Commandments and Laws

Charts, Maps and Short Doctrines

Preface: This is a group of words which I have thought about and put aside for the past 10+ years. It would be nice that, when we come across these words, that we might have some idea as to what each one means and to which portions of the Old Testament do they apply. This is quite difficult because the ancient Hebrew did not necessarily apply each of these words to a specific set of laws or to a specific category of law every time these words were used. Furthermore, there are some long-standing misconceptions: in the Bible, e.g., there is no such phrase as the Ten Commandments. When we use that phrase today, even most unbelievers have some idea as to what it is we are speaking about, but this phrase is not really found in the Bible (the Ten Words is actually a more accurate translation when referencing the Decalogue).

Therefore, as we go through this doctrine, bear in mind that, there may be a specific, technical use for each of these words; however, there is going to be some bastardization of the use of these words simply because that occurs in any spoken language. It must also be kept in mind that one author may use a word in one sense and another author may use that same word in a difference sense. The end result is, we may have a reasonable understanding of these words as they show up, but this understanding is not going to severely pen these words up.

It may be moderately important to realize that, when I begin a project like this, I may have a few general ideas and notions; however, my conclusions are driven by the material which I gather and sort through.

1. The Greek: Because the New Testament is shorter and written over a much more condensed period of time, I am going to make the assumption that the use of these various words is more standardized. However, it must also be kept in mind that, over the millenniums of speaking Hebrew, the Hebrew language could have gotten somewhat sloppy, with the result that the Greek translation of that language may be somewhat sloppy. We will just have to see how this pans out.

a. There are three nouns generally translated commandment (s) in the New Testament, the first of which is entolê (ἐντολή) [pronounced en-tohl-Ā]. Strong’s #1785.

i. KJV translations of this word: commandment (42 times—Matt. 15:3, Matt. 15:6, Matt. 22:36, Matt. 22:38, Mark 7:8–9 (2), Mark 12:28, Mark 12:30–31 (2), Luke 15:29, Luke 23:56, John 10:18, John 11:57, John 12:49–50 (2), John 13:34, John 15:12, Acts 17:15, Rom. 7:8–13 (6), Rom. 13:9, Eph. 6:2, 1Ti. 6:14, Heb. 7:5, Heb. 7:16, Heb. 7:18, 2Peter 2:21, 2Peter 3:2, 1John 2:7–8 (4), 1John 3:23 (2), 1John 4:21, 2John 1:4–6), commandments (27 times—Matt. 5:19, Matt. 19:17, Matt. 22:40, Mark 10:19, Mark 12:29, Luke 1:6, Luke 18:20, John 14:15, John 14:21, John 15:10 (2), 1Cor. 7:19, 1Cor. 14:37, Eph. 2:15, Col. 4:10, Tit. 1:14, 1John 2:3–4 (2), 1John 3:22, 1John 3:24, 1John 5:2–3 (3), 2John 1:6, Rev. 12:17, Rev. 14:12, Rev. 22:14) and precept (twice—Mark 10:5, Heb. 9:19).

ii. Thayer definitions: 1) an order, command, charge, precept, injunction; 1a) that which is prescribed to one by reason of his office; 2) a commandment; 2a) a prescribed rule in accordance with which a thing is done; 2a1) a precept relating to lineage, of the Mosaic precept concerning the priesthood; 2a2) ethically used of the commandments in the Mosaic law or Jewish tradition.

iii. Zodhiates composed one of the best Old and New Testament lexicons (in two volumes) gives the following definition: (I) Charge, commission, direction; (II) In the sense of a precept, commandment, law as spoken of: (A) the tradition of the rabbis; (B) the precepts and teachings of Jesus; (C) the precepts and commandments of God in general; (D) the precepts of the Mosaic Law, in whole or in part; (E) generally and collectively referring to the commandment (s) of God or the precepts given to Christians, doctrines, duties.

iv. Horst Balz and Gerhard Schneider: command, order occurring 42 times in the singular and 25 times in the plural in the New Testament (note how this differs slightly from King James Concordance above). (A) Command, order, charge [generally from God or Christ, but there are instances of this coming from man]; (B) command, instruction from the Torah (the Law) but also used to translate a human decree; (C) commandments [from God, from man]; (D) commands [of the Torah, chiefly; but also of the Lord and also referring to human instruction); (E) John never uses this word to refer to the commandments of the Torah, but rather for God the Father’s commission, charge, command to God the Son; and to God’s commands to us (to have faith in Jesus Christ and to love one another); (F) commands related to the moral Christian life; instruction of the faith; and human instruction.

v. General observations in the use of entolê (this time with the Scriptural references):

(1) Used for specific as well as general commands, commandments from God and from the Torah, often in contrast to the rabbinic traditions (Matt. 5:19 15:3, 6, 19:17 22:36, 38, 40 Mark 7:8–9 10:5 12:28 30–31 Luke 15:29 23:56 Rom. 7:7–13 Heb. 7:5). These are both plural and singular references and these references refer to more than simply the Ten Commandments. Passages like Heb. 9:19 refer to the a portion or nearly the entire Mosaic Law.

(2) Used specifically to refer to one or more of the Ten Commandments (Mark 10:19 Luke 18:20 Rom. 7:7–13 13:9 Eph. 6:2).

(3) Used for God’s charge, commands to Jesus Christ, His Son (John 10:18 12:49–50 1John 4:21 2John 4–6). John uses this word in the singular in this way.

(4) Used of a commandment, mandate given by Jesus Christ (John 13:34 15:12 1John 5:2–3 2John 6).

(6) One command of God being set aside for a greater command (Heb. 7:18). The idea is, some of the laws, commands and ordinances of the Old Testament are set aside in the Church Age.

(7) A commandment of an Apostle, carrying the same force as a divine command (1Tim. 6:14 1John 2:7–8).

(8) A reference to the general divine precepts and doctrines (Rev. 12:17 14:12). Keeping the commandments of God in these passages refers to the understanding of, a belief in, and adherence to the precepts and doctrines of God.

(9) You will notice that Matthew and Mark use this word more often to apply to the Torah. This would suggest that Matthew and Peter (who was probably the oral basis for the Mark’s gospel) had some understanding of the Law when called (Matthew much more so), so that when they heard Jesus use entolê, this conjured up in their minds the commandments found in the Old Testament. John, although he no doubt developed some understanding of the Old Testament Scriptures, used entolê in a more general way. Jesus obviously used entolê in both ways, but the manner in which He used it stuck in the minds of the disciples in different ways. This is absolutely key in understanding a primary difference between Matthew, Peter and John. John understood more than the other disciples Who Jesus was, and therefore, it was not difficult for his mind to process the idea that Jesus would give them commandments which had the same authority as the Old Testament. This is why John stayed for the crucifixion, but the other disciples ran for their lives. This is why John recalled the upper room discourse, because, at the time that he heard it, he was more willing than the other disciples to accept Jesus as being absolutely authoritative.

(10) Peter and John both use this word to refer to the command of the gospel; i.e., the command to believe in Jesus Christ (2Peter 2:21—this passage requires some careful exegesis 3:2 1John 3:23).

(11) In the KJV, almost every singular use of commandment refers back to this Greek word.

b. The second word is the neuter entalma (ἔ́νταλμα) [pronounced EHN-TAHL-MAH], often translated precept, commandment. This is the neuter noun cognate of the above. Strong’s #1778.

i. It is only found thrice in the KJV, each time translated commandments (Matt. 15:9 Mark 7:7 Col. 2:22).

iv. Zodhiates renders this charge, command, mandate, precept; but with an emphasis upon that which is commanded. I don’t know that I can quite wrap my mind around that distinction.

v. In all 3 New Testament occurrences, entalma is used in the phrase the doctrines and commandments of men. Therefore, I think we can reasonably dispense with this meaning.

c. The third noun is the feminine epitagê (ἐπιταγή, ς, ἡ) [pronounced ehp-ee-tahg-Ā], which is generally translated commandment in the KJV. Strong’s #2003.

i. King James translations: commandment (Rom. 16:26, 1Cor. 7:6, 25 2Cor. 8:8 1Titus 1:1, 3) and authority (Titus 2:15).

iii. Horst Balz and Gerhard Schneider: authority, command [imposed upon someone]. The authority of the command is stressed.

iv. Zodhiates: the concrete commandment of God, a concrete injunction of Jesus, the engagement of Apostolic authority.

d. There are two more nouns which are translated commandment, but are used much less often. The feminine noun paraggelia (παραγγελία) [pronounced pahr–ang–gehl–EE–ah], which means announcement, a proclaiming or giving a message to; a charge, a command [whose execution is taken for granted]; a proclamation; instruction. With the negative mê (μή) [pronounced may], it means to forbid. Strictly used of that which a superior (king, general, Apostle) delivers to those below him. It is found 4 times in the NT: Acts 16:24 1Tim. 1:5, 18 1Thess. 4:2. Strong’s #3852.

e. The other is the neuter noun diatagma (διάταγμα) [pronounced dee-AHT-ahg-mah], which means injunction, mandate, order, commandment, edict [of a king]. Used later to refer to the instructions of the Apostles. It is found only in Heb. 11:23 and Ezra 7:11 in the LXX. Strong’s #1297.

f. We may reasonably look at the verb entellomai (ἐντέλλομαι) [pronounced en-TEHL-lohm-ī], which is a deponent verb (it has a middle/neuter ending, but an active meaning), and is generally translated to command. Quite obviously, this is the verbal cognate of #1785 above. Strong’s #1781.

i. In the KJV, it is found translated as follows: commanded (Matt. 15:4 Matt. 28:20 Mark 11:6 Mark 13:34 John 8:5 Acts 13:47); command (Matt. 19:7 Mark 10:3 John 15:14 John 15:17); charge (Matt. 4:6 Luke 4:10); commandment (John 14:31 Heb. 11:22—not a separate use of the verb); charged (Matt. 17:9); commandments (Acts 1:2); enjoined (Heb. 9:20); and gave (John 14:31—this is not a separate occurrence).

ii. Our only interest is Acts 1:2 and Heb. 11:22: Acts 1:1–2: In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. Here, the verb is simply used in its participial form, which can be used as a noun. I don’t know that there is any important difference between the participial use here or how entolê is used.

g. We have a similar use of a verb (Strong’s #2753) translated commandment (in the KJV) when used in the participle in Acts 25:23. There is no need to go into any detail here.

h. We have another verb found 8 times in the New Testament, generally translated to charge, to give commandment. Strong’s #1291.

a. The most common word translated law is the masculine noun nomos (νόμος) [pronounced NOM-oss], which means law. Strong’s #3551. There are no other words in the New Testament translated law apart from a combination of words which represent one word in the Greek (teacher of the law, being without law, mother-in-law).

i. It is found nearly 200 times in the New Testament, and translated law or laws every time in the KJV (it is only found translated laws in Heb. 8:10 10:16).

ii. Thayer gives us a plethora of meanings: 1) anything established, anything received by usage, a custom, a law, a command; 1a) of any law whatsoever; 1a1) a law or rule producing a state approved of God; 1a1a) by the observance of which is approved of God; 1a2) a precept or injunction; 1a3) the rule of action prescribed by reason; 1b) of the Mosaic law, and referring, acc. to the context. either to the volume of the law or to its contents; 1c) the Christian religion: the law demanding faith, the moral instruction given by Christ, especially the precept concerning love; 1d) the name of the more important part (the Pentateuch), is put for the entire collection of the sacred books of the OT.

iii. From Zodhiates: Nomos comes from a verb which means to divide among, to parcel out, to allot. Therefore, etymologically, nomos means something which is parceled out, allotted, what one has in use and possession; and therefore, usage, custom. It is primarily used to refer to particular laws, statutes and ordinances, and is used primarily in the New Testament to refer to the Mosaic Law. These can be laws relating to civil rights and duties; the law of marriage, the function of the Levitical Priesthood; laws relating to external religious rites, like purification, circumcision and sacrifices; and laws relating to the heart and conduct of men. There is the implication that the law referred to is in writing. The primary use of nomos is with regard to the Mosaic Law: it can refer to the Mosaic Law directly, to the dispensation of the Mosaic Law, or for the books or scrolls which contain the Mosaic Law (in which cases, nomos appears to refer to the first section of the Old Testament, the first 5 books of the Bible). There are two additional metaphorical uses: for a perfect, complete law (as established by the gospel of Jesus Christ in the Church Age) and also to a law, rule, norm or standard with regards to judging or acting.

iv. Horst Balz and Gerhard Schneider devote over 6 pages to nomos: it comes from nemô (νέμω) [pronounced NEHM-oh], which means to assign.

(1) By the time of the New Testament, nomos came to refer to, in general, the entire Mosaic Law, whereas entolê referred to an individual commandment from the Law (these would be the primary uses within the New Testament). Nomos is not used for the instructions of the priests or patriarchs nor is it used to refer to individual commands take out from the Mosaic Law. Some would make a connection between the cosmic order of things and the Mosaic Law.

(2) This word is often used in a twofold description of the Old Testament: the Law and the Prophets.

(1) The Law and the Prophets refers back to the Old Testament. Matt. 5:17 11:13 22:40 Luke 16:16 John 1:45 Acts 13:15 . There is a threefold division given in Luke 24:44.

(2) Nomos, by itself and in conjunction with other words, is used to refer to the Mosaic Law. Matt. 12:5 22:36 Luke 2:22–24 10:26 John 7:19 Acts 15:5 1Cor. 9:8–9

(3) Nomos is used to refer to the entire Old Testament in John 12:34 15:25 1Cor. 14:21.

(4) There are some commandments in the Law which are more important than others. Matt. 23:23

(7) The Law is often contrasted with grace and/or faith, as in John 1:17 Gal. 2:16 5:3–4. Philip. 3:9

(9) As time went on, nomos began to be more closely identified with the Jews than with Moses. Acts 22:3 25:8

(10) Nomos can be used for the law of man (John 18:31) and to the traditions of the Jews (John 19:7—although this passage may require some exegesis).

(11) Law is sometimes used to mean custom, tradition, principle: Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law (Rom. 3:27–28).

(12) Paul shows the Abraham was justified by the law of faith rather than the Mosaic Law, as he predated the Mosaic Law. Rom. 4:13–16

(13) Sin came into the world before law. Rom. 5:13. This implies that there was divine law prior to the Mosaic Law.

(14) The law is properly fulfilled in the Church Age by those who walk according to the Spirit. Rom. 8:4 Gal. 5:23

(16) Eph. 2:15 contains an interesting interplay between law, commandments and ordinances: But now in Christ Jesus you who were once afar off are made near by the blood of Christ. For He is our peace, He making us both one, and He has broken down the middle wall of partition between us, having abolished in His flesh the enmity (the Law of commandments contained in ordinances) so that in Himself He might make the two into one new man, making peace between them; and so that He might reconcile both to God in one body by the cross, having slain the enmity in Himself (Eph. 2:13–16).

a. The first word rendered judgment is the feminine noun krisis (κρίσις, εως, ἡ) [pronounced KREE-sihs], which is translated judgment (s) in the KJV. Strong’s #2920.

i. KJV occurrences: judgment Matt. 5:21–22 (2), Matt. 10:15, Matt. 11:22, Matt. 11:24, Matt. 12:18, Matt. 12:20, Matt. 12:36, Matt. 12:41–42 (2), Matt. 23:23, Mark 6:11, Luke 10:14, Luke 11:31–32 (2), Luke 11:42, John 5:22, John 5:27, John 5:30, John 7:24, John 8:16, John 12:31, John 16:8, John 16:11, Acts 8:33, 2Th. 1:5, 1Ti. 5:24, Heb. 10:27 (2), Jam. 2:13 (2), 2Pe. 2:4, 2Pe. 2:9, 2Pe. 3:7, 1Jo. 4:17, Jud. 1:6, Jud. 1:15, Rev. 14:7, Rev. 18:10; damnation Matt. 23:33, John 5:29; accusation 2Pe. 2:11, Jud. 1:9; condemnation John 3:19, John 5:24; judgments Rev. 16:7, Rev. 19:2. You will note that this is a word favored by Matthew and John.

ii. Thayer definitions: 1) a separating, sundering, separation; 1a) a trial, contest; 2) selection; 3) judgment; 3a) opinion or decision given concerning anything; 3a1) especially concerning justice and injustice, right or wrong; 3b) sentence of condemnation, damnatory judgment, condemnation and punishment; 4) the college of judges (a tribunal of seven men in the several cities of Palestine; as distinguished from the Sanhedrin, which had its seat at Jerusalem); 5) right, justice.

iii. Horst Balz and Gerhard Schneider: the decision of a judge, justice, judgment [by man or God].

iv. Zodhiates: judgment, judging; separation; figuratively: division, dissension, decision, crisis, turn of affairs, judgment. (I) an opinion formed and expressed; (II) an official judgement; (A) the act of judging [in the final judgment, the day of judgment]; enforcement of a judgment; the power of judging; (B) judgment given, a sentence pronounced; a sentence of punishment or condemnation; condemnation; (C) metonymically for a court of justice, a tribunal, judges; (III) rights, justice, equity; (IV) a final judgment, a universal judgment, the last judgment [of those who are lost]; (V) final judgment of believers; evaluation; (VI) judgment, separation [of men in the here and now]; (VII) judgments, evaluations [of men made by other men].

(1) This is clearly a word used of divine and most often eternal judgment. Matt. 5:21–22 10:15 12:18 John 5:22 12:31 Heb. 10:27 2Peter 2:4 (which is a judgment of certain angels) Rev. 18:10 19:2

(2) The choices of others clearly condemn those who should have known better. Matt. Matt. 12:41–42

(3) Judgment is one of the many things which the pharisees and other religious types did not fully apprehend from their study of the Law. Matt. 23:23 Luke 11:12

(4) This rarely refers to human judgment and I am not finding an instance of it referring to evaluation. John 7:24 8:15

b. There is a very similar word with the same root, the neuter noun krima (κρίμα) [pronounced KREE-mah], which means judgment, condemnation. Strong’s #2917.

i. New Testament occurrences: judgment Matt. 7:2, John 9:39, Acts 24:25, Rom. 2:2–3 (2), Rom. 5:16, Gal. 5:10, Heb. 6:2, 1Peter 4:17, 2Peter 2:3, Rev. 17:1, Rev. 20:4; damnation Matt. 23:14, Mark 12:40, Luke 20:47, Rom. 3:8, Rom. 13:2, 1Cor. 11:29, 1Tim. 5:12; condemnation Luke 23:40, 1Cor. 11:34, 1Tim. 3:6, James 3:1, Jude 1:4; avenged Rev. 18:20; condemned Luke 24:20; judgments Rom. 11:33; law 1Cor. 6:7.

c. A much less used word is dikê (δίκη) [pronounced DEE-kay], sometimes rendered judgment. Strong's #1349.

i. New Testament occurrences: vengeance Acts 28:4, Jude 1:7; judgment Acts 25:15; punishment 2Thess. 1:9.

d. There is the word dikaiôma (δικαίωμα) [pronounced dik-AH-yoh-mah], which is usually translated righteousness. Strong's #1345.

i. righteousness Rom. 2:26, Rom. 5:18, Rom. 8:4, Rev. 19:8; ordinances Luke 1:6, Heb. 9:1, Heb. 9:10; judgment Rom. 1:32; judgments Rev. 15:4; justification Rom. 5:16.

e. And dikaiokrisia (δικαιοκρισία) [pronounced dik-ah-yohk-ris-EE-ah], which means a just sentence. Strong’s #1341.

f. gnômê (γνώμη) [pronounced GNOH-may], which means judgment. Strong’s #1106.

i. Occurrences: judgment 1Cor. 1:10, 1Cor. 7:25, 1Cor. 7:40; mind Philem. 1:14, Rev. 17:13; advice 2Cor. 8:10; agree Rev. 17:17; purposed Acts 20:3; will Rev. 17:17.

g. kritêrion (κριτήριον) [pronounced kree-TAY-ree-on], which means . Strong’s #2922.

h. aisthêsis (αἴσθησις) [pronounced AH-ee-sthay-sis], which means judgment. Strong’s #144.

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