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What Was Abolished at the Cross?

Question

Which specific laws were abolished at the cross and which remain? Investigate every NT passage describing something as nailed, abolished, done away, or changed. Identify specific content by Greek vocabulary: what does dogma vs. entole vs. nomos identify? What was the cheirographon?

Summary Answer

The seven primary NT abolition passages (Col 2:14-17, Eph 2:15, Heb 7:12, Heb 9:10, Heb 10:1-9, 2 Cor 3:7-11, Gal 3:13) each identify something different as abolished, nailed, changed, or removed -- and none of them explicitly names the Decalogue or the moral law as the thing abolished. The Greek vocabulary in each passage specifies the referent: cheirographon tois dogmasin (hand-written certificate of ordinances) in Col 2:14, ton nomon ton entolon en dogmasin (the law of commandments in ordinances) in Eph 2:15, the priesthood law in Heb 7:12, dikaiomata sarkos (carnal ordinances -- meats, drinks, washings) in Heb 9:10, thusia kai prosphora (sacrifice and offering) in Heb 10:1-9, ten doxan (the glory) in 2 Cor 3:7, and kataras tou nomou (the curse of the law) in Gal 3:13. The vocabulary dogma (G1378) is used in the two primary abolition texts (Col 2:14; Eph 2:15) and is never used for the Decalogue. The term cheirographon means "hand-written" -- the Decalogue was written by "the finger of God."

Key Verses

Colossians 2:14 -- "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross."

Colossians 2:16-17 -- "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."

Ephesians 2:15 -- "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace."

Hebrews 7:12 -- "For the priesthood being changed, there is made of necessity a change also of the law."

Hebrews 9:10 -- "Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation."

Hebrews 10:8-9 -- "Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second."

Galatians 3:13 -- "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree."

2 Corinthians 3:7 -- "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away."

Evidence Classification

Evidence items tracked in law-master-evidence.md

Explicit Statements

# Explicit Statement Reference Position Tree 3 Trace
E1 "Blotting 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." Col 2:14 Continues V1: Yes (cheirographon = hand-written, distinguishes from God-written Decalogue; dogma identifies abolition target as ordinances, not moral law). Gate 1: PASS -- cheirographon + dogma identify specific category (not Decalogue). Gate 2: PASS -- auto (neuter) refers to cheirographon (neuter), not nomos (masculine). Gate 3: PASS -- didactic epistle. Gate 4: PASS -- consistent with E053, E054. -> Master E054
E2 "Having abolished (katargesas) in his flesh the enmity, even the law of commandments contained in ordinances (ton nomon ton entolon en dogmasin); for to make in himself of twain one new man." Eph 2:15 Continues V1: Yes (dogma qualifier specifies ceremonial ordinances; context is Jew/Gentile wall created by circumcision, vv.11-12). Gate 1: PASS -- dogmasin qualifies which commandments. Gate 2: PASS -- three-layer construction (nomos + entolon + dogmasin) narrows scope. Gate 3: PASS -- didactic epistle. Gate 4: PASS -- consistent with E053. -> Master E053
E3 "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." Col 2:16-17 Neutral V2: Yes candidate (cessation vocabulary: "shadow"). Step 2, Gate 1: "sabbath days" referent ambiguous -- could be annual ceremonial sabbaths or weekly Sabbath. FAIL. Step 3 RC1: Referent of "sabbath" is ambiguous. RC3: Neither V1 nor V2 clearly applies to moral law specifically. -> Neutral. -> Master E055
E4 "The priesthood being changed (metatithemenes), there is made of necessity a change (metathesis) also of the law." Heb 7:12 Neutral V2: Yes candidate (law "changed"). Step 2, Gate 1: "the law" is identified by context as the law governing the Levitical priesthood (vv.5, 11, 16, 18). Both sides agree the Levitical law changed. FAIL for positional (referent is priesthood law, not the Decalogue). Step 3, RC3: Restate: "The law governing the Levitical priesthood was changed when the priesthood changed from Aaron's order to Melchizedek's order." This is ceremonial law cessation. -> Neutral (common ground). -> Master E151
E5 "Who is made, not after the law of a carnal commandment (entoles sarkines), but after the power of an endless life." Heb 7:16 Neutral V2: Yes candidate ("carnal commandment" replaced). Gate 1: The "carnal commandment" is identified by context as the Levitical succession law (hereditary priesthood). Both sides agree this changed. -> Neutral (common ground). -> Master E152
E6 "There is verily a disannulling (athetesis) of the commandment (entoles) going before for the weakness and unprofitableness thereof. For the law made nothing perfect." Heb 7:18-19 Neutral V2: Yes candidate ("disannulling" of commandment). Gate 1: The "commandment going before" is the Levitical priesthood succession law (vv.5, 11, 16). Both sides agree this was set aside. -> Neutral (common ground). -> Master E153
E7 "[Which stood] only in meats and drinks, and divers washings, and carnal ordinances (dikaiomata sarkos), imposed on them until the time of reformation." Heb 9:10 Neutral V2: Yes candidate (temporary ordinances). Gate 1: The referent is explicitly identified as "meats, drinks, washings." Both sides agree these ceremonial regulations ceased. -> Neutral (common ground). -> Master E136
E8 "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." Heb 10:1 Neutral V2: Yes candidate ("shadow," inability to perfect). Gate 1: "The law" is identified by context as the sacrificial system ("those sacrifices"). Both sides agree the sacrificial system was a shadow. -> Neutral (common ground). -> Master E056
E9 "He taketh away the first, that he may establish the second." Heb 10:9 Neutral V2: Yes candidate ("taketh away the first"). Gate 1: "The first" is identified by vv.5-8 as "sacrifice and offering and burnt offerings." Both sides agree the sacrificial system was taken away. -> Neutral (common ground). -> Master E133
E10 "This is the covenant that I will make with them...I will put my laws (nomous) into their hearts, and in their minds will I write them." Heb 10:16 Continues V1: Yes (law written on hearts -- continuation vocabulary; law endures in the new covenant). Gate 1: PASS -- "my laws" is God's law internalized. Gate 2: PASS -- nomous (plural) refers to God's laws. Gate 3: PASS -- didactic epistle quoting OT prophecy. Gate 4: PASS -- consistent with E038, E039. -> Master E039 (already registered)
E11 "The ministration of death, written and engraven in stones, was glorious...which glory (ten doxan...ten katargoumenen) was to be done away." 2 Cor 3:7 Neutral V2: Yes candidate ("done away"). Step 2, Gate 2: FAIL -- katargoumenen is FEMININE participle agreeing with doxan (glory, feminine), NOT nomos (law, masculine). The grammar says the GLORY was done away, not the law. Step 3, RC2: Restate: "The glory of Moses' face was fading/being done away." RC3: Neither V1 nor V2 applies -- this is about fading glory, not law continuation or cessation. -> Neutral. -> Master E048
E12 "For if that which is done away (to katargoumenon, NEUTER) was glorious, much more that which remaineth (to menon) is glorious." 2 Cor 3:11 Neutral V2: Yes candidate ("done away"). Gate 2: FAIL -- katargoumenon is NEUTER, agreeing with neither diakonia (fem) nor nomos (masc). Refers to the fading glory-system. Step 3, RC3: Restate: "The old glory-dispensation is surpassed by the new." -> Neutral.
E13 "Christ hath redeemed us from the curse of the law (ek tes kataras tou nomou), being made a curse for us." Gal 3:13 Neutral V2: Yes candidate (redemption from curse). Gate 1: FAIL -- The referent of removal is "the CURSE of the law," not the law itself. The law's penalty is removed, not the law. Step 3, RC2: Restate: "Christ bore the law's curse/penalty so believers are freed from its condemnation." RC3: Neither V1 (continuation) nor V2 (cessation) vocabulary -- this is about penalty removal, not law continuation or abolition. -> Neutral.
E14 "Think not that I am come to destroy (katalusai) 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 V1: Yes ("not come to destroy the law," duration "till heaven and earth pass"). Gate 1: PASS -- "the law" is unqualified and comprehensive. Gate 2: PASS -- katalusai is unambiguous denial. Gate 3: PASS -- didactic discourse (Sermon on the Mount). Gate 4: PASS -- consistent with E025, E030-E033. -> Master E021
E15 "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 V1: Yes (continuation of commandments in the kingdom). Gate 1: PASS -- "these commandments" refers to the law just mentioned (vv.17-18). Gate 2: PASS -- unambiguous. Gate 3: PASS -- didactic. Gate 4: PASS -- consistent with E021. -> Master E043
E16 "Do we then make void (katargoumen) the law through faith? God forbid: yea, we establish (histanomen) the law." Rom 3:31 Continues V1: Yes ("establish the law" through faith). Gate 1: PASS -- "the law" follows a discussion of justification by faith (Rom 3). Gate 2: PASS -- emphatic denial (me genoito = "God forbid"). Gate 3: PASS -- didactic epistle. Gate 4: PASS -- consistent with E010-E011, E021. -> Master E025
E17 "The law is holy, and the commandment holy, and just, and good." Paul identifies the law by the 10th commandment (Rom 7:7). Rom 7:12; 7:7 Continues -> Master E010
E18 "We know that the law is spiritual: but I am carnal, sold under sin." Rom 7:14 Continues -> Master E011
E19 "That the righteousness (to dikaioma) of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom 8:4 Continues V1: Yes (law's righteousness fulfilled in Spirit-walkers). Gate 1: PASS -- "the law" in this context = the moral law (Rom 7:7-8:4 identifies the Decalogue). Gate 2: PASS -- dikaioma here = moral righteous requirement. Gate 3: PASS -- didactic. Gate 4: PASS -- consistent with E010, E011, E026. -> Master E026
E20 "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God (entole tou theou)." 1 Cor 7:19 Continues V1: Yes (ceremonial dismissed; moral commandments affirmed). Gate 1: PASS -- entole (commandment) distinguished from circumcision (ceremony). Gate 2: PASS -- "nothing" vs. "the keeping of commandments" is unambiguous contrast. Gate 3: PASS -- didactic. Gate 4: PASS -- consistent with E031-E033, E143. -> Master E143
E21 "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things: abstain from meats offered to idols, blood, things strangled, and fornication." Acts 15:28-29 Neutral The Council releases Gentiles from circumcision and ceremonial law but retains moral prohibition (fornication). Both sides agree ceremonial was not binding on Gentiles. -> Master E146
E22 "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Paul cites Deu 27:26. Gal 3:10 Neutral V2: candidate (curse vocabulary). Gate 1: "the book of the law" is Moses' written book (Deu 31:24-26). The text states what it says -- a curse for disobedience to the book of the law. Both sides accept this as a textual fact. -> Neutral.
E23 "Wherefore then serveth the law? It was added because of transgressions, till the seed should come." Gal 3:19 Neutral V2: candidate ("added...till"). Gate 1: FAIL -- referent of "the law" is ambiguous. Could be the whole Mosaic system or the added ceremonial legislation. -> Neutral. -> Master E058
E24 "The law was our schoolmaster to bring us unto Christ...after that faith is come, we are no longer under a schoolmaster." Gal 3:24-25 Neutral V2: candidate ("no longer under"). Gate 1: FAIL -- referent of "the law" is ambiguous. -> Neutral. -> Master E059
E25 "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." Heb 8:13 Neutral V2: candidate ("vanish away"). Gate 1: Referent is the old COVENANT arrangement, not the moral law. Both sides agree the old covenant administration changed. -> Neutral. -> Master E057
E26 "For what the law could not do, in that it was weak through the flesh, God sending his own Son...condemned sin in the flesh." Rom 8:3 Neutral The limitation is "through the flesh" (not the law's fault). Both sides accept. -> Master E062
E27 "Christ is the end (telos) of the law for righteousness to every one that believeth." Rom 10:4 Neutral V2: candidate ("end" of the law). Gate 2: FAIL -- telos has semantic range (goal/purpose OR termination). -> Neutral. -> Master E061
E28 "Ye also are become dead to the law by the body of Christ." / "We are delivered from the law." Same chapter: law is "holy, just, good, spiritual." Rom 7:4, 6, 12, 14 Neutral V2: candidate ("dead to the law," "delivered from the law"). Gate 2: FAIL -- same chapter calls the law "holy, just, good" (v.12) and "spiritual" (v.14). The context is about death to the law's condemnation, not the law's abolition. -> Neutral. -> Master E060
E29 "It is easier for heaven and earth to pass, than one tittle of the law to fail." Luk 16:17 Continues V1: Yes (law endures). Gate 1: PASS -- "the law" unqualified. Gate 2: PASS -- hyperbolic durability statement. Gate 3: PASS -- didactic. Gate 4: PASS -- consistent with E021. -> Master E022
E30 The Greek word dogma (G1378) appears 5 times in the NT. It is used for Caesar's decree (Luke 2:1), Caesar's decrees (Acts 17:7), the Jerusalem Council's decrees (Acts 16:4), and the "ordinances" abolished in Eph 2:15 and Col 2:14. It never appears in connection with the Decalogue. Lexical data Neutral Grammatical fact both sides must accept. -> Master: already captured as part of N018 basis. See new E249 below.
E31 Cheirographon (G5498) is a hapax legomenon meaning "hand-written." The Decalogue was written by "the finger of God" (Exo 31:18; Deu 9:10). The book of the law was written by Moses' hand (Deu 31:24). Col 2:14; Exo 31:18; Deu 31:24 Neutral Lexical and textual facts both sides must accept. -> See new E250 below.
E32 In 2 Cor 3:7, katargoumenen is a FEMININE singular participle. It agrees grammatically with ten doxan (the glory, feminine), not with ho nomos (the law, masculine) or he diakonia (the ministration, feminine nominative). 2 Cor 3:7 (grammar) Neutral Grammatical fact both sides must accept. -> See new E251 below.
E33 In Gal 3:13, the object of redemption is "ek tes kataras tou nomou" (from the curse OF the law). The text says Christ redeemed from the curse, not from the law. Gal 3:13 Neutral Textual fact both sides must accept. -> See new E252 below.
E34 In Heb 7:16,18, entole refers to the commandment governing Levitical priestly succession ("law of a carnal commandment," "commandment going before...for the weakness and unprofitableness thereof"), not to the Decalogue. Heb 7:16, 18 Neutral Textual fact: the context identifies which commandment. -> See new E253 below.
E35 In Heb 10:16, after describing the removal of the sacrificial system (vv.1-9), the author quotes Jer 31:33: "I will put my laws (nomous) into their hearts, and in their minds will I write them." The law continues in the new covenant. Heb 10:16 Continues V1: Yes (law on hearts). Gate 1: PASS -- "my laws" = God's laws. Gate 2: PASS. Gate 3: PASS. Gate 4: PASS -- consistent with E038, E039. -> Master E039 (already registered)
E36 "He shall cause the sacrifice and the oblation to cease." Daniel prophesies the end of the sacrificial system. Dan 9:27 Neutral Both sides agree the sacrificial system ceased. -> Master E141
E37 "For the law was given by Moses, but grace and truth came by Jesus Christ." Jhn 1:17 Neutral Both sides accept as textual fact. -> Master E090
E38 Col 2:20-22: "Why...are ye subject to ordinances (dogmatizesthe), (Touch not; taste not; handle not; Which all are to perish with the using;) after the commandments and doctrines of men (entalmata kai didaskalias ton anthropon)?" Paul identifies the "ordinances" as "commandments and doctrines of men." Col 2:20-22 Neutral Textual fact: Paul identifies the ordinances. Both sides must accept. -> See new E254 below.
E39 "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 V1: Yes (Decalogue commandment cited as authoritative; distinction indicator -- same epistle that abolishes dogma-qualified law cites Decalogue as binding). Gate 1: PASS -- entole here is identified by its content (5th commandment) as the Decalogue. Gate 2: PASS -- imperative mood (tima = "honour"), called entole with epangelia (promise). Gate 3: PASS -- didactic epistle. Gate 4: PASS -- consistent with E020/E143, E016/E025. -> See new master item below.
E40 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 word appears in both an abolition context and an emphatic denial-of-abolition context. Eph 2:15; Rom 3:31 Neutral Grammatical/lexical observation both sides must accept: the same verb katargeo (G2673) appears in both passages. -> See new master item below.
E41 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 Grammatical observation both sides must accept: the three-layer construction is visible in the Greek text. -> See new master item below.

Necessary Implications

# Necessary Implication Based on Position Tree 4 Trace
N1 None of the seven primary 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. E1-E13, E22-E28 (all seven passages examined -- none names the Decalogue) Continues Gate 0: N-Test 1 (universal agreement): Both sides must agree that no passage names the Decalogue -- this is a verifiable observation about what the texts say and do not say. YES. N-Test 2 (no interpretation): No interpretation required -- either the text names the Decalogue or it does not. YES. N-Test 3 (zero added concepts): No concepts added. YES. -> PASS. Tree 3: V1: Yes -- the absence of the Decalogue as the abolition target, combined with explicit identification of other referents, supports the distinction between what was abolished and what was not. This supports the Continues position because it undermines the claim that the Decalogue was abolished at the cross. Gate 1: PASS. Gate 2: PASS. Gate 3: PASS. Gate 4: PASS -- consistent with N017, N018. -> Continues.
N2 The Greek vocabulary in the two primary "nailed/abolished" texts (Col 2:14 and Eph 2:15) uses dogma (G1378) to characterize what was abolished. Dogma is never used for the Decalogue in any NT passage. E1, E2, E30 Continues Gate 0: All three tests pass -- the presence/absence of dogma is a verifiable lexical fact. Tree 3: V1: Yes -- different vocabulary for abolished items vs. moral commandments supports a distinction. Gate 1: PASS. Gate 2: PASS. Gate 3: PASS. Gate 4: PASS -- consistent with N018. -> Continues. -> Master N018 (already registered)
N3 The only item said to be "nailed to the cross" (Col 2:14) is the cheirographon (hand-written document). The Decalogue was written by "the finger of God" (Exo 31:18; Deu 9:10), not by human hands. The book of the law was written by Moses' hand (Deu 31:24). The text presents two different authorships. E31, E003, E009 Continues Gate 0: All three tests pass -- cheirographon means "hand-written" (lexical fact); the Decalogue was God-written (textual fact); these are different (unavoidable conclusion). Tree 3: V1: Yes -- the hand-written / God-written distinction differentiates what was nailed from the Decalogue. Gate 1: PASS. Gate 2: PASS. Gate 3: PASS. Gate 4: PASS. -> Continues. -> Master N018 (extends it)
N4 Hebrews 10:1-16 both removes the sacrificial system (vv.1-9) and affirms that God will write "my laws" on hearts (v.16, quoting Jer 31:33). The same passage that describes ceremonial abolition also describes moral law continuation. E8, E9, E10/E35 Continues Gate 0: All three tests pass -- the juxtaposition is directly observable in the text. Tree 3: V1: Yes -- the passage itself distinguishes what is removed (sacrifices) from what continues (laws on hearts). Gate 1: PASS. Gate 2: PASS. Gate 3: PASS. Gate 4: PASS -- consistent with E039, E133. -> Continues.
N5 In 2 Cor 3:7, katargoumenen (present passive participle, FEMININE singular) agrees grammatically with ten doxan (the glory, FEMININE) and not with ho nomos (the law, MASCULINE). The text states that the glory was being done away, not the law. E32 Neutral Gate 0: All three tests pass -- this is a grammatical fact. The participle's gender agreement is verifiable. -> PASS. Tree 3: V1/V2: Neither applies. This is a grammatical observation. -> Neutral.
N6 In Gal 3:13, the preposition ek + genitive (ek tes kataras tou nomou) identifies "the curse of the law" as the thing from which Christ redeemed, not "the law" itself. The law possesses the curse (genitive); the curse is the object of redemption. E33 Neutral Gate 0: All three tests pass -- prepositional structure is a grammatical fact. -> Neutral.
N7 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, "God forbid"). The same author using the same verb abolishes one referent while denying he abolishes another. This entails Paul recognizes a distinction between what katargeo applies to and what it does not. E40, E2, E16 Continues Gate 0: N-Test 1 (universal agreement): Both sides must agree Paul uses katargeo in both passages -- verifiable lexical fact. YES. N-Test 2 (no interpretation): The verb form is the same lemma (G2673) in both passages -- no interpretation required. YES. N-Test 3 (zero added concepts): No concept added beyond what E40 observes -- same word, different applications. YES. -> PASS. Tree 3: V1: Yes -- the same author distinguishing what katargeo applies to implies he recognizes categories within "the law." Gate 1: PASS -- the distinction is between dogma-qualified law (Eph 2:15) and unqualified nomos (Rom 3:31). Gate 2: PASS -- me genoito is emphatic denial. Gate 3: PASS -- didactic epistles. Gate 4: PASS -- consistent with N018, N043. -> Continues. -> See new master item below.
N8 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. E39, E2 Continues Gate 0: N-Test 1 (universal agreement): Both sides must agree that Eph 6:2-3 quotes the 5th commandment -- it is a direct citation. Both must agree Eph 2:15 uses katargeo. YES. N-Test 2 (no interpretation): No interpretation required -- same epistle, same author, one abolishes, the other cites as binding. YES. N-Test 3 (zero added concepts): The observation is about what the same document contains in two locations. No concept added. YES. -> PASS. Tree 3: V1: Yes -- the same-epistle juxtaposition of abolition (dogma-qualified) and affirmation (Decalogue) demonstrates a distinction. Gate 1: PASS. Gate 2: PASS. Gate 3: PASS. Gate 4: PASS -- consistent with N043, N044. -> Continues. -> See new master item below.

Inferences

# Claim Type What the Bible Actually Says Why This Is an Inference Criteria
I1 The Bible teaches that all seven NT abolition passages refer to the same thing: the ceremonial/sacrificial system and its regulations, not the moral law. I-A Continues E1-E13 each identify different specific referents (dogma, cheirographon, dikaiomata sarkos, thusia, doxa, katara). None names the Decalogue (N1). Dogma is never used for the Decalogue (N2). The cheirographon was hand-written; the Decalogue was God-written (N3). Heb 10:1-16 removes sacrifices but writes law on hearts (N4). Although each passage specifies its referent, claiming all seven describe "the ceremonial system" requires systematizing them into a single unified framework. The text does not make this summary claim in one place.
I2 The Bible teaches that dogma (G1378) and cheirographon (G5498) form a distinct "cessation vocabulary" that is separate from entole (G1785) and nomos (G3551) when the latter refer to the moral law, establishing two categories within NT law vocabulary. I-A Continues Dogma: used in Col 2:14 and Eph 2:15 for what is abolished (E1, E2); never for the Decalogue (E30/N2). Cheirographon: hand-written (E31); only in Col 2:14. Entole: used for "the commandments of God" that continue (1 Cor 7:19 = E20/E143; Rev 12:17 = E031; Rev 14:12 = E032). The claim that these constitute two separate vocabulary sets requires systematizing their distribution patterns across multiple authors. The NT does not state "dogma = ceremonial, entole = moral."
I3 The Bible teaches that the entire Mosaic law (including the Decalogue and Sabbath) was abolished at the cross, since these seven passages use "the law" (nomos) and "commandments" (entole) alongside dogma when describing abolition. I-B Abolished FOR the claim: Eph 2:15 uses nomos and entole alongside dogma (E2). Heb 7:12 says "the law" changed (E4). Gal 3:24-25 says "no longer under a schoolmaster" (E24). Rom 7:4,6 says "dead to the law" (E28). AGAINST the claim: None of the 7 passages names the Decalogue as abolished (N1). Dogma never refers to the Decalogue (N2). Cheirographon = hand-written, not God-written (N3). Rom 3:31 says "we establish the law" (E16). Rom 7:12 calls the Decalogue "holy, just, good" (E17). Heb 10:16 writes law on hearts (N4). 1 Cor 7:19 affirms "keeping the commandments" (E20). The "FOR" texts use nomos/entole but always with qualifying context that specifies non-Decalogue referents (dogmasin in Eph 2:15, priesthood in Heb 7, pedagogical function in Gal 3). To read them as including the Decalogue requires overriding the qualifiers.
I4 The Bible teaches that "the handwriting of ordinances" (cheirographon tois dogmasin) nailed to the cross (Col 2:14) is a certificate of moral indebtedness (record of sins), not the Mosaic law code. I-B Neutral FOR: In Greco-Roman legal contexts, cheirographon was a debt certificate. The text says it was "against us" and "contrary to us" -- fitting a record of debt. AGAINST: The qualifying phrase tois dogmasin (in/by the ordinances) connects it to legal regulations, not just personal sins. Col 2:20 uses dogmatizo for the same ordinances. The context moves from the nailing (v.14) to freedom from food/feast/sabbath regulations (v.16). The "debt certificate" reading introduces an external framework (Greco-Roman legal usage) while the "ordinances" reading is based on the text's own vocabulary (dogmasin, dogmatizo). Whether cheirographon = personal debt record or = Mosaic ordinance code requires choosing between referents.
I5 The Bible teaches that all law is a single undivided body, so the abolition of any part (ceremonial) entails the abolition of the whole (including the Decalogue). I-D Abolished The text does not state that all law is indivisible. E001 through E009 establish different delivery modes, authorships, media, and repositories for the Decalogue vs. other laws. N001, N002, N011-N015 document the distinction as textually observable. E143 (1 Cor 7:19) dismisses circumcision while affirming commandments in the same verse. This claim requires overriding these textual distinctions. Requires overriding E001-E009 (distinct delivery), N001-N002 (distinct repositories), N017 (shadow vocabulary only ceremonial), N018 (dogma never for Decalogue), E143 (1 Cor 7:19 distinguishes).
I6 The Bible teaches that 2 Corinthians 3:7-13 describes the abolition of the Decalogue itself, since the Decalogue was "written and engraven in stones" and the passage describes something "done away." I-B Abolished FOR: 2 Cor 3:7 says "the ministration of death, written and engraven in stones" and uses katargeo vocabulary. The Decalogue was written on stones. AGAINST: katargoumenen (v.7) is FEMININE, agreeing with doxan (glory), not nomos (law) -- E32/N5. In vv.11,13, the participles are NEUTER, matching neither diakonia nor nomos -- E12. Paul in Rom 3:31 says "we establish the law" -- E16. Same author calls the law "holy, just, good" -- E17. The "FOR" reading requires ignoring the gender agreement of the participle (E32/N5). The grammar specifies that the GLORY is done away, not the law. Reading the passage as abolishing the Decalogue requires the participle to modify nomos (masculine) when it is feminine (agreeing with doxa).
I7 The Bible teaches that the "sabbath days" in Col 2:16-17 include the weekly seventh-day Sabbath, and the passage teaches it was abolished as "a shadow." I-B Abolished FOR: sabbaton can refer to the weekly Sabbath; the text does not explicitly distinguish ceremonial from weekly. AGAINST: The sequence "holyday, new moon, sabbath" mirrors the OT ceremonial calendar pattern (1 Chr 23:31; 2 Chr 2:4; Ezek 45:17). The weekly Sabbath is grounded in creation (E086/E063) and placed inside the Decalogue, while ceremonial sabbaths are "beside the sabbaths of the LORD" (E127/N021). The context of Col 2:14 uses dogma vocabulary (E1) which is never used for the Decalogue (N2). Requires choosing between sabbaton = weekly Sabbath or = annual/ceremonial sabbaths. The OT parallel pattern and the dogma context point to ceremonial sabbaths, but the text does not explicitly say "annual sabbaths only."
I8 The Bible teaches that "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 of partition" between Jew and Gentile. I-B Abolished FOR the claim: Eph 2:14 refers to "the middle wall of partition" (to mesotoichon tou phragmou), suggesting the entire law that separated Jew from Gentile. "The law" (ton nomon) is a comprehensive term. The context is Jew/Gentile unity -- the whole law divided them. AGAINST the claim: The text narrows progressively: ton nomon -> ton entolon -> en dogmasin (E41). Each word restricts the referent further. Dogma (G1378) is never used for the Decalogue (N2/E30). In the SAME epistle, Paul quotes the 5th commandment as binding (E39/Eph 6:2-3), calling it entole (N8). Paul in Rom 3:31 emphatically denies making void "the law" using the same verb katargeo (E40/N7). 1 Cor 7:19 distinguishes circumcision from "commandments of God" (E20/E143). The "FOR" reading requires nomos in v.15 to mean "all 613 laws" despite the dogmasin qualifier and the same-epistle Decalogue citation. To read the entire law as abolished, one must override the narrowing construction (E41), ignore the same-epistle binding Decalogue quotation (E39/N8), and dismiss the katargeo distinction (E40/N7).
I9 The Bible teaches that Paul recognizes categories within "the law" because he uses katargeo (G2673) to abolish dogma-qualified ordinances (Eph 2:15) while emphatically denying that katargeo applies to "the law" (Rom 3:31), and simultaneously dismisses circumcision as "nothing" while affirming "the keeping of the commandments of God" (1 Cor 7:19). A single author across related epistles abolishes one category (dogma/ordinances) while establishing another (entole/commandments of God). I-A Continues All components are from E/N tables: E2 (Eph 2:15 text), E16 (Rom 3:31 text), E20 (1 Cor 7:19 text), E39 (Eph 6:2-3 text), E40 (same katargeo verb in both), E41 (narrowing construction), N2 (dogma never for Decalogue), N7 (katargeo distinction), N8 (same-epistle Decalogue citation). The inference requires systematizing Paul's vocabulary patterns (katargeo + dogma = abolished; katargeo + nomos = "God forbid"; entole theou = kept) across multiple passages into a unified claim about Pauline law categories. No individual passage states "Paul recognizes two categories of law."

I-B Resolution Subsections

I-B Resolution: I3 -- The Entire Mosaic Law Was Abolished at the Cross

Step 1 -- Tension: - FOR (Abolished): E2 (Eph 2:15 uses nomos + entole + dogma), E4 (Heb 7:12 says "change of the law"), E24 (Gal 3:24-25 "no longer under schoolmaster"), E28 (Rom 7:4,6 "dead to the law") - AGAINST (Continues): N1 (no passage names the Decalogue as abolished), N2 (dogma never for Decalogue), N3 (cheirographon = hand-written, not God-written), N4 (Heb 10 removes sacrifices but writes law on hearts), E16 (Rom 3:31 "we establish the law"), E17 (Rom 7:12 "holy, just, good"), E20 (1 Cor 7:19 "keeping the commandments of God"), E14 (Mat 5:17-18 "not come to destroy"), E15 (Mat 5:19 "break commandments = least in kingdom"), E29 (Luk 16:17 "easier for heaven and earth to pass")

Step 2 -- Clarity Assessment: | Item | Level | Rationale | |------|-------|-----------| | E14 (Mat 5:17-18) | Plain | Jesus directly addresses whether the law is destroyed. Uses emphatic denial. Didactic discourse. | | E16 (Rom 3:31) | Plain | Paul directly answers whether faith makes the law void. "God forbid." | | E17 (Rom 7:12) | Plain | Paul directly characterizes the Decalogue as holy, just, good. | | E20 (1 Cor 7:19) | Plain | Paul directly contrasts ceremonial (circumcision = nothing) with moral (keeping commandments of God). | | N1 (no passage names Decalogue) | Plain | Observable absence -- verifiable by reading all 7 passages. | | N2 (dogma never for Decalogue) | Plain | Observable vocabulary distribution -- verifiable from all NT occurrences. | | N3 (cheirographon = hand-written) | Plain | Lexical meaning of the word -- both sides accept. | | N4 (Heb 10 removes sacrifices + writes law on hearts) | Plain | Observable juxtaposition in the same passage. | | E32/N5 (2 Cor 3:7 grammar) | Plain | Verifiable gender agreement in the Greek text. | | E2 (Eph 2:15) | Contextually Clear | Uses nomos/entole, but the dogma qualifier narrows scope. | | E4 (Heb 7:12) | Contextually Clear | Says "change of the law," but context specifies priesthood law. | | E24 (Gal 3:24-25) | Ambiguous | "The law" could be the whole Torah or the ceremonial guardian. | | E28 (Rom 7:4,6) | Ambiguous | "Dead to the law" is followed in same chapter by affirmation of the law. |

Step 3 -- Weight: The AGAINST side has multiple Plain-level items: direct denials of abolition (E14, E16), direct characterization of the Decalogue as holy/good/spiritual (E17), explicit distinction between ceremonial and moral (E20), observable absence of the Decalogue in abolition texts (N1), vocabulary pattern (N2, N3), textual juxtaposition (N4), and grammatical fact (N5). The FOR side has Contextually Clear items (E2, E4 -- which, when context is considered, specify non-Decalogue referents) and Ambiguous items (E24, E28 -- where "the law" is unspecified).

Step 4 -- SIS Application: Plain statements govern Ambiguous ones. E14 ("not come to destroy the law") and E16 ("we establish the law") determine the reading of E24 and E28: when Paul says believers are "dead to the law" or "no longer under a schoolmaster," the plain statements require this to mean dead to the law's condemnation/custodial function, not dead to the law's moral authority.

Step 5 -- Resolution: Strong toward Continues Multiple Plain statements on the AGAINST side (both from Jesus and Paul) directly deny law abolition. The FOR side relies on Ambiguous references that, in their own contexts, specify non-Decalogue referents. The grammar (N5) and vocabulary (N2, N3) confirm this reading.

I-B Resolution: I4 -- Cheirographon as Certificate of Debt vs. Mosaic Law Code

Step 1 -- Tension: - FOR (debt certificate): Greco-Roman legal usage; "against us, contrary to us" language - AGAINST (ordinance code): tois dogmasin qualifier; Col 2:20 dogmatizo; v.16 food/feast/sabbath context

Step 2 -- Clarity Assessment: | Item | Level | Rationale | |------|-------|-----------| | Col 2:14 text itself | Contextually Clear | The phrase includes tois dogmasin, connecting to ordinances. | | Col 2:16-20 context | Contextually Clear | The passage immediately discusses food, feast, sabbath, then "ordinances" (dogmatizo). | | Greco-Roman background | External framework | Introduces legal context from outside the text. |

Step 3 -- Weight: The text's own qualifier (tois dogmasin) and the immediately following context (v.16: food/drink/feast/sabbath; v.20: dogmatizo) favor the "ordinance code" reading. The "debt certificate" reading relies on external Greco-Roman background.

Step 4 -- SIS Application: The text itself provides the interpretive key: dogmasin in v.14, dogmatizesthe in v.20, and the ceremonial list in v.16 form a connected vocabulary chain. The external debt-certificate meaning is not required by the text.

Step 5 -- Resolution: Moderate toward "ordinance code" reading The text's own vocabulary chain (dogmasin -> dogmatizesthe -> food/feast/sabbath) provides sufficient interpretive context. The debt-certificate reading is a compatible supplementary interpretation (I-C) but does not override the text's own vocabulary. Both readings agree that the cheirographon is NOT the Decalogue.

I-B Resolution: I6 -- 2 Corinthians 3:7-13 Abolishes the Decalogue

Step 1 -- Tension: - FOR (Abolished): The passage mentions law "written and engraven in stones" (clearly the Decalogue) and uses katargeo vocabulary. - AGAINST: katargoumenen (v.7) is FEMININE, agreeing with doxan (glory), not nomos (law) -- E32/N5. Participles in vv.11,13 are NEUTER. Paul says "we establish the law" (E16/Rom 3:31). Same author calls law "holy, just, good" (E17).

Step 2 -- Clarity Assessment: | Item | Level | Rationale | |------|-------|-----------| | E32/N5 (grammar) | Plain | Gender agreement is a verifiable grammatical fact. Feminine participle agrees with feminine noun (glory), not masculine (law). | | E16 (Rom 3:31) | Plain | Paul's direct statement on the same topic from the same author. | | E17 (Rom 7:12) | Plain | Paul's characterization of the Decalogue in the same corpus. | | 2 Cor 3:7 katargeo context | Ambiguous | The passage mentions both "written on stones" (Decalogue reference) and "glory" (what is done away). |

Step 3 -- Weight: Plain grammatical evidence (E32/N5) and plain authorial statements (E16, E17) on the AGAINST side. The FOR side rests on an Ambiguous reading that requires ignoring the participle's gender agreement.

Step 4 -- SIS Application: The grammar itself determines the reading: katargoumenen is feminine, agreeing with doxan (glory). This is not an interpretive choice -- it is a grammatical fact. The clear grammatical evidence governs the ambiguous reading.

Step 5 -- Resolution: Strong toward Continues The grammar unambiguously identifies THE GLORY as what is "done away" in v.7. Paul cannot be read as abolishing the Decalogue without overriding the gender agreement of the participle.

I-B Resolution: I7 -- Colossians 2:16 Abolishes the Weekly Sabbath

Step 1 -- Tension: - FOR (Abolished): sabbaton can mean weekly Sabbath; the text does not explicitly say "annual sabbaths only"; v.17 calls them "a shadow." - AGAINST: The sequence "holyday, new moon, sabbath" mirrors OT ceremonial calendar (1 Chr 23:31; 2 Chr 2:4; Ezek 45:17; Hos 2:11). The Sabbath is a creation ordinance (E086/E063/N010). The Sabbath is inside the Decalogue (E007/E008). Lev 23:37-38 separates feast sabbaths from weekly sabbaths (E127/N021). Col 2:14 context uses dogma vocabulary (E1/N2).

Step 2 -- Clarity Assessment: | Item | Level | Rationale | |------|-------|-----------| | E086 (Sabbath grounded in creation) | Plain | The fourth commandment explicitly states its creation basis. | | E127/N021 (Lev 23:37-38 distinction) | Plain | The OT text itself separates feast sabbaths from "the sabbaths of the LORD." | | N2 (dogma context) | Plain | The vocabulary chain links v.16 to v.14 (dogma). | | Col 2:16 sabbaton | Ambiguous | sabbaton can mean weekly or annual. The text does not specify. | | OT calendar pattern | Contextually Clear | The three-part sequence appears in multiple OT texts as a ceremonial pattern. |

Step 3 -- Weight: The Plain statements (creation grounding, Lev 23 distinction, dogma context) favor the reading that ceremonial sabbaths are in view. The reference in Col 2:16 is Ambiguous standing alone.

Step 4 -- SIS Application: The OT passages that use the same three-part sequence (feast, new moon, sabbath) consistently refer to the ceremonial calendar. Lev 23:37-38 explicitly places feast sabbaths "beside" the weekly Sabbath. The plain OT texts govern the reading of the ambiguous Col 2:16.

Step 5 -- Resolution: Moderate toward Continues The ceremonial-sabbath reading has support from multiple Plain OT texts and the dogma vocabulary context. The weekly-Sabbath reading rests on the ambiguity of sabbaton alone.

I-B Resolution: I8 -- Nomos in Eph 2:14-15 Refers to the Entire 613-Law System

Step 1 -- Tension: - FOR (Abolished): E2 (Eph 2:15 uses ton nomon -- "the law"), Eph 2:14 "the middle wall of partition" (suggests the whole law separating Jew from Gentile), the context is Jew/Gentile unity. - AGAINST (Continues): E41 (the three-layer narrowing construction: nomon -> entolon -> dogmasin narrows the referent), N2 (dogma is never used for the Decalogue), E39/N8 (same epistle quotes 5th commandment as binding in Eph 6:2-3), E40/N7 (Paul uses katargeo in Rom 3:31 and emphatically denies it applies to "the law"), E20 (1 Cor 7:19 distinguishes circumcision from "commandments of God"), N043 (no abolition passage names the Decalogue).

Step 2 -- Clarity Assessment: | Item | Level | Rationale | |------|-------|-----------| | E41 (narrowing construction) | Plain | The three-layer genitive/prepositional construction is a verifiable grammatical fact in the Greek text. | | E39 (Eph 6:2-3) | Plain | Direct quotation of the 5th commandment, called entole, in the same epistle. | | N8 (same-epistle contradiction) | Plain | Observable fact: same document abolishes in ch. 2, cites Decalogue as binding in ch. 6. | | E40/N7 (katargeo distinction) | Plain | Same verb, same author: abolishes in Eph 2:15, denies abolishing in Rom 3:31. | | N2 (dogma never for Decalogue) | Plain | Verifiable vocabulary distribution. | | E2 (Eph 2:15 "the law") | Contextually Clear | Uses "the law" but with dogmasin qualifier and Jew/Gentile context. | | Eph 2:14 "middle wall" | Ambiguous | The metaphor could refer to the whole law or specifically to the ceremonial regulations that separated Jew from Gentile (circumcision is the explicit context, vv.11-12). |

Step 3 -- Weight: The AGAINST side has multiple Plain items: the grammatical narrowing construction (E41), the same-epistle Decalogue citation (E39/N8), the katargeo denial (E40/N7), and the dogma vocabulary pattern (N2). The FOR side has one Contextually Clear item (E2 with qualifiers) and one Ambiguous item (the "middle wall" metaphor).

Step 4 -- SIS Application: The plain items govern the ambiguous. The three-layer construction in v.15 narrows the referent from "law" to a specific category ("of commandments in ordinances"). The same-epistle binding quotation of the 5th commandment (Eph 6:2-3) determines that Paul did not intend to abolish the Decalogue in ch. 2. The "middle wall" metaphor is governed by the specific vocabulary (dogmasin) that Paul uses to identify what was abolished.

Step 5 -- Resolution: Strong toward Continues The narrowing construction, the same-epistle Decalogue citation, the katargeo distinction, and the dogma vocabulary pattern all converge on the reading that Eph 2:15 abolishes a specific category of ordinances (dogma-qualified), not the entire 613-law system. The "entire law" reading requires overriding the grammatical narrowing, ignoring the same-epistle Decalogue quotation, and dismissing the katargeo distinction.

Verification Phase

Step A: Verify Explicit Statements

Each E-item in the table above either directly quotes or closely paraphrases actual verse text. Verified.

Items E30-E34 are grammatical/lexical observations (vocabulary distribution, gender agreement, prepositional structure). These are textual facts, not positional inferences. Items E40-E41 are grammatical/lexical observations about katargeo usage and the narrowing construction. These are textual facts.

Step A2: Verify Positional Classifications of E-items

Every E-item classified as Continues or Neutral has been traced through Tree 3 above. Items that failed a gate were reclassified per the reclassification protocol. Key gate failures: - E3 (Col 2:16-17): Gate 1 FAIL -- "sabbath" referent ambiguous -> Neutral - E4-E6 (Heb 7:12, 16, 18): Gate 1 -> referent is priesthood law -> Neutral (common ground) - E7 (Heb 9:10): Referent explicitly ceremonial -> Neutral (common ground) - E8-E9 (Heb 10:1, 9): Referent explicitly sacrificial -> Neutral (common ground) - E11 (2 Cor 3:7): Gate 2 FAIL -> grammar says GLORY is done away -> Neutral - E13 (Gal 3:13): Gate 1 FAIL -> referent is the CURSE, not the law -> Neutral

Step B: Verify Necessary Implications

  • N1: Verified -- observable absence of Decalogue naming across all 7 passages. No reader can deny this.
  • N2: Verified -- dogma distribution is a lexical fact. Master N018 already registered.
  • N3: Verified -- cheirographon = hand-written; Decalogue = God-written. Direct textual data.
  • N4: Verified -- Heb 10:1-9 + 10:16 juxtaposition is directly observable in the text.
  • N5: Verified -- grammatical gender agreement is verifiable from the Greek text.
  • N6: Verified -- prepositional structure is a grammatical fact.
  • N7: Verified -- katargeo (G2673) is verifiably the same lemma in Eph 2:15 and Rom 3:31. The same author abolishes one referent (dogma-qualified) and denies abolishing another (unqualified nomos). The distinction is unavoidable.
  • N8: Verified -- Eph 6:2-3 quotes the 5th commandment in the same epistle as Eph 2:15. Same document, same author. The juxtaposition is directly observable.

Step C: Verify Inference Classifications (Source Test)

  • I1 (all 7 passages = ceremonial): Text-derived -- all components from E/N tables -> I-A. Correct.
  • I2 (vocabulary categories): Text-derived -- vocabulary distribution from E/N -> I-A. Correct.
  • I3 (entire law abolished): Text-derived -- cites E/N items on both sides -> I-B. Correct.
  • I4 (cheirographon = debt certificate): External (Greco-Roman framework) AND text-derived -> I-B. Correct.
  • I5 (law indivisible): External -- "indivisible" concept not in E/N tables -> I-D. Correct.
  • I6 (2 Cor 3 abolishes Decalogue): Text-derived -- cites E/N on both sides -> I-B. Correct.
  • I7 (Col 2:16 = weekly Sabbath): Text-derived -- cites E/N on both sides -> I-B. Correct.
  • I8 (nomos in Eph 2:14-15 = entire 613 laws): Text-derived -- cites E/N on both sides -> I-B. Correct.
  • I9 (Paul recognizes law categories via katargeo/entole patterns): Text-derived -- all from E/N tables -> I-A. Correct.

Step D: Verify Inference Classifications (Direction Test)

  • I1: Does not require any E/N to mean other than its lexical value -> I-A. Correct.
  • I2: Does not require any E/N to mean other than its lexical value -> I-A. Correct.
  • I3: Requires E2 (Eph 2:15) to mean the Decalogue despite dogmasin qualifier -> conflicts -> I-B. Correct.
  • I4: Requires external meaning for cheirographon -> I-B. Correct.
  • I5: Requires overriding E001-E009, N001-N002, E143 -> I-D. Correct.
  • I6: Requires overriding E32/N5 grammar -> conflicts -> I-B. Correct.
  • I7: Requires sabbaton to mean weekly despite context -> conflicts -> I-B. Correct.
  • I8: Requires nomos in Eph 2:15 to mean all 613 laws despite the dogmasin qualifier and same-epistle Decalogue citation -> conflicts -> I-B. Correct.
  • I9: Does not require any E/N to mean other than its lexical value -> I-A. Correct.

Step E: Consistency Checks

  • I1 (I-A): Only requires #5 (systematizing). Correct.
  • I2 (I-A): Only requires #5 (systematizing). Correct.
  • I3 (I-B): Has E/N on BOTH sides. Correct.
  • I4 (I-B): Has text-based and external reasoning on both sides. Correct.
  • I5 (I-D): Overrides E001-E009, N001-N002, N017-N018, E143. Correct.
  • I6 (I-B): Has E/N on both sides (Decalogue on stones + katargeo vs. grammar + same-author affirmation). Correct.
  • I7 (I-B): Has E/N on both sides. Correct.
  • I8 (I-B): Has E/N on BOTH sides (nomos + "middle wall" FOR; E41 narrowing + E39/N8 same-epistle + E40/N7 katargeo + N2 dogma AGAINST). Correct.
  • I9 (I-A): Only requires #5 (systematizing vocabulary patterns). Correct.

Step F: Verify SIS Connections

  • N4 (Heb 10:1-9 + 10:16): Direct textual juxtaposition in same passage. #4a (verified connection). Documented.
  • I6 resolution: Grammar (E32/N5) determines reading. #4a (verified connection -- same verse, same sentence). Documented.
  • I7 resolution: OT calendar pattern (1 Chr 23:31; 2 Chr 2:4; Ezek 45:17) + Lev 23:37-38. #4a (shared vocabulary heorte/neomenia/sabbaton). Documented.
  • N7 (katargeo in Eph 2:15 + Rom 3:31): Same lemma G2673 in both passages. #4a (verified connection -- same author, same verb). Documented.
  • N8 (Eph 2:15 + Eph 6:2-3): Same epistle, same author. #4a (verified connection -- within one document). Documented.
  • I8 resolution: Narrowing construction (E41), same-epistle Decalogue citation (E39/N8), katargeo distinction (E40/N7), dogma vocabulary (N2). #4a (multiple verified connections within same epistle). Documented.

Master Evidence File Update

Existing Items Cited (with "Also In" update for law-08)

Study E# Master ID Update
E1 E054 Also In: add law-08
E2 E053 Also In: add law-08
E3 E055 Also In: add law-08
E4 E151 Also In: add law-08
E5 E152 Also In: add law-08
E6 E153 Also In: add law-08
E7 E136 Also In: add law-08
E8 E056 Also In: add law-08
E9 E133 Also In: add law-08
E10/E35 E039 Also In: add law-08
E11 E048 Also In: add law-08
E13 (Gal 3:13) (new E252) New item
E14 E021 Also In: add law-08
E15 E043 Also In: add law-08
E16 E025 Also In: add law-08
E17 E010 Also In: add law-08
E18 E011 Also In: add law-08
E19 E026 Also In: add law-08
E20 E143 Also In: add law-08
E21 E146 Also In: add law-08
E22 (Gal 3:10) (new E255) New item
E23 E058 Also In: add law-08
E24 E059 Also In: add law-08
E25 E057 Also In: add law-08
E26 E062 Also In: add law-08
E27 E061 Also In: add law-08
E28 E060 Also In: add law-08
E29 E022 Also In: add law-08
E36 E141 Also In: add law-08
E37 E090 Also In: add law-08
E39 (Eph 6:2-3) (new E261) New item
E40 (katargeo in both Eph 2:15 and Rom 3:31) (new E262) New item
E41 (Eph 2:15 narrowing construction) (new E263) New item
N2 N018 Also In: add law-08
N4 (Heb 10 juxtaposition) N020 (extends) Also In: add law-08
N5 (new N041) New item
N6 (new N042) New item
N7 (katargeo distinction) (new N047) New item
N8 (same-epistle Eph 2:15 / Eph 6:2-3) (new N048) New item
I3 I007 (extends) Also In: add law-08
I5 I007 (matches) Also In: add law-08
I6 (new I046) New item
I7 I023 (matches) Also In: add law-08

New Items Added to Master File

Master ID Item
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.
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).
E251 In 2 Cor 3:7, katargoumenen is a FEMININE singular participle agreeing with ten doxan (the glory, feminine), not with ho nomos (the law, masculine).
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.
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.
E254 Col 2:20-22: Paul identifies the "ordinances" (dogmatizesthe) as "Touch not; taste not; handle not...after the commandments and doctrines of men (entalmata kai didaskalias ton anthropon)."
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). The curse source is "the book of the law" (Moses' written book).
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.
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.
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, Abolished, resolved Strong against -- grammar shows GLORY is done away, not the law.)
I047 All seven NT abolition passages refer to the same thing: the ceremonial/sacrificial system and its regulations, not the moral law. (I-A, Continues.)
I048 Dogma (G1378) and cheirographon (G5498) form a distinct NT "cessation vocabulary" separate from entole (G1785) when referring to moral commandments. (I-A, Continues.)
I049 The cheirographon tois dogmasin (Col 2:14) is a personal certificate of moral indebtedness rather than the Mosaic law code. (I-B, Neutral, resolved Moderate toward ordinance-code reading.)
I055 Nomos in Eph 2:14-15 refers to the entire 613-law system, and Christ abolished all of it as the dividing wall. (I-B, Abolished, resolved Strong against -- narrowing construction, same-epistle Decalogue citation, katargeo distinction.)
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 commandments (1 Cor 7:19), and quotes the Decalogue as binding in the same epistle (Eph 6:2-3). (I-A, Continues.)

Tally Summary

This Study's Items

  • Explicit statements: 41
  • Continues: 11 (E1, E2, E10, E14, E15, E16, E17, E18, E19, E20, E29, E35, E39 -- noting E10/E35 are same master item)
  • Abolished: 0
  • Neutral: 30 (E3-E9, E11-E13, E21-E28, E30-E34, E36-E38, E40-E41)
  • Necessary implications: 8
  • Continues: 6 (N1, N2, N3, N4, N7, N8)
  • Abolished: 0
  • Neutral: 2 (N5, N6)
  • Inferences: 9
  • I-A (Evidence-Extending): 3 (I1 Continues, I2 Continues, I9 Continues)
  • I-B (Competing-Evidence): 5 (I3 Abolished resolved Strong against, I4 Neutral resolved Moderate, I6 Abolished resolved Strong against, I7 Abolished resolved Moderate against, I8 Abolished resolved Strong against)
  • I-C (Compatible External): 0
  • I-D (Counter-Evidence External): 1 (I5 Abolished)

New Items for Master File

  • New E items: 10 (E249-E255 all Neutral; E261 Continues; E262-E263 Neutral)
  • New N items: 4 (N041 Neutral, N042 Neutral, N047 Continues, N048 Continues)
  • New I items: 6 (I046 I-B Abolished, I047 I-A Continues, I048 I-A Continues, I049 I-B Neutral, I055 I-B Abolished, I056 I-A Continues)

What CAN Be Said (Scripture Explicitly States or Necessarily Implies)

  1. The "handwriting of ordinances" (cheirographon tois dogmasin) was nailed to Christ's cross (Col 2:14). Cheirographon means "hand-written." The Decalogue was written by God's finger.
  2. "The law of commandments in ordinances" (ton nomon ton entolon en dogmasin) was abolished to make Jew and Gentile one (Eph 2:15). The dogma qualifier specifies which commandments.
  3. The priesthood law was changed when the priesthood changed from Levitical to Melchizedek order (Heb 7:12). The context specifies the law governing priestly succession.
  4. "Carnal ordinances" consisting in "meats, drinks, and washings" were temporary, "imposed until the time of reformation" (Heb 9:10).
  5. The sacrificial system ("sacrifice and offering, burnt offerings, and offering for sin") was taken away (Heb 10:1-9). In the same passage, God's laws are written on hearts (Heb 10:16).
  6. In 2 Cor 3:7, the GLORY of Moses' face was being done away -- the grammar (feminine participle + feminine noun) specifies this.
  7. Christ redeemed believers from the CURSE of the law (Gal 3:13) -- the curse/penalty, not the law itself.
  8. Dogma (G1378) is used in both primary abolition texts (Col 2:14; Eph 2:15) and never for the Decalogue.
  9. None of the seven abolition passages explicitly names the Decalogue or the Ten Commandments as the thing abolished.
  10. The same passages that describe abolition also affirm law continuation: Heb 10:16 (laws on hearts), Rom 3:31 (establish the law), 1 Cor 7:19 (keep the commandments of God).
  11. Jesus stated He did not come to destroy the law, and that not one jot or tittle would pass until heaven and earth pass (Mat 5:17-18).
  12. Paul calls the Decalogue (identified by the 10th commandment, Rom 7:7) "holy, just, good" (Rom 7:12) and "spiritual" (Rom 7:14), and says faith establishes the law (Rom 3:31).
  13. Paul uses the same Greek word katargeo (G2673) to abolish "the law of commandments in ordinances" (Eph 2:15) and to emphatically deny abolishing "the law" (Rom 3:31: "God forbid: we establish the law"). The same author, using the same verb, distinguishes between what is abolished and what is established.
  14. In the same epistle where Paul abolishes "the law of commandments in ordinances" (Eph 2:15), he quotes the 5th Decalogue commandment as binding: "Honour thy father and mother; which is the first commandment with promise" (Eph 6:2-3). The Decalogue is cited as authoritative in the same document.
  15. The construction in Eph 2:15 narrows progressively in Greek: "the law" (ton nomon) -> "of commandments" (ton entolon) -> "in ordinances" (en dogmasin). Each word restricts the referent further, specifying a subset of the law.
  16. Paul distinguishes circumcision (a Mosaic ordinance) from "the commandments of God" (1 Cor 7:19) in a single verse, demonstrating within-law categorization.

What CANNOT Be Said (Not Explicitly Stated or Necessarily Implied)

  1. It cannot be said from these passages that the Decalogue/Ten Commandments/moral law was abolished, nailed to the cross, or done away. No passage makes this explicit statement.
  2. It cannot be said that "the law" (nomos) in the abolition passages refers to the Decalogue, since each passage specifies a different, non-Decalogue referent through vocabulary and context.
  3. It cannot be said that all law is a single indivisible unit with no internal distinctions. The texts use different vocabulary (dogma vs. entole), different delivery modes (mediated vs. direct), different media (scroll vs. stone), and different repositories (beside the ark vs. inside).
  4. It cannot be said that 2 Corinthians 3:7-13 teaches the Decalogue itself was abolished. The grammar identifies the GLORY as what was done away.
  5. It cannot be said that "redeemed from the curse of the law" (Gal 3:13) means redeemed from the law itself. The text says "from the curse."
  6. It cannot be said definitively whether Col 2:16 "sabbath days" refers to the weekly Sabbath or the annual ceremonial sabbaths from this passage alone. The text does not specify, though the OT pattern and dogma context favor the ceremonial reading.
  7. It cannot be said that the cheirographon is the Decalogue, since cheirographon means "hand-written" and the Decalogue was written by God's finger.
  8. It cannot be said that Eph 2:15 abolishes the entire Mosaic law (all 613 commands), since the Greek construction narrows progressively (nomon -> entolon -> dogmasin), and the same epistle quotes the 5th commandment as binding (Eph 6:2-3).
  9. It cannot be said that Paul treats all law as a single undifferentiated category, since he uses the same verb katargeo (G2673) to abolish dogma-qualified ordinances (Eph 2:15) while emphatically denying that he makes void the law (Rom 3:31), and in 1 Cor 7:19 he explicitly contrasts circumcision ("nothing") with "the commandments of God."

Study updated: 2026-02-23 Files: 01-topics.md, 02-verses.md, 03-analysis.md, 04-word-studies.md, CONCLUSION.md