CONCLUSION: law-20 — NT Greek Law Vocabulary¶

Study Question¶

What do entole, nomos, dogma, cheirographon, and dikaioma reveal about law categories in the NT? Does the Greek vocabulary itself encode or support a moral/ceremonial distinction?

Summary Answer¶

The NT Greek vocabulary consistently distinguishes moral commands from ceremonial regulations: entole (G1785) without a qualifier is used exclusively for God's moral commandments (including Decalogue content) across every NT author, while dogma (G1378) is never used for God's moral law — all five of its occurrences refer to civil decrees or abolished ceremonial material. Cheirographon (G5498, "hand-written") in Colossians 2:14 is paired with dogmasin and cannot refer to the Decalogue, which was written by "the finger of God"; and dikaioma (G1345) appears in singular-articular form ("THE righteous requirement of THE law") when referring to the moral standard of the law (Rom 8:4), but in plural form with modifiers (sarkos, latreias) when referring to abolished ceremonial ordinances (Heb 9:1, 10). The Greek vocabulary thus supports, though does not explicitly theorize, a moral/ceremonial distinction: the NT abolition passages (Col 2:14; Eph 2:15) use exclusively ceremonial vocabulary, while passages calling believers to keep commandments use unqualified entole pointing to Decalogue content.

Key Verses¶

1 Corinthians 7:19 -- Entole distinguished from circumcision (ceremonial)

"Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God."

Matthew 19:17-19 -- Keeping entole = Decalogue listed

"And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself."

Romans 7:12 -- Entole (the 10th commandment, v.7) called holy, just, and good

"Wherefore the law is holy, and the commandment holy, and just, and good."

Ephesians 2:15 -- What was abolished: the law of commandments IN ordinances (dogmasin)

"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."

Colossians 2:14 -- Cheirographon ("hand-written") of ordinances nailed to the cross

"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."

Romans 8:4 -- Dikaioma singular-articular: THE righteousness of THE law fulfilled in believers

"That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

Revelation 14:12 -- End-time saints keep entole (unqualified) of God

"Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus."

1 John 5:3 -- Keeping entole = love of God; commandments not grievous

"For this is the love of God, that we keep his commandments: and his commandments are not grievous."

Explicit Statements (E)¶

#	Explicit Statement	Reference	Position
E1	Jesus says "keep the commandments [entole, G1785]" and then lists specific Decalogue commands: "Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother."	Mat 19:17-19	Continues
E2	Jesus says "Thou knowest the commandments [entole]" and lists Decalogue commands: "Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother."	Mar 10:19	Continues
E3	Paul writes: "The commandment [entole] holy, and just, and good" — identifying "the commandment" as "Thou shalt not covet" (the 10th commandment, quoted in v.7).	Rom 7:12 (with 7:7)	Continues
E4	Paul writes: "For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment [entole], it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself."	Rom 13:9	Continues
E5	Paul writes: "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments [entolon] of God."	1 Cor 7:19	Continues
E6	Paul writes: "Honour thy father and mother; (which is the first commandment [entole] with promise)."	Eph 6:2	Continues
E7	The author of Hebrews writes of the Levitical priesthood: "not after the law of a carnal commandment [entoles sarkines]." The adjective sarkines (G4560) qualifies entole in this ceremonial context.	Heb 7:16	Neutral
E8	The author of Hebrews writes: "For there is verily a disannulling of the commandment [entole] going before for the weakness and unprofitableness thereof." The context (Heb 7:5-18) identifies this as the Levitical priesthood succession law.	Heb 7:18	Neutral
E9	Paul writes: "Having abolished in his flesh the enmity, even the law of commandments [entolon, G1785] contained in ordinances [en dogmasin, G1378]." Entole is qualified by en dogmasin.	Eph 2:15	Continues
E10	Luke writes: "And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment [entole]."	Luk 23:56	Continues
E11	Dogma (G1378) appears in Luke 2:1 as "a decree from Caesar Augustus" — a civil/imperial decree.	Luke 2:1	Neutral
E12	Dogma appears in Acts 16:4 as "the decrees ordained of the apostles and elders" — ecclesiastical decisions of the Jerusalem Council.	Acts 16:4	Neutral
E13	Dogma appears in Acts 17:7 as "the decrees of Caesar" — civil/imperial decrees.	Acts 17:7	Neutral
E14	Dogma appears in Eph 2:15 as "ordinances" in the phrase "the law of commandments in ordinances" — what was abolished.	Eph 2:15	Neutral
E15	Dogma appears in Col 2:14 as "ordinances" in the phrase "the handwriting of ordinances...nailing it to his cross" — what was nailed to the cross.	Col 2:14	Neutral
E16	Cheirographon (G5498) is a compound of cheir (G5495, "hand") + grapho (G1125, "write") = "hand-written document." It appears once in the NT (Col 2:14).	Col 2:14	Neutral
E17	The Decalogue was "written with the finger of God" (Exo 31:18; Deu 9:10).	Exo 31:18; Deu 9:10	Neutral
E18	Moses "made an end of writing the words of this law in a book" and placed it "in the side of the ark" (Deu 31:24-26).	Deu 31:24-26	Neutral
E19	In Rom 8:4, dikaioma (G1345) appears as singular with article: "to dikaioma tou nomou" = "THE righteous requirement of THE law might be fulfilled in us, who walk not after the flesh, but after the Spirit."	Rom 8:4	Continues
E20	In Heb 9:1, dikaioma appears as plural: "dikaiomata latreias" = "ordinances of divine service, and a worldly sanctuary."	Heb 9:1	Neutral
E21	In Heb 9:10, dikaioma appears as plural with modifier: "dikaiomata sarkos" = "carnal ordinances, imposed on them until the time of reformation."	Heb 9:10	Neutral
E22	Luke lists entole and dikaioma as two distinct categories: "walking in all the commandments [entolais, G1785] and ordinances [dikaiōmasin, G1345] of the Lord blameless."	Luk 1:6	Neutral
E23	John writes: "Here is the patience of the saints: here are they that keep the commandments [entole] of God, and the faith of Jesus."	Rev 14:12	Continues
E24	John writes: "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments [entole] of God, and have the testimony of Jesus Christ."	Rev 12:17	Continues
E25	John writes: "Blessed are they that do his commandments [entole], that they may have right to the tree of life."	Rev 22:14	Continues
E26	John writes: "And hereby we do know that we know him, if we keep his commandments [entole]. He that saith, I know him, and keepeth not his commandments, is a liar."	1 Jhn 2:3-4	Continues
E27	John writes: "For this is the love of God, that we keep his commandments [entole]: and his commandments are not grievous."	1 Jhn 5:3	Continues
E28	In Col 2:20-22, Paul identifies the dogmatizo regulations as "Touch not; taste not; handle not; which all are to perish with the using; after the commandments and doctrines of men."	Col 2:20-22	Neutral
E29	In Rom 3:31, Paul writes: "Do we then make void the law [nomon, anarthrous] through faith? God forbid: yea, we establish the law [nomon, anarthrous]." Both uses of nomos are anarthrous.	Rom 3:31	Continues
E30	In Rom 7:7, Paul identifies "the law" (articular ho nomos) with the Decalogue by quoting the 10th commandment: "I had not known lust, except the law had said, Thou shalt not covet."	Rom 7:7	Continues
E31	In Rom 4:15, articular and anarthrous nomos appear in the same verse: "THE law [ho nomos] worketh wrath: for where no law [nomos, anarthrous] is, there is no transgression."	Rom 4:15	Neutral
E32	James identifies "the royal law" and "the law of liberty" with Decalogue content: "Do not commit adultery" and "Do not kill" (Jas 2:8-12).	Jas 2:8-12	Continues

Positional Classification of E-items (Tree 3 Applied)¶

Continues items (E1-E6, E9-E10, E19, E23-E27, E29-E30, E32):

E1-E6, E10: Entole used for Decalogue content or moral commands without qualifier. Gate 1: referent identified by context (Decalogue listed or specific command cited). Gate 2: grammar unambiguous (entole = commandment). Gate 3: didactic. Gate 4: consistent with all E-items using entole for moral commands. Classification: CONTINUES.
E9 (Eph 2:15): The text uses cessation vocabulary ("abolished") but identifies the abolished item as "the law of commandments IN ORDINANCES [en dogmasin]." Gate 1: referent narrowed to the dogma portion. This is consistent with the Continues position: what was abolished was the dogma-expressed portion, not entole generically. Classification: CONTINUES (the verse itself distinguishes within the law).
E19 (Rom 8:4): "THE righteousness of THE law fulfilled in us" — singular dikaioma with double article = the moral law's requirement actively fulfilled. Gate 1: "the law" in context links to Rom 7:7 (Decalogue). Gate 2: grammar clear. Gate 3: didactic. Gate 4: consistent. Classification: CONTINUES.
E23-E27: End-time saints and believers keep "commandments [entole] of God." Gate 1: entole unqualified = moral commands (no ceremonial qualifier). Gate 2: grammar clear. Gate 3: E23-E25 are in Revelation (apocalyptic genre), but the statements about commandment-keeping are direct speech, not symbolic vision. Gate 4: consistent. Classification: CONTINUES.
E29 (Rom 3:31): "We establish the law." Gate 1: nomos is anarthrous but Paul's context is discussing the relationship of faith to law generically. The referent could be the Mosaic code or law-as-principle. However, Paul's strongest denial formula (me genoito) rejects the notion that faith voids law. This is continuation vocabulary. Gate 2: grammar clear. Gate 3: didactic. Gate 4: consistent with Rom 7:12,14. Classification: CONTINUES.
E30 (Rom 7:7): Paul identifies "the law" as the Decalogue by direct quotation. Continuation vocabulary: the law reveals sin and is identified as the moral standard. Classification: CONTINUES.
E32 (Jas 2:8-12): "Royal law" and "law of liberty" identified with Decalogue content. Classification: CONTINUES.

Neutral items (E7-E8, E11-E18, E20-E22, E28, E31):

E7-E8: Entole in Heb 7:16,18 refers to Levitical succession law with qualifier "sarkines." Both sides agree this is ceremonial. Classification: NEUTRAL.
E11-E15: Dogma distribution data — observable vocabulary facts both sides accept. Classification: NEUTRAL.
E16-E18: Lexical/compositional facts about cheirographon, God's writing, and Moses's writing. Observable data. Classification: NEUTRAL.
E20-E21: Dikaioma in Heb 9:1,10 — ceremonial ordinances both sides agree ceased. Classification: NEUTRAL.
E22: Luke 1:6 lists two categories — observable textual fact. Classification: NEUTRAL.
E28: Col 2:20-22 identifies dogmatizo regulations as dietary/purity — observable fact. Classification: NEUTRAL.
E31: Rom 4:15 article pattern — grammatical observation. Classification: NEUTRAL.

Necessary Implications (N)¶

#	Necessary Implication	Based on	Why it is unavoidable	Position
N1	Entole (G1785) without a qualifier is never used in the NT for a ceremonial regulation that was abolished. Every ceremonial/cessation use of entole carries a qualifier (sarkines, en dogmasin, or contextual identification).	E1-E6, E7-E10, E23-E27	The data set of all NT entole occurrences shows unqualified entole = moral commands; every ceremonial use has a modifier. No reader can dispute the presence or absence of qualifiers.	Continues
N2	Dogma (G1378) is never used for God's moral commandments in any NT passage. All 5 occurrences are civil decrees (Luke 2:1; Acts 17:7), ecclesiastical decisions (Acts 16:4), or abolished ceremonial material (Eph 2:15; Col 2:14).	E11-E15	This is a complete enumeration of all 5 occurrences. The distribution is verifiable and undisputed.	Continues
N3	Cheirographon (G5498), meaning "hand-written" (cheir + grapho), denotes a document of human authorship. The Decalogue was "written with the finger of God" (Exo 31:18; Deu 9:10). These are different categories of authorship.	E16, E17	"Hand-written" and "written with the finger of God" are different writing agents by lexical definition.	Continues
N4	In Rom 8:4, dikaioma is singular and articular ("THE righteous requirement of THE law"); in Heb 9:1,10, dikaioma is plural and modified by latreia/sarkos ("ordinances of divine service" / "carnal ordinances"). The grammatical form differs between these law-referent contexts.	E19, E20, E21	The number (singular vs. plural), article (present vs. absent), and modifiers (tou nomou vs. sarkos/latreias) are observable grammatical facts.	Neutral
N5	Luke 1:6 lists entolai (commandments) and dikaiomata (ordinances) as two distinct categories of obedience to God, coordinated by kai ("and") under one Lord.	E22	The conjunction kai coordinates two different nouns as separate items in a list. Both sides can observe this textual structure.	Neutral
N6	Paul distinguishes entole (commandments of God) from circumcision (ceremonial rite) in 1 Cor 7:19: circumcision is "nothing" but keeping entole matters.	E5	Paul sets up an explicit contrast: peritome = nothing; teresis entolon Theou = what matters. The distinction is in Paul's own text.	Continues
N7	The Eph 2:15 construction narrows progressively: ton nomon (the law) -> ton entolon (of the commandments) -> en dogmasin (in ordinances). Each phrase limits the preceding one.	E9, E14	This is a grammatical parsing of the Greek construction. The narrowing structure is observable in the case endings and prepositional phrase.	Neutral
N8	Col 2:20-22 identifies the content of what "dogmatizo" (G1379) regulates as "Touch not; taste not; handle not" — dietary/purity regulations described as "commandments and doctrines of men."	E15, E28	Paul's own text identifies the referent of dogmatizo in the immediately following verses. Both sides can read this.	Neutral
N9	Paul uses nomos in at least four distinct senses: (1) Torah/code, (2) Decalogue specifically (when quoting content), (3) operating principle, (4) Pentateuch as Scripture-witness.	E29, E30, E31 and broader Pauline corpus	This is a lexical observation from the distribution of nomos in context. The word has different referents in different passages, which any reader can verify.	Neutral

N-tier Verification (Gate 0)¶

Each N-item was tested against the three N-tier tests:

N1: Universal agreement test — would an Abolished scholar agree that entole without qualifier = moral commands and ceremonial uses have qualifiers? YES, the distribution data is verifiable. No interpretation required — this is pattern observation. Zero added concepts. PASS.
N2: Same test for dogma. Complete enumeration of 5 occurrences — no selection bias possible. PASS.
N3: "Hand-written" vs. "written by God's finger" = different authors. This is lexical meaning. Universal agreement on the lexical difference. PASS.
N4: Singular/articular vs. plural/anarthrous = grammatical observation. Both sides can verify the parsing. PASS.
N5: Two nouns coordinated by kai = two categories listed. Grammatical observation. PASS.
N6: Paul's own contrast between circumcision and entole. The text itself sets up the distinction. PASS.
N7: Grammatical parsing of Eph 2:15 — case endings and prepositional structure. PASS.
N8: Paul's own identification of what dogmatizo regulates. The text supplies the referent. PASS.
N9: Nomos has different referents in different passages — observable from quotation context. PASS.

Inferences (I)¶

#	Claim	Type	What the Bible actually says	Why this is an inference	Criteria
I1	The NT Greek vocabulary encodes a systematic moral/ceremonial distinction: entole = moral commands, dogma = ceremonial ordinances, cheirographon = ceremonial law code, dikaioma singular = moral standard, dikaioma plural = ceremonial regulations.	I-A	E1-E6 (entole = Decalogue); E11-E15 (dogma distribution); E16-E17 (cheirographon authorship); E19-E21 (dikaioma patterns); N1 (entole qualifier pattern); N2 (dogma never moral).	All components are in the E/N tables. This is an inference because it systematizes the individual observations into a comprehensive vocabulary taxonomy. The text provides the data points; the "system" is the reader's synthesis.	#5 (systematizing)
I2	Since dogma and cheirographon are exclusively used for non-moral regulations, and entole (unqualified) is exclusively used for moral commands, the NT abolition passages (Col 2:14; Eph 2:15) abolish only ceremonial law, not the Decalogue.	I-A	N1 (entole unqualified = moral); N2 (dogma never moral); N3 (cheirographon = hand-written); E9 (Eph 2:15 narrowing); E15 (Col 2:14 uses dogma).	Systematizes the vocabulary patterns into a specific doctrinal conclusion about which law was abolished. All components from E/N tables.	#5 (systematizing)
I3	All NT law is a single undifferentiated unit. The vocabulary differences (entole, dogma, nomos) are stylistic variation, not categorical distinction. Therefore, abolishing any portion abolishes the whole, including the Decalogue.	I-D	N1 states entole unqualified = moral commands with no exceptions; N2 states dogma = never moral; E5 (1 Cor 7:19) distinguishes entole from circumcision; E9 (Eph 2:15) narrows what was abolished using en dogmasin.	Requires overriding N1, N2, N6, and N7 (all showing vocabulary distinctions exist). The claim that the vocabulary differences are "stylistic" adds a concept the text does not state and contradicts the observed distribution patterns.	#1 (adding a concept the text does not state), #3 (external framework of indivisible law)
I4	Cheirographon in Col 2:14 refers to the Decalogue — the Ten Commandments were nailed to the cross.	I-D	E16 states cheirographon = "hand-written" (cheir + grapho). E17 states the Decalogue was "written with the finger of God" (Exo 31:18). N3 states these are different categories of authorship. E15 states cheirographon is paired with tois dogmasin (ordinances). N2 states dogma is never used for the Decalogue.	Requires overriding N3 (different authorship), N2 (dogma never moral), and the lexical meaning of cheir-graphon ("hand-written" = not God-written).	#1 (redefining cheirographon against its etymology), #3 (external framework)
I5	Cheirographon in Col 2:14 refers to a metaphorical debt certificate — a record of sins/guilt — not to any law code at all. Therefore Col 2:14 does not address the moral/ceremonial distinction.	I-C	E16 states cheirographon = "hand-written document." Col 2:14 says it was "against us, contrary to us." Greco-Roman papyri use cheirographon for debt certificates.	The Greco-Roman papyri background is external to the biblical text. The reading does not contradict any E/N statement (a debt record is still hand-written, not God-written), but it adds historical context the text itself does not state.	#3 (external historical framework)
I6	Paul's articular/anarthrous nomos pattern signals a theological distinction between "the specific Mosaic code" (articular) and "law as principle" (anarthrous).	I-B	E30 (Rom 7:7: articular ho nomos = Decalogue by quotation); E31 (Rom 4:15: articular then anarthrous in same verse); E29 (Rom 3:31: anarthrous nomon both times). N9 (nomos has four senses).	Some E/N support the pattern (E30, E31), but E29 uses anarthrous nomos for the law Paul emphatically establishes — which should be the specific Mosaic code, not a generic principle. Greek grammar norms govern article usage by definiteness rules, not solely by theological categories.	#2 (choosing between grammatical and theological explanation for article usage)
I7	Dikaioma's singular/plural pattern is an absolute code: singular always = moral law, plural always = ceremonial.	I-B	E19 (Rom 8:4: singular = moral standard); E20-E21 (Heb 9:1,10: plural = ceremonial). But Rev 15:4 uses plural dikaiomata for God's righteous judgments (not ceremonial), and Rev 19:8 uses plural dikaiomata for saints' righteous deeds (not ceremonial).	The pattern holds within law-referent contexts but breaks down in non-law contexts. Claiming an "absolute code" requires ignoring Rev 15:4 and 19:8, which use plural dikaiomata for non-ceremonial referents.	#1 (adding "absolute code" concept), #2 (choosing to ignore counter-examples)
I8	The Greek vocabulary proves the moral/ceremonial distinction was divinely intended by the NT authors as a deliberate categorical system.	I-C	E1-E32 and N1-N9 document the vocabulary distribution. The pattern exists.	The distribution data is in the E/N tables, but "divinely intended" and "deliberate categorical system" add authorial-intent claims the text does not make about its own vocabulary. The text uses the vocabulary; it does not state why.	#3 (external framework of authorial intent)

I-B Resolutions¶

I-B Resolution: I6 — Articular/anarthrous nomos as theological signal¶

Step 1 — Tension: - FOR (the pattern signals theological distinction): E30 (Rom 7:7: articular ho nomos identified as Decalogue by quotation), E31 (Rom 4:15: articular = specific law, anarthrous = generic concept in same verse) - AGAINST (the pattern is grammatical, not theological): E29 (Rom 3:31: anarthrous nomon used for the law Paul emphatically establishes — this should be the specific Mosaic code if the pattern held), N9 (nomos has four senses regardless of article)

Step 2 — Clarity Assessment:

Item	Level	Rationale
E30	Plain	Paul directly quotes the 10th commandment to identify "the law"
E31	Contextually Clear	Article shift visible in one verse; requires awareness of Greek grammar
E29	Contextually Clear	Anarthrous nomon in a passage about the specific law — complicates the rule
N9	Plain	Observable from multiple passages that nomos has different senses

Step 3 — Weight: Both sides have Contextually Clear items. The pattern exists (E30, E31 support it) but has exceptions (E29 undermines it as an absolute rule). N9 confirms nomos has multiple senses but does not resolve whether the article signals the distinction.

Step 4 — SIS Application: E30 (Plain: Paul identifies articular ho nomos as Decalogue) demonstrates one instance where the articular form points to a specific known law. E29 (anarthrous nomon = the law Paul establishes) shows the anarthrous form can also refer to a specific, valued law. The clear passage (E30) establishes that articular nomos CAN signal the Decalogue, but E29 shows anarthrous nomos CAN ALSO refer to the law-as-code.

Step 5 — Resolution: Moderate The article pattern is a tendency, not an absolute rule. Articular nomos tends toward specific-known-referent; anarthrous nomos can shift toward qualitative/generic. But exceptions exist, and Greek grammar norms (not theology alone) govern article usage. The pattern has limited diagnostic value when used in isolation; context remains the primary disambiguator.

Direction: Neutral — the article pattern is a grammatical observation that supports but does not prove either position.

I-B Resolution: I7 — Dikaioma singular/plural as absolute code¶

Step 1 — Tension: - FOR (absolute code): E19 (Rom 8:4: singular = moral); E20-E21 (Heb 9:1,10: plural = ceremonial) - AGAINST (not absolute): Rev 15:4 (plural dikaiomata = God's righteous judgments, not ceremonial); Rev 19:8 (plural dikaiomata = saints' righteous deeds, not ceremonial)

Step 2 — Clarity Assessment:

Item	Level	Rationale
E19	Plain	Singular with double article in a passage directly about moral law
E20-E21	Plain	Plural with sarkos/latreias modifiers in an explicitly ceremonial context
Rev 15:4	Plain	Plural dikaiomata clearly means "righteous judgments" (not ceremonial)
Rev 19:8	Plain	Plural dikaiomata clearly means "righteous deeds" (not ceremonial)

Step 3 — Weight: Plain statements on both sides. The singular/plural pattern holds within law-referent contexts (Rom 8:4 vs. Heb 9:1,10) but not as an absolute code across all contexts (Rev 15:4; 19:8).

Step 4 — SIS Application: Rev 15:4 and 19:8 are clear: plural dikaiomata can mean righteous deeds/judgments, not only ceremonial ordinances. The pattern is contextual, not absolute.

Step 5 — Resolution: Strong — against the "absolute code" claim The singular/plural distinction is a contextual pattern within law-referent passages, not a universal code. Within passages discussing law (Rom 8:4 vs. Heb 9:1,10), the pattern holds with the help of modifiers. Outside law passages, the plural has non-ceremonial meanings.

Direction: Neutral — the pattern is a grammatical observation, not an absolute code. The qualified version (within law-referent contexts, with modifiers) is I-A Continues; the unqualified "absolute code" claim fails.

Verification Phase¶

Step A: Verify explicit statements¶

Each E-item directly quotes or closely paraphrases verse text. Verified.
E1-E32 are textual facts (what the text says), not positional interpretations. Verified.

Step A2: Verify positional classifications¶

All Continues E-items pass Tree 3 gates (referent identified, grammar clear, didactic genre, no harmony conflicts). See detailed gate analysis above.
All Neutral E-items are factual observations both sides accept.

Step B: Verify necessary implications¶

N1-N2: Complete enumeration of vocabulary distributions — unavoidable from E-items. Verified.
N3: Lexical meaning of cheir-graphon vs. finger-of-God writing — unavoidable. Verified.
N4-N5: Grammatical observations — any reader can verify the parsing. Verified.
N6: Paul's own contrast in 1 Cor 7:19 — stated in the text. Verified.
N7-N8: Grammatical structure / contextual identification — both text-based. Verified.
N9: Observable from Pauline corpus. Verified.

Step C: Verify inference source test¶

I1, I2: All components found in E/N tables. Text-derived. Confirmed I-A.
I3: Requires adding "stylistic variation" concept and "indivisible law" framework not in E/N. Confirmed I-D.
I4: Requires overriding N3 and N2. Confirmed I-D.
I5: Greco-Roman papyri context is external. Does not override E/N. Confirmed I-C.
I6: E/N items on both sides. Confirmed I-B.
I7: E/N items on both sides. Confirmed I-B.
I8: "Divinely intended" adds authorial-intent concept. Does not override E/N. Confirmed I-C.

Step D: Verify direction test¶

I1, I2: No E/N statement must mean other than its lexical value. Aligns. I-A confirmed.
I3: Requires N1, N2, N6, N7 to mean something other than their lexical value. Conflicts. I-D confirmed.
I4: Requires N3, N2 to be overridden. Conflicts. I-D confirmed.
I5: No E/N overridden. Compatible. I-C confirmed.
I6: E29 complicates the rule established by E30, E31. Competing evidence. I-B confirmed.
I7: Rev 15:4, 19:8 data conflicts with the "absolute" claim but supports the "contextual pattern" version. I-B confirmed.
I8: No E/N overridden. Compatible. I-C confirmed.

Step E: Consistency checks¶

I1, I2 (I-A): Only require #5 (systematizing). Confirmed.
I6 (I-B): E/N items on BOTH sides. Confirmed.
I7 (I-B): E/N items on BOTH sides. Confirmed.
I3, I4 (I-D): Override N1, N2, N3, N6. Confirmed.
I5, I8 (I-C): Override nothing. Confirmed.

Step F: SIS connections¶

I6 resolution documents SIS between E30 (clear: articular ho nomos = Decalogue) and E29 (anarthrous nomon = established law).
I7 resolution documents SIS between E19-E21 (law-context pattern) and Rev 15:4, 19:8 (non-law context).

Evidence Database¶

Evidence items registered in D:/bible/bible-studies/law-evidence.db.

Mapping to Master Evidence Database¶

Many items in this study overlap with items already registered by prior studies:

Local #	Master ID	Status
E1	E041	also-in law-20
E2	(new — Mark 10:19 entole listing)	register new
E3	E010	also-in law-20
E4	E028	also-in law-20
E5	E143	also-in law-20
E6	E261	also-in law-20
E7	E253	also-in law-20
E9	E053	also-in law-20
E10	E333	also-in law-20
E11-E15	E249 (dogma distribution)	also-in law-20
E16	E250 (cheirographon)	also-in law-20
E17	(covered by E250)	also-in law-20
E19	E026	also-in law-20
E20	E276	also-in law-20
E21	E136	also-in law-20
E23	E032	also-in law-20
E24	E031	also-in law-20 (need to verify)
E25	E033	also-in law-20 (need to verify)
E26	(check if exists)	register or also-in
E29	E025	also-in law-20
E30	E046	also-in law-20
E32	(check if exists)	register or also-in
N1	(new)	register new
N2	N018	also-in law-20
N3	(check existing — related to E250)	register or also-in
N5	(new)	register new
N6	(new — closely related to E143)	register new
N7	E263 (already registered as E)	also-in law-20
N9	N080	also-in law-20
I1	I048 (closely related)	also-in law-20
I2	I047 (closely related)	also-in law-20
I3	I050	also-in law-20

Tally Summary (This Study)¶

- Explicit statements: 32
- Necessary implications: 9
- Inferences: 8
  - I-A (Evidence-Extending): 2
  - I-B (Competing-Evidence): 2 (2 resolved, 0 unresolved)
  - I-C (Compatible External): 2
  - I-D (Counter-Evidence External): 2

Positional Distribution (This Study)¶

Tier	Continues	Abolished	Neutral	Total
Explicit (E)	16	0	16	32
Necessary Implication (N)	3	0	6	9
I-A	2	0	0	2
I-B	0	0	2	2
I-C	0	0	2	2
I-D	0	2	0	2
TOTAL	21	2	26	49

What CAN Be Said (Scripture explicitly states or necessarily implies)¶

Entole (G1785) without a qualifier is consistently used for God's moral commands across all NT authors (Matthew, Mark, Luke, John, Paul, author of Hebrews, author of Revelation). When entole appears in a ceremonial context, a qualifier is present (sarkines, en dogmasin, contextual identification).
Dogma (G1378) is never used for God's moral commandments in any NT passage. All 5 occurrences are civil decrees or abolished ceremonial material.
Cheirographon (G5498) means "hand-written" (cheir + grapho). The Decalogue was written by "the finger of God" (Exo 31:18; Deu 9:10). These are different categories of authorship.
In Rom 8:4, dikaioma appears as singular with article (to dikaioma tou nomou = THE righteous requirement of THE law), connected to the Decalogue identified in Rom 7:7. In Heb 9:1,10, dikaiomata appears as plural with sarkos/latreias modifiers in a ceremonial context with temporal limitation.
Paul explicitly distinguishes "the commandments [entole] of God" from circumcision (ceremonial) in 1 Cor 7:19.
The Eph 2:15 construction narrows what was abolished: the law -> of the commandments -> in ordinances (en dogmasin). The narrowing qualifier identifies the abolished portion.
NT authors use entole for what continues and dogma for what was abolished. This vocabulary distinction is maintained throughout the NT.
Paul uses nomos in at least four distinct senses; context determines which sense is operative. The articular/anarthrous pattern shows a general tendency but is not an absolute rule.

What CANNOT Be Said (not explicitly stated or necessarily implied by Scripture)¶

It cannot be said that the Greek vocabulary was "deliberately designed" as a categorical system by NT authors. The distribution pattern exists, but no NT author states that entole means "moral" and dogma means "ceremonial" as a terminological definition.
It cannot be said that nomos (articular vs. anarthrous) creates an absolute theological distinction between "the Mosaic code" and "law as principle." The tendency exists but Greek grammar norms also govern article usage.
It cannot be said that dikaioma singular ALWAYS means moral law and dikaioma plural ALWAYS means ceremonial. The pattern holds in law-referent contexts but not universally (Rev 15:4; 19:8).
It cannot be said that cheirographon (Col 2:14) refers to the Decalogue. The etymology (hand-written) and the paired term (tois dogmasin) both point away from the God-written Decalogue.
It cannot be said that the vocabulary differences are merely "stylistic variation." The distribution patterns (entole for moral, dogma for abolished) are consistent across multiple authors and contexts, which distinguishes them from random variation.
It cannot be said that all NT law vocabulary is interchangeable. Nomos has the widest range, but entole and dogma have demonstrably different distribution patterns that correlate with moral vs. ceremonial referents.

Classification Decision Trees Applied¶

Tree 1 (Tier) — Applied to all 49 items¶

E1-E32: Each directly quotes or closely paraphrases verse text -> E-CHECK -> plain lexical meaning -> TIER: E
N1-N9: Each follows from E-items without added concepts -> N-CHECK -> N1 yes, N2 yes (universal agreement), N3 no (no interpretation choice), N4 no (nothing added) -> TIER: N
I1-I8: Each systematizes, adds external concepts, or has competing E/N -> not E, not N -> TIER: I -> Tree 2

Tree 2 (I-Type) — Applied to all 8 inferences¶

I1: Source test -> all in E/N? YES -> text-derived -> Direction test -> no E/N overridden? NO -> I-A
I2: Same -> I-A
I3: Source test -> "indivisible law" concept in E/N? NO -> external -> Direction test -> overrides N1, N2, N6? YES -> I-D
I4: Source test -> "Decalogue = cheirographon" in E/N? NO (N3 says opposite) -> requires overriding -> I-D
I5: Source test -> papyri background in E/N? NO -> external -> Direction test -> overrides anything? NO -> I-C
I6: Source test -> all in E/N? YES -> text-derived -> Direction test -> E29 complicates? YES -> I-B
I7: Source test -> all in E/N? YES -> text-derived -> Direction test -> Rev 15:4, 19:8 complicate? YES -> I-B
I8: Source test -> "divinely intended" in E/N? NO -> external -> Direction test -> overrides nothing? NO -> I-C

Trees 3-5 (Positional) — Applied to all items¶

See positional classifications above (Continues, Abolished, Neutral assigned per vocabulary scan and four-gate validation).