Lexical Summary dikaióma: Ordinance, requirement, righteous act, judgment, justification Original Word: δικαίωμα Strong's Exhaustive Concordance judgment, justification, ordinance From dikaioo; an equitable deed; by implication, a statute or decision -- judgment, justification, ordinance, righteousness. see GREEK dikaioo HELPS Word-studies Cognate: 1345 dikaíōma (a neuter noun, literally, "a judicially-approved act") – properly, an act God approves, focusing on its "result" (Zodhiates, Dict, note the -ma ending); justification (righteousness), with its results. See 1343 (dikaiosynē). 1345 /dikaíōma ("an act which is right according to the Lord") is "an act of righteousness, a concrete expression of righteousness" (Vine, Unger, White, NT, 11) which correlates to its profound (eternal) effect. For the believer, this particularly relates to their unique glorification awarded at Christ's return (cf. Rev 19:8). [1345 (dikaíōma) is "not merely divine decisions, but righteous acts generally" (WS). The emphasis here is on the results that go with having God's approval (righteousness).] NAS Exhaustive Concordance Word Originfrom dikaioó Definition an ordinance, a sentence of acquittal or condemnation, a righteous deed NASB Translation act of righteousness (1), justification (1), ordinance (1), regulations (2), requirement (1), requirements (2), righteous acts (2). Thayer's Greek Lexicon STRONGS NT 1345: δικαίωμαδικαίωμα, δικαιώματος, τό (from δικαιόω; ὁ δεδικαίωται or τό δεδικαιωμενον), the Sept. very often for חֹק, חֻקָה, and מִשְׁפָּט; for מִצְוָה, Deuteronomy 30:16; 1 Kings 2:3; plural occasionally for פִּקּוּדִים; 1. that which has been deemed right so as to have the force of law; a. what has been established and ordained by law, an ordinance: universally, of an appointment of God having the force of law, Romans 1:32; plural used of the divine precepts of the Mosaic law: τοῦ κυρίου, Luke 1:6; τοῦ νόμου, Romans 2:26; τό δικαίωμα τοῦ νόμου, collectively, of the (moral) precepts of the same law, Romans 8:4; δικαιώματα λατρείας, precepts concerning the public worship of God, Hebrews 9:1; δικαιώματα σαρκός, laws respecting bodily purity ((?) cf. Hebrews 7:16), Hebrews 9:10. b. a judicial decision, sentence; of God — either the favorable judgment by which he acquits men and declares them acceptable to him, Romans 5:16; or unfavorable: sentence of condemnation, Revelation 15:4, (punishment, Plato, legg. 9, 864 e.). 2. a righteous act or deed: τά δικαιώματα τῶν ἁγίων, Revelation 19:8 (τῶν πατέρων, Baruch 2:19); ἑνός δικαίωμα, the righteous act of one (Christ) in his giving himself up to death, opposed to the first sin of Adam, Romans 5:18 (Aristotle, eth. Nic. 5, 7, 7, p. 1135{a}, 12f καλεῖται δέ μᾶλλον δικαιοπράγημα τό κοινόν, δικαίωμα δέ τό ἐπανόρθωμα τοῦ ἀδικηματος (cf. rhet. 1, 13, 1 and Cope's note on 1, 3, 9)). (Cf. references in δικαιόω.) Strong’s Greek 1345 points to a divinely established “righteous decree” or “righteous act.” In the New Testament it alternates between (1) the objective standard God sets and (2) the verdict or outcome that meets that standard. Whether describing a command to be obeyed, a judicial pronouncement, or the Spirit-enabled life that satisfies God’s demands, the term always keeps divine righteousness at the center. Canonical Occurrences • Luke 1:6 These ten verses fall naturally into four thematic clusters: moral obedience (Luke 1; Romans 1–2), judicial justification (Romans 5), Spirit-empowered sanctification (Romans 8), cultic regulations (Hebrews 9), and eschatological vindication (Revelation 15; 19). Moral Integrity under the Old Covenant Luke 1:6 portrays Zechariah and Elizabeth “walking blamelessly in all the commandments and decrees of the Lord”. Here the word highlights the concrete standards by which covenant faithfulness was measured. The same ethical thrust appears in Romans 1:32, where humanity “knows God’s righteous decree” yet rebels, and in Romans 2:26, where an uncircumcised Gentile who keeps the decree shames the law-breaking Jew. In each case divine righteousness is objective, knowable, and binding. Judicial Justification in Christ Paul elevates the term from requirement to redemptive achievement. Romans 5:16 contrasts Adam’s trespass with Christ’s accomplishment: “The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification”. Verse 18 continues, “So then, just as one trespass brought condemnation for all men, so also one act of righteousness brings justification and life for all men.” Christ’s obedient death is the decisive δικαίωμα that overturns universal guilt and secures a positive verdict for believers. Spirit-Empowered Fulfillment Romans 8:4 ties justification to sanctification: the purpose of Christ’s work is “so that the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit”. The term shifts from a written statute to an inward reality energized by the Holy Spirit, ensuring that what God demands God also provides. Cultic Regulations Foreshadowing the New Covenant Hebrews 9:1 speaks of “regulations for worship and an earthly sanctuary,” and 9:10 calls the tabernacle ceremonies “external regulations imposed until the time of reform.” These cultic decrees, though temporary, were righteous because they pointed to Christ’s once-for-all sacrifice. The author affirms continuity: the requirements were right and necessary, yet they awaited their perfect fulfillment. Eschatological Vindication and Worship Revelation’s doxologies celebrate God’s δικαιώματα. Revelation 15:4 declares, “For You alone are holy. All nations will come and worship before You, for Your righteous acts have been revealed.” Revelation 19:8 depicts the Bride adorned in fine linen that “represents the righteous acts of the saints.” The term embraces both God’s just judgments and the Spirit-produced deeds of His people, culminating in eternal praise. Historical Background Within Greco-Roman society, a legal verdict carried the full weight of the state, while in Jewish thought divine statutes defined covenant life. The New Testament writers draw on both settings, presenting God as the supreme Lawgiver and Judge whose declarations create reality. First-century believers, whether steeped in Torah or Roman law, would feel the solemn authority embedded in the term. Doctrinal Significance 1. Objective standard: God’s moral law is fixed and righteous. Ministry Application • Gospel proclamation should present both the binding nature of God’s decrees and the gracious verdict offered through Christ. Related Biblical Themes Righteousness, justification, law, covenant, judgment, sanctification, worship. Summary Strong’s Greek 1345 unites divine command, redemptive verdict, and Spirit-formed life. From Luke’s portrayal of blameless priests to Revelation’s vision of a radiant Bride, the term traces God’s unwavering righteousness and His purpose to share that righteousness with a redeemed and obedient people through Jesus Christ. Englishman's Concordance Luke 1:6 N-DNPGRK: ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου NAS: the commandments and requirements of the Lord. KJV: and ordinances of the Lord INT: commandments and ordinances of the Lord Romans 1:32 N-ANS Romans 2:26 N-ANP Romans 5:16 N-ANS Romans 5:18 N-GNS Romans 8:4 N-ANS Hebrews 9:1 N-ANP Hebrews 9:10 N-NNP Revelation 15:4 N-NNP Revelation 19:8 N-NNP Strong's Greek 1345 |
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