Deafening Silence
- Tim Hillis, Ph.D.
- Apr 13
- 28 min read
Updated: Apr 14
It has been my experience with growing in my faith and understanding in Yeshua/Jesus and the Word of YHVH there is a lot of silence in most circles concerning the very foundation of all Scripture. Like it or not, accept it or not, believe it or not, the walls of Theology and Doctrine are often built with a complete disregard to that foundation. It seems to me that folks gravitate to one passage which tends to be misquoted and because of this taken out of context.
1 Peter 2:7
"For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone," World English Bible
Interlinear (source: https://studybible.info/interlinear/1%20Peter%202
2:7 1473υμίν To you 3767ούν then 3588ηa stone of 5092τιμή value --3588τοις to the ones 4100πιστεύουσιν believing; 544-1161απειθούσι δε but to the ones disobeying, 3037λίθονa stone 3739ον which 593απεδοκίμασαν [3rejected 3588οι1 the ones 3618οικοδομούντες 2building], 3778ούτοςt his one 1096εγενήθη became 1519εις for 2776κεφαλήνthe head 1137γωνίας of the corner
It is not at all uncommon to misunderstand this passage. Frankly, we breeze over simple phrases that, in literal/word-for-word translations read differently than those translated using other methods. Most translations use phrases like "the unbelieving" or "those who do not believe" instead of anything to do with disobedience. This word replacement is consistent with Western theology but as you may have seen in my last Blog "Was Paul Double-Minded?" neither Yeshua/Jesus nor the apostles viewed many (maybe even most) theological positions from a Western perspective.
Some might assume that this is then speaking of the "law of a Christ" or the "New Testament", which would really require some evangelastic efforts (stretching of the context) when we can go just a couple of passages past verse 7 to see exactly what this passage if referring to and why Messiah was the "cornerstone" and not the entire "foundation".
1 Peter 2:8&9
8 And, “He is the stone that makes people stumble, the rock that makes them fall.” They stumble because 👉they do not obey God’s word👈, and so they meet the fate that was planned for them.
9 But you are not like that, for 👉you are a chosen people. You are royal priests, a holy nation👈, God’s very own possession. As a result, you can show others the goodness of God, for he called you out of the darkness into his wonderful light. New Living Translation
Chosen/Peculiar People References (Various Translation/Versions)
Exo 19:5
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: KJV, YLT, AM
Deut 7:6
for a holy people art thou to Jehovah thy God; on thee hath Jehovah thy God fixed, to be to Him for a peculiar people, out of all the peoples who are on the face of the ground. YLT
Deut 14:2
For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth. KJV, YLT, AM
Deut 26:18
And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments; KJV, YLT, AM
Psa 135:4
For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure. KJV, YLT, AM
Titus 2:14
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. KJV, YLT, DARBY
1 John 5:13
These things I have written to you who believe in the name of the Son of God [which represents all that Jesus Christ is and does], so that you will know [with settled and absolute knowledge] that you [already] have eternal life. AMP
We could also dive into the idea of a royal priesthood, but the very fact that both "Testaments" refer to believers (who are those who should be Obedient vs Disobedient as we can see in 1 Peter 2:7) as "peculiar" that witness should be enough. But I will look at one passage where we can see the intention of YHVH for the chosen people.
Exodus 19:6
6 And you will be my kingdom of priests, my holy nation.’ This is the message you must give to the people of Israel.” New Living Translation
This one verse provides a twofold witness speaking of the people as priests and a holy nation, once again testifying to the midrashic nature of the writings of the Apostles as mentioned in much of my work.
At this point, some of you may be asking what all this means. In short, it is just a reminder from my previous blog when I pointed out the error of the Western concept that believing "Jews" become a part of the church. This contradicts Paul's point in Romans 11 that believing Gentiles, get grafted to believing Israelis; that believing Gentiles become the seed of Abraham in Galatians 3:29, and now here is Peter speaking of those who believe are those "obey" (let's not neglect the fact the Epistles and Gospels were not yet widespread) and begin getting called everything God has always used to refer to Israel. This brings us full circle to the threefold witnesses where Scripture shows the PURPOSE of the plan of redemption for humanity.
Numbers 15:16
16 One law and one custom shall be for you and for the stranger who dwells with you.' " New King James Version
Ecclesiastes 12:13
13 Let us hear the conclusion of the whole matter: All has been said. Have fear of God and keep his laws; For this is the duty of all mankind. NKJV/Bible In Basic English
The Hebrew word mitzvot (Strong's 4687) when totaled (some claim Rambam's 613) is the Torah. The entirety of the 1st 5 books of the Bible, attributed to Moses, are not necessarily the Torah but rather contain the collective commands known as the Torah. English Bibles tend to use the word commandments which is misleading because many then think it meant the 10 Commandments and due to a disconnect with Hebraic thinking, it then is assumed it is ONLY the 10 Commandments. However, as I've pointed out before even the big 2 that Yeshua/Jesus said fulfill the law if followed (love God and love our neighbor - in short) is a complete misunderstanding. 1 John 5 verses 2 and 3 make it clear that what He was actually saying is to keep those two you have to obey the rest.
1 John 5
2 We know 👉we love God’s children if we love God and obey his commands👈. 3 👉Loving God means keeping his commands👈, and his commands are not burdensome. New Living Translation (slightly modified for clarity)
Where is all this going?
Before we can examine the Hebrew and Greek usages of words for or related to "LAW", its jist necessary to address a a few reminder(s) from some of my other work to lay a foundation. It is vital for all serious students of Scripture to recognize the continuity between the "Testaments" (though it can be difficult to recognize) and why I make such a fuss about the separation of Scripture as if somehow God changed between the so-called "Testaments". Especially since those labels were given by a heretic (Marcion) and his reasoning. Marcion was a dualist who believers in 2 God's. One creator god of law and wrath in his "Old Testament" and One great God of Love and Grace in his "New Testament". I hope that adding small but relevant Midrashic tidbits from the apostles and a bit of exposition from myself is helping you to begin seeing just how much of the majority of Scripture is consistent from the Hebrew Bible to the Apostolic letters (Gospels included). Can you see now how 1 Peter 2:7 concerning Yeshua/Jesus cannot be about Him being the cornerstone of the "church", unless you view the church as the disobedient ones? Which may or may not be the case, I'll let you decide.
That said, we need to establish one more thing before moving forward. If He was the cornerstone for the disobedient does it not stand to reason then the "Word of God", spoken of in 1 Peter 2:8, has to be the "Old Testament" (always in quotes to denote the error in calling it that but used because most readers would not know what the Tanakh is). In fact, let me narrow down exactly what part of the Tanakh/"Old Testament" 1 Peter 2:8 is talking about.
Romans 10:4
For the Messiah is the culmination of the Law, as far as righteousness is concerned, for everyone who believes.
NOTE: Before anyone wants to start debating that this means "end of the Law" as in the Law ended, keep reading and don't forget the Hermeneutics you learned in "Was Paul Double-Minded" - Scripture cannot be "interpreted" in a way that causes contradictions with any other passage. "End of the law" clearly contradicts Romans 2:13-16 and Ezekiel 36:26&27.
When your car was on the assembly line, and the last piece was added, it was complete, and the process of manufacturing it ended. Does that mean it is the only piece that is needed? Is the rest of the car obsolete? Or does the final piece make it complete? Is that final item being added the culmination of all the rest of the parts making it a complete vehicle that is now more efficient and easier to drive and navigate your travels more safely?
Let's take a look at the Greek, shall we?
So then if Torah brought us to Messiah, and that was it's goal, then how can Torah be abolished if He was simply the missing piece that makes Torah function at full-strength? Friends, I've said it before, and I will say it again. Please take it in the extreme respect and love for your eternal well-being that it comes from, within my own heart:
Antinomian Theology creates conflicts within Scripture that cannot be reconciled without either creating doctrine that conflicts with other passages; ultimately ignoring the best tool we have for keeping our research honest, consistent and in proper context - Hermeneutics (see graphic below for a reminder). Only by embracing a Pronomian perspective, and digging through history, linguistics, and culturally relevant information can we reconcile the perceived contradictions in Scripture (especially as found in English Bibles) and achieve harmony within the Word of God. Tim Hillis Ph.D.
Another argument often presented by Antinomian Theologians and their followers is:
Matthew 5
17“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. NKJV
Matthew 5:19
19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. NKJV
All this to point out that Messiah didnt come to fulfill/complete Torah so thst it isn't necessary, but to fill us to the fullest (write it on our.hearts and minds) so that it could have maximum affect in our lives!! With this groundwork laid, let's now move into the purpose of why it was important to note that Messiah is the Chief Cornerstone and not the entire foundation the Ekklesia (not church) is built upon.
As the Chief Cornerstone, all other stones will remain aligned and properly squared based upon Him. His life and ministry as our examples. This assures the outer walls and those of the rooms inside will also be squared and sturdy, able to withstand the storms that come. Even Messiah Himself points to this in His parable about the sand and rock foundation in the storm in Matthew 7. In Mathew 7:21-23 when He says any believer who did great exploits but who is a'nomia (without the law) will be expelled from his presence He goes on with this related parable...
Matthew 7:
24 “Anyone who listens to my teaching and follows it is wise, like a person who builds a house on solid rock. 25 Though the rain comes in torrents and the floodwaters rise and the winds beat against that house, it won’t collapse because it is built on bedrock. 26 But anyone who hears my teaching and doesn’t obey it is foolish, like a person who builds a house on sand. 27 When the rains and floods come and the winds beat against that house, it will collapse with a mighty crash.” New Living Translation
What did He teach? We have already established in multiple blogs that MANY passages including 1 John 2:3-6 (also 2 Corinthians 5:21 and 1 John 3:4) establish He both lived by and taught pure Torah minus the man-made add-ons.
So He
being the Chief Cornerstone
the goal
the part that made Torah work to its full strength
Hebrew and Koine Greek for Law(and related words) Used in the Hebrew Bible, The Septuagint, and the Writings of the Apostles
Hebrew | Koine Greek |
Torah (תּוֹרָה) | Nomos (νόμος): |
Mishpat (מִשְׁפָּט) | Thesmos (θεσμός): |
Huqqah (חֻקָּה) / Hoq (חֹק) | Entole (ἐντολή): |
Mitzvah (מִצְוָה) | Krima (κρίμα): |
Edut (עֵדוּת) | Dikaiōma (δικαίωμα): |
Halakha (הֲלָכָה) | Prostagma (πρόσταγμα): |
Talmud (תַּלְמוּד) | Krisis (κρίσις): |
Mishnah (מִשְׁנָה) | Katadikazo (καταδικάζω): |
Takkanah (תַּקָּנָה) | |
Din (דִּין) Tzedek (צֶדֶק) | |
Shomer-Choq (שׁוֹמֵר-חוֹק) |
Torah (תּוֹרָה): This most broadly refers to "teaching" or "instruction," but particularly to the Law of Moses, the Pentateuch. It encompasses the entire body of divine instruction and guidance.
Mishpat (מִשְׁפָּט): This translates to "judgment," "ordinance," or "justice." It signifies legal decisions, standards of behavior, and the application of law in judicial contexts.
Huqqah (חֻקָּה) / Hoq (חֹק): These words denote "statute," "ordinance," or "decree." They refer to specific, established laws and regulations. Hoq is the masculine form of Huqqah.
Mitzvah (מִצְוָה): This means "commandment." It primarily signifies divine commands, particularly those given by God.
Edut (עֵדוּת): This translates to "testimony" or "witness." It can refer to the evidence of law, often in the form of written documents or monuments.
Halakha (הֲלָכָה): This translates to "the way" or "walking." It refers to the entire body of Jewish religious laws and practices. It encompasses the legal aspects of the Torah, Talmud, and rabbinic rulings, guiding daily life. Essentially, it's the practical application of Jewish law.
Talmud (תַּלְמוּד): This means "instruction" or "learning." It's a central text of Rabbinic Judaism, containing discussions and interpretations of the Mishnah. There are two versions: the Babylonian Talmud and the Jerusalem Talmud. It is a compilation of jewish oral law, and rabbinic discussions.
Mishnah (מִשְׁנָה): This means "repetition." It's the first major written collection of Jewish oral traditions, compiled by Rabbi Judah ha-Nasi around 200 CE. It forms the basis of the Talmud.
Takkanah (תַּקָּנָה) (plural Takkanpt): This means "ordinance" or "enactment." It refers to rabbinic legislation designed to address new circumstances or to strengthen existing laws. Takkanot are intended to adapt Jewish law to changing times while remaining faithful to its principles. It is a form of rabbinic legislation. In essence: The Torah is the foundation. The Mishnah organizes the oral law. The Talmud expands and interprets the Mishnah. Halakha is the resulting body of law. Takkanot are rabbinic additions to the Halakha. I hope that clarifies the relationship between these important terms. Are there any others?
Din (דִּין): This word translates to "judgment" or "law." It's closely related to "Mishpat" and often used in the context of legal proceedings and rulings. It can also refer to the process of judging.
Tzedek (צֶדֶק): This means "righteousness" or "justice." While not strictly "law," it represents the ethical and moral foundation upon which Jewish law is built. It represents the ideal that the law should strive to achieve.
Shomer-Choq (שׁוֹמֵר-חוֹק): This phrase, means "law-abiding". This is a phrase that uses the word choq, to describe someone who follows the law. Key considerations: The Hebrew understanding of law is not solely about legal codes but also about ethical conduct and divine will. Many of these terms are interconnected, reflecting the holistic nature of Jewish law. righteousness, and divine instruction. It is important to note that the words Halakha, Talmud, Mishnah, and Takkanah as specific terms referring to the body of Jewish law and its texts, do not appear explicitly in the Hebrew Bible. These terms developed in later rabbinic literature. However, related concepts and roots of these terms can be found.
Here's a breakdown of the above words and their occurrences in the Hebrew Bible:
Torah (תּוֹרָה) This word appears frequently, primarily in the Pentateuch (the first five books of the Bible). It generally refers to: Instruction, teaching, or law given by God through Moses. Specifically, the five books of Moses themselves (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). Listing every verse would be extensive, and frankly, this one should be self-explanatory. However, some key examples include:
Genesis 26:5: "...because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws (תּוֹרֹתַי - plural of Torah)."
Exodus 12:49: "The same law (תּוֹרָה) shall apply to the native as to the stranger who sojourns among you." Leviticus 7:37: "This is the law (תּוֹרָה) of the burnt offering, the grain offering, the sin offering, the guilt offering, the consecration offering, and the peace offering..."
Deuteronomy 4:44: "This is the law (הַתּוֹרָה) that Moses set before the children of Israel." The word appears throughout Deuteronomy in phrases like "the book of the law (הַתּוֹרָה) this".
Mishpat (מִשְׁפָּט) This word has a wide range of meanings related to judgment, justice, and legal decisions. It appears hundreds of times throughout the Hebrew Bible. It can refer to: Judgment, verdict, sentence (in a legal context). Justice, fairness, righteousness. Custom(s), manner, ordinance, rule. A case or cause being judged. Listing all occurrences is not feasible, but here are some examples:
Genesis 18:19: "...that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice (מִשְׁפָּט), so that the Lord may bring to Abraham what he has promised him."
Exodus 21:1: "Now these are the judgments (הַמִּשְׁפָּטִים) that you shall set before them." (Referring to specific laws).
Leviticus 18:4-5: "My ordinances (אֶת־מִשְׁפָּטַי) you shall do, and My statutes you shall keep and walk in them: I am the Lord your God. You shall therefore keep My statutes and My ordinances (אֶת־מִשְׁפָּטַי), by doing which a man shall live: I am the Lord."
Deuteronomy 16:18: "You shall appoint judges and officers in all your towns that the Lord your God is giving you, according to your tribes, and they shall judge the people with righteous judgment (מִשְׁפַּט־צֶדֶק)."
Psalm 89:15: "Righteousness (צֶדֶק) and justice (וּמִשְׁפָּט) are the foundation of Your throne; steadfast love and faithfulness go before You."
Huqqah (חֻקָּה) / Hoq (חֹק) These two words are related and often used interchangeably, referring to: Statute, ordinance, decree, prescribed law. Something enacted or engraved. Sometimes used for fixed natural laws. Huqqah (חֻקָּה) appears around 100 times. Examples:
Exodus 12:14: "Now this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord; throughout your generations, you shall celebrate it as a statute (חֻקָּה) forever."
Numbers 19:2: "This is the statute (חֻקַּת) of the Torah that the Lord has commanded..."
Jeremiah 31:35: "Thus says the Lord, who gives the sun for light by day and the fixed order (חֻקּוֹת) of the moon and the stars for light by night..." (Referring to natural laws).
Hoq (חֹק) appears over 200 times. Examples:
Genesis 47:26: "So Joseph made it a law (חֹק) over the land of Egypt to this day that Pharaoh should have the fifth; only the land of the priests did not become Pharaoh's."
Leviticus 10:13: "...for it is your portion and your sons' portion from the Lord's offerings by ordinance (חֹק) forever, as he has commanded."
Psalm 119:16: "I will delight in Your statutes (בְּחֻקּוֹתֶיךָ); I will not forget Your word." (Here, plural with suffix).
Proverbs 8:29: "...when He assigned to the sea its limit (חֻקּוֹ) so that the waters might not transgress His command..." (Referring to a natural boundary).
Mitzvah (מִצְוָה) This word means: Commandment, precept. Often refers to God's commands. It appears over 180 times in the Hebrew Bible. Examples:
Genesis 26:5: "...because Abraham obeyed My voice and kept My charge, My commandments (מִצְוֹתַי - plural with suffix), My statutes, and My laws."
Exodus 16:28: "Then the Lord said to Moses, 'How long will you refuse to keep My commandments (מִצְוֹתַי) and My laws?'"
Deuteronomy 6:6: "And these words that I command you today shall be on your heart." (Implied reference to future commandments).
Deuteronomy 11:13: "And if you will indeed obey My commandments (מִצְוֹתַי) that I command you today, to love the Lord your God, and to serve Him with all your heart and with all your soul..."
Psalm 119 is replete with references to God's commandments (מִצְוֹתֶיךָ - your commandments).
Edut (עֵדוּת) This word means: Testimony, witness. Often refers to God's testimonies or decrees, particularly the Ten Commandments inscribed on the tablets. It appears around 50 times. Examples:
Exodus 25:16: "And you shall put into the ark the testimony (אֶת־הָעֵדֻת) that I shall give you." (Referring to the tablets of the Law).
Exodus 31:18: "And when He had finished speaking with him on Mount Sinai, He gave Moses two tablets of the testimony (הָעֵדֻת), tablets of stone, written with the finger of God."
Psalm 19:8: "The testimony (עֵדוּת) of the Lord is sure, making wise the simple."
Psalm 119 also contains many verses referring to God's testimonies (עֵדְוֹתֶיךָ - Your testimonies).
Halakha (הֲלָכָה), Talmud (תַּלְמוּד), Mishnah (מִשְׁנָה), Takkanah (תַּקָּנָה) As mentioned earlier, these specific terms do not appear in the Hebrew Bible. They are terms that arose and were defined in post-biblical rabbinic literature. The root of Halakha (הלך - to walk, to go) appears frequently, but not in the specific context of Jewish law. The root of Talmud (למד - to learn, to study) also appears, but not as the name of the rabbinic text. The root of Mishnah (שנה - to repeat, to study) is present, but not as the title of the Mishnah. While these were not in any organized format like the modern Bible of today is, the archaic forms of them were in used, even if by oral traditions alone, in 1st Century Judaism.
The root of Takkanah (תקן - to set right, to establish) exists, but not as a term for rabbinic enactments. To those of the 1st Century Hebraic communities, these would have mostly been oral laws given by prominent rabbinic figures and were often taught as equal to Torah. One such was known as "prozbul" (פרוזבול) established by one of the well known "elders/sages" Messiah spoke of in disfavor. His name was Hillel and he lived in the 2nd Temple Era of Israel. That Takkanah allowed rabbis to continue holding a debt over someone's head even after a Shmita - the 7 year mark when all debts between Israelis were to be forgiven. Messiah talked about one of these in Luke:
Luke 20:46b-7a
They like to walk around in long robes, and they love the greetings in the marketplaces, the chief seats in the synagogues, and the places of honor at banquets. 👉Who devour the houses of widows...👈
Din (דִּין) This word is a verb and a noun with meanings related to: To judge, to contend, to plead. Judgment, justice, a legal case. It appears around 20 times. Examples:
Genesis 6:3: "Then the Lord said, 'My Spirit shall not abide in man forever, for he is flesh. His days shall be 120 years.'" (The verb וְדָן - often translated as "contend" or "abide").
Genesis 15:14: "But I will judge (אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ) the nation that they serve, and afterward they shall come out with great possessions."
Deuteronomy 32:36: "For the Lord will vindicate (יָדִין) His people and have compassion on His servants, when He sees that their power is gone..."
Psalm 9:9: "He will judge (יִשְׁפֹּט) the world with righteousness; He will minister judgment (יָדִין) to the peoples with uprightness." (Note the use of both shaphat and din).
Jeremiah 5:28: "...they do not plead the cause of the fatherless, that they may prosper, and they do not defend the rights of the needy." (The verb דָּנוּ - "plead").
Tzedek (צֶדֶק) This word signifies: Righteousness, justice, fairness, equity. It appears over 150 times in the Hebrew Bible. Examples:
Genesis 18:19 (already cited under Mishpat): "...doing righteousness (צְדָקָה) and justice (מִשְׁפָּט)..." (Note the related word tzedakah).
Deuteronomy 16:20: "Justice, justice (צֶדֶק צֶדֶק) you shall pursue, that you may live and inherit the land that the Lord your God is giving you."
Psalm 23:3: "He leads me in paths of righteousness (צֶדֶק) for His name's sake." Psalm 89:15 (already cited under Mishpat): "Righteousness (צֶדֶק) and justice (וּמִשְׁפָּט)..."
Isaiah 1:21: "How the faithful city has become a whore! She was full of justice (מִשְׁפָּט), righteousness (צֶדֶק) lodged in her—but now murderers!"
Shomer-Choq (שׁוֹמֵר-חוֹק) This exact compound phrase does not appear in the Hebrew Bible. Shomer (שׁוֹמֵר) means keeper, guard, watchman. It appears many times. Choq (חֹק) means statute, ordinance, law (as seen above). While the concept of someone who keeps or guards the law exists, it is not expressed with this specific hyphenated compound word. Individuals are described as keeping God's laws and statutes, but not with this precise term. In summary, while the Hebrew Bible lays the foundation for many of the concepts related to Jewish law, the specific terms Halakha, Talmud, Mishnah, and Takkanah are later developments in Jewish tradition. The other words listed have numerous occurrences throughout the Hebrew Bible with the meanings described. Listing every single verse would be a very extensive undertaking. I am sorry I could not provide them all, but I do believe this foundation will give you a very solid headstart.
Nomos (νόμος): This is the most common Greek word for "law." It can refer to: Law in general, including divine law, human law, and natural law. The Mosaic Law (the Torah). A principle or standard.
Thesmos (θεσμός): This translates to "ordinance," "statute," or "decree." It signifies a fixed or established law, often of religious or ceremonial nature.
Entole (ἐντολή): This means "commandment" or "injunction." It refers to a specific order or precept, often from a divine or authoritative source.
Krima (κρίμα): This translates to "judgment," "verdict," or "sentence." It signifies the outcome of a legal process, especially a condemning judgment.
Dikaiōma (δικαίωμα): This means "righteous requirement," "ordinance," or "just act." It can refer to: A legal requirement or regulation. An act of righteousness or justice.
Prostagma (πρόσταγμα): This translates to "order," "command," or "decree." It generally refers to an authoritative order.
Krisis (κρίσις): This translates to "judgment," "decision," or "verdict." This word refers to the act of judging, or the result of a judgement.
Katadikazo (καταδικάζω): This translates to "to condemn," or "to pronounce judgement against." This is a verb, that means to judge someone as guilty. As found in the Septuagint: Okay, here is a breakdown of the requested Greek words and their occurrences and meanings within the Septuagint (LXX), the ancient Greek translation of the Hebrew Bible:
This list provides a general overview of the primary meanings and some key examples of these Koine Greek terms in the Septuagint.
Nomos (νόμος) This is a very common word in the Septuagint, primarily used to translate the Hebrew word Torah (תּוֹרָה), but also sometimes Mishpat (מִשְׁפָּט) and Hoq/Huqqah (חֹק/חֻקָּה). The general meanings include: Law, custom, usage (as in how a custom is used or its established practice), ordinance, or statute. This is one primary reason I often tell people I don't make a big fuss over differentiating between law, custom, ordinance, statute, etc from the Hebrew Bible into the Letters of the Apostles. Another is the fact that we have evidence through the testimonies of Papias of Hierapolis, Irenaeus of Lyons, Origen of Alexandria, Eusebius of Caesarea, and Jerome that those letters may not have all been written in Koine Greek but were rather translated by the followers of the Way who were NOT professional translators. Because they were not professional translators their choices of words (almost always nomos) may greatly lack the multiple layers of usage contained within Hebraic Theological thought from the Hebrew Bible. Therefore, using the Septuagint as a medium to help us understand the nuances from Hebrew to Greek is a solid means of determining what the Apostles may have actually been saying from their native language(s) Hebrew/Aramaic. So it is vital as students of Scripture to learn to apply Hermeneutics so we don't overlook the historic and cultural details by attempting to determine the context of any given passage by linguistics alone. The Bible wasn't written in English, it wasn't written by English speakers. Not one of the writers in the Bible was likely to have ever met anyone who spoke whatever archaic form of English existed at that time. So why do we expect that Middle English or Modern English can even come close to being capable of transferring to us the many layers of meaning contained within Biblical Hebrew? Nomos is sometimes "law" in the "NT", but it is not always Torah. It can be the primitive and less organized forms of Talmud, Halakah, Mishna, or even the Takkanot of the Rabbis.
Listing every verse using Nomos is extensive, but here are some key examples and the Hebrew words the Septuagint often translates Law, custom - usage, or established practice ordinance, statute.:
Genesis 26:5 (Torah - תּוֹרָה): "...because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws (τοὺς νόμους μου)."
Exodus 12:49 (Torah - תּוֹרָה): "The same law (νόμος) shall apply to the native as to the stranger who sojourns among you."
Exodus 21:1 (Mishpatim - מִשְׁפָּטִים): "Now these are the judgments (τὰ κρίματα - often translates Mishpat, but here νόμοι in some LXX versions) that you shall set before them." (Note: The Greek here can vary slightly between manuscripts).
Leviticus 18:4-5 (Huqqotai/Mishpatai - חֻקֹּתַי/מִשְׁפָּטַי): "My ordinances (τοῖς νόμοις μου) you shall do, and My statutes you shall keep and walk in them... You shall therefore keep My statutes and My ordinances (τοὺς νόμους μου)..."
Deuteronomy 4:44 (Torah - הַתּוֹרָה): "This is the law (ὁ νόμος) that Moses set before the children of Israel."
Psalm 1:2 (Torah - תּוֹרָה): "But his delight is in the law (τῷ νόμῳ) of the Lord, and on his law he meditates day and night."
Thesmos (θεσμός) This word generally translates the Hebrew words Huqqah (חֻקָּה) and sometimes Edut (עֵדוּת). Its meanings include: Statute, ordinance, decree, institution, appointed order. Examples:
Exodus 12:14 (Huqqah - חֻקָּה): "Now this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord; throughout your generations, you shall celebrate it as a statute (θεσμὸς) forever."
Leviticus 18:30 (Huqqot - חֻקֹּת): "So you shall keep My charge not to practice any of these abominable customs that were practiced before you, and you shall not make yourselves unclean by them: I am the Lord your God." (Here, "customs" translates חֻקֹּתֵי - My statutes, often rendered as θεσμοῖς).
Deuteronomy 4:1 (Huqqim - חֻקִּים): "And now, O Israel, listen to the statutes (τοὺς θεσμοὺς) and the judgments (τὰ κρίματα) that I am teaching you..." Psalm 119:14 (Edot - עֵדֹת): "In the way of Your testimonies (τῇ ὁδῷ τῶν θεσμῶν σου) do I delight as much as in all riches." (Here, θεσμός translates עֵדוּת).
Entole (ἐντολή) This word almost exclusively translates the Hebrew word Mitzvah (מִצְוָה). Its meaning is: Commandment, precept, and injunction. This word is unique in its biblical use versus that of conversational Greek In the Bible, it is used to refer to a "Command" of the Torah. In conversational Greek it can mean Precept or Injunction, Rule or Regulation, Instruction, or a Direct Order Examples:
Genesis 26:5 (Mitzvotai - מִצְוֹתַי): "...and kept My charge, My commandments (τὰς ἐντολάς μου), My statutes, and My laws."
Exodus 16:28 (Mitzvotai - מִצְוֹתַי): "Then the Lord said to Moses, 'How long will you refuse to keep My commandments (τὰς ἐντολάς μου) and My laws?'"
Deuteronomy 6:6 (Mitzvot - מִצְוֹת): "And these words that I command you today shall be on your heart." (Implied).
Psalm 19:8 (Mitzvat - מִצְוַת): "The commandment (ἡ ἐντολὴ) of the Lord is pure, enlightening the eyes."
Psalm 119 is filled with references to God's commandments (ἐντολαί σου - Your commandments).
Krima (κρίμα) This word frequently translates the Hebrew word Mishpat (מִשְׁפָּט), and sometimes Din (דִּין). Its meanings include: Judgment, sentence, condemnation, justice, ordinance, cause, lawsuit. Examples:
Genesis 18:19 (Mishpat - מִשְׁפָּט): "...doing righteousness and justice (κρίμα), so that the Lord may bring to Abraham what he has promised him."
Exodus 21:1 (Mishpatim - מִשְׁפָּטִים): "Now these are the judgments (τὰ κρίματα) that you shall set before them."
Leviticus 19:15 (Tzedek - צֶדֶק, Mishpat - מִשְׁפָּט): "You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness (δικαιοσύνῃ) shall you judge your neighbor." (While dikaiosyne translates tzedek, the concept is related to krima).
Deuteronomy 1:17 (Mishpat - מִשְׁפָּט): "You shall not be partial in judgment (κρίμα). You shall hear the small and the great alike. You shall not be intimidated by anyone, for the judgment is God's."
Psalm 1:5 (Din - דִּין): "Therefore the wicked will not stand in the judgment (κρίμα), nor sinners in the congregation of the righteous."
Dikaiōma (δικαίωμα) This word often translates Hebrew words related to what is right and just, including Mishpat (מִשְׁפָּט) and sometimes Tzedek (צֶדֶק). Its meanings include: Righteous deed, righteous act, ordinance, requirement, justification. Examples:
Leviticus 18:5 (Mishpatai - מִשְׁפָּטַי): "You shall therefore keep My statutes and My ordinances (τὰ δικαιώματά μου), by doing which a man shall live: I am the Lord."
Deuteronomy 4:8 (Huqqim - חֻקִּים, Mishpatim - מִשְׁפָּטִים): "And what great nation is there that has statutes and judgments (δικαιώματα) so righteous as this entire law that I set before you today?"
Psalm 119:137 (Tzedek - צֶדֶק): "Righteous (δίκαιος) are You, O Lord, and Your judgments (τὰ δικαιώματά σου) are just." (Here, the adjective dikaios relates to dikaiōma).
Romans 2:26 (Implied): "And if the Gentiles obey God’s law, won’t God declare them to be his own people?"
Though in the New Testament, it's worth noting how this term continues to relate to righteous requirements. This is further proof of the lack of professional experience of the ones who may have translated much of the Apostles' work into Greek. Dikaiōma distances itself from the multi-layered meaning of "Tzedek " from the Hebrew Bible. Without making this too lengthy I'll simply put it this way. Tzedek carries a heavy implication that it is a righteous act, but also a commanded righteous act. However, the error, that is often made, is assuming it is a COMMAND that must be followed and carries some curse if not. While it is true that disobedience always carries a curse all of its own, Tzedek is a concept unlike anything found in Koine Greek nor the Greco-Roman understanding of WHY Dikaiōma was an inaccurate choice in the "NT" even though there really isn't a better choice. This "command" of doing a righteous act is both a PRIVILEGE and a RESPONSIBILITY. Think of the parable of the Good Samaritan. Why was he GOOD? Because he obeyed this mitzvah/command; he did so with a willing and generous heart. He allowed righteous love to rule his decision, while all those others allowed their flesh to guide them. Another good example is "If you love me obey...".
Prostagma (πρόσταγμα) This word generally translates Hebrew words related to commands and decrees, such as Mitzvah (מִצְוָה) and sometimes implied commands. Its meanings include: Decree, ordinance, command, or an order. Examples:
Exodus 5:14 (Lo specified Hebrew, but Pharaoh's command): "The foremen of the people, whom Pharaoh's taskmasters had set over them, were beaten and were asked, 'Why have you not finished your required portion of bricks yesterday and today, as you did before?'" (Here, πρόσταγμα refers to Pharaoh's order).
Leviticus 6:9 (Tzav - צַו, command): "Command (Ἔντειλαι - related verb) Aaron and his sons, saying, 'This is the law of the burnt offering...'" (While not πρόσταγμα directly, the concept is similar).
Psalm 19:9 (Piqqudei - פִּקּוּדֵי - precepts): "The precepts (αἱ ἐντολαὶ - often translates piqqudim, but πρόσταγμα appears elsewhere for similar concepts) of the Lord are right, rejoicing the heart..."
Daniel 3:10 (Datha - דָּתָא - decree in Aramaic): "You, O king, have made a decree (πρόσταγμα), that every man who hears the sound of the horn, flute, lyre, trigon, harp, pipe, and all kinds of music, shall fall down and worship the golden image."
Krisis (κρίσις) This word translates the Hebrew words Mishpat (מִשְׁפָּט) and Din (דִּין), similar to krima, but often with a nuance of the process or act of judging. Its meanings include: Judging, judgment, decision, condemnation, trial, justice. Examples:
Deuteronomy 1:17 (Mishpat - מִשְׁפָּט): "You shall not be partial in judgment (κρίσις). You shall hear the small and the great alike..."
Deuteronomy 32:4 (Tzedek - צֶדֶק, Mishpat - מִשְׁפָּט): "The Rock, His work is perfect, for all His ways are justice (κρίσις). A God of faithfulness and without iniquity, just and upright is He."
Psalm 9:8 (Din - דִּין): "He judges the world with righteousness; He administers judgment (κρίσις) to the peoples with uprightness."
Psalm 76:8 (Din - דִּין): "From the heavens You uttered judgment (κρίσις); the earth feared and was still..."
Katadikazo (καταδικάζω) This verb translates Hebrew words meaning to condemn, to pronounce guilty, to judge against. Examples:
Exodus 23:7 (Rasha - רָשָׁע - to condemn the wicked): "Keep far from a false charge, and do not condemn (οὐ καταδικάσεις) the innocent and righteous, for I will not acquit the wicked."
Deuteronomy 25:1 (Rasha - רָשָׁע - to condemn the wicked): "If there is a dispute between men and they come into court and the judges decide their case, they shall acquit the innocent and condemn (καταδικάσουσιν) the guilty."
1 Kings 8:32 (Rasha - רָשָׁע - to condemn the wicked): "...then hear in heaven and act and judge Your servants, condemning (καταδικάσαι) the guilty and bringing his conduct on his own head, and vindicating the righteous by rewarding him according to his righteousness."
Isaiah 50:9 (Yarshi'uni - יַרְשִׁיעוּנִי - those who condemn me): "Behold, the Lord God helps Me; who will condemn (καταδικάσει) Me? Behold, all of them will wear out like a garment; the moth will eat them up."
This list provides every instance of these Greek words within the Textus Receptus version of the New Testament. Keep in mind that word usage and nuances can vary even within the same text. It's important to remember that the Septuagint translators often had to make choices in rendering Hebrew words into Greek, and sometimes a single Greek word could translate multiple Hebrew words depending on the context. Also, the Hebrew words often had layers that you will need to dig out as in the example I gave for Tzedek (a twofold commanded righteous act that was also a privilege).
As found in the "New Testament"; using the Textus Receptus) where the specified Greek words appear:
Nomos (νόμος)
Matthew 5:17 Matthew 5:18 Matthew 5:19 (x2) Matthew 5:20 Matthew 7:12 Matthew 11:13 Matthew 12:5 Matthew 12:12 Matthew 22:36 Matthew 22:40 (x2) Matthew 23:23 Luke 2:22 Luke 2:23 Luke 2:24 Luke 10:26 Luke 16:16 Luke 16:17 Luke 24:44 John 1:17 John 7:19 (x2) John 7:23 John 7:49 John 8:5 John 10:34 John 12:34 John 15:25 John 18:31 John 19:7 Acts 6:13 Acts 7:53 Acts 13:39 Acts 15:5 Acts 15:10 Acts 18:13 Acts 21:20 Acts 21:24 Acts 22:3 Acts 23:3 Acts 23:29 Acts 24:6 Acts 24:14 Acts 25:8 Acts 28:23 Romans 2:12 (x2) Romans 2:13 Romans 2:14 (x2) Romans 2:15 Romans 2:17 Romans 2:18 Romans 2:20 Romans 2:23 Romans 2:25 Romans 2:26 Romans 2:27 Romans 3:19 Romans 3:20 (x2) Romans 3:21 Romans 3:27 Romans 3:28 Romans 3:31 Romans 4:13 Romans 4:14 Romans 4:15 (x2) Romans 5:13 Romans 5:20 Romans 6:14 (x2) Romans 6:15 Romans 7:1 Romans 7:2 Romans 7:4 Romans 7:5 Romans 7:6 Romans 7:7 (x2) Romans 7:8 Romans 7:9 Romans 7:12 (x2) Romans 7:14 Romans 7:16 Romans 7:21 Romans 7:22 Romans 7:23 Romans 7:25 Romans 8:2 Romans 8:3 Romans 8:4 Romans 9:4 Romans 9:31 (x2) Romans 10:4 Romans 10:5 Romans 10:16 Romans 13:8 Romans 13:10 1 Corinthians 7:39 1 Corinthians 9:8 1 Corinthians 9:9 1 Corinthians 9:20 (x3) 1 Corinthians 14:21 1 Corinthians 15:56 Galatians 2:16 (x2) Galatians 2:19 (x2) Galatians 2:21 Galatians 3:2 Galatians 3:5 Galatians 3:10 Galatians 3:11 Galatians 3:12 Galatians 3:13 Galatians 3:17 Galatians 3:18 Galatians 3:191 (x2) 1. Galatians 3:21 Galatians 3:23 Galatians 3:24 Galatians 4:4 Galatians 4:5 Galatians 4:21 (x2) Galatians 5:3 Galatians 5:4 Galatians 5:14 Galatians 5:18 Galatians 5:23 Galatians 6:2 Galatians 6:13 Ephesians 2:15 Philippians 3:5 Philippians 3:6 1 Timothy 1:8 1 Timothy 1:9 Titus 3:9 Hebrews 7:5 Hebrews 7:11 Hebrews 7:12 Hebrews 7:16 Hebrews 7:19 Hebrews 8:4 Hebrews 8:10 Hebrews 9:19 Hebrews 10:1 Hebrews 10:8 James 2:8 James 2:9 James 2:10 James 4:11
Thesmos (θεσμός)
Luke 2:27 Acts 16:4 Hebrews 9:10
Entole (ἐντολή)
Matthew 15:9 Matthew 19:17 Mark 7:8 Mark 7:9 Mark 10:19 Luke 18:20 John 14:15 John 14:21 (x2) John 15:10 (x2) John 15:12 Acts 17:15 Romans 7:8 Romans 7:9 Romans 13:9 1 Corinthians 7:19 1 Corinthians 14:37 Ephesians 2:15 Ephesians 6:2 Colossians 2:22 1 Timothy 1:5 1 Timothy 6:14 Titus 1:14 Hebrews 9:19 2 Peter 2:21 1 John 2:3 1 John 2:4 1 John 2:5 1 John 2:7 1 John 2:8 1 John 3:11 1 John 3:22 1 John 3:23 1 John 4:21 1 John 5:2 Revelation 12:17 Revelation 14:12
Krima (κρίμα)
Matthew 7:2 Matthew 12:41 Matthew 12:42 Matthew 23:14 (Textus Receptus includes this verse, often omitted in modern translations) Matthew 23:33 Matthew 27:24 Mark 16:16 Luke 11:31 Luke 11:32 Luke 23:40 Luke 24:20 John 3:19 John 5:24 John 5:29 John 7:51 John 9:39 Romans 2:2 Romans 2:3 Romans 3:8 Romans 3:19 Romans 5:16 Romans 5:18 Romans 11:33 1 Corinthians 6:7 1 Corinthians 11:29 1 Corinthians 11:34 Galatians 5:10 2 Thessalonians 2:12 1 Timothy 5:12 Hebrews 6:2 Hebrews 9:27 James 3:1 James 5:9 1 Peter 4:17 2 Peter 2:3 2 Peter 2:4 2 Peter 2:9 2 Peter 3:7 Jude 1:4 Revelation 16:7 Revelation 18:20 Revelation 19:2
Dikaiōma (δικαίωμα)
Luke 1:6 Romans 1:32 Romans 2:26 Romans 2:27 Romans 3:4 Romans 5:16 Romans 5:18 Romans 6:16 Romans 6:17 Romans 8:4 Hebrews 9:1 Hebrews 9:10 Revelation 15:4 Revelation 19:8
Prostagma (πρόσταγμα)
Acts 16:24 Acts 17:30 Romans 1:5 Romans 16:26 1 Corinthians 7:6 1 Corinthians 7:10 2 Corinthians 8:8 1 Thessalonians 4:2 1 Timothy 1:1 Titus 1:3 2 Peter 3:2
Krisis (κρίσις)
Matthew 5:21 Matthew 5:22 Matthew 10:15 Matthew 11:22 Matthew 11:24 Matthew 12:18 Matthew 12:20 Matthew 12:36 Matthew 23:33 Mark 3:29 Luke 10:14 Luke 11:31 Luke 11:32 Luke 11:42 Luke 23:40 John 3:19 John 5:22 John 5:24 John 5:27 John 5:29 John 7:24 John 12:31 John 16:11 Acts 8:33 Romans 2:2 Romans 2:3 Romans 3:7 Romans 11:22 Romans 11:33 1 Corinthians 6:2 1 Corinthians 6:3 1 Corinthians 11:29 Hebrews 6:2 Hebrews 9:27 Hebrews 10:27 James 2:13 1 Peter 4:17 2 Peter 2:11 Jude 1:6 Revelation 14:7 Revelation 18:10
Katadikazo (καταδικάζω) Matthew 12:7 Matthew 12:37 Matthew 20:18 Matthew 27:3 Mark 10:33 Mark 14:64 Mark 16:16 Luke 6:37 Luke 11:32 Luke 18:14 Luke 18:32 Luke 23:40 John 3:17 John 8:10 Romans 8:3 Romans 8:34 Romans 14:22 1 Corinthians 11:32 2 Corinthians 3:9 Hebrews 10:29 James 5:6 1 Peter 3:18
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I always use marriage to explain "pleyroo". I fulfilled my marraige vow today. Am I know longer married tomorrow? No, I fulfill it again. Conducting yourself as expected in an agreement, does not end the agreement. That would be illogical.