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Word Studies -- Law 10: Does the New Covenant Abolish or Establish the Moral Law?

All data from Strong's Concordance lookups (search_strongs.py), Greek parsing (greek_parser.py), and Hebrew parsing (hebrew_parser.py).

COVENANT VOCABULARY (Hebrew)

H1285 -- berith (covenant)

Lexicon Entry: - Transliteration: berit - Part of Speech: feminine noun - BLB Count: 284 occurrences - Definition: from H1254 (in the sense of cutting); a compact (because made by passing between pieces of flesh): confederacy, covenant, league

Key Verses: | Reference | Context | |-----------|---------| | Gen 6:18 | God establishes covenant with Noah | | Gen 9:9-17 | Everlasting covenant (rainbow) | | Gen 15:18 | Covenant with Abraham (cutting ceremony) | | Gen 17:1-21 | Covenant of circumcision | | Exo 19:5 | "keep my covenant" -- Sinai covenant | | Exo 24:7-8 | "book of the covenant" ratified with blood | | Exo 34:10,28 | Covenant = Ten Commandments explicitly | | Deut 4:13 | "his covenant...ten commandments" | | Deut 5:2-3 | "The LORD made a covenant with us in Horeb" | | Deut 29:1 | "words of the covenant...beside the covenant...in Horeb" | | Jer 31:31-33 | "I will make a new covenant...I will put my law in their inward parts" | | Jer 32:40 | "I will make an everlasting covenant" | | Eze 16:60-62 | "I will establish unto thee an everlasting covenant" | | Eze 34:25 | "covenant of peace" | | Eze 37:26 | "everlasting covenant" |

KEY OBSERVATIONS: 1. Berith is the ARRANGEMENT/COMPACT, not the law content. The old covenant arrangement was broken by Israel (Jer 31:32; Heb 8:9), but the law content (torah) is what gets relocated to hearts in the new arrangement. 2. Exo 34:28 explicitly equates "the words of the covenant" with "the ten commandments" -- the Decalogue IS the covenant content. 3. Deut 4:13 says "his covenant, which he commanded you to perform, even ten commandments" -- the Ten Commandments are the covenant. 4. The new berith (Jer 31:31-33) does not replace the torah but places it in a new location (hearts instead of stone).

H3772 -- karath (cut, make covenant)

Lexicon Entry: - Transliteration: karath - Part of Speech: verb - BLB Count: 288 occurrences - Definition: a primitive root; to cut (off, down or asunder); specifically, to covenant (i.e. make an alliance or bargain, originally by cutting flesh and passing between the pieces): be chewed, covenant, cut (down, off), destroy, make a league

Key Verses: | Reference | Context | |-----------|---------| | Gen 15:18 | "The LORD made [karath] a covenant with Abram" | | Gen 21:27 | Abraham and Abimelech "made [karath] a covenant" | | Exo 24:8 | Blood of the covenant at Sinai | | Exo 34:10,27 | "I make [karath] a covenant" with Israel | | Deut 5:2-3 | "The LORD our God made [karath] a covenant with us in Horeb" | | Jer 31:31 | "I will make [karath] a new covenant" (prophetic perfect) | | Jer 31:33 | "the covenant that I will make ['ekrot, from karath]" | | Jer 32:40 | Everlasting covenant | | Jer 34:18 | Covenant-making ceremony (passing between pieces) | | Eze 34:25; 37:26 | Covenants of peace |

Hebrew Parsing (Jer 31:31, 33): - Jer 31:31: wekarati = waw-consecutive + Qal Perfect 1st singular -- "and I will cut" (prophetic perfect: future certainty expressed as completed action) - Jer 31:33: 'ekrot = Qal Imperfect 1st singular -- "I will cut" (standard future)

KEY OBSERVATIONS: 1. Karath berith ("cut a covenant") is the standard Hebrew idiom for covenant-making, rooted in the ancient practice of cutting animals and passing between the pieces (Gen 15:10,17; Jer 34:18). 2. In Jer 31:31, karath is in the prophetic perfect -- expressing certainty of the future new covenant as if already accomplished. 3. God uses the SAME verb (karath) for both the old Sinai covenant (Deut 5:2-3) and the new covenant (Jer 31:31) -- the method of establishment is parallel.

H3820 -- leb (heart)

Lexicon Entry: - Transliteration: leb - Part of Speech: masculine noun - BLB Count: 593 occurrences - Definition: the heart; used figuratively for the feelings, the will and even the intellect; likewise for the centre of anything: heart, mind, understanding, will, consent

Key Verses: | Reference | Context | |-----------|---------| | Deut 6:5-6 | "love the LORD thy God with all thine heart...these words...shall be in thine heart" | | Deut 30:6 | "the LORD thy God will circumcise thine heart...to love the LORD" | | Psa 37:31 | "The law of his God is in his heart" | | Psa 51:10 | "Create in me a clean heart, O God" | | Jer 24:7 | "I will give them an heart to know me" | | Jer 31:33 | "I will put my law...upon their heart [libbam] I will write it" | | Eze 11:19 | "I will give them one heart...take the stony heart out" | | Eze 36:26 | "A new heart [leb hadash] also will I give you" |

Hebrew Parsing (Jer 31:33): - libbam = leb + 3rd masculine plural suffix = "their heart" -- the heart of the covenant people

Hebrew Parsing (Eze 36:26): - leb hadash = "a new heart" (masculine noun + masculine adjective) - leb ha'eben = "heart of THE stone" (construct chain with article) -- the unregenerate heart - leb basar = "heart of flesh" (construct chain) -- the regenerate heart

KEY OBSERVATIONS: 1. The leb is the seat of will, intellect, and moral decision-making in Hebrew thought -- not merely emotions. 2. The stone-to-flesh heart transformation (Eze 36:26) parallels the stone-tablets-to-heart-tablets motif: the SAME law that was on stone is now inscribed on the responsive heart. 3. Psa 37:31 already describes the righteous person having "the law of his God in his heart" -- the new covenant promise universalizes what was already true for the faithful remnant. 4. Deut 6:5-6 commanded that "these words" (the commandments) be "in thine heart" -- the new covenant ACCOMPLISHES what the old covenant COMMANDED.

OBEDIENCE VOCABULARY (Hebrew)

H3212 -- yalak (walk)

Lexicon Entry: - Transliteration: yalak - Part of Speech: verb - BLB Count: ~500 occurrences - Definition: a primitive root; to walk (literally or figuratively); causatively, to carry: go, walk, come, depart, lead, march, prosper

Key Verses: | Reference | Context | |-----------|---------| | Lev 26:3 | "If ye walk in my statutes" | | Deut 8:6 | "to walk in his ways" | | Deut 10:12 | "to walk in all his ways" | | Deut 11:22 | "to walk in all his ways" | | 1 Ki 2:4; 6:12 | Conditional promises: "if...walk in my statutes" | | Eze 11:20 | "That they may walk in my statutes" | | Eze 20:19 | "Walk in my statutes" | | Eze 36:27 | "I will...cause you...that ye shall walk in my statutes" | | Eze 37:24 | "they shall also walk in my judgments" |

Hebrew Parsing (Eze 36:27): - teleku = Qal Imperfect 2nd masculine plural of halak (H1980, synonym of yalak) = "you will walk" - NOTE: The verb in Eze 36:27 is actually halak (H1980), a near-synonym of yalak (H3212). Both mean "to walk" and are often used interchangeably in covenant-obedience contexts.

KEY OBSERVATIONS: 1. "Walking" in God's statutes is the standard OT metaphor for covenant obedience -- a life pattern, not a single act. 2. In the old covenant, Israel is COMMANDED to walk in statutes (Lev 26:3; Deut 8:6). In Eze 36:27, God says "I will CAUSE" (we'asiti) walking in statutes -- the power source shifts from human effort to divine enablement. 3. The CONTENT being walked in (statutes/judgments) remains the same; only the MECHANISM changes (command -> Spirit-empowered causation).

H8085 -- shama (hear/obey)

Lexicon Entry: - Transliteration: shama - Part of Speech: verb - BLB Count: ~1100 occurrences - Definition: a primitive root; to hear intelligently (often with implication of attention, obedience): attentively, call together, consent, consider, give ear, hear, listen, obedient, obey, perceive, regard, understand

Key Verses: | Reference | Context | |-----------|---------| | Exo 15:26 | "If thou wilt diligently hearken [shama] to the voice of the LORD" | | Deut 4:30 | "thou shalt be obedient [shama] unto his voice" | | Deut 6:4 | "Hear [shama], O Israel: The LORD our God is one LORD" (the Shema) | | Deut 30:10 | "If thou shalt hearken [shama] unto the voice of the LORD" | | 1 Sam 15:22 | "to obey [shama] is better than sacrifice" | | Jer 7:23 | "Obey [shama] my voice, and I will be your God" | | Jer 11:3-4 | "Cursed be the man that obeyeth [shama] not the words of this covenant" | | Jer 31:18 | "I have surely heard [shama] Ephraim bemoaning himself" |

KEY OBSERVATIONS: 1. Shama fundamentally means "to hear" but carries the strong implication of "to obey" -- hearing that results in action. The Shema (Deut 6:4) commands both hearing AND obeying. 2. Jer 7:23 connects shama directly to the covenant formula: "Obey my voice, and I will be your God, and ye shall be my people" -- this is the SAME formula repeated in the new covenant (Jer 31:33). 3. Jer 11:3-4 links disobedience (not hearing/obeying) to covenant curse, while the new covenant promise resolves this by internalizing the law so that obedience flows from within. 4. 1 Sam 15:22 establishes the principle that obedience (shama) is superior to sacrifice -- a distinction between moral and ceremonial that the new covenant fulfills.

WRITING/ENGRAVING VOCABULARY

H2710 -- chaqaq (engrave/decree)

Lexicon Entry: - Transliteration: chaqaq - Part of Speech: verb - BLB Count: 19 occurrences - Definition: a primitive root; properly, to hack, i.e. engrave; by implication, to enact (laws being cut in stone or metal tablets): appoint, decree, governor, grave, lawgiver, note, pourtray, print, set

Key Verses: | Reference | Context | |-----------|---------| | Gen 49:10 | "The sceptre...nor a lawgiver [mechaqeq] from between his feet" | | Num 21:18 | "the princes digged...the nobles...by direction of the lawgiver [mechaqeq]" | | Deut 33:21 | "a portion of the lawgiver [mechaqeq]" | | Judg 5:9,14 | "my heart is toward the governors [choqeqim]...they that handle the pen of the writer [mechaqeq]" | | Prov 8:15,27,29 | "By me kings reign, and princes decree [chaqaq] justice" | | Isa 10:1 | "Woe unto them that decree [chaqaq] unrighteous decrees" | | Isa 22:16 | "thou hast hewed [chaqaq] thee out a sepulchre here" | | Isa 30:8 | "write [chaqaq] it before them in a table" | | Isa 33:22 | "the LORD is our lawgiver [mechaqeq]" | | Isa 49:16 | "I have graven [chaqaq] thee upon the palms of my hands" |

KEY OBSERVATIONS: 1. Chaqaq means to hack, engrave, or inscribe into a hard surface -- it implies PERMANENCE. Laws were enacted by chaqaq because they were cut into stone or metal for lasting authority. 2. The derivative mechaqeq means "lawgiver" -- one who engraves laws. Isa 33:22 identifies the LORD as THE lawgiver. 3. Isa 49:16 uses chaqaq for God engraving His people on His palms -- permanent, indelible marking. This parallels the new covenant's law-on-hearts inscribing. 4. The connection between chaqaq (engrave on stone) and the Decalogue is significant: the same God who engraved the law on stone (Exo 31:18) now engraves it on hearts (Jer 31:33). The verb katab ("write") in Jer 31:33 is closely related to this engraving concept.

RIGHTEOUSNESS VOCABULARY (Hebrew)

H6662 -- tsaddiq (righteous)

Lexicon Entry: - Transliteration: tsaddiq - Part of Speech: adjective - BLB Count: 206 occurrences - Definition: from H6663; just: just, lawful, righteous (man)

Key Verses: | Reference | Context | |-----------|---------| | Gen 6:9 | "Noah was a just [tsaddiq] man" | | Gen 7:1 | "thee have I seen righteous [tsaddiq] before me" | | Gen 18:23-26 | Abraham pleads for the righteous [tsaddiq] in Sodom | | Psa 1:6 | "the LORD knoweth the way of the righteous [tsaddiq]" | | Psa 7:10-12 | "God...judgeth the righteous [tsaddiq]" | | Psa 11:5,7 | "The LORD trieth the righteous [tsaddiq]...the righteous LORD loveth righteousness" | | Psa 119:137 | "Righteous [tsaddiq] art thou, O LORD" | | Psa 145:17 | "The LORD is righteous [tsaddiq] in all his ways" | | Prov 4:18 | "the path of the just [tsaddiq]" | | Isa 53:11 | "my righteous [tsaddiq] servant shall justify many" | | Hab 2:4 | "the just [tsaddiq] shall live by his faith" |

KEY OBSERVATIONS: 1. Tsaddiq describes conformity to a standard -- a person who is aligned with God's requirements. This presupposes a continuing standard by which righteousness is measured. 2. Hab 2:4 ("the just shall live by his faith") is quoted three times in the NT (Rom 1:17; Gal 3:11; Heb 10:38), connecting OT righteousness with NT faith -- the righteous person lives by faith, and faith establishes the law (Rom 3:31). 3. Isa 53:11 identifies the Messianic Servant as tsaddiq -- the perfectly righteous one who justifies many. This connects to the new covenant's promise of forgiveness (Jer 31:34).

H6666 -- tsedaqah (righteousness)

Lexicon Entry: - Transliteration: tsedaqah - Part of Speech: feminine noun - BLB Count: 157 occurrences - Definition: from H6663; rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue): justice, moderately, righteous (act, -ly, -ness)

Key Verses: | Reference | Context | |-----------|---------| | Gen 15:6 | "he believed...and he counted it to him for righteousness [tsedaqah]" | | Deut 6:25 | "it shall be our righteousness [tsedaqah], if we observe to do all these commandments" | | Deut 33:21 | "he executed the justice [tsedaqah] of the LORD" | | Psa 24:6 | "the generation of them that seek...thy righteousness [tsedaqah]" | | Psa 119:40,142 | "thy righteousness [tsedaqah] is an everlasting righteousness" | | Isa 5:7 | "he looked for...righteousness [tsedaqah]" | | Isa 45:8 | "let the earth open...let righteousness [tsedaqah] spring up together" | | Isa 54:17 | "their righteousness [tsedaqah] is of me, saith the LORD" | | Dan 9:7,16 | "righteousness [tsedaqah] belongeth unto thee" |

KEY OBSERVATIONS: 1. Gen 15:6 is foundational -- Abraham believed God and it was counted as tsedaqah. Paul quotes this in Rom 4:3 and Gal 3:6 to demonstrate that righteousness has ALWAYS been by faith, not by works. 2. Deut 6:25 connects tsedaqah to commandment-keeping, while Gen 15:6 connects it to faith. These are not contradictory: faith produces obedience, and obedience is the expression of faith-righteousness. 3. Psa 119:142 calls God's righteousness "everlasting" -- the standard of righteousness does not change across covenants. 4. Isa 54:17 says "their righteousness is OF ME" -- consistent with the new covenant principle that God provides the righteousness through His Spirit.

WRITING/INSCRIPTION VOCABULARY (Greek)

G1449 -- engrapho (inscribe, write in)

Lexicon Entry: - Transliteration: engrapho - Part of Speech: verb - BLB Count: 2 occurrences ONLY - Definition: from G1722 (en, "in") + G1125 (grapho, "write"); to engrave, inscribe: write (in)

NT Occurrences: | Reference | Text | Parsing | |-----------|------|---------| | Luke 10:20 | "your names are written [engrapho] in heaven" | Perfect Passive | | 2 Cor 3:3 | "written [engegramene] not with ink...not in tables of stone, but in fleshy tables of the heart" | Perfect Passive Participle |

Greek Parsing (2 Cor 3:3): - engegramene = Perfect Passive Participle, Nominative Singular Feminine = "having been inscribed" (completed action with continuing result) - The PERFECT tense indicates a past inscribing whose effect ENDURES permanently

KEY OBSERVATIONS: 1. Engrapho is extremely rare (only 2 NT occurrences). It means to write IN/inscribe, emphasizing the permanence and internality of the writing. 2. In 2 Cor 3:3, Paul contrasts: NOT ink but Spirit of the living God; NOT stone tablets but fleshy heart tablets. The contrast is about MEDIUM and LOCATION, not about CONTENT. 3. Engrapho (G1449, "write in") in 2 Cor 3:3 is DIFFERENT from epigrapho (G1924, "write upon") used in Heb 8:10 and 10:16 -- but both describe law being inscribed on hearts. 4. The explicit mention of "tables of stone" (plaxin lithinais) in 2 Cor 3:3 is an undeniable allusion to the stone tablets of the Decalogue (Exo 31:18; 34:1). The same content is now inscribed on heart-tablets. 5. The Perfect tense (engegramene) signals that the inscription has ALREADY been completed and its results CONTINUE -- the law written on hearts is an accomplished, ongoing reality.

Related verb: G1924 -- epigrapho (write upon/inscribe upon) - Used in Heb 8:10 and Heb 10:16 - Transliteration: epigrapho - Definition: from G1909 (epi, "upon") + G1125 (grapho, "write"); to inscribe (physically or mentally): inscription, write in/over/thereon - Greek Parsing (Heb 8:10; 10:16): epigrapso = Future Active Indicative 1st Singular = "I will inscribe/write upon" -- God is the agent; the action is future and active

FAITH VOCABULARY (Greek)

G4102 -- pistis (faith)

Lexicon Entry: - Transliteration: pistis - Part of Speech: feminine noun - BLB Count: 244 occurrences - Definition: from G3982 (peitho, "to persuade"); persuasion, credence; moral conviction: assurance, belief, faith, fidelity

Key Verses: | Reference | Context | |-----------|---------| | Rom 1:5 | "obedience to the faith [pistis]" | | Rom 1:17 | "the just shall live by faith [pistis]" | | Rom 3:22,25,28 | "righteousness of God which is by faith [pistis]...through faith [pistis] in his blood...justified by faith [pistis]" | | Rom 3:31 | "Do we then make void the law through faith [pistis]? God forbid: yea, we establish the law" | | Rom 4:5,16 | "his faith is counted for righteousness...it is of faith [pistis], that it might be by grace" | | Rom 5:1 | "justified by faith [pistis], we have peace with God" | | Gal 2:16 | "justified by the faith [pistis] of Jesus Christ" | | Gal 3:2,11,22-25 | "the law was our schoolmaster to bring us unto Christ, that we might be justified by faith [pistis]" | | Eph 2:8 | "by grace are ye saved through faith [pistis]" | | Heb 11:1-39 | Faith chapter -- faith exemplified throughout salvation history | | Rev 14:12 | "the patience of the saints...that keep the commandments of God, and the faith [pistis] of Jesus" |

Greek Parsing (Rom 3:31): - dia tes pisteos = "through THE faith" (Genitive Singular Feminine with article) -- faith as a specific principle or system

KEY OBSERVATIONS: 1. Rom 3:31 is the pivotal verse: faith (pistis) does NOT nullify (katargeo) the law but ESTABLISHES (histemi) it. This directly answers the study question. 2. Rev 14:12 pairs commandment-keeping with faith -- the saints "keep the commandments of God AND the faith of Jesus." These are not alternatives but companions. 3. Rom 1:5 speaks of "obedience to the faith" (hupakoen pisteos) -- faith produces obedience, not lawlessness. 4. Gal 3:24-25 describes the law as a "schoolmaster" (paidagogos) unto Christ -- but v.24 says this is "that we might be justified by faith," not that we might abandon the law. The pedagogical function changes, not the law's moral authority.

COMMANDMENT/LAW VOCABULARY (Greek)

G1785 -- entole (commandment)

Lexicon Entry: - Transliteration: entole - Part of Speech: feminine noun - BLB Count: 71 occurrences - Definition: from G1781 (entellomai, "to enjoin"); injunction, i.e. an authoritative prescription: commandment, precept

Key Verses: | Reference | Context | |-----------|---------| | Mat 5:19 | "Whosoever therefore shall break one of these least commandments [entole]" | | Mat 15:3 | "Why do ye also transgress the commandment [entole] of God?" | | Mat 19:17 | "if thou wilt enter into life, keep the commandments [entole]" | | Mat 22:36,38 | "which is the great commandment [entole] in the law?...This is the first and great commandment [entole]" | | John 13:34 | "A new commandment [entole] I give unto you" | | John 14:15,21 | "If ye love me, keep my commandments [entole]" | | John 15:10,12 | "If ye keep my commandments [entole]" | | Rom 7:8-13 | "sin...by the commandment [entole]...the commandment [entole] is holy" | | Rom 13:9 | "and if there be any other commandment [entole]" | | 1 Cor 7:19 | "the keeping of the commandments [entole] of God" | | 1 John 2:3,7 | "we do know him, if we keep his commandments [entole]" | | 1 John 3:22-24 | "we keep his commandments [entole]...He that keepeth his commandments [entole]" | | 1 John 5:2-3 | "when we love God, and keep his commandments [entole]...his commandments [entole] are not grievous" | | Rev 12:17 | "which keep the commandments [entole] of God" | | Rev 14:12 | "they that keep the commandments [entole] of God, and the faith of Jesus" | | Rev 22:14 | "Blessed are they that do his commandments [entole]" |

Greek Parsing (1 John 5:3): - tas entolas autou = "THE commandments of HIM" (Accusative Plural Feminine with article + possessive pronoun, Gen Sg M) = "HIS commandments" - hai entolai autou = "THE commandments of HIM" (Nominative Plural Feminine with article + possessive pronoun) = "HIS commandments" - teromen = Present Active Subjunctive 1st Plural = "we should keep" (ongoing action) - bareiai ouk eisin = "heavy/burdensome NOT they-are" = "are NOT burdensome"

KEY OBSERVATIONS: 1. Entole is used for God's commandments across both testaments. Jesus speaks of "commandments" (entole) in John 14-15 and equates loving Him with keeping them. 2. 1 John 5:3 DEFINES the love of God as keeping His commandments and declares they are "not grievous" -- this directly addresses the new covenant reality where Spirit-empowerment makes obedience non-burdensome. 3. 1 Cor 7:19 separates commandments (entole) of God from circumcision -- moral commandments continue while ceremonial ones are set aside. 4. Rev 12:17 and 14:12 describe end-time saints by TWO marks: keeping God's commandments AND having faith in Jesus -- these are the defining characteristics of new covenant believers. 5. The possessive pronoun "autou" (HIS) appears repeatedly in 1 John -- these are not merely suggestions but authoritative divine commandments.

OBEDIENCE VOCABULARY (Greek)

G5218 -- hupakoe (obedience)

Lexicon Entry: - Transliteration: hupakoe - Part of Speech: feminine noun - BLB Count: 15 occurrences - Definition: from G5219 (hupakouo, "to listen under, obey"); attentive hearkening, compliance or submission: obedience, obey

Key Verses: | Reference | Context | |-----------|---------| | Rom 1:5 | "for obedience [hupakoe] to the faith among all nations" | | Rom 5:19 | "by the obedience [hupakoe] of one shall many be made righteous" | | Rom 6:16 | "servants to obey...whether of sin unto death, or of obedience [hupakoe] unto righteousness" | | Rom 15:18 | "to make the Gentiles obedient" | | Rom 16:19 | "your obedience [hupakoe] is come abroad unto all men" | | Rom 16:26 | "made known...for the obedience [hupakoe] of faith" | | 2 Cor 7:15 | "the obedience [hupakoe] of you all" | | 2 Cor 10:5-6 | "bringing into captivity every thought to the obedience [hupakoe] of Christ...to revenge all disobedience" | | Phm 1:21 | "Having confidence in thy obedience [hupakoe]" | | Heb 5:8 | "learned he obedience [hupakoe] by the things which he suffered" | | 1 Pet 1:2,14,22 | "elect...unto obedience [hupakoe]...as obedient children" |

KEY OBSERVATIONS: 1. The phrase "obedience of faith" (hupakoe pisteos) appears as bookends in Romans (1:5 and 16:26) -- framing the entire epistle. Faith produces obedience, not antinomianism. 2. Rom 5:19 parallels Adam's disobedience with Christ's obedience -- the framework assumes a continuing moral standard against which obedience/disobedience is measured. 3. Rom 6:16 presents obedience and sin as mutually exclusive paths -- "obedience unto righteousness" presupposes a law that defines righteousness. 4. Heb 5:8 says even Christ "learned obedience" -- the Son of God submitted to the moral standard, modeling new covenant obedience. 5. 1 Pet 1:2 says believers are "elect unto obedience" -- election (a new covenant reality) has obedience as its PURPOSE.

RIGHTEOUSNESS/LAW VOCABULARY (Greek)

G1345 -- dikaioma (righteous requirement/ordinance)

Lexicon Entry: - Transliteration: dikaioma - Part of Speech: neuter noun - BLB Count: 10 occurrences - Definition: from G1344 (dikaioo, "to justify"); an equitable deed; by implication, a statute or decision: judgment, justification, ordinance, righteousness

Key Verses: | Reference | Context | |-----------|---------| | Deut 30:16 (LXX) | dikaiomata for God's statutes (LXX translation of Hebrew mishpatim) | | Luke 1:6 | "walking in all the commandments and ordinances [dikaioma] of the Lord blameless" | | Rom 1:32 | "knowing the judgment [dikaioma] of God" | | Rom 2:26 | "keep the righteousness [dikaioma] of the law" | | Rom 5:16,18 | "the free gift...unto justification [dikaioma]...by the righteousness [dikaioma] of one" | | Rom 8:4 | "that the righteousness [dikaioma] of the law might be fulfilled in us" | | Heb 7:16 | "after the law of a carnal commandment [not dikaioma here]" | | Heb 9:1,10 | "ordinances [dikaioma] of divine service...carnal ordinances [dikaioma]" | | Rev 15:4 | "thy judgments [dikaioma] are made manifest" | | Rev 19:8 | "the fine linen is the righteousness [dikaioma] of saints" |

Greek Parsing (Rom 8:4): - to dikaioma = "THE righteous requirement" (Nominative Singular Neuter with article) -- SINGULAR, specific - tou nomou = "of THE law" (Genitive Singular Masculine with article) -- specific law - plerothe = Aorist Passive Subjunctive 3rd Singular = "might be fulfilled" -- PASSIVE = fulfilled by God's action, not human effort

KEY OBSERVATIONS: 1. In Rom 8:4, dikaioma is SINGULAR with the article ("THE righteous requirement of THE law") -- this points to a specific, unified moral standard, not scattered regulations. 2. The PASSIVE voice (plerothe) means the law's requirement is fulfilled IN believers BY God (through the Spirit, v.4b), not by human achievement -- this is new covenant theology. 3. Heb 9:1,10 uses dikaioma (plural) for "ordinances of divine service" and "carnal ordinances" -- referring to ceremonial regulations. In Rom 8:4, the SINGULAR use distinguishes this as the law's overarching moral requirement. 4. Rom 2:26 uses dikaiomata (plural) for "righteousness of the law" in the context of uncircumcised Gentiles keeping the law -- connecting to new covenant universality. 5. The LXX uses dikaiomata to translate Hebrew mishpatim -- the same "judgments" that Eze 36:27 promises Spirit-empowered obedience to.

G1343 -- dikaiosyne (righteousness)

Lexicon Entry: - Transliteration: dikaiosyne - Part of Speech: feminine noun - BLB Count: 92 occurrences - Definition: from G1342 (dikaios, "righteous"); equity (of character or act); especially Christian justification: righteousness

Key Verses: | Reference | Context | |-----------|---------| | Mat 5:6,10,20 | "hunger and thirst after righteousness [dikaiosyne]...exceed the righteousness of scribes and Pharisees" | | Mat 6:33 | "seek ye first the kingdom of God, and his righteousness [dikaiosyne]" | | Rom 1:17 | "therein is the righteousness [dikaiosyne] of God revealed from faith to faith" | | Rom 3:5,21-22,25 | "the righteousness [dikaiosyne] of God without the law is manifested...by faith of Jesus Christ" | | Rom 4:3-13 | "Abraham believed God, and it was counted unto him for righteousness [dikaiosyne]" | | Rom 5:17,21 | "the gift of righteousness [dikaiosyne]...grace might reign through righteousness [dikaiosyne]" | | Rom 8:10 | "the Spirit is life because of righteousness [dikaiosyne]" | | Rom 9:30; 10:3-6 | "the righteousness [dikaiosyne] which is of faith...God's righteousness" | | 2 Cor 3:9 | "the ministration of righteousness [dikaiosyne]" -- the new covenant ministry | | Gal 2:21; 3:6,21 | "if righteousness [dikaiosyne] come by the law, then Christ is dead in vain" | | Phil 3:9 | "not having mine own righteousness [dikaiosyne], which is of the law, but that which is through the faith of Christ" |

KEY OBSERVATIONS: 1. 2 Cor 3:9 is critical: the new covenant is called "the ministration of RIGHTEOUSNESS" (dikaiosyne) -- not "the ministration of lawlessness." The new covenant produces righteousness, which is conformity to God's moral standard. 2. Rom 3:21-22 says God's righteousness is manifested "without the law" (i.e., apart from law-keeping as the means of justification) but is "witnessed by the law and the prophets" -- the law TESTIFIES to this righteousness without being the SOURCE of it. 3. Mat 5:20 demands a righteousness that EXCEEDS that of the Pharisees -- not less law but deeper, heart-level obedience (new covenant internalization). 4. Phil 3:9 distinguishes between "mine own righteousness, which is of the law" (self-achieved) and "that which is through the faith of Christ" (gift-received) -- the new covenant replaces self-righteousness with Christ's righteousness, not law with no-law.

BONDAGE/FREEDOM VOCABULARY (Greek)

G1397 -- douleia (bondage/slavery)

Lexicon Entry: - Transliteration: douleia - Part of Speech: feminine noun - BLB Count: 5 occurrences - Definition: from G1398 (douleuo, "to be a slave"); slavery (ceremonially or figuratively): bondage

All NT Occurrences: | Reference | Context | |-----------|---------| | Rom 8:15 | "ye have not received the spirit of bondage [douleia] again to fear" | | Rom 8:21 | "delivered from the bondage [douleia] of corruption" | | Gal 4:24 | "the one from...mount Sinai, which gendereth to bondage [douleia]" | | Gal 5:1 | "be not entangled again with the yoke of bondage [douleia]" | | Heb 2:15 | "who through fear of death were all their lifetime subject to bondage [douleia]" |

KEY OBSERVATIONS: 1. Douleia describes the OLD covenant condition of bondage -- but what causes the bondage? Rom 8:15 says it is "the spirit of bondage again to fear" -- it is the RELATIONAL condition (fear, condemnation), not the law content. 2. Gal 4:24 associates Sinai with bondage, but the context (Gal 4:21-31) uses an allegory about Hagar vs. Sarah -- two ways of relating to the covenant, not two sets of laws. 3. The new covenant delivers from the BONDAGE but not from the law itself. Rom 8:2-4 immediately follows Rom 8:1 (no condemnation) with the fulfillment of the law's requirement in Spirit-walking believers. 4. Gal 5:1 warns against returning to bondage, which in context means returning to justification by works (Gal 5:4) -- not a return to keeping the moral law.

G1450 -- enguos (guarantor/surety)

Lexicon Entry: - Transliteration: enguos - Part of Speech: adjective - BLB Count: 1 occurrence ONLY (hapax legomenon) - Definition: pledged, i.e. a bondsman: surety

Sole Occurrence: - Hebrews 7:22 -- "By so much was Jesus made a surety [enguos] of a better testament [diatheke]"

KEY OBSERVATIONS: 1. Enguos is a HAPAX LEGOMENON -- it appears only once in the entire NT. This makes it a uniquely emphasized concept. 2. Jesus is the GUARANTOR (enguos) of the better covenant. A guarantor ensures the covenant's promises will be fulfilled -- including the promise to write the law on hearts (Heb 8:10). 3. The "better testament/covenant" (kreittonos diathekes) that Jesus guarantees is the SAME new covenant described in Heb 8:8-12 (quoting Jer 31:31-34) -- a covenant that includes law-on-hearts. 4. If Jesus guarantees the new covenant, He guarantees ALL its promises: internal law, forgiveness of sins, universal knowledge of God. The moral law is part of what He secures.

COVENANT-BREAKING/UNBELIEF VOCABULARY (Greek)

G570 -- apistia (unbelief/faithlessness)

Lexicon Entry: - Transliteration: apistia - Part of Speech: feminine noun - BLB Count: 12 occurrences - Definition: from G571 (apistos, "unbelieving"); faithlessness, disbelief: unbelief

Key Verses: | Reference | Context | |-----------|---------| | Mat 13:58 | "he did not many mighty works there because of their unbelief [apistia]" | | Mat 17:20 | "because of your unbelief [apistia]" | | Mark 6:6 | "he marvelled because of their unbelief [apistia]" | | Mark 9:24 | "Lord, I believe; help thou mine unbelief [apistia]" | | Mark 16:14 | "upbraided them with their unbelief [apistia]" | | Rom 3:3 | "shall their unbelief [apistia] make the faith [pistis] of God without effect?" | | Rom 4:20 | "he staggered not at the promise of God through unbelief [apistia]" | | Rom 11:20,23 | "because of unbelief [apistia] they were broken off...if they abide not still in unbelief [apistia]" | | 1 Tim 1:13 | "because I did it ignorantly in unbelief [apistia]" | | Heb 3:12,19 | "an evil heart of unbelief [apistia]...they could not enter in because of unbelief [apistia]" |

KEY OBSERVATIONS: 1. Rom 3:3 asks whether Israel's apistia (unbelief/faithlessness) nullifies God's faithfulness -- Paul answers NO (v.4). Israel's covenant failure was due to UNBELIEF, not to a defect in the law. 2. Heb 3:12,19 identifies "an evil heart of unbelief" as the cause of Israel's failure in the wilderness. This directly connects to the new covenant's solution: a NEW heart (Eze 36:26) that replaces the heart of unbelief with a heart of faith. 3. Rom 11:20,23 shows that unbelief caused Israel's "breaking off" and that faith can reverse this -- the issue is always faith/unbelief, not the law itself. 4. The pattern across these verses: the old covenant failed because of human unbelief (apistia); the new covenant succeeds through divine enablement (writing law on hearts, giving the Spirit).

G802 -- asunthetos (covenant-breaking)

Lexicon Entry: - Transliteration: asunthetos - Part of Speech: adjective - BLB Count: 1 occurrence in NT - Definition: properly, not agreed, treacherous to compacts: covenant-breaker

NT Occurrence: - Romans 1:31 -- "Without understanding, covenantbreakers [asunthetos], without natural affection, implacable, unmerciful"

LXX Connections: - 1 Chr 9:1; Neh 1:8; Psa 72:15 (LXX Psa 73:15); Jer 3:7,8,11

KEY OBSERVATIONS: 1. Paul lists asunthetos ("covenant-breaker") among the sins of humanity in Rom 1:28-32 -- covenant-breaking is characterized as a SINFUL behavior, not a neutral covenant transition. 2. The LXX uses asunthetos in connection with Israel's covenant faithlessness (Jer 3:7,8,11) -- the same pattern of covenant-breaking that led to the new covenant promise (Jer 31:31-34). 3. If covenant-breaking is sin (Rom 1:31), and sin is defined as transgression of the law (1 John 3:4), then breaking the covenant = breaking the law. The new covenant addresses this by internalizing the law.

ADDITIONAL OBEDIENCE VOCABULARY (Greek)

G3980 -- peitharcheo (obey authority)

Lexicon Entry: - Transliteration: peitharcheo - Part of Speech: verb - BLB Count: 4 occurrences - Definition: from a compound of G3982 (peitho, "to persuade") + G757 (archo, "to rule"); to be persuaded by a ruler, obey a magistrate: hearken, obey

All Occurrences: | Reference | Context | |-----------|---------| | Acts 5:29 | "We ought to obey [peitharcheo] God rather than men" | | Acts 5:32 | "the Holy Ghost, whom God hath given to them that obey [peitharcheo] him" | | Acts 27:21 | "ye should have hearkened [peitharcheo] unto me" | | Titus 3:1 | "to obey [peitharcheo] magistrates" |

KEY OBSERVATIONS: 1. Acts 5:29 establishes the absolute priority of obeying GOD over human authority -- this principle is relevant when human law conflicts with divine commandments. 2. Acts 5:32 directly connects the Holy Spirit with obedience -- "God hath given [the Holy Spirit] to them that obey Him." This parallels Eze 36:27 where God's Spirit empowers obedience to His statutes. 3. The compound (peitho + archo) implies obedience that comes from PERSUASION by authority -- not mechanical compliance but willing submission. This aligns with new covenant heart-obedience.

G1384 -- dokimos (approved/tested)

Lexicon Entry: - Transliteration: dokimos - Part of Speech: adjective - BLB Count: 7 occurrences - Definition: properly, acceptable (current after assayal), approved: approved, tried

Key Verses: | Reference | Context | |-----------|---------| | Rom 14:18 | "he that...serveth Christ is...approved [dokimos] of God" | | Rom 16:10 | "Salute Apelles approved [dokimos] in Christ" | | 1 Cor 11:19 | "that they which are approved [dokimos] may be made manifest" | | 2 Cor 10:18 | "not he that commendeth himself is approved [dokimos], but whom the Lord commendeth" | | 2 Cor 13:7 | "that ye should do that which is honest...that ye should appear approved [dokimos]" | | 2 Tim 2:15 | "Study to shew thyself approved [dokimos] unto God" | | Jas 1:12 | "when he is tried [dokimos], he shall receive the crown of life" |

KEY OBSERVATIONS: 1. Dokimos describes the state of being tested and found genuine -- like metal tested by fire. New covenant believers are "approved" by God through faith-obedience. 2. 2 Tim 2:15 connects being "approved unto God" with correctly handling truth -- implying a standard (the law/word) against which approval is measured. 3. Jas 1:12 connects being dokimos with enduring temptation and receiving the crown of life -- persevering obedience under trial is the mark of covenant faithfulness.

CROSS-REFERENCE: KEY GREEK PARSING NOTES

Hebrews 8:8-10 (Quoting Jer 31:31-33)

Critical grammatical findings:

  1. Heb 8:8 -- memphomenos...autous = "finding fault with THEM" (Accusative Plural Masculine). The fault is with the PEOPLE, not with the covenant or law. This is grammatically definitive: autous (them) is the object of the blame.

  2. Heb 8:9 -- ou kata ten diatheken = "NOT according to the covenant." The newness is in the covenant ARRANGEMENT, not in the law content. The next verse (8:10) specifies what IS in the new covenant: laws written on hearts.

  3. Heb 8:10 -- nomous mou = "MY laws" (Accusative Plural Masculine + possessive pronoun). God claims these laws as HIS. They are not new laws but God's existing laws relocated to hearts and minds.

  4. Heb 8:10 -- epigrapso autous = "I will inscribe THEM" (Future Active Indicative 1st Singular + Accusative Plural Masculine). God is the active agent who inscribes the laws. The "them" refers back to "laws" (nomous).

  5. Heb 8:10 -- didous = "giving/putting" (Present Active Participle, Nominative Singular Masculine). The giving is contemporaneous with the covenant-making -- the laws are given AS PART OF the new covenant.

Hebrews 10:15-16 (Second quotation of Jer 31:33)

  1. Heb 10:15 -- Marturei...to Pneuma to Hagion = "bears witness...the Holy Spirit." The Holy Spirit is identified as the one who spoke Jeremiah 31:33-34 -- asserting divine authorship of the new covenant promise.

  2. Heb 10:16 -- nomous mou epi kardias auton = "MY laws upon their hearts." Same possessive "mou" (MY) and same destination (hearts). This second quotation CONFIRMS the law-on-hearts promise.

Romans 3:31

  1. katargoumen (G2673) = "do we nullify/make void" -- Present Active Indicative 1st Plural. This is the same verb used in 2 Cor 3:7,11,13 for what is "done away."

  2. me genoito = "may it never be!" -- Aorist Middle Optative 3rd Singular. This is the STRONGEST possible Greek negation -- an emphatic, horrified rejection of the idea that faith nullifies the law.

  3. histanomen (G2476, histemi) = "we establish/make stand" -- Present Active Indicative 1st Plural. Faith causes the law to STAND, not to fall.

  4. nomon is ANARTHROUS (no article) in both uses -- suggesting law as a principle/institution rather than a specific code, though the context of Romans 3 concerns the Mosaic law.

Romans 8:4

  1. hina = purpose clause -- "IN ORDER THAT" the law's requirement be fulfilled. The sending of Christ (v.3) had a specific PURPOSE: the fulfillment of the law.

  2. to dikaioma tou nomou = "THE righteous requirement OF THE law" -- singular, definite, specific. Not scattered ordinances but the law's unified moral demand.

  3. plerothe = Aorist Passive Subjunctive -- "might be fulfilled." PASSIVE: God does the fulfilling in believers; believers do not fulfill it by their own power.

  4. kata pneuma = "according to Spirit" -- the Spirit-walking life is the sphere in which the law's requirement is fulfilled. This connects directly to Eze 36:27.

2 Corinthians 3:3,6

  1. 2 Cor 3:3 -- ouk en plaxin lithinais all en plaxin kardiais sarkinais = "not on stone tablets but on fleshly heart tablets." The explicit stone/heart contrast echoes the Decalogue tablets to new covenant hearts.

  2. 2 Cor 3:6 -- ou grammatos alla pneumatos = "not of letter but of spirit." The contrast is between the external written code (without power to obey) and the Spirit (who empowers obedience). It is NOT a contrast between having law and having no law.

  3. 2 Cor 3:6 -- to gramma apokteinei, to de pneuma zoopoiei = "the letter kills, but the Spirit gives life." The letter kills because it condemns sin without providing power; the Spirit gives life because He enables the obedience the law demands.

HEBREW PARSING SYNTHESIS: Jeremiah 31:31-34

Verse-by-verse grammatical summary:

v.31: "I will cut [karath, prophetic perfect] a new covenant [berit hadashah]" -- with both Israel and Judah (comprehensive).

v.32: "NOT according to [lo' kabberit] the covenant I cut with their fathers" -- the ARRANGEMENT is new, not the content. "THEY [hemmah, emphatic] broke MY covenant [beriti, possessive suffix]" -- the people are at fault, not the covenant or its law.

v.33: "I will put [natati, prophetic perfect] MY instruction/law [torati, torah + 1cs suffix] in their inward parts [beqirbam] and upon their heart [libbam] I will write it ['ektebenah, katab + 3fs suffix]" -- (1) torah is the word, the SAME word for the whole Mosaic law and the Decalogue; (2) the 1st person suffix identifies it as GOD'S law; (3) the 3fs suffix on 'ektebenah refers back to torah (feminine) -- it is THIS specific law being written; (4) katab is the SAME verb used for God writing the Decalogue on stone (Exo 31:18; 34:1).

v.34: "I will forgive ['eslah, salah] their iniquity [la'awonam] and their sin I will not remember any more" -- the new covenant includes forgiveness of sins (dealing with past law-breaking), not abolition of the law.

Key pattern: The three new covenant provisions are:

  1. Internal law (v.33a) -- SAME law, new location
  2. Universal knowledge (v.34a) -- all will know God personally
  3. Complete forgiveness (v.34b) -- past sins dealt with permanently

HEBREW PARSING SYNTHESIS: Ezekiel 36:26-27

Verse-by-verse grammatical summary:

v.26: Three divine actions: (1) "I will give [wenatati] you a new heart [leb hadash]"; (2) "I will give ['etten] a new spirit [ruah hadashah] within you [beqirbekem]"; (3) "I will remove [wahasiroti, Hiphil of sur] the heart of stone [leb ha'eben] from your flesh and give you a heart of flesh [leb basar]."

The stone-to-flesh transformation directly parallels the stone-tablets-to-heart-tablets motif. All verbs have God as subject -- entirely divine initiative.

v.27: "I will put [etten] MY Spirit [ruhi, ruah + 1cs suffix] within you [beqirbekem] and I will CAUSE [we'asiti, 'asah] that you will walk [teleku, halak] in MY statutes [behuqqay, hoq + 1cs suffix] and MY judgments [umishpatay, mishpat + 1cs suffix] you will keep [tishmeru, shamar] and do [wa'asitem, 'asah]."

Critical grammatical points: 1. ruhi = "MY spirit" -- possessive 1cs suffix 2. we'asiti = "I will cause/make" -- God is the one CAUSING the obedience 3. huqqay = "MY statutes" -- possessive 1cs suffix; hoq/huqqim are standard Pentateuchal terms for God's laws 4. mishpatay = "MY judgments" -- possessive 1cs suffix; mishpatim are standard Pentateuchal terms for God's laws 5. Three verbs of obedience: walk (halak), keep (shamar), do ('asah) -- comprehensive obedience to the SAME statutes and judgments of the Pentateuch

The Spirit does NOT replace the statutes/judgments; the Spirit EMPOWERS obedience to them.

POSSESSIVE PRONOUN TRACKING

A critical linguistic pattern across all new covenant passages is the use of possessive pronouns identifying the law/commandments/statutes as belonging to GOD:

Passage Language Expression Possessive
Jer 31:33 Hebrew torati MY law (1cs suffix)
Eze 36:27 Hebrew ruhi MY Spirit (1cs suffix)
Eze 36:27 Hebrew huqqay MY statutes (1cs suffix)
Eze 36:27 Hebrew mishpatay MY judgments (1cs suffix)
Heb 8:10 Greek nomous mou MY laws (genitive pronoun)
Heb 10:16 Greek nomous mou MY laws (genitive pronoun)
1 John 5:3 Greek entolas autou HIS commandments (genitive pronoun)
1 John 5:3 Greek hai entolai autou HIS commandments (genitive pronoun)
John 14:15 Greek tas entolas tas emas MY commandments (possessive adjective)
Rev 12:17 Greek tas entolas tou Theou commandments OF GOD (genitive noun)
Rev 14:12 Greek tas entolas tou Theou commandments OF GOD (genitive noun)

This consistent possessive marking across Hebrew and Greek, OT and NT, identifies the law/commandments/statutes as GOD'S OWN -- not human inventions that can be casually discarded. The new covenant does not introduce NEW commandments from a different source; it writes GOD'S EXISTING commandments on hearts by the power of GOD'S OWN Spirit.