Word Studies¶
Question¶
What do entole, nomos, dogma, cheirographon, and dikaioma reveal about law categories in the NT?
1. Entole (G1785) -- "Commandment, Injunction, Order"¶
Original: ἐντολή Transliteration: entole Pronunciation: en-tol-AY Part of Speech: Feminine noun NT Occurrences: 71 (BLB), 43 in Strong's translation DB Definition: Injunction, i.e. an authoritative prescription
Translations in KJV¶
| Translation | Count | Percentage |
|---|---|---|
| commandment | 23 | 53.5% |
| commandments | 12 | 27.9% |
| precept | 2 | 4.7% |
| a commandment | 2 | 4.7% |
| of the commandments | 1 | 2.3% |
| the commandments | 1 | 2.3% |
| of commandments | 1 | 2.3% |
| of the commandment | 1 | 2.3% |
Classification of All NT Occurrences by Referent¶
For Decalogue / God's Moral Commands (majority): - Mat 5:19 -- "these least commandments" (in context of law not passing away) - Mat 15:3,6 -- "commandment of God" vs. tradition of men - Mat 19:17 -- "keep the commandments" = Decalogue listed (vv.18-19) - Mat 22:36,38,40 -- greatest commandment = love God/neighbor - Mar 7:8,9 -- "commandment of God" vs. tradition of men - Mar 10:19 -- "the commandments" = Decalogue listed - Mar 12:28,29,30,31 -- first/greatest commandment - Luk 1:6 -- "commandments and ordinances of the Lord" - Luk 18:20 -- "the commandments" = Decalogue listed - Luk 23:56 -- "rested the sabbath day according to the commandment" - Rom 7:8,9,10,11,12,13 -- "the commandment" = 10th commandment (Thou shalt not covet) - Rom 13:9 -- Decalogue commands called "commandment" - 1 Cor 7:19 -- "keeping the commandments of God" (distinguished from circumcision) - Eph 6:2 -- 5th commandment cited as binding ("first commandment with promise")
For Jesus's Commands (moral/ethical): - Jhn 10:18 -- Father's commandment - Jhn 12:49,50 -- Father's commandment to Jesus - Jhn 13:34 -- "new commandment...love one another" - Jhn 14:15,21 -- "keep my commandments" - Jhn 14:31 -- "as the Father gave me commandment" - Jhn 15:10 -- "keep my commandments...Father's commandments" - Jhn 15:12 -- "This is my commandment, that ye love one another"
For Believer Obligation (moral/continuing): - 1 Jhn 2:3,4 -- "keep his commandments" = test of knowing God - 1 Jhn 2:7,8 -- old/new commandment (love) - 1 Jhn 3:22,23,24 -- "keep his commandments" - 1 Jhn 4:21 -- love brother = commandment from God - 1 Jhn 5:2,3 -- "keep his commandments; not grievous" - 2 Jhn 1:4,5,6 -- "walking in truth, as we received commandment" - 2 Pe 2:21 -- "the holy commandment delivered" - 2 Pe 3:2 -- "commandment of the apostles" - Rev 12:17 -- end-time saints "keep the commandments of God" - Rev 14:12 -- "keep the commandments of God, and the faith of Jesus" - Rev 22:14 -- "do his commandments...right to the tree of life"
For Ceremonial/Levitical (always with qualifier): - Heb 7:5 -- "commandment to take tithes" (Levitical priesthood function) - Heb 7:16 -- "law of a CARNAL commandment" (sarkines = qualifier) - Heb 7:18 -- "disannulling of the commandment going before" (contextual = Levitical) - Heb 9:19 -- "every precept...according to the law" (Moses's pronouncement of all regulations)
CRITICAL: Eph 2:15 -- Entole qualified by "en dogmasin": - "the law of commandments [entole] IN ORDINANCES [en dogmasin]" - The en dogmasin qualifier specifies which commandments are abolished - Without the dogma qualifier, entole elsewhere = moral commands
Other/Non-law uses: - Luk 15:29 -- "thy commandment" (father's household command) - Acts 17:15 -- "commandment" (Paul's instruction to deliver message) - Col 4:10 -- "commandments" (apostolic instructions about Marcus) - Tit 1:14 -- "commandments of MEN" (pejorative) - 1 Tim 6:14 -- "this commandment" (Timothy's charge) - 1 Cor 14:37 -- "commandments of the Lord" - Jhn 11:57 -- chief priests' commandment
Key Finding¶
Entole alone (without qualifiers like sarkines or en dogmasin) is NEVER used in the NT for a ceremonial regulation that was abolished. When entole appears in a ceremonial/cessation context, it always carries a qualifier: - Heb 7:16: "entoles SARKINES" (carnal commandment) - Eph 2:15: "ton entolon EN DOGMASIN" (of commandments in ordinances)
LXX Connection¶
- Primary Hebrew source: mitsvah (H4687) -- 153 times (dominant mapping)
- Secondary sources: piqqud (H6490) 19x, chuqqah (H2708) 23x, choq (H2706) 22x, torah (H8451) 23x
- The LXX established entole as the standard Greek translation for mitsvah (divine command)
2. Nomos (G3551) -- "Law, Custom, Principle"¶
Original: νόμος Transliteration: nomos Pronunciation: NOM-os Part of Speech: Masculine noun NT Occurrences: 197 (BLB), 169 in Strong's DB Definition: From nemo (to parcel out); law
Translations in KJV¶
| Translation | Count | Percentage |
|---|---|---|
| law | 95 | 56.2% |
| the law | 49 | 29.0% |
| of the law | 14 | 8.3% |
| a law | 2 | 1.2% |
| laws | 2 | 1.2% |
| other | 7 | 4.1% |
Paul's Four Senses of Nomos¶
(Per prior study law-16)
- Torah/Code -- The Mosaic law as a body: Rom 2:17,18,20,23; 3:19; Gal 3:17-19
- Decalogue specifically -- When Paul quotes content: Rom 7:7 (Thou shalt not covet); Rom 13:8-10 (Decalogue commands)
- Operating principle -- "law of faith" (Rom 3:27), "law of sin" (Rom 7:23), "law of the Spirit" (Rom 8:2), "law of Christ" (Gal 6:2)
- Pentateuch as Scripture-witness -- Rom 3:21 ("witnessed by the law and the prophets")
The Article Pattern: Articular vs. Anarthrous Nomos¶
Articular (ho nomos / ton nomon / tou nomou) -- tends toward specific, known referent: - Rom 2:12,14,23,25,27: "the law" = the Mosaic law as known system - Rom 3:19,31: "the law" = the established law code - Rom 4:15: "THE law worketh wrath" (first occurrence, articular = the known Mosaic law) - Rom 7:1,7,12,14,22,25: "the law" = specific law Paul is discussing (identified as Decalogue in v.7) - Gal 3:17,19,21,23: "the law" = the Mosaic code given 430 years after Abraham - Gal 5:14: "all THE law is fulfilled" = the entire known moral standard
Anarthrous (nomos / nomou / nomo) -- tends toward qualitative/principle/generic: - Rom 2:14: "Gentiles which have not law...are a law unto themselves" (generic concept) - Rom 3:20: "by deeds of law" (anarthrous = law-principle, not specific code) - Rom 3:21: "apart from law" (choris nomou = apart from the law-system) - Rom 3:27: "law of works...law of faith" (anarthrous = principle/type) - Rom 4:15: "where no law is" (second occurrence, anarthrous = generic concept of law) - Gal 2:16: "works of law" (ergon nomou -- anarthrous, debated whether = "legalistic works" or "Torah-works") - Gal 2:19: "through law...dead to law" (both anarthrous = law-principle) - Gal 3:21: "if a law given" (anarthrous = hypothetical any-law)
Important caveat: Greek article usage is governed by grammar norms (definiteness, previous reference, monadic nouns), not solely by theological categories. Nomos as a monadic noun (one-of-a-kind) can be definite without the article. The pattern is a tendency, not an absolute rule.
Non-Pauline Nomos Usage¶
- James: "perfect law of liberty" (1:25), "royal law" (2:8), "law of liberty" (2:12) -- articular, definitive
- Hebrews: "laws into their minds" (8:10, 10:16 -- plural, new covenant); "law of a carnal commandment" (7:16); "the law having a shadow" (10:1)
- John: nomos rarely used; primarily "the law" referring to Mosaic system
LXX Connection¶
- Primary Hebrew source: torah (H8451) -- 188 times (dominant mapping)
- Secondary sources: choq (H2706) 17x, chuqqah (H2708) 15x, mitsvah (H4687) 18x, dath (H1882/1881) 12x
- Torah->nomos is the most stable Hebrew-to-Greek mapping in the LXX law vocabulary
3. Dogma (G1378) -- "Decree, Ordinance, Dogma"¶
Original: δόγμα Transliteration: dogma Pronunciation: DOG-mah Part of Speech: Neuter noun NT Occurrences: 5 Definition: From the base of dokeo; a law (civil, ceremonial or ecclesiastical)
All 5 NT Occurrences¶
| Verse | Translation | Context | Referent |
|---|---|---|---|
| Luke 2:1 | a decree | Caesar Augustus's census decree | Civil/imperial |
| Acts 16:4 | decrees | Jerusalem Council decisions | Ecclesiastical |
| Acts 17:7 | decrees | Caesar's decrees (accusation) | Civil/imperial |
| Eph 2:15 | ordinances | "law of commandments in ordinances" | Ceremonial (ABOLISHED) |
| Col 2:14 | of ordinances | "handwriting of ordinances" | Ceremonial (NAILED TO CROSS) |
Verbal Form: Dogmatizo (G1379)¶
- 1 occurrence: Col 2:20 -- "why are ye subject to ordinances?"
- Passive voice: being subjected to ceremonial rules from outside
- Context: "Touch not; taste not; handle not" -- dietary/purity regulations
Key Finding¶
Dogma is NEVER used for God's moral commandments in any NT passage. Its distribution is: - 2x civil/imperial decrees (Caesar) - 1x ecclesiastical decrees (Jerusalem Council) - 2x ceremonial regulations that were abolished (Eph 2:15, Col 2:14)
The Eph 2:15 Construction¶
Greek: τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν (ton nomon ton entolon en dogmasin)
Grammatical analysis: - ton nomon (Acc Sg M) = "THE law" (articular, direct object of katargesas) - ton entolon (Gen Pl F) = "of THE commandments" (articular genitive, descriptive) - en dogmasin (Dat Pl N) = "in ordinances" (dative of sphere/location)
This is a NARROWING construction: 1. The law (broad) 2. -> of the commandments (which commandments?) 3. -> in/consisting of ordinances (the ceremonial-decree kind)
The en dogmasin acts as the final qualifier that identifies WHICH law of commandments is abolished -- the portion expressed as dogmata (decrees/ordinances), not the entolai themselves as a whole.
LXX Background¶
The lexicon notes dogma appears in LXX contexts (Dan 2:13; 3:10; 4:3; 6:13; Esther 2; 3:9) -- all in the sense of royal/governmental decrees, never for God's moral commandments. This usage pattern is consistent from LXX through NT.
4. Cheirographon (G5498) -- "Handwriting, Certificate of Debt"¶
Original: χειρόγραφον Transliteration: cheirographon Pronunciation: khi-ROG-ra-fon Part of Speech: Neuter noun NT Occurrences: 1 (hapax legomenon) Definition: Compound of cheir (G5495, hand) + grapho (G1125, write) = "something hand-written"
The Single Occurrence: Colossians 2:14¶
Greek: ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον τοῖς δόγμασιν - exaleipsas = "having blotted out" (Aor Act Ptcp) - to cheirographon = "the handwriting" (articular, Acc Sg N) - tois dogmasin = "in/by the ordinances" (articular, Dat Pl N)
Compound Etymology¶
- cheir (G5495) = "hand" -- human hand
- grapho (G1125) = "to write"
- Combined = "hand-written document"
Authorship Contrast¶
| Document | Written By | Medium | Location |
|---|---|---|---|
| Decalogue | "finger of God" (Exo 31:18; Deu 9:10) | Tables of stone | IN the ark (Exo 25:16) |
| Book of the Law | Moses's hand (Deu 31:24) | A book/scroll | BESIDE the ark (Deu 31:26) |
| Cheirographon | "hand-written" (human authorship implied) | Document | Nailed to the cross |
The compound cheir-graphon ("hand-written") inherently contrasts with what was written by "the finger of God." The Decalogue cannot be a cheirographon because it was not hand-written by a human author.
Greco-Roman Legal Background¶
In Greco-Roman papyri, cheirographon was a technical legal term for: - A handwritten debt certificate or IOU - A signed acknowledgment of debt or obligation - A legal bond or contract
The phrase "to cheirographon tois dogmasin" may therefore mean "the debt-certificate consisting of/expressed in the ordinances" -- the ceremonial law as a record of obligations that stood against humanity.
The Dative tois dogmasin¶
Three possible readings of the dative: 1. Instrumental: "the handwriting BY MEANS OF ordinances" (the document written through ordinances) 2. Locative: "the handwriting IN THE SPHERE OF ordinances" (the document that exists in the ordinance-system) 3. Content/Appositional: "the handwriting CONSISTING OF ordinances" (the document that is the ordinances themselves)
All three readings associate cheirographon with dogma, not with entole or the Decalogue.
5. Dikaioma (G1345) -- "Ordinance, Righteous Requirement, Righteous Act"¶
Original: δικαίωμα Transliteration: dikaioma Pronunciation: dik-AH-yo-mah Part of Speech: Neuter noun NT Occurrences: 10 Definition: From dikaioo; an equitable deed; by implication, a statute or decision
All 10 NT Occurrences with Classification¶
| Verse | Form | Translation | Context | Category |
|---|---|---|---|---|
| Luk 1:6 | dikaiōmasin (Dat Pl) | ordinances | "commandments AND ordinances of the Lord" | General obedience |
| Rom 1:32 | dikaiōma (Nom Sg) | judgment | "the judgment of God" | God's righteous decree |
| Rom 2:26 | dikaiōmata (Acc Pl) | righteousness | "keep the righteousness of the law" | Moral law requirements |
| Rom 5:16 | dikaiōma (Acc Sg) | justification | "free gift...unto justification" | Forensic/legal act |
| Rom 5:18 | dikaiōmatos (Gen Sg) | righteousness | "by the righteousness of one" | Christ's righteous act |
| Rom 8:4 | dikaiōma (Nom Sg, ARTICULAR) | righteousness | "THE righteousness of THE law fulfilled in us" | Moral law's unified requirement |
| Heb 9:1 | dikaiōmata (Acc Pl, ANARTHROUS) | ordinances | "ordinances of divine service" | Ceremonial regulations |
| Heb 9:10 | dikaiōmata (Nom Pl, ANARTHROUS) | ordinances | "carnal ordinances...until the time of reformation" | Ceremonial (temporal) |
| Rev 15:4 | dikaiōmata (Nom Pl) | judgments | "thy judgments are made manifest" | God's righteous acts |
| Rev 19:8 | dikaiōmata (Acc Pl) | righteousness | "the righteousness of saints" | Saints' righteous deeds |
The Singular/Plural Pattern¶
SINGULAR (to dikaioma, with article) -- Rom 8:4: - "THE righteous requirement of THE law" = one unified moral standard - Greek: τὸ δικαίωμα τοῦ νόμου (to dikaioma tou nomou) - Both article present = specific, definite - Connects back to Rom 7:7 where Paul identified "the law" as the Decalogue - Fulfilled "in us, who walk not after the flesh, but after the Spirit"
PLURAL (dikaiomata, typically anarthrous) -- Heb 9:1,10: - "ordinances of divine service" = multiple ceremonial regulations - "carnal ordinances imposed until the time of reformation" = explicitly temporal - Greek: δικαιώματα λατρείας (dikaiomata latreias) / δικαιώματα σαρκός (dikaiomata sarkos) - Plural = multiple individual regulations; qualified as "carnal" and "until..."
The Dual-Referent Pattern¶
Dikaioma's semantic range spans both moral and ceremonial contexts: - Moral/righteous requirement: Rom 2:26; 8:4 (singular, articular when referring to unified moral standard) - Ceremonial regulations: Heb 9:1,10 (plural, qualified by latreia/sarkos) - Forensic/justification: Rom 5:16,18 (Christ's righteous act) - General righteous acts: Rev 15:4; 19:8
The context always disambiguates, particularly through: 1. Number (singular vs. plural) 2. Article (articular vs. anarthrous) 3. Modifiers (sarkos = carnal; latreia = worship service)
LXX Connection -- The "Catch-All" Function¶
Dikaioma translates SEVEN different Hebrew law terms in the LXX: | Hebrew Term | Count | Primary Meaning | |-------------|-------|-----------------| | mishpat (H4941) | 63 | judgment, ordinance | | choq (H2706) | 52 | statute, decree | | chuqqah (H2708) | 35 | statute, ordinance | | mitsvah (H4687) | 27 | commandment | | torah (H8451) | 16 | instruction, law | | piqqud (H6490) | 6 | precept | | edah (H5713) | 4 | testimony |
This explains dikaioma's wide NT semantic range: it inherited the breadth of seven Hebrew predecessors through the LXX translation process. It is NOT inherently "ceremonial" or "moral" -- context determines the referent.
6. Related Greek Terms¶
G1379 dogmatizo -- "to subject to ordinances"¶
- 1 NT occurrence: Col 2:20 (verbal form of dogma)
- Present passive indicative: "are you being subjected to ordinances?"
- Same ceremonial/cessation domain as dogma
G2673 katargeo -- "to abolish, make void, render idle"¶
- 27 NT occurrences (32 in Strong's DB)
- Key law-abolition passages:
- Eph 2:15: "Having ABOLISHED...the law of commandments in ordinances"
- Rom 3:31: "Do we make VOID the law? God forbid"
- 2 Cor 3:7,11,13: "done away" / "abolished" (re: glory, not law itself)
- Notable: Paul uses katargeo BOTH for abolishing (Eph 2:15) AND denying abolishing (Rom 3:31)
G4639 skia -- "shadow"¶
- 7 NT occurrences (3 applied to ceremonial system)
- Col 2:17: "Which are a SHADOW of things to come"
- Heb 8:5: "serve unto the example and SHADOW of heavenly things"
- Heb 10:1: "the law having a SHADOW of good things to come"
- Always in ceremonial/sacrificial contexts when applied to the law
G458 anomia -- "lawlessness, transgression of law"¶
- 15 NT occurrences
- 1 Jhn 3:4: "sin IS the transgression of the law" (anomia = law-violation)
- Mat 7:23; 13:41; 23:28; 24:12 -- "iniquity" = lawlessness
- This term presupposes a continuing moral law against which transgression is measured
G459 anomos -- "lawless, without law"¶
- 10 NT occurrences
- 1 Cor 9:21: Paul's complex usage -- "to them that are without law [anomos], as without law [anomos], (being not without law [anomos] to God, but under the law [ennomos G1772] to Christ)"
- This shows Paul carefully distinguishes being "lawless" from being "under a different law"
G3548 nomothesia -- "legislation, giving of the law"¶
- 1 occurrence: Rom 9:4 -- Israel's privilege of receiving the law
G3549 nomotheteo -- "to legislate, establish law"¶
- 2 occurrences: Heb 7:11 ("received the law"), Heb 8:6 ("was established")
G1343 dikaiosyne -- "righteousness"¶
- 92 NT occurrences -- related to dikaioma
- Broader concept of righteous character or standing
G1344 dikaioo -- "to justify, declare righteous"¶
- 40 NT occurrences -- related to dikaioma
- Forensic/legal declaration of righteousness
7. The Vocabulary Map: Do the Five Terms Encode Categories?¶
Distribution Pattern Across Law Contexts¶
| Term | Moral Law Affirmed | Ceremonial Law Abolished | Neutral/Mixed |
|---|---|---|---|
| entole (G1785) | Mat 19:17; Mar 10:19; Rom 7:12; 13:9; 1 Cor 7:19; 1 Jhn 2:3; Rev 12:17; 14:12 | ONLY with qualifier: Eph 2:15 (en dogmasin); Heb 7:16 (sarkines) | Jhn 14:15; Col 4:10; Acts 17:15 |
| nomos (G3551) | Rom 3:31; 7:12,14,22; 8:4; Jas 1:25; 2:8-12 | Eph 2:15 (qualified); Heb 7:12,16; 10:1 (as shadow) | Rom 3:27 (principle); Gal 3:19,24 |
| dogma (G1378) | NEVER | Eph 2:15; Col 2:14 | Luk 2:1; Acts 16:4; 17:7 (civil/ecclesiastical) |
| cheirographon (G5498) | NEVER | Col 2:14 | -- |
| dikaioma (G1345) | Rom 2:26; 8:4 (singular) | Heb 9:1,10 (plural + sarkos/latreia) | Rom 1:32; 5:16,18; Rev 15:4; 19:8 |
Key Observations¶
- Entole alone = overwhelmingly moral commands. Ceremonial use requires explicit qualifier.
- Dogma = EXCLUSIVELY non-moral: civil decrees OR abolished ceremonial regulations. Never for God's moral commands.
- Cheirographon = the document of ceremonial obligations, hand-written (vs. God-written Decalogue).
- Dikaioma = context-dependent; singular+articular = moral standard; plural+sarkos = ceremonial.
- Nomos = widest range; encompasses both; context (including article usage) determines referent.
The Greek Article Pattern in Nomos -- Summary¶
| Pattern | Tendency | Example |
|---|---|---|
| ho nomos (articular nominative) | Specific known law (Mosaic code) | Rom 7:7,12: "THE law is holy" |
| ton nomon (articular accusative) | Specific law being discussed | Rom 3:31: "do we make void THE law?" |
| tou nomou (articular genitive) | "of THE law" = the Mosaic standard | Rom 8:4: "THE righteousness of THE law" |
| nomou (anarthrous genitive) | Law as principle/category | Rom 3:20: "by deeds of law" |
| nomos (anarthrous nominative) | Law as concept/generic | Rom 4:15: "where no law is" |
| nomon X (anarthrous + qualifier) | A type of law/principle | Rom 3:27: "law of works...law of faith" |
LXX Bridge Summary¶
| Hebrew | Primary Greek | NT Function |
|---|---|---|
| torah (H8451) | nomos (G3551) 188x | Widest law term; requires context |
| mitsvah (H4687) | entole (G1785) 153x | Moral command; Decalogue association |
| choq (H2706) | dikaioma (G1345) 52x | Statute; ceremonial when plural+qualified |
| mishpat (H4941) | krima (G2917) 175x | Judgment (not a primary law-20 term) |
| chuqqah (H2708) | dikaioma (G1345) 35x | Ordinance; overlaps with choq |
The LXX maintained torah->nomos and mitsvah->entole as stable mappings. But it COMPRESSED other Hebrew distinctions: piqqud collapsed into entole; choq/chuqqah had no single dominant equivalent (dikaioma was partial). This means NT Greek has LESS law-vocabulary precision than OT Hebrew (per law-06 finding N032).
8. Greek Parsing Data for Key Verses¶
Matthew 19:17 -- "keep the commandments"¶
- τήρει (tereo) = Present Active Imperative 2S ("keep!" -- ongoing obligation)
- τὰς ἐντολάς (tas entolas) = ARTICULAR accusative plural ("THE commandments")
- Jesus then identifies these as Decalogue commands in vv.18-19
Hebrews 7:16 -- "carnal commandment"¶
- νόμον (nomos) = Accusative Singular (ANARTHROUS = qualitative)
- ἐντολῆς (entoles) = Genitive Singular (descriptive genitive)
- σαρκίνης (sarkines) = Genitive Singular Feminine ("CARNAL" -- modifier of entole)
- Contrast: κατὰ δύναμιν ζωῆς ἀκαταλύτου ("according to power of indestructible life")
Romans 8:4 -- "the righteousness of the law"¶
- τὸ δικαίωμα (to dikaioma) = ARTICULAR nominative singular ("THE righteous requirement")
- τοῦ νόμου (tou nomou) = ARTICULAR genitive singular ("of THE law")
- πληρωθῇ (plerothe) = Aorist Passive Subjunctive 3S ("might be fulfilled" -- divine passive)
- Double article = specific, definite referent = the one moral standard of the known law
Hebrews 9:1 -- "ordinances of divine service"¶
- δικαιώματα (dikaiomata) = ANARTHROUS accusative PLURAL ("regulations")
- λατρείας (latreias) = Genitive Singular ("of worship/service")
- Contrasts with Rom 8:4: plural vs. singular, anarthrous vs. articular, worship-service vs. moral-life
Ephesians 2:15 -- "law of commandments in ordinances"¶
- τὸν νόμον (ton nomon) = ARTICULAR accusative ("THE law")
- τῶν ἐντολῶν (ton entolon) = ARTICULAR genitive plural ("of THE commandments")
- ἐν δόγμασιν (en dogmasin) = ANARTHROUS dative plural ("in ordinances")
- καταργήσας (katargesas) = Aorist Active Participle ("having abolished")
- NARROWING chain: the law -> of the commandments -> in ordinances
Colossians 2:14 -- "handwriting of ordinances"¶
- χειρόγραφον (cheirographon) = ARTICULAR accusative singular ("THE handwriting")
- τοῖς δόγμασιν (tois dogmasin) = ARTICULAR dative plural ("in THE ordinances")
- ὑπεναντίον (hupenantion) = "contrary/adverse"
- προσηλώσας (proselosas) = Aorist Active Participle ("having nailed")
- τῷ σταυρῷ (to stauro) = "to the cross"
Romans 3:31 -- "make void the law?"¶
- νόμον (nomon) = ANARTHROUS accusative (both occurrences)
- καταργοῦμεν (katargoumen) = Present Active Indicative 1P ("do we make void")
- ἱστάνομεν (histanomen) = Present Active Indicative 1P ("we establish/uphold")
- μὴ γένοιτο (me genoito) = Aorist Middle Optative ("May it never be!" -- strongest denial)
Luke 1:6 -- "commandments AND ordinances"¶
- ταῖς ἐντολαῖς (tais entolais) = ARTICULAR dative plural ("THE commandments")
- δικαιώμασιν (dikaiōmasin) = ANARTHROUS dative plural ("ordinances")
- Both governed by πάσαις (pasais = "all") and τοῦ Κυρίου (tou Kyriou = "of the Lord")
- Two distinct categories listed side by side under one Lord
1 Corinthians 7:19 -- "keeping the commandments of God"¶
- ἡ περιτομή (he peritome) = circumcision (ceremonial rite) = NOTHING
- τήρησις ἐντολῶν Θεοῦ (teresis entolon Theou) = "keeping of commandments of God"
- entole is explicitly DISTINGUISHED from circumcision (ceremonial)
- What matters = entole (moral commands of God), NOT peritome (ceremonial)