17 means Jesus filled the law with its intended fullness and deepest meaning — demonstrated by the six antitheses extending commandments to heart-level — rather than completing them in a way that terminated their binding force. Systematizes the lexical data (E309, E310), the same-author parallel (N061), the Isa 42:21 connection (N062), the antithesis pattern (N064), and present-tense plēroō uses in Rom 8:4 (E026) and Gal 5:14 (E318) into a comprehensive claim about what plēroō means in context. | I-A | Matthew 5:17 says Jesus came not to destroy (kataluo) but to "fulfill" (plerosai) the law. The six antitheses (Mat 5:21-48) each extend a commandment to deeper heart-level application. Isaiah 42:21 says the Servant will "magnify the law and make it honourable." Romans 8:4 and Galatians 5:14 use present-tense pleroo for ongoing law-fulfillment by Spirit-walkers and through love. | The word pleroo has multiple possible meanings (fill up, complete, bring to intended fullness, accomplish prophetically). Selecting "fill with deepest meaning / magnify" as the intended sense requires synthesizing the antithesis pattern, the Isaiah 42:21 connection, and present-tense parallel uses into a lexical decision that the text alone does not make explicit. | 1, 5 | Continues | law-12 | |
| I077 | The Bible teaches that the six antitheses (Mat 5:21-48) demonstrate what Jesus's "fulfilling" the law looks like: each antithesis deepens or extends an OT commandment to its maximal moral scope (Isa 42:21's "magnify the law and make it honourable"), confirming that plēroō = magnification/deepening, not termination. Systematizes E309, E310, N062, N064, E317, E043. All components text-derived. | I-A | In Matthew 5:21-48, Jesus presents six antitheses, each taking an OT commandment or principle and extending it: anger equated with murder (v.22), lust with adultery (v.28), love extended to enemies (v.44). Isaiah 42:21 prophesies the Servant will "magnify the law, and make it honourable." Each antithesis deepens rather than replaces the original commandment. | The text does not explicitly state that the antitheses define what pleroo means in verse 17. The inference connects Jesus's teaching method (deepening commands) to His stated purpose ("fulfill the law"), reasoning that the pattern demonstrates the meaning — a theological synthesis the text illustrates but does not spell out. | 5 | Continues | law-12 | |
| I078 | The Bible teaches that Mat 5:17-20's denial of kataluō and affirmation of plēroō, combined with the permanence statement (v.18) and commandment-operative statement (v.19), constitute the clearest direct address by Jesus of the question of whether the moral law continues — and the recorded answer is that it does. Systematizes E021, E043, E316, N060, N063, E025. All components text-derived. | I-A | Matthew 5:17 denies kataluo ("destroy") and affirms pleroo ("fulfill") regarding the law. Verse 18 states not one jot or tittle passes "till heaven and earth pass." Verse 19 says whoever breaks the least commandment and teaches others to do so will be "least in the kingdom." Verse 20 requires righteousness exceeding the scribes'. | The text does not itself state "this is Jesus's most direct and comprehensive statement on the law's continuance." The inference identifies this pericope as the definitive pronouncement by synthesizing the denial of destruction, the permanence statement, and the commandment-operative statement into a single comprehensive ruling — a theological assessment of the passage's weight relative to other texts. | 5 | Continues | law-12 | |
| I079 | The Bible teaches that the antithesis formula "Ye have heard that it was said... but I say unto you" establishes Jesus as a higher authority than the oral tradition He corrects, but does NOT replace the written OT law with new requirements. The "Ye have heard" in several antitheses targets traditional interpretations rather than the biblical text itself — demonstrated by Mat 5:43's "hate thine enemy" (E319) which has no OT source. Systematizes E021, E319, N064. All components text-derived. | I-A | In the antitheses, Jesus says "Ye have heard that it was said...but I say unto you." Matthew 5:43 includes "hate thine enemy," which has no OT textual source — indicating Jesus targets oral tradition, not Scripture. The antitheses deepen rather than contradict the written commandments (murder extended to anger, adultery to lust). | The text does not explicitly state whether "ye have heard that it was said" targets the written OT text or oral tradition surrounding it. The inference that Jesus corrects traditional interpretation rather than replacing Scripture requires analyzing the antitheses' content and noting the absence of "hate thine enemy" from the OT. | 2, 3 | Continues | law-12 | |
| I082 | The Bible teaches that Jesus's habitual Sabbath observance (eiothos, Perfect Active Participle, Luk 4:16) demonstrates the Sabbath's continuing validity as a binding institution: the incarnate Son of God — who came to magnify the law (Isa 42:21/N062) and who denied coming to demolish it (Mat 5:17/E021) — maintained a settled, ongoing Sabbath custom throughout His earthly ministry. Systematizes N065 (ongoing habit), E021 (no demolition), N062 (magnification), E321 (continuity to Paul), E327 (Lord of the Sabbath), N067 (lawfulness framework). All components text-derived. Only criterion #5. | I-A | Luke 4:16 says Jesus 'came to Nazareth, where he had been brought up: and, as his custom was (eiothos, Perfect Active Participle), he went into the synagogue on the sabbath day, and stood up for to read.' Isaiah 42:21 says 'The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.' Matthew 5:17 says 'Think not that I am come to destroy the law... I am not come to destroy, but to fulfil.' Acts 17:2 records Paul's Sabbath custom using identical vocabulary. Mark 2:28 declares Jesus 'Lord also of the sabbath.' | Each individual text is explicit (eiothos = settled habit; kataluo denial = explicit; magnification = explicit; Paul's custom = explicit). The inference synthesizes these across authors (Luke, Isaiah, Matthew, Mark, Acts) to conclude that Jesus's habitual Sabbath observance, combined with His mission to magnify the law and His denial of coming to destroy it, demonstrates the Sabbath's continuing validity as a binding institution. The theological deduction is that the incarnate Son of God's settled practice constitutes normative example. | 5 | Continues | law-13 | law-27 |
| I083 | The Bible teaches that "Lord of the Sabbath" (kurios tou sabbatou, Mrk 2:28) means Jesus has governing authority over the Sabbath's proper use — He defines what is truly lawful on it — rather than meaning He abolished it. A lord who abolishes his own domain ceases to be lord of it. Systematizes E327 (kurios + genitive = governing authority), E326/Mrk 2:27 (Sabbath made for man — therefore Jesus governs its use for man's benefit), E021/Mat 5:17 (explicit denial of kataluō), N065 (Jesus's own ongoing Sabbath custom). All components text-derived. Only criterion #5. | I-A | Mark 2:28 says 'Therefore the Son of man is Lord also of the sabbath.' Mark 2:27 says 'The sabbath was made for man, and not man for the sabbath.' Matthew 5:17 says 'Think not that I am come to destroy the law... I am not come to destroy, but to fulfil.' Luke 4:16 records Jesus's settled Sabbath custom (eiothos). Mark 2:23-26 records Jesus defending His disciples' Sabbath actions as lawful. | Each component text is explicit (kurios + genitive = lord/master of; kataluo denial = explicit; Sabbath custom = explicit; lawfulness defense = explicit). The inference synthesizes these to conclude that 'Lord of the Sabbath' means governing authority over the Sabbath's proper use — He defines what is lawful on it — rather than abolition. The theological deduction is that a lord who abolishes his own domain ceases to be lord of it, and Jesus's own behavior confirms He governed rather than terminated the institution. | 5 | Continues | law-13 | |
| I085 | The Bible teaches that "the Sabbath was made for man" (Mrk 2:27) establishes the Sabbath as a creation ordinance for all humanity — not a Jewish-specific institution — because: (a) egeneto (Aorist) points to the creation event in Genesis 2:2-3; (b) anthropon = generic humanity; (c) the creation rationale was established before any Jewish nation existed; (d) the Fourth Commandment cites creation itself as its rationale (Exo 20:11). Systematizes E326 (egeneto + anthropon), Gen 2:2-3, E340 (Exo 20:11 creation rationale). All components text-derived. Only criterion #5. | I-A | Mark 2:27 says 'The sabbath was made (egeneto, Aorist) for man (anthropon), and not man for the sabbath.' Genesis 2:2-3 says 'And on the seventh day God ended his work... and he rested on the seventh day... And God blessed the seventh day, and sanctified it.' Exodus 20:11 says 'For in six days the LORD made heaven and earth... and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.' | Each text is explicit: egeneto (Aorist) points to a past definitive act; anthropon = generic 'man'/humanity (not 'Jews'); Gen 2:2-3 records sanctification at creation; Exo 20:11 cites creation as the Sabbath's rationale. The inference synthesizes these to conclude that the Sabbath is a creation ordinance for all humanity — not a Jewish-specific institution — because the creation rationale was established before any Jewish nation existed. The theological deduction connects Mark's 'made for man' with the Genesis creation account and the Fourth Commandment's explicit creation basis. | 5 | Continues | law-13 | |
| I086 | The Bible teaches that Jesus's Sabbath healings constitute an affirmation and deepening (magnification) of the Sabbath's purpose — demonstrating what the Sabbath positively requires (liberation, mercy, doing good) — rather than evidence of the Sabbath's abolition. Systematizes E325 (lawful to do well), E328/N069 (healing morally obligatory; edei), E329 (luo parallel: liberation), E327/I083 (Lord of Sabbath governs its use), E044/N062 (Servant magnifies law), E335 (Isa 58:13 God-centered activity = Sabbath standard). All components text-derived. Only criterion #5. | I-A | Matthew 12:12 says 'it is lawful to do well on the sabbath days.' Luke 13:16 says 'ought not this woman... be loosed from this bond on the sabbath day?' (edei = moral necessity). John 5:17 says 'My Father worketh hitherto, and I work.' Isaiah 42:21 says the Servant 'will magnify the law, and make it honourable.' Mark 2:28 declares Jesus Lord of the Sabbath. Luke 4:18 records Jesus reading Isaiah 61's liberation mandate on the Sabbath. | Each text is explicit: 'lawful to do well' = explicit affirmation of Sabbath activity; edei = explicit moral obligation; magnification = explicit prophetic mission; Lord of Sabbath = explicit authority. The inference synthesizes these to conclude that Jesus's Sabbath healings constitute a magnification of the Sabbath's purpose — demonstrating what it positively requires (liberation, mercy, doing good) — rather than evidence of its abolition. The theological deduction is that healing on the Sabbath deepens rather than undermines the institution. | 5 | Continues | law-13 | |
| I087 | The Bible teaches that Isaiah 58:13's standard (avoid chephets/personal business, call it oneg/delight, honor God's qodesh/holy day) provides an objective God-given criterion for distinguishing proper Sabbath observance from both Pharisaic legalism (adding traditions not in Scripture) and personal self-seeking (making the Sabbath serve one's own purposes). Jesus's Sabbath practice — doing good (agathopoieo), healing, worshiping in synagogue — aligns with Isaiah 58's standard in every instance. Systematizes E335-E336/N071 (God's Sabbath standard), E325-E328 (Jesus's lawful activities), N067 (lawfulness framework), E323 (Pharisaic tradition vs. biblical Sabbath). All components text-derived. Only criterion #5. | I-A | Isaiah 58:13 says 'If thou turn away thy foot from the sabbath, from doing thy pleasure (chephets) on my holy day; and call the sabbath a delight (oneg), the holy (qodesh) of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.' Matthew 12:12 says 'it is lawful to do well on the sabbath days.' Mark 2:23-28 records Jesus's lawfulness defense. Luke 4:16 records Jesus's Sabbath synagogue worship. Matthew 12:1-8 records Pharisees adding traditions not in Scripture. | Each text is explicit: Isaiah 58:13 explicitly states the Sabbath standard (avoid personal business, call it delight, honor God); Jesus's Sabbath actions are explicitly described (healing, teaching, worshiping). The inference synthesizes these to conclude that Isaiah 58:13 provides the objective God-given criterion distinguishing proper Sabbath observance from both Pharisaic legalism (adding man-made traditions) and personal self-seeking. Jesus's recorded Sabbath practice aligns with Isaiah 58's standard in every instance. The deduction connects the OT Sabbath standard to Jesus's actual behavior. | 5 | Continues | law-13 | |
| I096 | Acts 15:21 assumes ongoing Sabbath synagogue attendance by Gentile converts; the four prohibitions are the starting minimum, and full moral instruction would be learned through weekly Sabbath reading of Moses. James's gar (for) clause connects the four-item ruling to this ongoing instruction. Luke records Gentile Sabbath synagogue attendance (Acts 13:42-44) and uses identical vocabulary for Jesus's and Paul's Sabbath custom. | I-A | Acts 15:21 says 'For (gar) Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.' Acts 13:42-44 says 'the Gentiles besought that these words might be preached to them the next sabbath... and the next sabbath day came almost the whole city together to hear the word of God.' Luke 4:16 records Jesus's Sabbath custom (eiothos). Acts 17:2 records Paul's Sabbath custom using identical vocabulary (kata to eiothos). | Each text is explicit: Acts 15:21 explicitly connects the four-item ruling to ongoing Sabbath synagogue instruction via the gar (for) clause; Acts 13:42-44 explicitly records Gentile Sabbath synagogue attendance; Luke and Acts use identical vocabulary for Jesus's and Paul's Sabbath custom. The inference synthesizes these to conclude that James's gar clause assumes Gentile converts would continue attending Sabbath synagogue services where they would learn the full moral instruction of Moses. The theological deduction is that the four prohibitions are a starting minimum, not the totality of moral obligation. | 4a, 5 | Continues | law-15 | |
| I097 | The "we're Gentiles, so the law doesn't apply to us" objection fails because: converted believers are no longer "Gentiles" in the covenantal sense (past-tense grammar: Eph 2:11, 1 Cor 12:2, 1 Pet 2:10); they are grafted into Israel (Rom 11:17-24); they are Abraham's seed (Gal 3:29); they are fellow-citizens of Israel's commonwealth (Eph 2:19); and the new covenant is made with "the house of Israel" (Heb 8:8; Jer 31:31). | I-A | Ephesians 2:11 says 'remember, that ye being in time past Gentiles in the flesh' (past tense). 1 Corinthians 12:2 says 'Ye know that ye were Gentiles' (past tense). 1 Peter 2:10 says 'Which in time past were not a people, but are now the people of God.' Romans 11:17-24 describes Gentile believers as branches grafted into the olive tree (Israel). Galatians 3:29 says 'if ye be Christ's, then are ye Abraham's seed.' Ephesians 2:19 says 'fellowcitizens with the saints, and of the household of God.' Hebrews 8:8 (quoting Jer 31:31) says the new covenant is made 'with the house of Israel.' | Each text is explicit: past-tense grammar for 'Gentile' identity is explicit; grafting into Israel is explicit; Abraham's seed is explicit; fellow-citizens is explicit; new covenant with 'the house of Israel' is explicit. The inference synthesizes these across multiple authors (Paul, Peter, Hebrews author) to conclude that converted believers are no longer 'Gentiles' in the covenantal sense — they are incorporated into Israel. Therefore the objection 'we're Gentiles, so the law doesn't apply to us' fails because the NT redefines believer identity as part of Israel's commonwealth. | 4b, 5 | Continues | law-15 | |
| I098 | The four prohibitions of Acts 15 represent the moral law categories most urgently relevant to converts from paganism, not the totality of Christian moral obligation. Two are Decalogue commandments (idolatry = 1st/2nd; fornication = 7th), two are pre-Sinai universal commands (blood/strangled = Gen 9:4), and the NT epistles subsequently teach extensive Decalogue content to Gentile churches (Rom 13:8-10; Eph 4-6; Col 3). | I-A | Acts 15:28-29 specifies four prohibitions: 'abstain from meats offered to idols, and from blood, and from things strangled, and from fornication.' Exodus 20:3-4 prohibits idolatry (1st/2nd commandments). Exodus 20:14 prohibits adultery (7th commandment). Genesis 9:4 says 'But flesh with the life thereof, which is the blood thereof, shall ye not eat' (pre-Sinai universal command). Romans 13:8-10 teaches Decalogue content to Gentile churches. Ephesians 4-6 and Colossians 3 teach extensive moral content from the Decalogue to Gentile churches. | Each text is explicit: the four prohibitions are explicitly stated; idolatry and fornication are explicitly Decalogue commandments; blood/strangled traces to the explicit pre-Sinai command of Gen 9:4; the NT epistles explicitly teach Decalogue content to Gentile churches. The inference synthesizes these to conclude that the four prohibitions represent moral law categories most urgently relevant to converts from paganism — not the totality of Christian moral obligation. Two are Decalogue commandments, two are pre-Sinai universal commands, and the epistles subsequently teach extensive Decalogue content. | 4b, 5 | Continues | law-15 | |
| I100 | Since the "we're Gentiles" objection fails (NT redefines believer identity) and the new covenant writes God's pre-existing moral law on hearts (Jer 31:33; Heb 8:10), Gentile believers grafted into Israel are under the same moral law as Israel, including the Sabbath commandment. Isaiah 56:6-7 explicitly connects Sabbath-keeping with foreigners joined to the LORD. | I-A | Jeremiah 31:33 says 'I will put my law in their inward parts, and write it in their hearts.' Hebrews 8:10 quotes this: 'I will put my laws into their mind, and write them in their hearts.' Romans 11:17-24 describes grafting into Israel's olive tree. Galatians 3:29 says 'if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.' Isaiah 56:6-7 says 'the sons of the stranger, that join themselves to the LORD... every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain.' | Each text is explicit: new covenant law-on-hearts is explicit (Jer 31:33/Heb 8:10); grafting into Israel is explicit (Rom 11); Abraham's seed is explicit (Gal 3:29); foreigners keeping Sabbath is explicit (Isa 56:6-7). The inference synthesizes these across multiple authors (Jeremiah, Paul, Isaiah, Hebrews) to conclude that since the 'Gentile' objection fails (NT redefines believer identity) and the new covenant writes God's pre-existing moral law on hearts, Gentile believers grafted into Israel are under the same moral law as Israel, including the Sabbath commandment. Isaiah 56:6-7 explicitly connects Sabbath-keeping with foreigners joined to the LORD. | 4b, 5 | Continues | law-15 | |
| I102 | Paul's teaching in Romans demonstrates that the moral law (Decalogue) continues as the standard of righteousness for believers, with the Spirit enabling what the flesh could not accomplish. The law is established (3:31), its dikaioma fulfilled in Spirit-walkers (8:4), its specific commandments are what love fulfills (13:8-10), and it remains the object of the believer's delight and service (7:22, 25). Systematizes E025, E026, E028, E010, E011, E397, E398, E394, N081, N082, N084. | I-A | Romans 3:31: "Do we then make void the law through faith? God forbid: yea, we establish the law." Romans 8:4: "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Romans 13:8-10: Paul quotes five Decalogue commandments (adultery, kill, steal, false witness, covet) as what love fulfills: "Love is the fulfilling of the law." Romans 7:7 identifies "the law" by the 10th commandment. Romans 7:12: "The law is holy, and the commandment holy, and just, and good." Romans 7:14: "The law is spiritual." Romans 7:22: "I delight in the law of God after the inward man." Romans 7:25: "With the mind I myself serve the law of God." Romans 6:15: "Shall we sin, because we are not under the law, but under grace? God forbid." | The individual texts each make explicit statements about the law. The inference synthesizes these statements from across Romans into a systematic conclusion: that Paul treats the moral law (Decalogue) as a continuing standard of righteousness enabled by the Spirit. This requires same-author synthesis across multiple chapters, identifying "the law" consistently as the Decalogue based on Paul's own quotations, and the theological deduction that Spirit-enablement implies continuation rather than replacement of the moral standard. | 2,4a,5 | Continues | law-16 | |
| I103 | Paul's phrase "not under the law" (Rom 6:14; Gal 5:18) refers to freedom from the law's condemning jurisdiction, not freedom from its moral authority. Supported by Rom 6:15 ("shall we sin? God forbid"), Rom 8:1 ("no condemnation"), and Paul's continued citation of law as righteousness standard (8:4; 13:8-10). Systematizes E393, E394, E026, E028, N083. SIS verified: same author, same epistle. | I-A | Romans 6:14: "Ye are not under the law, but under grace." Romans 6:15: "Shall we sin, because we are not under the law, but under grace? God forbid." Romans 8:1: "There is therefore now no condemnation to them which are in Christ Jesus." Romans 8:4: "The righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Romans 13:8-10: Paul quotes Decalogue commandments as what love fulfills. Galatians 5:18: "If ye be led of the Spirit, ye are not under the law." | The phrase "not under the law" (hypo nomon) is ambiguous -- it does not explicitly state whether it refers to the law's condemning jurisdiction or its moral authority. The inference must determine the referent by synthesizing Paul's immediate denial that "not under the law" permits sin (6:15, me genoito), his declaration of "no condemnation" (8:1), and his continued citation of law as the righteousness standard (8:4, 13:8-10). This is a same-author synthesis that resolves the ambiguous phrase by its surrounding context. | 1,2,4a | Continues | law-16 | |
| I104 | Telos in Rom 10:4 means "goal/purpose" (not termination), making Christ the goal toward which the law pointed. The Torah itself teaches faith-righteousness (Rom 10:6-8 quotes Deut 30:12-14). Identical construction telos + law/commandment in 1 Tim 1:5 clearly = goal. Paul denies faith voids law (Rom 3:31). Systematizes E061, E400, E025, E047. SIS verified: same author, identical construction. | I-A | Romans 10:4: "Christ is the end [telos] of the law for righteousness to every one that believeth." Romans 10:6-8: Paul quotes Deuteronomy 30:12-14 and identifies it as "the righteousness which is of faith" -- the Torah itself teaches faith-righteousness. 1 Timothy 1:5: "The end [telos] of the commandment is charity out of a pure heart" -- identical construction (telos + law/commandment) clearly meaning "goal." Romans 3:31: "Do we then make void the law through faith? God forbid: yea, we establish the law." | The Greek word telos is lexically ambiguous, meaning either "termination/end" or "goal/purpose/culmination." The text does not itself disambiguate. The inference resolves the word meaning by: (1) noting the identical grammatical construction in 1 Tim 1:5 where telos clearly means "goal," (2) observing that Paul quotes the Torah as teaching faith-righteousness in the very next verses (10:6-8), and (3) noting Paul denies that faith voids the law (3:31). This is a lexical decision (word meaning) confirmed by same-author synthesis. | 1,4a | Continues | law-16 | law-30 |
| I107 | "Dead to the law" (Rom 7:4) and "delivered from the law" (Rom 7:6) describe the believer's changed relationship to the law's condemning function, not the law's abolition. Paul defends the law as holy/just/good/spiritual (7:12, 14) and delights in it (7:22) in the SAME context. Systematizes E060, E010, E011, E397, E398, N082. SIS: same chapter. | I-A | Romans 7:4: "Ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God." Romans 7:6: "Now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." Romans 7:12: "Wherefore the law is holy, and the commandment holy, and just, and good." Romans 7:14: "The law is spiritual." Romans 7:22: "I delight in the law of God after the inward man." | The phrases "dead to the law" and "delivered from the law" are ambiguous -- they could mean the law is abolished or that the believer's condemning relationship to the law has changed. The inference resolves this ambiguity by noting that Paul, in the SAME chapter, defends the law as holy, just, good, and spiritual (vv. 12, 14) and expresses delight in it (v. 22). If "dead to the law" meant the law was abolished, Paul's defense and delight would be incoherent. Same-chapter synthesis constrains the meaning to relational change, not abolition. | 1,2,4a | Continues | law-16 | |
| I108 | Paul's argument in Galatians demonstrates that the moral law (Decalogue) continues as the standard fulfilled by love/Spirit, while the ceremonial system and law-justification are set aside. Systematizes E409, E417, E419, E422, E423-E427, N086-N088. | I-A | Galatians 2:16: "A man is not justified by the works of the law, but by the faith of Jesus Christ." Galatians 5:2: "If ye be circumcised, Christ shall profit you nothing." Galatians 5:6: "In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love." Galatians 5:14: "All the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself." Galatians 5:19-21: Paul lists "works of the flesh" including Decalogue violations (idolatry, murders, adultery). Galatians 5:22-23: "The fruit of the Spirit is love, joy, peace...against such there is no law." Galatians 6:2: "Bear ye one another's burdens, and so fulfil the law of Christ." 1 Corinthians 7:19: "Circumcision is nothing...but the keeping of the commandments of God." | The individual texts deny law-justification, dismiss circumcision, affirm moral law fulfillment through love, condemn Decalogue violations, and distinguish circumcision from "the commandments of God." The inference synthesizes these across Galatians (and the same-author parallel in 1 Cor 7:19) into the systematic conclusion that Paul distinguishes between ceremonial law (set aside) and moral law (continuing as the standard fulfilled by love and the Spirit). This requires same-author synthesis and the theological deduction that Paul operates with a moral/ceremonial distinction. | 2,4a,5 | Continues | law-17 | |
| I109 | "Not under the law" (Gal 5:18) = freedom from condemnation, not freedom from moral authority. SIS verified: same author, same phrase (hypo nomon), Gal 5:14/19-21 context. Systematizes E423, E424, E425, E426, N090. | I-A | Galatians 5:18: "If ye be led of the Spirit, ye are not under the law." Galatians 5:14: "All the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself." Galatians 5:19-21: Paul lists "works of the flesh" including Decalogue violations (idolatry, murders, adultery) and says those who do such things "shall not inherit the kingdom of God." Galatians 5:22-23: "The fruit of the Spirit...against such there is no law." | The phrase "not under the law" (hypo nomon) in Gal 5:18 is ambiguous. The inference resolves it by same-author, same-epistle synthesis: Paul says "not under the law" four verses after affirming "all the law is fulfilled" in love (5:14), and immediately follows with a list of Decalogue violations that exclude from the kingdom (5:19-21). If "not under the law" meant freedom from moral authority, condemning Decalogue violations would be contradictory. The same author uses the same phrase (hypo nomon) with the same contextual pattern as in Romans 6:14-15. | 1,2,4a | Continues | law-17 | |
| I113 | The new covenant contains the same moral law as the old covenant, with a different administration (law on hearts instead of stone). | I-A | Hebrews 8:10 (quoting Jer 31:33): "I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people." Hebrews 10:16: "This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them." Jeremiah 31:33: "I will put my law in their inward parts, and write it in their hearts." The original covenant had the same "my law" written on stone tablets (Exo 24:12; 31:18; 34:1); the new covenant has "my laws" written on hearts. | The text says God will write "my laws" on hearts under the new covenant. The inference identifies "my laws" as the same moral law (Decalogue) that was on stone, based on the possessive "my" and the parallel between stone-writing and heart-writing. It also deduces that "write on hearts" means internalization of the same law with a different administration (hearts instead of stone), rather than institution of an entirely new law. This requires determining the referent of "my laws" and the theological deduction that changed medium does not mean changed content. | 1,2,5 | Continues | law-18 | |
| I115 | The Hebrews 8-10 argument constitutes evidence that the Bible distinguishes between moral and ceremonial law categories, as the author lists only ceremonial items as removed while affirming 'my laws' on hearts. | I-A | Hebrews 8:10: "I will put my laws into their mind, and write them in their hearts." Hebrews 9:1: "The first covenant had also ordinances of divine service, and a worldly sanctuary." Hebrews 9:9-10: "In which were offered both gifts and sacrifices...which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation." Hebrews 10:1: "The law having a shadow of good things to come" specified as "those sacrifices which they offered year by year." Hebrews 10:5-9: "Sacrifice and offering thou wouldest not...He taketh away the first, that he may establish the second." Hebrews 10:16: "I will put my laws into their hearts, and in their minds will I write them." | The text lists only ceremonial items as removed (sacrifices, offerings, meats, drinks, washings, carnal ordinances) while affirming "my laws" on hearts. The inference synthesizes these within the same author's argument to conclude that the author operates with a distinction between ceremonial law (shadow, removed) and moral law ("my laws," continued on hearts). This requires same-author synthesis across Hebrews 8-10 and the theological deduction that the author's selective removal of ceremonial items while affirming "my laws" constitutes a moral/ceremonial distinction. | 2,4a,5 | Continues | law-18 | |
| I120 | 2 Corinthians 3 teaches that the old-covenant administration (ministry of condemnation) is superseded by the new-covenant administration (ministry of righteousness/spirit), while the moral law continues as the content written on hearts. | I-A | E048/E283/E442/E443 (diakonia contrast). E282/E305 (stone-to-heart transition). E431 (letter vs. spirit). E450 (conclusion: transformation). N041 (glory, not law, done away). N094 (subject is diakonia). N095 (veil done away in Christ). E038 (Jer 31:33): 'I will put my law in their inward parts.' E039 (Heb 8:10). | Systematizes the E and N items into a broader claim. All components are found in the E/N tables. Requires only criterion 5 (systematizing). | 5 | Continues | law-19 | |
| I121 | The neuter substantivized participles to katargoumenon (v.11) and tou katargoumenou (v.13) refer to the entire old-covenant glory-system (the mode of administration with its fading glory), not to the law itself or the ministry per se. | I-A | E445 (to katargoumenon, neuter). E451 (parsing: Nom Sg Neuter). E452 (parsing: Gen Sg Neuter). N041 (in v.7, the feminine form agrees with glory). The neuter pattern continues the glory-focused argument. | Identifies the referent of the neuter participles by combining grammatical data with the established glory-reference. All components in E/N tables. Inference only because it names what the abstract neuter refers to (systematizing). | 5 | Continues | law-19 | |
| I122 | The NT vocabulary encodes a systematic textual distinction between moral and ceremonial law: entole (unqualified) = moral (43/43); dogma = never moral (0/6); cheirographon = hand-written ceremonial (1/1); dikaioma singular articular = moral in law contexts (2/2); dikaioma plural + modifier = ceremonial (2/2). The pattern constitutes a textual, not external, distinction. | I-A | E463 (entole content distribution), E249 (dogma 5 occurrences), E250 (cheirographon etymology), E026 (Rom 8:4 dikaioma), E136 (Heb 9:10 dikaiomata sarkos), N097 (entole unqualified never ceremonial), N018 (cessation vocab never for Decalogue), N102 (vocabulary partition) | Systematizes multiple term-level distribution patterns into a single categorical claim. All components are in E/N tables. The systematization step is what makes this an inference. | 5 | Continues | law-21 | |
| I126 | James' 'law of liberty' is the moral law (Decalogue) as the permanent, binding standard for believers, distinct from ceremonial/civil laws that ceased. | I-A | E029 (Jas 1:25: perfect law of liberty), E460 (Jas 2:8-12: royal law = Lev 19:18 + Decalogue commands), E467 (Jas 4:11: doer of the law), E468 (Jas 4:12: one lawgiver). N104 (law of liberty contains Decalogue content). | Systematizes multiple E/N items into a doctrinal claim about the identity of the law of liberty. James does not explicitly say 'the law of liberty is the Decalogue as distinct from ceremonial law.' | 5 | Continues | law-22 | |
| I130 | The 'law of Christ' is the moral law as administered through the new covenant in Christ -- the same law, under a new relationship. | I-A | Paul says 'fulfil the law of Christ' (E427, Gal 6:2); contextual content = 'all the law' fulfilled in love (E475, Gal 5:14); Paul is 'not anomos theou' while 'ennomos Christou' (E471, 1 Cor 9:21); the Spirit enables the law's dikaioma (N109, Rom 8:2-4); John's 'new commandment' = 'from the beginning' (E349, 2 Jn 1:5-6); every content-identification = moral law (N111). | No single verse says 'the law of Christ IS the moral law under new covenant administration.' This systematizes multiple E/N items. | 5 | Continues | law-23 | |
| I131 | All Category B 'law of ___' phrases (law of Christ, law of liberty, law of God, law of righteousness) describe aspects of a single moral law under different conditions, rather than distinct bodies of legislation. | I-A | Law of Christ content = all the law in love (E427/E475); law of liberty content = Decalogue + love command (E460/E029); law of God content = 10th commandment (E398/Rom 7:7); law of Spirit of life enables law's dikaioma (N109). Every content-identification = moral law (N111). | No single verse states all these phrases describe the same moral law. Each identification is textual but the cross-phrase synthesis is systematization. | 5,4a | Continues | law-23 | |
| I140 | The Bible teaches that the weekly Sabbath is a moral-law institution, not a ceremonial one, because it passes all seven moral-law criteria (creation origin, Decalogue membership, delivery mode, Lev 23 separation, memorial function, sabbatismos, universal scope) and fails all ceremonial criteria. | I-A | E063 (Gen 2:2-3), E086 (Exo 20:8-11), E001-E008 (Decalogue markers), E127 (Lev 23:37-38), E326 (Mrk 2:27), E337 (Heb 4:9), E095 (Isa 56:6-7), E096 (Isa 66:23), N021 (millibad), N120 (seven markers), N121 (pre-Sinai). | Systematizes all seven criteria into a single categorical classification. No single verse states the Sabbath is moral law. | 5 | Continues | law-25 | |
| I145 | The graduated accountability principle (Acts 17:30, Jas 4:17, Jhn 9:41, Luk 12:47-48) applies specifically to the Sabbath: as knowledge of the Sabbath's moral-law status increases, accountability for Sabbath observance increases. | I-A | E492-E497 (accountability texts), N123 (graduated principle), I140 (Sabbath as moral law). | Systematizes the general accountability principle with the specific Sabbath evidence. | 5 | Continues | law-25 | law-27 |
| I146 | The sabbatismos in Hebrews 4:9 refers to literal weekly Sabbath-keeping that remains for God's people, grounded in the creation Sabbath (Heb 4:4 quotes Gen 2:2). | I-A | E337 (sabbatismos -ismos = practice), E088 (Heb 4:4 quotes Gen 2:2), N124 (deliberate word switch from katapausis), E063 (Gen 2:2-3). | Systematizes -ismos morphology, word switch, and creation grounding into identification as literal Sabbath-keeping. | 5 | Continues | law-25 | law-27 |
| I151 | The Bible teaches that the seventh-day Sabbath is still binding on all believers today as moral law. The cumulative evidence chain: creation origin (Gen 2:2-3), Decalogue membership (Exo 20:8-11), post-crucifixion observance (Luk 23:56, Mat 24:20), apostolic practice (Acts 13-18), sabbatismos remains (Heb 4:9), prophetic continuity (Isa 66:22-23), perpetual covenant (Exo 31:16), end-time commandment-keeping (Rev 14:12), no passage abolishes weekly Sabbath, no passage commands Sunday. | I-A | E086, E333, E334, E337, E096, E500, E032, N133, N134, N135 | No single verse states the seventh-day Sabbath is binding on all people in all ages. This systematizes multiple E/N items into a comprehensive position. | 5 | Continues | law-27 | |
| I152 | Paul observed the Sabbath out of personal conviction, not merely as an evangelism strategy. Evidence: Philippi had no synagogue yet Paul sought Sabbath worship at riverside (Acts 16:13); Luke uses the same eiothos construction for Paul as for Jesus (Acts 17:2/Luk 4:16); Paul persuaded Jews AND Greeks every Sabbath for 18 months (Acts 18:4, 11). | I-A | E504, E505, E321, N136 | No verse explicitly states Paul kept the Sabbath because he believed it was binding. Systematizes his consistent behavior pattern. | 5 | Continues | law-27 | |
| I006 | The NT passages that use cessation vocabulary (abolished, nailed to cross, shadow, done away) refer to the ceremonial ordinances (dogma), not to the moral law (Decalogue). | I-B | Ephesians 2:15 says Christ abolished "the law of commandments contained in ordinances" (dogmasin). Colossians 2:14 says the "handwriting of ordinances" (dogmasin) was nailed to the cross. Colossians 2:16-17 lists "meat, drink, holyday, new moon, sabbath days" as "a shadow of things to come." Hebrews 10:1 says "the law having a shadow of good things to come" refers to yearly sacrifices. | The texts use the word dogma ("ordinances/decrees") for what was abolished and list ceremonial items (food, drink, festivals, sacrifices) as shadows. The inference must add that dogma exclusively refers to ceremonial legislation and never includes the Decalogue -- a lexical judgment that requires choosing the referent of "ordinances" and excluding the moral law from the cessation vocabulary's scope. | 1,2,4b | Continues | law-01 | |
| I011 | The pre-Sinai law vocabulary in Genesis 26:5 (mishmereth, mitsvah, chuqqah, towrah) indicates Abraham kept the same moral content later codified at Sinai, because the same technical terms are used. | I-B | Genesis 26:5 says Abraham "obeyed my voice, and kept my charge [mishmereth], my commandments [mitsvah], my statutes [chuqqah], and my laws [towrah]." These same four Hebrew terms (mishmereth, mitsvah, chuqqah, towrah) are used extensively in the Pentateuch for the Sinai legislation. | The text uses four technical law terms to describe what Abraham kept. The inference must add that the use of the same vocabulary means Abraham kept the same moral content later codified at Sinai. Shared terminology does not itself prove shared content -- the words could describe different specific commands given to Abraham in his particular context. | 1,5 | Continues | law-02 | |
| I012 | The pre-Sinai law vocabulary in Genesis 26:5 describes only the specific instructions God gave Abraham personally (leave your country, circumcision, sacrifice of Isaac), not the Decalogue content. | I-B | Genesis 26:5 says Abraham "kept my charge, my commandments, my statutes, and my laws." God gave Abraham specific personal commands: leave your country (Gen 12:1), circumcision (Gen 17:10), sacrifice of Isaac (Gen 22:2). The text does not specify what "commandments, statutes, and laws" Abraham kept. | The text says Abraham kept God's commandments, statutes, and laws without specifying their content. The inference must add that these terms refer only to the specific personal instructions God gave Abraham and exclude any broader moral law content. This requires choosing between possible referents for the vocabulary -- the text's silence about content is read as limiting rather than expansive. | 1,2,3 | Abolished | law-02 | |
| I016 | Paul's statement that the law was given "in the hand of a mediator" (Gal 3:19) refers to the mediated legislation (mishpatim, ceremonial law) given through Moses, not to the Decalogue which God spoke directly. | I-B | Galatians 3:19 says the law was "ordained by angels in the hand of a mediator." Exodus 20:18-19 records the people asking Moses to mediate: "Speak thou with us...but let not God speak with us." Deuteronomy 5:31 records God telling Moses to remain for additional legislation after the Decalogue. Acts 7:38, 53 and Hebrews 2:2 reference angels in the law's delivery. | The text says "the law" was given through a mediator. The inference must add that "the law" here specifically means the mediated legislation (mishpatim, ceremonial code) given through Moses, excluding the Decalogue which God spoke directly. Paul uses the singular "the law" without distinguishing which portion he means, so the inference requires choosing the referent based on the Exodus narrative of mediation. | 1,2 | Continues | law-03 | |
| I018 | The textual distinctions between the Decalogue and other legislation are merely narrative details about how different laws were delivered. They do not establish two separate law codes with different fates. All Sinai legislation was one unified "law of Moses." | I-B | The Decalogue was spoken by God and written on stone (Exo 20:1; 31:18). The broader legislation was given through Moses (Exo 21:1; Deu 5:31). Both are referred to as "the law of Moses" in some passages (e.g., Neh 10:29; 2 Chr 34:14). Jesus references both moral and broader law content under "the law" (e.g., Mat 22:36-40; Luk 24:44). | The texts show different delivery modes for the Decalogue and broader legislation but also show both can be called "the law of Moses." The inference must add that the delivery differences are merely historical narrative details with no theological or legal significance -- that different modes of delivery do not create different categories with different fates. This interpretive step dismisses the textual distinctions as theologically irrelevant, which the texts themselves do not state. | 1,3,5 | Abolished | law-03 | |
| I023 | The "sabbath days" in Colossians 2:16-17 (described as "a shadow of things to come") refers to the annual ceremonial sabbaths of Leviticus 23, not the weekly seventh-day Sabbath of the Decalogue. (I-B resolved Moderate toward Continues.) | I-B | Colossians 2:16-17 says "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ." Leviticus 23 lists annual feast days (some called sabbaths, vv. 24, 32, 39). Leviticus 23:37-38 distinguishes these feasts from "the sabbaths of the LORD." | The text uses the phrase "sabbath days" (sabbaton) in a list with feasts and new moons and calls them "a shadow." The inference must determine the referent of sabbaton -- whether it means only the annual ceremonial sabbaths of Leviticus 23 or also includes the weekly seventh-day Sabbath. The text itself does not specify which sabbaths are meant. | 1,2,4a | Continues | law-04 | law-08, law-13, law-24, law-25, law-26, law-27 |
| I026 | The word olam ("everlasting") when applied to ceremonial institutions (circumcision, Day of Atonement) means "for the duration of the dispensation" rather than "absolute infinity," since the NT explicitly abolishes circumcision (Acts 15; Gal 5) and declares the ceremonial system temporary (Heb 9:10). (I-B resolved Strong toward Continues.) | I-B | Genesis 17:13 calls circumcision an "everlasting (olam) covenant." Leviticus 16:34 calls the Day of Atonement "an everlasting (olam) statute." Yet Acts 15:1-29 and Galatians 5:2-6 declare circumcision unnecessary for believers. Hebrews 9:10 says ceremonial regulations were "imposed on them until the time of reformation." Hebrews 7:12 says "the priesthood being changed, there is made of necessity a change also of the law." | The texts apply olam to ceremonial institutions and yet the NT explicitly sets those institutions aside. The inference must determine that olam in these ceremonial contexts means "age-lasting" or "for the duration of the dispensation" rather than "absolute infinity" -- a lexical choice between possible meanings. This semantic conclusion is drawn from NT outcome rather than from the OT usage itself. | 1,4b,5 | Continues | law-04 | |
| I028 | The Bible teaches that the specific civil/judicial forms of the mishpatim (restitution formulas, cities of refuge, 40-stripe limit, theocratic court system) were tied to the theocratic state and ceased when that state ceased. (I-B resolved Moderate -- common ground.) | I-B | Deuteronomy 17:8-13 establishes a court system in the theocratic state. Deuteronomy 19:1-13 institutes cities of refuge within the land of Israel. Deuteronomy 25:1-3 prescribes the forty-stripe judicial penalty. Exodus 21:28-36 gives case laws for ox-goring with specific restitution formulas. These institutions presuppose a functioning Israelite theocracy with land, judges, and national jurisdiction. | The texts describe civil institutions operating within a specific national polity. The inference must add that the cessation of the theocratic state necessarily ended the binding force of these specific civil forms -- an argument from the absence of the institutional framework required to administer them. The texts themselves do not state what happens to these laws when the theocracy ends. | 3,5 | Neutral | law-05 | |
| I029 | The Bible teaches that the civil and ceremonial categories cannot be cleanly separated because Leviticus 6:1-7 requires both civil restitution and a ceremonial offering for the same offense, and therefore ceremonial cessation also abolishes intertwined civil provisions. (I-B resolved Strong against -- the inseparability claim fails; Num 5:7-8 explicitly separates the components.) | I-B | Leviticus 6:1-7 prescribes both restitution (civil) and a trespass offering (ceremonial) for the same offense of fraud or theft. Numbers 5:7-8 says the offender "shall recompense his trespass" (restitution) and also "the ram of the atonement" shall be offered -- explicitly listing the civil and ceremonial components as separate requirements. | The text shows civil and ceremonial provisions co-occurring for the same offense. The inference claims these cannot be separated, so ceremonial cessation also abolishes the civil. However, Numbers 5:7-8 explicitly separates the two components, undermining the inseparability premise. The inference must add a principle of legal inseparability that the text does not state and that other texts contradict. | 4a,5 | Neutral | law-05 | |
| I031 | The Bible teaches that the "handwriting of ordinances" (Col 2:14, dogmata) nailed to the cross includes the civil/judicial decrees along with the ceremonial ones, since dogma lexically encompasses civil law. (I-B resolved Moderate toward Continues -- context specifies ceremonial referents.) | I-B | Colossians 2:14 uses the word dogmasin ("ordinances/decrees"). In Luke 2:1, dogma refers to Caesar's civil decree. In Acts 16:4, dogmata refers to the apostolic council's decisions. In Ephesians 2:15, Christ abolished "the law of commandments contained in ordinances (dogmasin)." Colossians 2:16-17 specifies the referents as food, drink, feasts, new moons, and sabbath days -- all ceremonial. | The text uses dogma, which lexically can encompass civil decrees. The inference must add that because dogma can mean civil law, the "handwriting of ordinances" in Colossians 2:14 must include civil legislation alongside ceremonial. However, the immediate context (vv. 16-17) specifies ceremonial referents only. The inference extends the scope beyond what the contextual evidence identifies. | 1,4b,5 | Neutral | law-05 | |
| I032 | The Bible teaches that Jesus abolished the lex talionis (eye for eye) in Matthew 5:38-42, replacing the civil penalty with a higher ethic of non-resistance. (I-B resolved Strong against -- Mat 5:17 in the same discourse says Jesus did not come to destroy the law.) | I-B | Matthew 5:38-39 says "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." Matthew 5:17 says "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." | The text records Jesus contrasting "eye for eye" with "do not resist evil." The inference must add that "but I say unto you" constitutes abolition and replacement of the lex talionis rather than a deeper application of its underlying principle. This must be reconciled with Matthew 5:17 in the same discourse, where Jesus explicitly says He did not come to destroy the law. | 1,5 | Neutral | law-05 | |
| I035 | The Bible teaches that eduth's specific association with the Decalogue tablets proves the moral law (Decalogue) is a distinct, higher-authority category of law. (I-B resolved Moderate toward Continues.) | I-B | Eduth ("testimony") is specifically linked to the Decalogue tablets: the ark is called "the ark of the testimony" (Exo 25:22), the tabernacle is "the tabernacle of testimony" (Num 1:50), and the tablets are called "the testimony" (Exo 31:18; 32:15). This term is not applied to the broader Mosaic legislation in the same distinctive way. | The text shows eduth has a specific association with the Decalogue tablets and the ark that contains them. The inference must add that this terminological association establishes the Decalogue as a categorically distinct, higher-authority body of law (moral law) with a different theological status from all other legislation. The texts link the term to the tablets but do not themselves state a hierarchy of authority. | 1,4a,5 | Continues | law-06 | |
| I040 | The OT interchangeability of "law of Moses," "law of God," and "law of the LORD" proves there is no distinction between moral and broader law -- all is one unified body. (I-B resolved Strong against Abolished: interchangeability of labels does not negate internal differentiation established by N001, N002, N011-N015, N017, N018.) | I-B | Nehemiah 8:1 calls for "the book of the law of Moses." Nehemiah 8:8 says they read from "the book in the law of God." Nehemiah 8:14 says they "found written in the law which the LORD had commanded by Moses." 2 Chronicles 31:3 refers to offerings "as it is written in the law of the LORD." These phrases are used interchangeably for the same body of legislation. | The texts use "law of Moses," "law of God," and "law of the LORD" as interchangeable labels for the same legislative corpus. The inference must add that this interchangeability of labels proves there is no internal distinction between moral and broader law -- that all is one undifferentiated body. However, interchangeable external labels do not negate internal differentiation; a single collection can have a common name while containing categorically distinct parts. | 1,3,5 | Abolished | law-07 | |
| I041 | The fact that "law of Moses" never refers exclusively to the Decalogue proves the moral law has no separate identity within the Mosaic system. (I-B resolved Strong against Abolished: absence of one specific phrasing does not negate multiple other distinguishing markers.) | I-B | The phrase "law of Moses" appears throughout the OT and NT (e.g., Josh 8:31; Luke 2:22; Acts 15:5; 1 Cor 9:9). It refers broadly to the Mosaic legislation. The Bible also uses distinct phrases like "his covenant, even ten commandments" (Deu 4:13), "the testimony" (Exo 25:16), and "the law of God" (Neh 8:8). No single verse uses "law of Moses" to mean only the Decalogue. | The text shows that "law of Moses" is used as a broad label for Mosaic legislation. The inference must add the claim that the absence of one specific phrase ("law of Moses" meaning only the Decalogue) proves the moral law has no separate identity -- an argument from silence that overlooks the multiple other distinguishing markers the text does provide (distinct delivery, authorship, medium, repository). | 3,5 | Abolished | law-07 | |
| I044 | Acts 15:5 and the Jerusalem Council demonstrate that "the law of Moses" refers to the entire undivided law including moral law, and the council released Gentiles from all of it. (Neutral via IP0: the entire dispute concerns circumcision and ceremonial requirements; the council retains fornication prohibition; moral law was not in dispute.) | I-B | Acts 15:1 records men teaching "except ye be circumcised after the manner of Moses, ye cannot be saved." Acts 15:5 says Pharisees demanded Gentiles "keep the law of Moses." The council's decree (Acts 15:28-29) required abstaining from idols, fornication, things strangled, and blood. James said they should not "trouble" Gentiles who are "turning to God" (Acts 15:19). The dispute originated over circumcision specifically (Acts 15:1, 5). | The text shows the council addressed circumcision and ceremonial requirements, then retained a fornication prohibition (a moral matter). The inference must add either that "the law of Moses" here means all law without distinction (Abolished reading) or that the council only addressed ceremonial questions while moral law was not in dispute (Continues reading). The text does not explicitly state which scope the council intended to release Gentiles from. | 1,2,5 | Neutral | law-07 | |
| I046 | 2 Corinthians 3:7-13 describes the abolition of the Decalogue itself, since it was "written and engraven in stones" and the passage uses katargeo. (I-B resolved Strong against: katargoumenen in v.7 is FEMININE agreeing with doxan/glory, not nomos/law. Same author says "we establish the law" in Rom 3:31 and calls the law "holy, just, good" in Rom 7:12.) | I-B | 2 Corinthians 3:7 says the "ministration of death, written and engraven in stones" came "in glory" so Israel "could not stedfastly behold the face of Moses." Verse 11 says "that which is done away" (katargoumenon) was "glorious." Verse 13 says Moses veiled his face so Israel could not see "the end of that which is abolished." Grammatically, katargoumenen in v.7 is a feminine participle agreeing with doxa (glory), not masculine/neuter to agree with nomos (law). | The text describes the glory of the Sinai-delivery ministry as passing away and uses "written and engraven in stones" (a Decalogue reference). The inference must add that the abolition of the ministry's glory means the abolition of the Decalogue itself -- a step beyond what the grammar states, since the feminine participle modifies the glory, not the law. Paul elsewhere calls the same law "holy, just, good" (Rom 7:12) and says "we establish the law" (Rom 3:31). | 1,2,5 | Abolished | law-08 | law-09, law-19 |
| I049 | The cheirographon tois dogmasin (Col 2:14) is a personal certificate of moral indebtedness (debt record) rather than the Mosaic law code. (I-B resolved Moderate toward ordinance-code reading: the text's own qualifier tois dogmasin and the context -- v.16 food/feast/sabbath, v.20 dogmatizo -- favor an ordinance-code reading. Both readings agree cheirographon is not the Decalogue.) | I-B | Colossians 2:14 says God blotted out "the cheirographon tois dogmasin that was against us, which was contrary to us, and took it out of the way, nailing it to his cross." Verse 16 continues: "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days." Verse 20 asks: "Why, as though living in the world, are ye subject to ordinances [dogmatizesthe]?" | The text describes something "against us" being nailed to the cross, qualified by "tois dogmasin" (in/by ordinances). The inference must choose between two readings: (1) cheirographon is a personal certificate of moral debt/guilt, or (2) it is the ordinance-code itself. The qualifier tois dogmasin and the context (v.16 food/feast/sabbath, v.20 dogmatizo) favor an ordinance-code reading, but both readings agree the referent is not the Decalogue. | 1,2 | Neutral | law-08 | |
| I055 | Nomos in Eph 2:14-15 refers to the entire Mosaic law system (all 613 laws), and Christ abolished all of it as the dividing wall between Jew and Gentile. (I-B resolved Strong against: the text narrows progressively ton nomon -> ton entolon -> en dogmasin (E263), same epistle quotes 5th commandment as binding (E261/N048), Paul denies katargeo applies to "the law" in Rom 3:31 using the same verb (E262/N047), dogma is never used for the Decalogue (N018).) | I-B | Ephesians 2:14 says Christ "broken down the middle wall of partition." Verse 15 says He abolished "the law of commandments contained in ordinances" (ton nomon ton entolon en dogmasin). Ephesians 6:2-3 quotes the 5th commandment as binding: "Honour thy father and mother...the first commandment with promise." Romans 3:31 says "we establish the law" using katargeo in the negative. The Greek in Eph 2:15 narrows progressively: ton nomon -> ton entolon -> en dogmasin. | The text says Christ abolished "the law of commandments in ordinances," with the Greek narrowing the referent to dogma-qualified ordinances. The inference must add that nomos here means all 613 laws without distinction, overriding the text's own progressive narrowing (ton nomon -> ton entolon -> en dogmasin), Paul's quotation of the Decalogue as binding in the same epistle (Eph 6:2-3), and his denial of katargeo for "the law" (Rom 3:31). | 1,2,5 | Abolished | law-08 | |
| I058 | Hebrews 8:13's "vanishing away" refers to the entire old covenant including the moral law (Decalogue), since the Decalogue was the covenant terms (Deu 4:13) and the first covenant is "vanishing." (I-B resolved Strong against: E039 "my laws on hearts" in same chapter; E274 fault with people; E276/E136 first covenant = sanctuary/sacrifice service; N044 Heb 10 removes sacrifices while affirming law on hearts; neuter participles disagree with feminine diathēkē.) | I-B | Hebrews 8:13 says "In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." Deuteronomy 4:13 identifies the Decalogue as "his covenant." Hebrews 8:10 in the same passage says "I will put my laws into their mind." Hebrews 8:8 says "finding fault with them." Hebrews 9:1 specifies the first covenant had "ordinances of divine service, and a worldly sanctuary." The neuter participles (palaioymenon, geraskon) do not agree with feminine diatheke (covenant). | The text says the "first" arrangement is "vanishing away" and identifies the Decalogue as covenant terms (Deu 4:13). The inference must add that "vanishing away" applies to the Decalogue/moral law itself, not merely to the old covenant's administrative structure (sanctuary, sacrifices, priesthood). This requires overriding the same chapter's "my laws on hearts" promise (8:10), the fault-with-people clause (8:8), and Hebrews 9:1's own specification that the first covenant's content was "ordinances of divine service and a worldly sanctuary." | 1,2,5 | Abolished | law-09 | law-18 |
| I059 | Galatians 4:24-25 teaches that the entire Sinai covenant, including its moral law content, is "bondage" that believers are freed from. (I-B resolved Strong against: Paul explicitly labels it "an allegory" (E292); Paul calls the same law "holy, just, good" (E010) and "spiritual" (E011); Paul says "we establish the law" (E025). Allegorical genre vs. plain didactic statements from the same author.) | I-B | Galatians 4:24 says "which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Hagar." Paul labels this passage explicitly as allegory (allegoroumena, v.24). In the same epistle corpus, Paul calls the law "holy, and the commandment holy, and just, and good" (Rom 7:12) and "spiritual" (Rom 7:14). Romans 3:31 states "we establish the law." | The text labels the Sinai covenant as "bondage" in a passage Paul himself identifies as allegorical. The inference must add that this allegory teaches the moral law content of the Sinai covenant is itself bondage from which believers are freed -- extracting a doctrinal conclusion from an explicitly allegorical passage and overriding the same author's plain didactic statements that the law is "holy, just, good," "spiritual," and "established." | 1,5 | Abolished | law-09 | |
| I060 | Galatians 3:19's "the law was added because of transgressions, till the seed should come" proves the moral law was temporary. (I-B resolved Strong against: Mat 5:17-18 "till heaven and earth pass" (E021); Rom 3:31 "we establish the law" (E025); Gen 26:5 commandments before Sinai (E034); Psa 111:7-8 "stand fast for ever" (E014). Context (Gal 3:24-25) narrows temporal reference to custodial function, not law's existence.) | I-B | Galatians 3:19 says "the law was added because of transgressions, till the seed should come to whom the promise was made." Galatians 3:24-25 says "the law was our schoolmaster to bring us unto Christ...we are no longer under a schoolmaster." Matthew 5:17-18 says "till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." Romans 3:31 says "we establish the law." Psalm 111:7-8 says God's commandments "stand fast for ever and ever." Genesis 26:5 shows commandments observed before Sinai. | The text says the law was "added...till the seed should come" and functioned as a "schoolmaster." The inference must add that "till the seed should come" means the moral law ceased to exist at Christ's coming. The immediate context (Gal 3:24-25) narrows the temporal reference to the custodial/condemning function, not the law's existence. This reading must also override Jesus' "till heaven and earth pass" (Mat 5:17-18), Paul's own "we establish the law" (Rom 3:31), and pre-Sinai law-keeping (Gen 26:5). | 1,2,4b,5 | Abolished | law-09 | |
| I064 | "Not under the law" (Rom 6:14; Gal 5:18) means freedom from the law's condemning jurisdiction, not freedom from moral obligation. The same author emphatically denies that "not under law" permits sin (Rom 6:15), establishes the law through faith (Rom 3:31), and describes the law's requirement being fulfilled in Spirit-walkers (Rom 8:4). I-B resolved Strong toward Continues: four Plain statements govern two Ambiguous ones. | I-B | Romans 6:14 says believers are "not under the law, but under grace." Romans 6:15 immediately asks "Shall we sin?" and answers "God forbid." Romans 3:31 says "we establish the law" through faith. Romans 8:4 says the law's "righteousness" is "fulfilled in us, who walk...after the Spirit." | The phrase "not under the law" does not itself define its scope. The inference that it means freedom from condemnation rather than from moral obligation requires choosing among the phrase's possible meanings by weighing the surrounding Pauline statements. | 1, 4a | Continues | law-10 | |
| I065 | Galatians 3:19-25 describes the termination of the law's custodial/pedagogical function (bringing to Christ for justification), not the termination of the moral law's existence. Jesus says the law endures "till heaven and earth pass" (Mat 5:17-18), Paul says "we establish the law" (Rom 3:31), and the new covenant writes "my laws" on hearts (Heb 8:10). I-B resolved Strong toward Continues: five Plain statements govern two Ambiguous ones. | I-B | Galatians 3:24-25 states "the law was our schoolmaster to bring us unto Christ...after that faith is come, we are no longer under a schoolmaster." Matthew 5:17-18 states not one jot or tittle shall pass from the law. Romans 3:31 states "we establish the law." Hebrews 8:10 writes "my laws" on hearts. | Galatians 3 does not itself distinguish between the law's pedagogical function ending and the law's content ending. The inference that only the custodial role terminates (while the law itself persists) requires synthesizing Galatians with Matthew, Romans, and Hebrews to resolve the ambiguity. | 1, 4b | Continues | law-10 | |
| I066 | Hebrews 8:13 ("the first [covenant]...ready to vanish away") refers to the old covenant arrangement (including its ceremonial system), not the Decalogue. The same chapter writes "my laws" on hearts (Heb 8:10), Hebrews 9:1 identifies the first covenant as "ordinances of divine service," and Hebrews 9:10 calls these "carnal ordinances imposed until the time of reformation." I-B resolved Strong toward Continues: five Plain items govern one Contextually Clear item. | I-B | Hebrews 8:13 says "that which...is old...is ready to vanish away." Hebrews 8:10 in the same passage writes "my laws" on hearts. Hebrews 9:1 identifies the first covenant as having "ordinances of divine service." Hebrews 9:10 calls these "carnal ordinances imposed until the time of reformation." | Hebrews 8:13 says the "first covenant" is vanishing but does not explicitly define what is included or excluded from that vanishing. The inference that the Decalogue is excluded requires determining the referent of "first covenant" by synthesizing the passage's retention of "my laws" with chapter 9's identification of ceremonial content. | 2, 4a | Continues | law-10 | |
| I070 | The Bible teaches that "my law" (torati) in Jeremiah 31:33 refers to the broader Mosaic legal complex, not specifically the Decalogue, given that torati has a wide semantic range (Eze 22:26 shows it includes ceremonial elements). I-B resolved Moderate toward Decalogue identification by the Plain statements of N057 (stone = Decalogue), N058 (ceremonial removed; moral remains in Heb 10), and E005 (Deu 4:13 berith = Decalogue). | I-B | Jeremiah 31:33 promises God will write "my law" (torati) on hearts. The word torati has a wide semantic range — Ezekiel 22:26 uses torah to include ceremonial distinctions (clean/unclean, sabbaths). Deuteronomy 4:13 equates the covenant (berith) with the Ten Commandments. 2 Corinthians 3:3 references "tables of stone." Hebrews 10 removes ceremonial elements while retaining moral laws on hearts. | The text does not explicitly state whether torati in Jeremiah 31:33 refers broadly to the Mosaic legal complex or narrowly to the Decalogue. The broad-referent reading must account for Deuteronomy 4:13's berith-Decalogue equation and the stone-to-heart pattern, which the I-B resolution acknowledges by moderating toward Decalogue identification. | 1, 2 | Abolished | law-11 | |
| I072 | The Spirit-caused obedience to "my statutes and judgments" (Eze 36:27) encompasses a broader moral orientation beyond the narrowly-defined Decalogue, since chuqqotai/mishpatay vocabulary extends to statutes and judgments beyond the "ten commandments" specifically. I-B resolved Moderate toward moral content identification (since Eze 18:5-9 defines this in moral terms), but the content may extend beyond the Decalogue's ten commandments specifically. | I-B | Ezekiel 36:27 promises Spirit-caused obedience to "my statutes and judgments" (chuqqotai/mishpatay). These Hebrew terms are used for statutes and judgments beyond the ten commandments specifically. Ezekiel 18:5-9 defines keeping statutes/judgments with moral content: no idolatry, no adultery, honesty, not oppressing others. | The text does not specify whether "my statutes and judgments" maps precisely to the Decalogue or to a broader set of moral principles. Identifying the content as moral but potentially exceeding the Decalogue's scope requires choosing between possible referents based on the vocabulary's broader usage range. | 1, 2 | Continues | law-11 | |
| I075 | The Bible teaches that plēroō in Mat 5:17 means Jesus brought the law to its completion by fulfilling its prophetic types and redemptive purpose, so that its binding force was fulfilled-and-terminated in His person and work. FOR: Matthew's prophetic-fulfillment usage of plēroō (16 times); Luke 24:44 links fulfillment to Jesus's person. AGAINST: Mat 5:18 (same verse) states not one jot shall pass — permanence contradicts termination; Mat 5:19 assumes commandments operative; N061 (Mat 3:15 same form = performing righteousness, not terminating); N062 (Servant magnifies law); E026 and E318 (present-tense plēroō fulfillment by Spirit-walkers and love). I-B resolved Strong toward fill-full-with-meaning: seven Plain items against two Ambiguous/Contextually Clear items. | I-B | Matthew uses pleroo 16 times, predominantly for prophetic fulfillment. Luke 24:44 links fulfillment to Jesus's person and work. However, Matthew 5:18 states "not one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Matthew 5:19 assumes commandments remain operative. Romans 8:4 and Galatians 5:14 use present-tense pleroo for ongoing fulfillment. | The termination reading must select one meaning of pleroo (prophetic completion) over another (magnification), then add the concept that prophetic completion terminates binding force — a step the text does not take. Matthew 5:18-19's permanence and operativeness statements in the immediate context resist the termination reading. | 1, 4a, 5 | Continues | law-12 | |
| I076 | The Bible teaches that "till all be fulfilled" (ἕως ἂν πάντα γένηται, ginomai) in Mat 5:18 was accomplished at the cross or at Jesus's resurrection, releasing the law's binding force from that point forward. FOR: John 19:30 ("It is finished"); Luke 24:44 (fulfillment linked to first advent). AGAINST: E314 (ginomai ≠ plēroō — general "come to pass" verb chosen, not prophetic-fulfillment word); E022/Luk 16:17 (parallel statement has only the cosmic condition — second clause adds security, not a release mechanism). I-B resolved Moderate toward eschatological scope: two Plain items against two Ambiguous/Contextually Clear items; Luke parallel governs by SIS. | I-B | Matthew 5:18 says "till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled [genetai]." John 19:30 says "It is finished" (tetelestai, from teleo). Luke 16:17 parallels with "it is easier for heaven and earth to pass, than one tittle of the law to fail" — containing only the cosmic condition without a second release clause. | The text uses ginomai ("come to pass"), a general verb, not the prophetic-fulfillment verb pleroo. Reading genetai as accomplished at the cross requires choosing a specific temporal referent not stated in the text. Luke 16:17's parallel (same teaching, only cosmic condition) suggests the second clause reinforces permanence rather than providing a release mechanism. | 1, 2, 4a | Continues | law-12 | |
| I081 | The Bible teaches that the antitheses 3-5 (divorce, oaths, retaliation) demonstrate that Jesus was willing to override even Mosaic law, showing that Mat 5:17's "fulfil" includes terminating some laws' force. FOR: Mat 5:31-32 (divorce) appears stricter than Deu 24:1-4; Mat 5:38-42 (lex talionis) appears to set aside "eye for eye." AGAINST: E021 (kataluō denial in the same discourse — if Jesus were abolishing provisions, He would contradict His preamble); Mat 19:4-8 (Plain, same author) explicitly says Deu 24:1-4 was a Mosaic concession "because of hardness of your hearts" — Jesus restores the creation standard, not overrides a divine absolute; lex talionis was a judicial court standard (Deu 19:15-21 context), not a personal conduct standard (Lev 19:18 was the personal standard). I-B resolved Moderate toward clarification/restoration: two Plain items against two Ambiguous items. | I-B | Matthew 5:31-32 says 'whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery.' Deuteronomy 24:1-4 permitted divorce certificates. Matthew 5:38-39 says 'Ye have heard that it hath been said, An eye for an eye... But I say unto you, That ye resist not evil.' Matthew 5:17 says 'Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.' Matthew 19:4-8 says Moses permitted divorce 'because of the hardness of your hearts: but from the beginning it was not so.' Deuteronomy 19:15-21 places 'eye for eye' in a judicial court context. Leviticus 19:18 says 'thou shalt love thy neighbour as thyself' — the personal conduct standard. | The inference claims that Jesus's antitheses override Mosaic law, proving 'fulfil' includes terminating laws. However, Matthew 19:4-8 (same author, Plain) explicitly identifies Deu 24:1-4 as a Mosaic concession due to hardness of hearts, not a divine absolute — Jesus restores the creation standard rather than overriding divine law. The lex talionis ('eye for eye') was a judicial court standard (Deu 19:15-21 context), not a personal conduct rule; the personal standard was already 'love thy neighbour' (Lev 19:18). The inference must synthesize these passages across contexts and override the kataluo denial in Mat 5:17 within the same discourse. | 1, 4a, 5 | Continues | law-12 | |
| I084 | The Bible teaches that "Lord of the Sabbath" means Jesus has authority TO ABOLISH the Sabbath — that lordship over the Sabbath includes the power to end it. FOR: kurios = supreme authority (semantic range includes power to change/end); Mat 12:8/Mrk 2:28/Luk 6:5 assert lordship without stated limitation. AGAINST: N066 (text states authority, does NOT state abolition — adding abolition requires supplying what the text does not say); E021/Mat 5:17 (kataluō denial in the same Matthean chapter); E323-E325 (in the same controversy, Jesus defends disciples AS LAWFUL — operates within the Sabbath's framework); N065 (Jesus's own ongoing custom presupposes continuing binding force); N067 (every controversy operates within lawfulness framework); E333-E334/N070 (post-cross observance "according to the commandment" and prayer instruction). I-B resolved Strong toward governing authority: five Plain items against one Ambiguous item. | I-B | Mark 2:28 says 'Therefore the Son of man is Lord also of the sabbath.' Matthew 12:8, Mark 2:28, and Luke 6:5 assert lordship without stated limitation. Matthew 5:17 says 'Think not that I am come to destroy the law... I am not come to destroy, but to fulfil.' Mark 2:23-28 records Jesus defending Sabbath actions as lawful. Luke 4:16 records Jesus's settled Sabbath custom. Luke 23:56 says the women 'rested the sabbath day according to the commandment.' Matthew 24:20 instructs prayer about Sabbath flight. | The text states Jesus is 'Lord of the Sabbath' but does not state He has authority to abolish it. The inference adds the concept 'authority to abolish' from the semantic range of kurios (which can include supreme authority). However, this requires overriding the kataluo denial in the same Matthean chapter (Mat 5:17), Jesus's own ongoing Sabbath custom (Luk 4:16), His defense of Sabbath actions as lawful (not as irrelevant), post-cross observance 'according to the commandment' (Luk 23:56), and prayer instruction presupposing Sabbath significance (Mat 24:20). The word kurios + genitive denotes governing authority over, not necessarily authority to terminate. | 1, 3, 5 | Continues | law-13 | law-27 |
| I095 | The Jerusalem Council released Gentiles from the entire law, including the moral law (Decalogue), since Peter called it "a yoke" and the council did not impose commandment-keeping beyond four items. (I-B resolved Strong against Abolished: the yoke is identified by context as the ceremonial proselyte requirement of v.5; the council retains fornication (moral); James assumes ongoing Sabbath instruction; Paul affirms commandments of God in 1 Cor 7:19; Paul says "we establish the law" in Rom 3:31; Decalogue content taught in Rom 13:8-10.) | I-B | Acts 15:10 says 'why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?' Acts 15:5 records 'certain of the sect of the Pharisees... saying, That it was needful to circumcise them, and to command them to keep the law of Moses.' Acts 15:28-29 specifies four prohibitions: idols, blood, things strangled, fornication. Acts 15:21 says 'Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.' 1 Corinthians 7:19 says 'Circumcision is nothing... but the keeping of the commandments of God.' Romans 3:31 says 'we establish the law.' Romans 13:8-10 teaches Decalogue content to Gentile churches. | The text records the council specifying four items and Peter calling something 'a yoke.' The inference claims the council released Gentiles from the entire law including the moral law. However, the 'yoke' is identified by context (v.5) as the ceremonial proselyte requirement of circumcision and its associated ceremonial obligations. The council retains fornication (a moral law item). James assumes ongoing Sabbath instruction (v.21). Paul subsequently affirms 'commandments of God' (1 Cor 7:19), 'we establish the law' (Rom 3:31), and teaches Decalogue content to Gentile churches (Rom 13:8-10). The inference reads the four items as an exhaustive moral code rather than an urgent starting minimum. | 2, 3, 4b, 5 | Abolished | law-15 | |
| I105 | Paul's teaching in Romans abolishes the moral law because "not under the law" (6:14) means the entire law is set aside, "dead to the law" (7:4) means the law is defunct, and "Christ is the end of the law" (10:4) means Christ terminated it. FOR: E393, E060, E061 (all Ambiguous). AGAINST: E010, E011, E025, E026, E028, E394, E397, E398, N081, N082, N084, N085 (11 Plain + 1 Contextually Clear). Resolved STRONG against Abolished. | I-B | Romans 6:14: "Ye are not under the law, but under grace." Romans 7:4: "Ye also are become dead to the law by the body of Christ." Romans 10:4: "Christ is the end of the law for righteousness to every one that believeth." Romans 3:31: "Do we then make void the law through faith? God forbid: yea, we establish the law." Romans 7:12: "The law is holy, and the commandment holy, and just, and good." Romans 7:14: "The law is spiritual." Romans 7:22: "I delight in the law of God after the inward man." Romans 8:4: "The righteousness of the law might be fulfilled in us." Romans 13:8-10: Paul quotes Decalogue commandments as what love fulfills. | The three "for" texts (6:14, 7:4, 10:4) are all classified Ambiguous because "not under the law," "dead to the law," and "end of the law" each have multiple possible meanings. The inference must choose the abolitionist meaning for all three AND override 11 Plain/Contextually Clear statements where Paul establishes the law (3:31), calls it holy/just/good/spiritual (7:12, 14), delights in it (7:22), serves it (7:25), and cites Decalogue commands as the standard love fulfills (13:8-10). This requires selecting one meaning for ambiguous terms while overriding explicit statements by the same author in the same epistle. | 1,2,4a,5 | Abolished | law-16 | law-30 |
| I110 | Paul's teaching in Galatians abolishes the moral law. FOR: E058, E059, E424 (all Ambiguous). AGAINST: E423, E425, E426, E422, E427, E143, N086-N088, N090 (9 Plain + 1 Contextually Clear). Resolved STRONG against Abolished. | I-B | Galatians 3:19: "Wherefore then serveth the law? It was added because of transgressions, till the seed should come." Galatians 3:24-25: "The law was our schoolmaster to bring us unto Christ...after that faith is come, we are no longer under a schoolmaster." Galatians 5:18: "If ye be led of the Spirit, ye are not under the law." Galatians 5:14: "All the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself." Galatians 5:19-21: Paul condemns Decalogue violations as "works of the flesh." Galatians 5:22-23: "The fruit of the Spirit...against such there is no law." 1 Corinthians 7:19: "Circumcision is nothing...but the keeping of the commandments of God." | The three "for" texts (3:19, 3:24-25, 5:18) are all classified Ambiguous because "added till the seed," "no longer under a schoolmaster," and "not under the law" each have multiple possible referents. The inference must choose the abolitionist meaning for all three AND override 9 Plain/Contextually Clear statements where Paul affirms moral law fulfillment in love (5:14), condemns Decalogue violations (5:19-21), says Spirit-fruit is consistent with law (5:22-23), and distinguishes circumcision from "commandments of God" (1 Cor 7:19). This requires selecting one meaning for ambiguous terms while overriding explicit statements by the same author. | 1,2,4a,5 | Abolished | law-17 | |
| I114 | 'The law' in Heb 10:1 ('the law having a shadow') means the entire Torah including the moral law, not just the ceremonial component. | I-B | Hebrews 10:1: "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect." The subject clause specifies "those sacrifices which they offered year by year." Hebrews 9:1-10 lists the shadow-items: the tabernacle, its furniture, priestly service, "meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation" (9:10). Hebrews 8:10 and 10:16 affirm "my laws" written on hearts under the new covenant. | The text says "the law having a shadow" and immediately specifies the shadow-content as "those sacrifices which they offered year by year." The inference must override this contextual specification and expand "the law" to mean the entire Torah including the moral law/Decalogue. This requires choosing a broader referent for "the law" than the text's own limiting clause provides, and must account for the same author affirming "my laws" on hearts (8:10, 10:16) -- which would be incoherent if all law including the moral law were shadow. | 2,4a,5 | Abolished | law-18 | |
| I117 | The 'change of the law' (Heb 7:12) necessitated by the priesthood change means all law including moral law was changed or abolished. | I-B | Hebrews 7:12: "For the priesthood being changed, there is made of necessity a change also of the law." Hebrews 7:11: "If therefore perfection were by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise after the order of Melchisedec?" The argument concerns the priesthood: Levitical priesthood replaced by Melchisedec order. Hebrews 7:18-19: "There is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect." Hebrews 8:10, 10:16: The same author affirms "my laws" written on hearts under the new covenant. | The text says the priesthood change necessitates a law change. The immediate context is exclusively priestly/sacrificial: Levitical vs. Melchisedec priesthood, the "commandment" about priestly qualifications (7:16, 18). The inference must expand "change of the law" beyond its priestly context to mean all law including the moral law was changed or abolished. This requires overriding the contextual limitation to priestly legislation and must account for the same author affirming "my laws" on hearts (8:10, 10:16), which would contradict total law abolition. | 2,4a,5 | Abolished | law-18 | |
| I118 | The 'ministration of death' cannot be separated from the law itself -- if the ministry is done away, the law behind it is done away. | I-B | E048/E283 (2 Cor 3:7): ministration of death was glorious, which glory was done away. E443 (2 Cor 3:9): ministration of condemnation vs. righteousness. N094: subject is diakonia, not nomos. Against: E282/E305 (2 Cor 3:3): same content transfers from stone to heart. E038 (Jer 31:33): God writes 'my law' on hearts. | The text distinguishes diakonia from its content. Verse 3 shows same content (plax) on two media. Claiming ministry inseparable from law adds a concept the text does not state and contradicts. | 1,2 | Abolished | law-19 | |
| I119 | The 'letter vs. spirit' contrast in 2 Cor 3:6 means the law itself is the 'letter' that kills and is replaced by the Spirit. | I-B | E431 (2 Cor 3:6): 'the letter killeth, but the spirit giveth life.' Against: E010 (Rom 7:12): law is holy, just, good. E011 (Rom 7:14): law is spiritual (pneumatikos). E026 (Rom 8:4): righteousness of the law fulfilled in us by the Spirit. | Equating gramma with the law itself contradicts Paul calling the law 'spiritual' (Rom 7:14). The Spirit fulfills the law (Rom 8:4) rather than replacing it. Requires choosing 'law as letter' over 'external administration as letter.' | 1,2 | Abolished | law-19 | |
| I124 | The nomos (G3551) article pattern (articular = moral, anarthrous = principle) reliably distinguishes moral from ceremonial law. | I-B | FOR: E046 (Rom 7:7 articular = Decalogue), E010 (Rom 7:12 articular = holy/just/good). AGAINST: E058 (Gal 3:19 articular = added/temporal), E056 (Heb 10:1 articular = shadow/ceremonial), E039 (Heb 8:10 anarthrous = moral laws on hearts). | E/N items exist on both sides. Articular nomos appears in both moral and ceremonial contexts; anarthrous in both principle and moral. Choosing one reading requires interpreting which sense applies in each passage. | 2 | Neutral | law-21 | |
| I127 | James' 'whole law' (Jas 2:10) proves all law is one indivisible body; therefore if any part is abolished (e.g., ceremonial law), the entire law including the Decalogue is abolished. | I-B | FOR: E466 (Jas 2:10: whole law, offend one point, guilty of all). AGAINST: E460 (Jas 2:11: James illustrates only with Decalogue), N104 (content is Decalogue), E369 (Acts 15:19-20: James did not impose ceremonial law). | Requires reading 'whole law' as entire Torah including ceremonial/civil, then deducing abolition of any part abolishes all. But James himself at the Jerusalem Council distinguished moral from ceremonial requirements. | 1,2,5 | Abolished | law-22 | |
| I133 | The 'law of the Spirit of life' (Rom 8:2) IS the moral law itself -- the same code empowered by the Spirit. | I-B | FOR: dikaioma of the law fulfilled in Spirit-walkers (E285/Rom 8:4); delight in law of God (E398/Rom 7:22); law's limitation in flesh not law itself (E285/Rom 8:3). AGAINST: two 'laws' compete as governing powers (E399/Rom 8:2); Spirit's law ENABLES moral law's fulfillment -- they are functionally distinct (N109). | Requires choosing between readings: if 'law of Spirit' IS the moral law, then the moral law frees from the moral law -- incoherent. More precisely the Spirit's governing power enables the moral law's fulfillment. | 2 | Continues | law-23 | |
| I138 | The weekly Sabbath was included as a moed (appointed time) in Lev 23:2, and the v.4 restart is merely a structural feature, not a categorical separation. I-B resolved Strong toward Continues: the v.37-38 summary (Plain) separates the moadim from the sabbaths of the LORD, while v.2-3 is Ambiguous. | I-B | FOR: Lev 23:2 (E126) uses moadim, then v.3 states the weekly Sabbath. AGAINST: Lev 23:4 restarts (E126), Lev 23:37-38 separates feasts from sabbaths (E127, N021), weekly Sabbath never called moed elsewhere (E487, N119). | Requires choosing how to read the v.2-3-4 structure. The v.2 moadim could grammatically encompass everything including v.3, but the v.37-38 summary clarifies that moadim refers to the annual feasts, with sabbaths beside them. | 2 | Continues | law-24 | |
| I139 | The Day of Atonement sharing weekly-Sabbath vocabulary (shabbath shabbathon, kol-melakhah) shows that the line between weekly and ceremonial sabbaths is not absolute, undermining the distinction. I-B resolved Moderate toward Continues: the Day of Atonement is a singular exception within an otherwise consistent vocabulary pattern. | I-B | FOR: Day of Atonement uses shabbath shabbathon (E479), shares full work prohibition (E481). AGAINST: Trumpets and Tabernacles do NOT share this vocabulary (E478, E480), the distribution pattern still distinguishes most feast days from the weekly Sabbath (N115-N116), the millibad separation stands regardless (E127, N021). | Requires generalizing from one exception to deny the overall pattern. The Day of Atonement is unique among seven annual feasts. | 1,5 | Continues | law-24 | |
| I141 | Col 2:16 sabbath days includes the weekly Sabbath, classifying it as a shadow of things to come fulfilled in Christ. | I-B | FOR: E055 (sabbaton can mean weekly Sabbath). AGAINST: E127 (Lev 23:38 separation), E486 (OT triad), E086 (creation grounding), E489 (sign for ever), N021 (millibad), N120 (Decalogue markers). | The text does not specify which sabbaths. Reading weekly Sabbath requires overriding creation grounding and millibad separation. | 2 | Abolished | law-25 | law-26 |
| I142 | The days in Galatians 4:10 include the weekly Sabbath, making it a weak and beggarly element. | I-B | FOR: days could include any day. AGAINST: E417 (text does not name Sabbath), context is circumcision (Gal 5:2-6), months/times/years = ceremonial calendar. | Text says days without specifying which. Identifying Sabbath requires adding a referent the text does not state. | 1,4b | Abolished | law-25 | law-26 |
| I143 | The day in Romans 14:5 includes the weekly Sabbath, making it a matter of individual conscience. | I-B | FOR: one day could include any day. AGAINST: E499 (text does not name Sabbath), Rom 14:1 = doubtful disputations, Paul affirms moral law (Rom 3:31, 7:7,12). | Text says one day without specifying which. Identifying Sabbath requires adding a referent the text does not state. | 1,4b | Abolished | law-25 | law-26 |
| I147 | The sabbatismos in Hebrews 4:9 refers to spiritual rest in Christ, using the Sabbath as illustration, not commanding literal Sabbath observance. | I-B | FOR: Heb 4:10 rest language could be spiritual. AGAINST: E337 (sabbatismos = Sabbath-keeping), N124 (word switch), E088 (creation grounding), E086 (Fourth Commandment creation link). | Reading sabbatismos as spiritual rest requires choosing a meaning other than its lexical value. The word switch from katapausis would be inexplicable if both meant the same thing. | 2 | Abolished | law-25 | law-27 |
| I153 | The weekly Sabbath was abolished at the cross along with the ceremonial system. FOR: Col 2:16 mentions sabbath days in a shadow context (E055). AGAINST: Luk 23:56 according to the commandment post-crucifixion (E333), Mat 24:20 Sabbath concern for AD 70 (E334), sabbatismos remains (E337), Sabbath in new earth (E096), perpetual covenant (E500), millibad separates weekly from ceremonial (E127). Resolution: Strong for Continues. | I-B | E055, E333, E334, E337, E096, E500, E127, N127, N133 | Requires identifying sabbath days in Col 2:16 as the weekly Sabbath despite the ceremonial triad pattern (N127), overriding post-crucifixion evidence, and reading perpetual covenant as temporary. | 1,2,5 | Continues | law-27 | |
| I008 | The threefold division of the law (moral, ceremonial, civil) is a valid hermeneutical framework for understanding which laws continue and which were abolished. | I-C | Deuteronomy 4:13-14 distinguishes "his covenant, even ten commandments" from "statutes and judgments." Exodus 21:1 introduces "judgments" (mishpatim) as a separate body of legislation after the Decalogue. Leviticus details sacrificial, purity, and feast regulations distinct from the Decalogue and the civil judgments. Nehemiah 9:13-14 distinguishes God's direct speech from statutes, commandments, and laws given through Moses. | The texts show distinct naming, delivery modes, and content areas for different laws. The inference must add that these distinctions warrant a formal three-category taxonomy (moral, ceremonial, civil) as a valid interpretive framework -- a systematization that no single passage explicitly establishes. The question is whether the textual distinctions support this particular three-part categorization or some other organizational scheme. | 4a,5 | Neutral | law-01 | law-05 |
| I037 | The LXX compression (Greek has fewer law terms than Hebrew) explains why NT discussions of "the law" (nomos) appear to treat the law as monolithic, when the Hebrew behind nomos distinguishes multiple categories. | I-C | The LXX translates multiple Hebrew law terms (torah, chuqqah, mishpat, mitsvah) predominantly with nomos and entole, compressing a richer Hebrew vocabulary into fewer Greek terms. The NT, written in Greek, primarily uses nomos for "law," which can refer to the Pentateuch as a whole, the Decalogue specifically, a principle, or the Mosaic code depending on context. | The texts show that Greek has fewer law terms than Hebrew and that NT authors use nomos in varied ways. The inference must add that this LXX compression is the reason NT discussions of "the law" appear to treat it as monolithic, and that recovering the Hebrew distinctions behind nomos resolves apparent NT statements about the law as a unity. This is a historical-linguistic deduction not stated in any biblical text. | 1,4b,5 | Neutral | law-06 | |
| I054 | Historical evidence corroborates the textual distinction between the Decalogue and the rest of the law: the Decalogue was recited daily in synagogue liturgy alongside the Shema (Deu 6:4-9) until the early centuries CE. The Mishnah (Tamid 5:1) records this practice. The Nash Papyrus (2nd century BCE) pairs the Decalogue with the Shema. Rabbinic sources indicate the practice was discontinued because early Christians (minim) argued the Decalogue was uniquely binding. This confirms the distinction was recognized in early Jewish-Christian tradition. | I-C | Deuteronomy 6:4-9 contains the Shema. Deuteronomy 4:13 identifies "his covenant, even ten commandments." The Mishnah (Tamid 5:1) records the daily recitation of the Decalogue alongside the Shema in Second Temple liturgy. The Nash Papyrus (2nd century BCE) pairs the Decalogue text with the Shema. Rabbinic sources record the discontinuation of Decalogue recitation due to arguments by minim (sectarians/early Christians) that only the Decalogue was spoken at Sinai. | The biblical texts distinguish the Decalogue from broader legislation. The inference must add that extra-biblical historical evidence (Mishnah, Nash Papyrus, rabbinic discontinuation accounts) corroborates and strengthens this distinction by showing it was recognized in practice. Using historical sources to reinforce a textual argument is an inferential step beyond what the biblical text alone states. | 4a,5 | Continues | law-03 | |
| I092 | Anomia (G458) in Mat 7:23; 13:41 refers to moral failure generally, not specifically to Decalogue transgression — the word "lawlessness" does not necessarily imply the Mosaic moral law is the standard violated. This claim is compatible with the text but adds an external framework (soft/general anomia) that the text's own vocabulary does not support. The word's morpheme (a-nomos = without-nomos) and 1 Jhn 3:4's bidirectional equation (N073) define anomia specifically as law-violation. The text provides no alternative law-standard to the moral law (given ceremonial system ended at cross). | I-C | Matthew 7:23 says 'depart from me, ye that work iniquity (anomian).' Matthew 13:41 says the Son of man shall gather 'them which do iniquity (anomian).' 1 John 3:4 says 'sin is the transgression of the law (anomia)' — literally 'sin is anomia' and 'anomia is sin' (bidirectional equation). The morpheme a-nomos = 'without-nomos/law.' | The text uses anomia (a-nomos = without law), and 1 John 3:4 defines sin as anomia bidirectionally. The inference claims anomia refers to moral failure generally rather than specifically Decalogue transgression. This is compatible with the text but introduces an external framework ('soft/general anomia') that the text's own vocabulary does not support. The word's morpheme explicitly references nomos (law), and 1 John 3:4's bidirectional equation defines anomia specifically as law-violation. The text provides no alternative law-standard to the moral law (given the ceremonial system ended at the cross). The inference requires redefining anomia's lexical meaning beyond what the text establishes. | 1, 5 | Abolished | law-14 | |
| I125 | The NT vocabulary pattern was intentionally designed by God as a deliberate categorical system encoding the moral/ceremonial distinction into the Greek text. | I-C | E463, N097, N102: The observable distribution patterns are consistent. Entole unqualified = moral (43/43). Dogma = never moral (0/6). The patterns exist. | Adds the concept of 'intentional divine design' which the text does not state. The text shows the pattern but does not explain WHY the pattern exists. | 3 | Neutral | law-21 | |
| I007 | The Bible teaches that the entire law system (moral, ceremonial, and civil) was abolished at the cross and replaced by the "law of Christ." | I-D | Ephesians 2:15 says Christ abolished "the law of commandments contained in ordinances." Galatians 3:24-25 says "after that faith is come, we are no longer under a schoolmaster." Romans 7:4, 6 says believers are "dead to the law" and "delivered from the law." Romans 10:4 says "Christ is the end of the law." Galatians 6:2 refers to "the law of Christ." | The texts say believers are "dead to the law," "delivered from the law," and no longer under the schoolmaster. The inference must add that "the law" in every one of these passages means the entire unified law system (moral, ceremonial, and civil combined) and that no part continues -- overriding passages where Paul calls the law "holy, just, good" (Rom 7:12) and says "we establish the law" (Rom 3:31). This requires choosing a single referent for "law" across multiple contexts. | 1,2,4b,5 | Abolished | law-01 | law-05, law-08 |
| I013 | The pre-Sinai evidence does not demonstrate a "moral law" operative before Sinai but only shows God's sovereign right to judge as He sees fit, without a formal law code. | I-D | God judged Cain for murder (Gen 4:8-12), the pre-flood world for wickedness (Gen 6:5-7), Sodom for sin (Gen 19:13, 24-25), and warned Abimelech about adultery (Gen 20:3, 6). Romans 5:13 says "sin is not imputed when there is no law." No pre-Sinai passage quotes a formal moral code that humans were commanded to follow. | The texts show God judging various acts before Sinai and Paul stating sin requires law for imputation. The inference must add that God's pre-Sinai judgments reflect only His sovereign prerogative rather than enforcement of an identifiable moral law code. This reads the silence about a formal pre-Sinai code as evidence of its absence -- an argument from silence that must also account for Paul's statement that sin requires law. | 3,5 | Abolished | law-02 | |
| I020 | The narrative distinction between the Decalogue and other laws has no implications for the ongoing authority of either category. Both are equally subject to the new covenant change. The delivery mode is historically interesting but theologically irrelevant. | I-D | The Decalogue was delivered by God's voice and written on stone (Exo 20:1; 31:18). Other laws were mediated through Moses (Exo 20:18-19; Deu 5:31). Hebrews 8:13 says the first covenant is "ready to vanish away." 2 Corinthians 3:7 references "the ministration of death, written and engraven in stones." Galatians 3:19 says "the law" was given through a mediator. | The texts record delivery mode differences and NT passages discussing law and covenant change. The inference must add that delivery mode is theologically irrelevant to ongoing authority -- that how a law was given says nothing about whether it continues. This requires the additional step of asserting that 2 Corinthians 3:7 ("written and engraven in stones") actually targets the Decalogue for cessation, and that the new covenant change applies equally to all law regardless of its origin. | 3,5 | Abolished | law-03 | |
| I024 | The Bible teaches that the entire Sinai legislation (including the Decalogue and Sabbath) was a temporary system fulfilled in Christ and replaced by the "law of Christ" or "new covenant law." The distinction between moral and ceremonial law is a human invention. (Requires overriding E143, E010-E011, E021, E025, E039, E031-E033.) | I-D | Galatians 3:19 says the law "was added because of transgressions, till the seed should come." Galatians 3:24-25 says the law was "our schoolmaster to bring us unto Christ" and "after that faith is come, we are no longer under a schoolmaster." 2 Corinthians 3:7-11 says the "ministration" written and engraven in stones "was to be done away" and calls it the "ministration of death." | The texts say "the law" was added until Christ and that the stone-engraved ministry passes away. The inference must add that "the law" in these passages means the entire Sinai legislation without remainder (including the Decalogue), that no internal distinctions survive, and that a "law of Christ" replaces rather than perpetuates any part of the Sinai code. This requires overriding multiple texts that distinguish categories within the law. | 1,4b,5 | Abolished | law-04 | |
| I036 | The Bible teaches that the absence of a specific Hebrew term for "moral law" or "ceremonial law" proves the moral/ceremonial distinction is a human invention, not a biblical one. (I-D -- requires overriding E143, N017, N018.) | I-D | The Hebrew text has no single dedicated word that means exclusively "moral law" or "ceremonial law." The terms torah, mitsvah, chuqqah, mishpat, and eduth overlap in usage. No OT passage explicitly labels one group of laws as "moral" and another as "ceremonial." | The text lacks a specific term for "moral law" or "ceremonial law." The inference must add that the absence of a dedicated term proves the conceptual distinction does not exist -- an argument from silence. Concepts can exist in a text without having a single dedicated label (e.g., the word "Trinity" does not appear in Scripture, yet the concept is drawn from multiple passages). The inference must override multiple textual indicators of internal differentiation. | 3,5 | Abolished | law-06 | |
| I045 | The comprehensive scope of "the law of Moses" proves all law categories share the same fate -- if ceremonial is abolished, moral must be too. (I-D: requires overriding E053, E054, E143, N017, N018 which show NT distinguishes what is abolished from what continues within the same body.) | I-D | Phrases like "the law of Moses" (Acts 15:5; 1 Cor 9:9), "the law" (Gal 3:19, 24), and "the book of the law" (Gal 3:10) encompass the entire Mosaic code. Colossians 2:14 says the "handwriting of ordinances" was nailed to the cross. Ephesians 2:15 says Christ abolished "the law of commandments contained in ordinances." Meanwhile, 1 Corinthians 7:19 distinguishes "commandments of God" from circumcision, and Romans 3:31 says "we establish the law." | The text uses comprehensive labels for the law but also contains passages that distinguish within the law and affirm parts of it. The inference must add that the comprehensive labels override the distinguishing passages, concluding that abolishing any part entails abolishing the whole. This requires overriding multiple texts where the same authors distinguish what is abolished from what continues. | 1,4b,5 | Abolished | law-07 | |
| I050 | All law is a single indivisible unit with no internal distinction between moral and ceremonial categories, so abolishing any part entails abolishing the whole, including the Decalogue. (I-D: requires overriding E001-E009 (distinct delivery/authorship/medium/repository), N001-N002, N017-N018 (cessation vocabulary only ceremonial), E143 (1 Cor 7:19 distinguishes).) | I-D | James 2:10 says "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." Galatians 5:3 says one who accepts circumcision is "a debtor to do the whole law." Meanwhile, Deuteronomy 4:13-14 distinguishes "his covenant, even ten commandments" from "statutes and judgments." Exodus 31:18 records God writing the Decalogue; Exodus 24:4 records Moses writing the book of the law. 1 Corinthians 7:19 says "circumcision is nothing...but the keeping of the commandments of God." | The text speaks of the law as a "whole" in obligation contexts (James 2:10; Gal 5:3) but also records multiple structural distinctions between the Decalogue and broader legislation (different author, medium, repository, delivery). The inference must add that "whole law" in obligation contexts means there are no internal categories at all, and that abolishing ceremonial law necessarily abolishes moral law too -- overriding the extensive textual evidence of internal distinctions. | 1,4b,5 | Abolished | law-08 | law-20, law-21 |
| I067 | The entire moral law (Decalogue) was abolished by the new covenant and replaced with a qualitatively different "law of Christ." This requires overriding the possessive "my law/my laws" (Jer 31:33; Heb 8:10; 10:16), Paul's "we establish the law" (Rom 3:31), the Spirit causing obedience to "my statutes/judgments" (Eze 36:27), and the law's "righteousness" being "fulfilled" (Rom 8:4). No new covenant passage introduces a replacement law. | I-D | Jeremiah 31:33 and Hebrews 8:10 write "my laws" on hearts. Romans 3:31 says "we establish the law." Ezekiel 36:27 has the Spirit causing obedience to "my statutes and judgments." Romans 8:4 speaks of the law's "righteousness" being "fulfilled in us." Galatians 6:2 mentions "the law of Christ." | No NT text states that the moral law was abolished and replaced by a qualitatively different code. The inference must override multiple possessive pronouns ("my laws," "my statutes") and Paul's affirmation of establishing the law, and must read "law of Christ" as a replacement rather than a description of Christ's application of existing moral law. | 1, 3, 5 | Abolished | law-10 | law-23 |
| I068 | The entirety of the Sinai legislation is a single indivisible unit, so if ceremonial laws are abolished, the moral law (Decalogue) must be also. This requires overriding: 1 Cor 7:19 (dismisses circumcision, affirms commandments in one verse), the NT restriction of cessation vocabulary to non-Decalogue referents, and Paul's same-epistle abolition of ordinances (Eph 2:15) while citing the 5th commandment as binding (Eph 6:2-3). | I-D | The Sinai legislation contains both moral and ceremonial elements given together. Paul dismisses circumcision but affirms "the commandments of God" in the same verse (1 Cor 7:19). Paul abolishes "the law of commandments contained in ordinances" (Eph 2:15) but cites the fifth commandment as binding with its original promise (Eph 6:2-3). | No biblical text states that the Sinai legislation is an indivisible unit that must stand or fall as a whole. The indivisibility premise is a theological construct that must override NT passages that explicitly distinguish between ceremonial elements (abolished) and moral commandments (affirmed) within the same epistles. | 3, 5 | Abolished | law-10 | |
| I073 | The Bible teaches that all specific law-content is abolished by the new covenant and no binding moral obligation carries forward. This requires overriding the possessive pronouns in Jer 31:33, Heb 8:10, Heb 10:16, Eze 36:27 (E038, E039, E040 identify God's pre-existing law), Paul's "we establish the law" (E025/Rom 3:31), and the law's righteous requirement being fulfilled (E026/Rom 8:4). No new covenant text states "all law abolished." | I-D | Jeremiah 31:33, Hebrews 8:10, and 10:16 write "my laws" on hearts — using possessive pronouns indicating God's pre-existing law. Ezekiel 36:27 promises Spirit-caused obedience to "my statutes and judgments." Romans 3:31 says "we establish the law." Romans 8:4 says the law's "righteous requirement" is "fulfilled in us." | No new covenant text states "all law-content is abolished." The inference must override every passage that identifies specific, continuing moral content ("my laws," "my statutes," "we establish the law") and must argue from the silence of an explicit replacement-code text that total abolition occurred despite the possessive pronouns indicating continuity. | 3, 5 | Abolished | law-11 | |
| I080 | The Bible teaches that "the law and the prophets were until John" (Luk 16:16) means the entire law ceased with John — including the moral law — since the language of "until" indicates a temporal boundary at John's ministry. Requires overriding E022/Luk 16:17 (the immediately-following statement says "one tittle of the law cannot fail"), E021 (Mat 5:17-18: "not one tittle shall pass from the law"), and E025/Rom 3:31 ("we establish the law"). The I-D position adds the concept "ceased" to a verse whose immediate next sentence explicitly denies cessation. | I-D | Luke 16:16 says "The law and the prophets were until John: since that time the kingdom of God is preached." The immediately following verse, Luke 16:17, says "it is easier for heaven and earth to pass, than one tittle of the law to fail." Matthew 5:17-18 affirms the law's permanence. Romans 3:31 states "we establish the law." | Luke 16:16 says the law and prophets "were until John" but does not state the law "ceased." The word "until" marks a transition in redemptive-historical era, not necessarily termination of content. The inference adds the concept "ceased" — which the immediately following verse (Luk 16:17) explicitly contradicts by affirming the law cannot fail. | 1, 3 | Abolished | law-12 | law-14 |
| I088 | The Bible teaches that "Lord of the Sabbath" means Jesus abolished the Sabbath at the cross, since His authority as Lord is sufficient to terminate the institution He rules over. Requires overriding: N066 (text draws no abolition conclusion — adding abolition supplies what the text does not say); E021/Mat 5:17 (explicit denial of kataluō toward the law); E333/N070 (disciples observed Sabbath "according to the commandment" after the cross); E334/N070 (Jesus instructed prayer about Sabbath 40 years post-cross); N065 (Jesus's own settled custom was Sabbath observance); N067 (every controversy operates within the Sabbath's lawfulness framework). | I-D | Mark 2:28 says 'Therefore the Son of man is Lord also of the sabbath.' Matthew 5:17 says 'Think not that I am come to destroy the law... I am not come to destroy, but to fulfil.' Luke 23:56 says the women 'rested the sabbath day according to the commandment.' Matthew 24:20 says 'pray ye that your flight be not... on the sabbath day.' Luke 4:16 records Jesus's settled Sabbath custom. Mark 2:23-28 records every controversy operating within the lawfulness framework. | The text states Jesus is 'Lord of the Sabbath' but does not state He abolished the Sabbath at the cross. The inference adds both 'abolished' and 'at the cross' — neither concept appears in the text. This requires overriding the kataluo denial (Mat 5:17), post-cross observance 'according to the commandment' (Luk 23:56), prayer instruction presupposing Sabbath significance decades after the cross (Mat 24:20), Jesus's own settled Sabbath custom (Luk 4:16), and every Sabbath controversy operating within the lawfulness framework. The text draws no abolition conclusion from Jesus's lordship claim. | 1, 3, 5 | Abolished | law-13 | law-27 |
| I089 | The Bible teaches that "the Sabbath was made for man" (Mrk 2:27) means the Sabbath is optional — since something made for man's benefit can be declined by any individual who does not find it beneficial. Requires overriding: N067 (every Sabbath controversy operates within the framework of what is lawful on the Sabbath, not whether it is optional); E333/N070 (post-cross observance "according to the commandment" — commandment = not optional); E334/N070 (prayer instruction presupposes binding force); N065 (Jesus's own settled custom was not optional for Him); Exo 20:8 "Remember the sabbath day" is an imperative. | I-D | Mark 2:27 says 'The sabbath was made for man, and not man for the sabbath.' Exodus 20:8 says 'Remember the sabbath day, to keep it holy' (imperative). Luke 23:56 says the women 'rested the sabbath day according to the commandment.' Matthew 24:20 says 'pray ye that your flight be not... on the sabbath day.' Luke 4:16 records Jesus's settled Sabbath custom (eiothos). | The text says the Sabbath was 'made for man' but does not say it is optional. The inference adds the concept 'optional' — reasoning that something made for man's benefit can be declined. However, every Sabbath controversy in the Gospels operates within the framework of what is lawful on the Sabbath (not whether it is optional). Post-cross observance is described as 'according to the commandment' (commandment = not optional). Exodus 20:8 uses an imperative. Jesus's settled custom was not treated as optional. The inference supplies a concept ('optional') absent from the text and contradicted by surrounding context. | 1, 3, 5 | Abolished | law-13 | law-27 |
| I090 | The Bible teaches that John 5:18's report that the Jews accused Jesus of "breaking the Sabbath" constitutes inspired evidence that Jesus did in fact break the Sabbath. Requires overriding: E330 (the text reports an accusation of hostile opponents, not an inspired verdict); E330's parallel accusation of blasphemy (which the NT does not endorse); Jhn 9:30-33 (the formerly blind man's reasoning: God would not give miraculous power to a genuine Sabbath-breaker); E323-E325 (Jesus consistently defends His Sabbath actions AS LAWFUL throughout the Synoptics); N068 (disciples declared guiltless, not under Sabbath standard but under Pharisaic tradition). | I-D | John 5:18 says 'Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.' John 9:30-33 records the formerly blind man reasoning that God would not empower a genuine law-breaker. Matthew 12:1-8, Mark 2:23-28, Luke 6:1-5 record Jesus defending Sabbath actions as lawful. Mark 2:25-26 records Jesus citing David's precedent to establish lawfulness. | John 5:18 reports the accusation of hostile opponents ('the Jews sought to kill him'), not an inspired editorial verdict. The inference treats an opponent's charge as inspired fact. However, the same verse also reports they accused Him of 'making himself equal with God' — which was their hostile characterization, not an endorsement of blasphemy. John 9:30-33 provides internal counter-evidence (God empowers Jesus, therefore He is not a Sabbath-breaker). Throughout the Synoptics, Jesus consistently defends His Sabbath actions as lawful (not as Sabbath-breaking). The inference requires accepting an opponent's accusation as inspired narrative judgment while ignoring the text's own counter-evidence. | 2, 5 | Abolished | law-13 | |
| I091 | The "new commandment" (Jhn 13:34) replaces the Decalogue, providing a new law-system (law of love/law of Christ) that renders the Ten Commandments obsolete. Requires overriding: E346 (kainos = quality not time, so "new" does not mean "newly invented"); E348 (1 Jhn 2:7 explicitly calls it "OLD commandment from the beginning"); E349 (2 Jhn 1:5 explicitly calls it "not a new commandment...from the beginning"); E293/N072 (same entolē vocabulary for Jesus's commandments AND the Father's commandments — not a distinct new category); E354/E355 (anomia as eschatological disqualifier presupposes a continuing law-standard being violated). No E or N item presents the "new commandment" as a replacement for the Decalogue. | I-D | John 13:34 says 'A new commandment I give unto you, That ye love one another; as I have loved you.' 1 John 2:7 says 'I write no new commandment unto you, but an old commandment which ye had from the beginning.' 2 John 1:5 says 'not as though I wrote a new commandment unto thee, but that which we had from the beginning.' John 15:10 says 'If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments.' Matthew 7:23 warns against anomia (lawlessness). Matthew 13:41 warns against anomia. | The text calls the love commandment 'new' (kainos) but does not say it replaces the Decalogue or renders it obsolete. The inference adds the concept 'replaces' which is absent from the text. First John 2:7 and 2 John 1:5 explicitly call it 'old' and 'from the beginning' — contradicting 'newly invented replacement.' John 15:10 uses the same entole vocabulary for Jesus's commandments AND the Father's commandments, presenting them as parallel rather than distinct replacements. Anomia (lawlessness) as an eschatological disqualifier (Mat 7:23; 13:41) presupposes a continuing law-standard being violated. No text presents the 'new commandment' as a replacement for the Decalogue. | 1, 3, 5 | Abolished | law-14 | |
| I093 | "The law and the prophets were until John" (Luk 16:16) means the entire law ceased with John the Baptist, making the moral law no longer operative. Already registered as I080 (law-12). No new entry. | I-D | Luke 16:16 says 'The law and the prophets were until John: since that time the kingdom of God is preached.' Luke 16:17 says 'it is easier for heaven and earth to pass, than one tittle of the law to fail.' Matthew 5:17-18 says 'Think not that I am come to destroy the law... Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.' Romans 3:31 says 'Do we then make void the law through faith? God forbid: yea, we establish the law.' | Luke 16:16 says the law and prophets 'were until John' but does not state the law 'ceased.' The word 'until' marks a transition in redemptive-historical era, not necessarily termination of content. The inference adds the concept 'ceased' — which the immediately following verse (Luk 16:17) explicitly contradicts by affirming the law cannot fail. This item is a duplicate of I080 (registered in law-12), reappearing in law-14 context. | 1, 3 | Abolished | law-12 | law-14 |
| I094 | "My commandments" in Jhn 14:15 refers to new commandments Jesus gave in the NT era (love, humility, service) and is categorically distinct from and does not include the Decalogue given at Sinai. Requires overriding: N072 (the text uses the same entolē vocabulary for Jesus's commandments AND the Father's commandments in the same verse — Jhn 15:10 — presenting them as structurally parallel, not categorically distinct); E361 (Jesus explicitly calls the 5th Decalogue commandment "the commandment of God" using entolē vocabulary identical to Jhn 14:15); E342 (Jesus's answer to "which commandments?" IS the Decalogue — making the Decalogue the content of "the commandments" in His teaching); E351 (Jesus places Himself under the Father's entolē in Jhn 14:31, connecting the authority chain). | I-D | John 14:15 says 'If ye love me, keep my commandments.' John 15:10 says 'If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.' Matthew 15:3-6 records Jesus calling the 5th commandment 'the commandment of God' (entole tou theou). Matthew 19:17-19 records Jesus answering 'which commandments?' with the Decalogue. John 14:31 records Jesus saying 'as the Father gave me commandment, even so I do.' | The text says 'my commandments' (entolai) but does not state these are categorically distinct from the Decalogue or that they exclude it. The inference adds the concept 'categorically distinct from Sinai' which is absent from the text. John 15:10 uses identical entole vocabulary for Jesus's commandments AND the Father's commandments in the same verse — presenting them as structurally parallel, not categorically distinct. Jesus explicitly calls the 5th Decalogue commandment 'the commandment of God' using entole vocabulary identical to Jhn 14:15. When asked 'which commandments?' Jesus answers with the Decalogue (Mat 19:17-19), making the Decalogue the content of 'the commandments' in His teaching. | 2, 3, 5 | Abolished | law-14 | |
| I099 | The Jerusalem Council abolished the moral law for Gentile believers, since only four items were specified and the other Decalogue commandments are not listed. Requires overriding: James's explanation about Moses read every Sabbath (Acts 15:21), Paul's subsequent Decalogue instruction (Rom 13:8-10), Paul's "circumcision is nothing, commandments of God everything" (1 Cor 7:19), and the council's "necessary things" language (not "only things"). Argument from silence requires the unstated premise that four items = exhaustive moral code. | I-D | Acts 15:28-29 specifies four prohibitions as 'necessary things.' Acts 15:21 says 'Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.' 1 Corinthians 7:19 says 'Circumcision is nothing... but the keeping of the commandments of God.' Romans 13:8-10 teaches Decalogue content (love fulfills 'Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal...'). Romans 3:31 says 'Do we then make void the law through faith? God forbid: yea, we establish the law.' | The text specifies four items as 'necessary things' but does not state 'only things' or 'the complete moral code.' The inference reasons from silence: since only four items are listed, the other Decalogue commandments must not apply. However, James explains Moses is read every Sabbath (Acts 15:21), implying ongoing instruction beyond the four items. Paul subsequently affirms 'commandments of God' (1 Cor 7:19), teaches Decalogue content to Gentile churches (Rom 13:8-10), and declares 'we establish the law' (Rom 3:31). The inference requires the unstated premise that four items = exhaustive moral code, which is an argument from silence contradicted by subsequent apostolic practice. | 3, 4b, 5 | Abolished | law-15 | |
| I101 | The "yoke" in Acts 15:10 refers to the moral law itself, proving the moral law was recognized as burdensome even by the apostles and that the gospel frees believers from it. Requires overriding: the contextual identification of the yoke as the demand of v.5 (circumcision + law of Moses as salvation requirement); the moral law's characterization as "holy, just, good, spiritual" (Rom 7:12, 14), "law of liberty" (Jas 1:25; 2:12), "perfect" (Psa 19:7), "not grievous" (1 Jn 5:3); and Paul's affirmation of "the keeping of the commandments of God" (1 Cor 7:19). | I-D | Acts 15:5 records the controversy: "certain of the sect of the Pharisees which believed" said "it was needful to circumcise them, and to command them to keep the law of Moses." Peter responds (15:10): "Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" The council concludes (15:28-29) by requiring abstinence from idols, blood, strangled things, and fornication -- not imposing circumcision or the law of Moses. Paul elsewhere calls the moral law "holy, just, good" (Rom 7:12), "spiritual" (Rom 7:14), "the law of liberty" (Jas 1:25; 2:12), "perfect" (Psa 19:7), and says God's commandments are "not grievous" (1 Jn 5:3). Paul affirms "the keeping of the commandments of God" (1 Cor 7:19). | The text identifies the "yoke" contextually as the demand of v.5 (circumcision + law of Moses as a salvation requirement). The inference must override this contextual identification and instead assign "yoke" the referent of the moral law itself. It must also override the characterization of the moral law as holy, just, good, spiritual, perfect, and not grievous across multiple authors -- reading "unbearable yoke" as a description of the Decalogue despite these contrary descriptions. This requires choosing a referent for "yoke" that contradicts both the immediate context and the cross-canonical characterization of moral law. | 2,4b,5 | Abolished | law-15 | |
| I106 | Paul treats all law as a single undifferentiated unit in Romans. "The law" always means the entire Mosaic system without distinction. Requires overriding N081 (Paul's every quotation = Decalogue), N085 (Paul abolishes one referent/dogma while denying abolition of another/nomos), and the observable fact that Paul distinguishes by vocabulary and content. Requires adding "all law is one" framework not stated in text. | I-D | Paul uses "the law" (ho nomos) throughout Romans. When Paul specifies the content of "the law" by direct quotation, it is always Decalogue commandments: the 10th commandment in Rom 7:7, and the 6th-10th commandments in Rom 13:9. Paul uses katargeo of the law in Rom 3:31 (denied: "God forbid, we establish the law") and in Eph 2:15 (affirmed: abolished "the law of commandments in dogmasin/ordinances"). Romans 7:12 calls the law "holy, just, good"; 7:14 calls it "spiritual." Paul affirms "the keeping of the commandments of God" while dismissing circumcision (1 Cor 7:19). | The text shows Paul distinguishing between referents of "law" by quotation content (always Decalogue), by vocabulary (nomos vs. dogma), and by treatment (establishing one, abolishing another). The inference must override these observable distinctions and add the framework that "all law is one undifferentiated unit" -- a categorical assertion not stated in the text and contradicted by Paul's own practice of distinguishing law referents. This is an external framework imposed on the text despite contrary evidence. | 2,4a,5 | Abolished | law-16 | |
| I111 | All law in Galatians = single undifferentiated unit. Requires overriding N086, N088, E417, E425. External framework not stated in text. | I-D | Paul uses "the law" (ho nomos) throughout Galatians. The specific controversy is circumcision and ceremonial requirements imposed by Judaizers: Paul names circumcision repeatedly (2:3-4; 5:2-3, 6, 11; 6:12-13) and never names a Decalogue commandment as what he opposes. Paul distinguishes circumcision from "the commandments of God" (1 Cor 7:19, same author). Paul affirms "all the law is fulfilled" in love (5:14), condemns Decalogue violations as "works of the flesh" (5:19-21), and says Spirit-fruit faces no law (5:22-23). | The text shows Paul distinguishing between what he opposes (circumcision, law-justification) and what he affirms (moral law fulfillment in love, condemnation of Decalogue violations). The inference must override these observable distinctions and add the framework that "all law in Galatians is a single undifferentiated unit." This external framework is not stated in the text and contradicts Paul's practice of naming circumcision as the problem while affirming moral law content. Same-author evidence (1 Cor 7:19) further contradicts the undifferentiated reading. | 2,4a,5 | Abolished | law-17 | |
| I116 | The 'carnal ordinances' of Heb 9:10 include the Sabbath or moral law. | I-D | Hebrews 9:10: "Which stood only in meats and drinks, and divers washings, and carnal ordinances [dikaiomata sarkos], imposed on them until the time of reformation." The author specifies the content: "meats and drinks, and divers washings." Hebrews 9:1-9 describes the tabernacle, its vessels, priestly service, and sacrificial offerings. The term dikaiomata sarkos ("ordinances of the flesh/carnal ordinances") modifies the items just listed. No Decalogue commandment or Sabbath is named in the list. | The text explicitly enumerates the "carnal ordinances" as meats, drinks, and washings -- all ceremonial items connected to the tabernacle service described in 9:1-9. The inference must add the Sabbath or moral law to this list despite the text's silence about either. This is an argument from silence (the text does not exclude the Sabbath) used to override the text's own enumeration (the text lists only ceremonial items). The Sabbath and moral law must be imported into a category the text defines by different content. | 2,3,5 | Abolished | law-18 | |
| I123 | All NT law terms (entole, nomos, dogma, dikaioma, cheirographon) are interchangeable stylistic variants for the same body of law, not categorical markers. | I-D | N097: entole without qualifier is never used for abolished ceremonial regulation. N018: cessation vocabulary (dogma, cheirographon, dikaiomata sarkos) is never used for the Decalogue. E463: 43/43 identifiable unqualified entole occurrences have moral content. | Requires overriding observable distribution patterns in N097 and N018. If terms were interchangeable, dogma should appear at least once for the Decalogue, and entole without qualifier should appear for abolished ceremonial content. Neither occurs. | 1,3 | Abolished | law-21 | |
| I128 | James' 'law of liberty' is a new 'law of Christ' that replaces the OT law. The Decalogue citations are merely illustrative of the new love-standard, not evidence that the Decalogue continues. | I-D | E460 (Jas 2:8: 'according to the scripture' -- locating the law in the OT), E460 (Jas 2:11: God identified as speaker of Decalogue commands), E467 (Jas 4:11: law must be done, not judged). N104 (content is identified by OT quotation). | Requires overriding James' phrase 'according to the scripture' (kata ten graphen) which locates the law's source in the OT. James never uses kainos (new) for the law. The claim adds a 'replacement' concept the text does not contain. | 1,3 | Abolished | law-22 | law-23 |
| I129 | James' law theology is in fundamental conflict with Paul's law theology. James says 'doer of the law' while Paul says 'not under the law.' | I-D | E467 (Jas 4:11: doer of the law), E028 (Rom 13:8-9: Paul cites same commands as operative). N8-equivalent: James and Paul share vocabulary and cite same OT passages. Paul says 'the law is holy' (Rom 7:12), 'we establish the law' (Rom 3:31). | Requires overriding the shared vocabulary between James and Paul, ignoring Paul's positive law statements (Rom 3:31; 7:12,14; 13:8-10). Paul's 'not under the law' addresses condemnation/penalty, not release from moral obligation. | 1,3 | Abolished | law-22 | |
| I132 | The NT teaches a comprehensive replacement law superseding the Decalogue, identified by phrases like 'law of Christ,' 'law of liberty,' and 'law of the Spirit of life.' | I-D | The text uses these phrases (E427, E029, E399). But no NT text lists replacement contents; every content-identification = moral law (N111); James locates law 'according to the scripture' (E460); John says command is 'from the beginning' (E348/E349); Paul is 'not lawless toward God' (E471). | Requires overriding N111, E460, E348/E349, E471, and supplying replacement content no text provides. | 1,3 | Abolished | law-23 | |
| I134 | Paul's three positions in 1 Cor 9:20-21 (under the law / without law / in-law to Christ) represent three successive dispensations: old covenant to lawlessness to new law of Christ. | I-D | Paul says he becomes 'as a Jew' to Jews, 'as without law' to Gentiles, while being 'ennomos Christou' (E471, 1 Cor 9:20-21). But the context is Paul's MISSIONARY ADAPTATION: v.19 'I made myself servant unto all, that I might gain the more'; v.22 'I am made all things to all men.' The three positions describe audiences, not periods. | Requires adding a dispensational framework the text does not contain. Paul's context is evangelistic method (gaining different audiences), not historical periodization. | 1,3 | Abolished | law-23 | |
| I136 | All sabbaths (including the weekly Sabbath) are part of one unified ceremonial system, all of which were abolished at the cross. | I-D | Lev 23:2 uses moadim before stating the weekly Sabbath in v.3, which could be read as including the weekly Sabbath among the moadim. Col 2:16-17 (E055) mentions sabbaton as 'a shadow.' But E127 (Lev 23:38 millibad separation), E481 (different work prohibitions), E482 (Num 28-29 separate category), E063 (creation origin), E086 (fourth commandment grounds in creation), N021 (explicit textual separation), N115-N116 (vocabulary distinctions) present textual evidence of a distinction. | Requires overriding the millibad separation (E127/N021), the vocabulary distinctions (N115-N116), the structural separation (N114, N117), and the creation grounding (E063, E086). The claim that all sabbaths are one system requires treating these textual distinctions as insignificant. | 1,3 | Abolished | law-24 | law-26 |
| I144 | ALL sabbaths (including the weekly Sabbath) are part of one unified ceremonial system abolished at the cross. The moral/ceremonial distinction has no biblical warrant. | I-D | E055 (Col 2:16), E417 (Gal 4:10). OVERRIDES: E127 (Lev 23:38 millibad), E086 (creation grounding), E001-E008 (Decalogue markers), E481 (work prohibitions), E337 (sabbatismos), E095 (Isa 56 foreigners), E096 (Isa 66:23), N021, N120, N121. | Requires overriding millibad separation, creation grounding, Decalogue membership, sabbatismos, universal scope. Adds all sabbaths are one when text distinguishes them. | 1,3 | Abolished | law-25 | law-26 |
| I150 | Romans 14:5 teaches that the weekly Sabbath is no longer binding because Paul treats 'days' as a matter of individual conscience rather than settled doctrine. The Sabbath's Decalogue status is overridden by its inclusion in the 'doubtful disputations' category. | I-D | E499 (Rom 14:5 mentions 'one day' without naming the Sabbath). OVERRIDES: E025 (Rom 3:31: Paul establishes the law in the same epistle); E010 (Rom 7:7,12: the Decalogue = holy/just/good); E086 (Sabbath in the Decalogue); N128 (sabbaton absent); N129 (genre = doubtful disputations). | The passage does not name the Sabbath (N128). Reading the 'day' as the Sabbath requires overriding Paul's Decalogue affirmations in the same epistle (E025, E010) and treating a Decalogue commandment as a 'doubtful disputation' despite the text's own genre classification (N129). | 1,3 | Abolished | law-26 | law-27 |
| I154 | The Sabbath was only for ethnic Israel, not for Gentile believers. Requires overriding Isa 56:6-7 (foreigners included, E095/E384), Mrk 2:27 (anthropos = humanity, E087), Isa 66:23 (all flesh, E096), and Acts 18:4 (Greeks, E505) by elevating children of Israel in Exo 31:16 above multiple universal statements. | I-D | E095, E384, E087, E096, E505, E500 | Requires adding the concept that children of Israel excludes all others despite contrary explicit texts extending Sabbath to foreigners, humanity, all flesh, and Greeks. | 1,3 | Abolished | law-27 | |
| I155 | Christians should observe Sunday (the first day of the week) instead of the seventh-day Sabbath. No verse commands Sunday observance or transfers Sabbath sanctity to the first day. Acts 20:7 is a single event narrative; 1 Cor 16:2 is private financial preparation; Rev 1:10 does not identify which day. | I-D | E507, E508, E509, N134 | Requires adding a concept the text does not contain (day transfer) and applying church tradition as external framework. Overrides N134. | 1,3 | Abolished | law-27 | |
| I156 | Isaiah's Sabbath prophecies (Isa 56, 58, 66) use Sabbath language figuratively for generic worship, not literal seventh-day observance. Requires overriding specific temporal language (weekly distributive idiom), specific moral pairing, and divine possessive (my holy day) with no textual indicator of figurative intent. | I-D | E096, E490, E095, E384, E335 | Requires adding a figurative reading the text does not signal and applying a spiritualizing hermeneutic external to the text. | 1,3 | Abolished | law-27 | |
| I157 | Galatians 4:10 includes the Sabbath among the days being condemned. The word sabbaton does not appear in Galatians. The context is the circumcision controversy (Gal 2:3-5; 5:2-6; 6:12-15). Requires adding the weekly Sabbath to a passage that does not name it. | I-D | E417, N132 | Requires adding a concept (Sabbath) to a text that does not name it and whose context is circumcision. | 1,2 | Abolished | law-27 |