δικαίωμα

a thing pronounced to be just

Definition

δικαίωμα refers to a righteous ordinance, requirement, or deed. It can denote a specific righteous act performed by a person, as seen in Luke 1:6 where Zechariah and Elizabeth walked in all God's commandments and ordinances. In Romans 5:16 and 5:18, it signifies the one righteous act of Jesus Christ that brings justification, contrasting with Adam's trespass. The word also describes the righteous requirements of God's law, which are fulfilled in believers through the Spirit (Romans 8:4). In Hebrews 9:1 and 9:10, it refers to the regulations for worship under the old covenant.

Biblical Usage

This word is used 10 times in the New Testament, primarily in Romans (5 times) and Hebrews (2 times). In Romans, it is used in key theological arguments about justification, contrasting Christ's righteous act with Adam's sin (Romans 5:16, 5:18) and describing the righteous requirement of the law fulfilled in believers (Romans 8:4). In Luke 1:6, it describes righteous deeds in a general sense. In Hebrews, it refers specifically to the ceremonial regulations of the old covenant (Hebrews 9:1, 9:10).

Etymology

Derived from the verb δικαιόω (dikaioō, G1344), meaning 'to justify' or 'declare righteous,' which itself comes from the adjective δίκαιος (dikaios, G1342), meaning 'righteous' or 'just.' The suffix -μα (-ma) indicates the result of an action, so δικαίωμα fundamentally means 'that which is pronounced or enacted as righteous.'

Semantic Range

This word is crucial for understanding the doctrine of justification. In Romans 5, it highlights the forensic, legal nature of Christ's work as the one 'righteous act' that counteracts Adam's trespass, bringing life and justification to all who believe. It also connects to sanctification in Romans 8:4, showing that the Spirit enables believers to fulfill God's righteous requirements. Understanding this Greek term helps distinguish between Christ's singular justifying act and the ongoing righteous living empowered by the Spirit.

In the Greco-Roman world, the concept carried a strong legal and judicial connotation, referring to a just verdict, statute, or settlement. For Jewish readers, especially in contexts like Hebrews, it would resonate with the detailed regulations (δικαιώματα) of the Mosaic law concerning worship and purity. This dual background enriches its New Testament usage, bridging legal righteousness and covenantal stipulations.

δικαιοσύνη (dikaiosynē, G1343) — broader term for righteousness as a state or quality. κρίμα (krima, G2917) — emphasizes a judgment or verdict, often negative. ἐντολή (entolē, G1785) — a commandment or order, less focused on the 'righteous' quality.

Word Details

Scripture References