v. Edict, Statute, Judgment, Law, Mandate, Order, Ordinance, Precept
Exo 20:6; Deu 5:10 who love me and keep my m
Exo 34:28 wrote on tablets..covenant, the ten m
Lev 26:14 if you do not .. neither do all these my m
Deu 4:13 he announced to you his covenant.. the ten m, and the
Deu 6:17; Deu 10:13 keep .. the m of the Lord and his
Deu 11:22 if ye carefully guard .. these m
Deu 11:27 the blessing, if you hear the m of the Lord
Deu 30:11 because this m that I command you today will not
1Ki 18:18 leaving the m of Jehovah, and ..baals
2Ki 17:16 have left all the m of the LORD their God
Neh 9:14 you prescribed for them m, statutes and the law
Est 9:32 m from Ester confirmed these celebrations
Psa 19:8 The m of the Lord are upright, rejoicing
Psa 71:3 you have given me to save me, because you
Psa 89:31 if they profane .. and do not keep my m
Psa 119:4 you commissioned that your m
Psa 119:15 I will meditate on your m; I will consider your
Psa 119:35 guide me in the path of your m, because
Psa 119:45 set free, because I sought your m
Psa 119:47 I will rejoice in your m, which I have
Psa 119:69 but with all my heart I will guard your m
Psa 119:86 all your m’s are true; without cause I
Psa 119:93 I will never ever forget your m
Psa 119:104 from your m I have acquired understanding
Psa 119:127 therefore I have loved your m more than gold
Psa 119:128 therefore have I judged all your m to be right
Psa 119:151 O LORD, and all your m’s are true
Psa 119:159 see, O Lord, that I love your m
Psa 119:172 because all your m are justice
Pro 6:20 guard, my son, the m of your father, and not
Pro 7:2 keep my my live, and my law as the
Pro 10:8 the wise in heart will receive the m; plus
Pro 19:16 he who keeps the m keeps his soul; plus
Isa 28:10 m after m, command upon command
Mic 6:16 the m of Omri have been saved, and all
Mat 5:19 break one of these very small m
Mat 15:6 thus you have invalidated the m of God by
Matt 15:9; Mark 7:7 as doctrines, m of men
Mat 19:17 you want to enter life, keep the m
Matt 22:38; Mar 12:30 is the first and big m
Tue 10:19; Luk 18:20 you know me: Do not commit adultery
Joh 12:49 he gave me what I have to say, and
Joh 13:34 a new word I give to you: That you love one another
Joh 14:15 if you love me, keep my m
Joh 14:21 he who has my m, and keeps them, he is
Joh 15:10 if you keep my m you will remain in
Act 1:2 after having given m .. apostles
Rom 7:12 the law .. and the m holy, just and good
Rom 13:9 any other m.. is summed up: Thou shalt love
1Co 7:6 said by way of concession, not by m
1Co 7:25 as for the virgins I have not m of the
1Co 14:37 that what I write to you is from the Lord
Eph 6:2 honor .. which is the first m with promise
Col 2:22 in accordance with amy doctrines of
1Ti 1:5 for the purpose of this m is love
1Ti 6:14 keep the m without spot or rebuke
Heb 7:5 have m to take .. tithes according to the law
Heb 9:19 Moses announced all the m of the law
2Pe 2:21 turn back from the holy m that was to them
1Jo 2:3 that .. we know him, if we keep his m
1Jo 2:7 I write to you not the new, but the old
1Jo 3:22 we keep their m, and do things
1Jo 4:21 we have this m of him: He who loves God
1Jo 5:3 let us guard their m; and their m are not burdensome
2Jo 1:4 according to the m that we receive from the Father
6 that we walk according to his m. This is the m
Rev 14:12 those who keep the m of God and the faith
The word is used to translate a number of Heb words. and GR. which mean law, ordinance, statute, word, judgment, precept, saying, mandate. The idea of authority that these words communicate comes from the fact that God as sovereign Lord has the right to be obeyed. Jesus’ instruction has the same authority as that spoken by God in OT times, although Jesus does not always use the word command. What is said about God and about Christ also applies to the apostolic teachings (1Co 14:37).
Source: Hispanic World Bible Dictionary
(-> decalogue, confession, law). The first commandment of the Judeo-Christian tradition is usually formulated with the words of the Shema*: “You shall love the Lord, your God, with all your heart…”, to which is added in the New Testament “and you shall love your neighbor as yourself”. ” (Dt 6,6; Mk 12,30). The Bible also contains the Ten Commandments of the Decalogue, which form the core of the Israelite Law. There is, however, in the Bible a previous commandment, which defines the very identity of man as a moral being, responsible for himself, but limited.
(1) You can eat, don’t eat. “From every tree in the garden you may eat; but you shall not eat from the tree of the knowledge of good and evil, because in the day you eat from it you will surely die” (Gn 2,15; cf. 2,8). This law marks and defines the task of man. Things exist without knowing it, they are there. The man, on the other hand, is not just there, but he must be, discovering and fulfilling a law that is linked in principle to food (you will eat, you will not eat). Man can dispose of the garden, but he is not its absolute or arbitrary owner, without rule or control. That is why he listens to the positive word (you can eat everything…) and negative (but from the tree of good-evil you will not eat…). This word, which comes from God, emerging from the very core of man, in a process of maturation and social enrichment, defines him as being religious and risky: In the beginning there is no prohibition, like those in the center of the Decalogue* (not you will kill, you will not commit adultery), nor a Kantian-type moral imperative (you must), but a positive affirmation of an ecological and nutritional type that translates as follows: you can!, “be yourself, dare to live”. Man is a being with authority to feed himself, someone who must venture to know and act, in a positive way, developing the creative lordship that God has entrusted to him. But from that same principle comes a negative word that marks a limit, reminding man of his finitude (he is not God, he cannot do everything…) and showing him the risk of perverting his desire. There where man intends to eat everything, take over the world without limitations, he destroys it and destroys himself. This mandate can be interpreted as an ecological law, which we currently understand very well, since we run the risk of “eating” in such a way that we destroy the planet. But it is, at the same time, an anthropological law: only by marking a limit and path to our desire can we be human.
(2) Man is defined by the commandment. Things used to exist, but they didn’t know they existed. Man, on the other hand, knows because he hears a word and can accept or reject it (accepting himself or rejecting himself as a creature of God, that is, as a “hearer of the Word”), God’s commandment can receive and has received many senses, but, in principle, it defines Adam as a religious being: as someone who dialogues with God from the very center of life, listening to the word of the mandate, in order to fulfill himself as a human, in a positive and negative sense, (a) Word Positive: From every tree you will eat! (= you can eat). The vital principle (existence unfolding) is defined from food. The trees of paradise* were pleasing to the eyes, good to eat (Gn 2,9). Man is distinguished in this line by what he eats, that is, by what he possessively assumes. There is still no division of male/female, no possible dispute between individuals… and yet there is a desire for food or possession. (b) Negative word: you shall not eat from the tree of the knowledge of good/evil! That word sets a limit to the previously open desire, reminding the human being of his own finitude (he is not God, he cannot do everything…). There is something ever greater in man’s life, linked to the Word of God, which, by placing a limit on him in the world, invites him to transcend it in a positive way.
Cf. A. EXELER, The Ten Commandments. Living in the freedom of God, Sal Terree, Santander 1983; J. Loza, The words of Yahweh. Study of the Decalogue, Pontifical University, Mexico 1989; X. Pikaza, Biblical Anthropology, Follow me, Salamanca 2006.
PIKAZA, Javier, Dictionary of the Bible. History and Word, Divine Word, Navarra 2007
Source: Dictionary of Bible History and Word
mitswah (hw:x]mi , 4687), “commandment”. This name appears 181 times in the Old Testament. It is found for the first time in Gen 26:5 (rva), where mitswah is synonymous with joq (“statute”) and toí†rah (“law”): “Because Abraham obeyed my voice and kept my ordinance, my commandments, my statutes and my instructions.” In the Pentateuch, God is always the Giver of the mitzwah: “You shall be careful to do every commandment that I command you today, that you may live and be multiplied, and that you may go in and take possession of the land that the Lord swore to give to your fathers. . Remember all the way the Lord your God has led you these forty years in the wilderness, to humble you and test you, to know what was in your heart, and whether you would keep his commandments or not” (Deu 8: 1-2 rva). The “commandment” can be a prescription (“you shall”) or a proscription (“you shall not”). The commandments were given within earshot of the Israelites (Exo 15:26; Deu 11:13), who were to “do” them (Lev 4:2) and “keep” them (Deu 4:2; Psa 78:7) . Any breach would mean a breach of the covenant (Num 15:31), transgression (2Ch 24:20) and apostasy (1Ki 18:18). The plural of mitswah often denotes a collection of laws imparted by divine revelation. They are the “word” of God: “With what shall a young man cleanse his way? By keeping your word” (Psa 119:9). They are also called “commandments of God.” Outside the Pentateuch there are “commandments” issued by kings (1Ki 2:43), fathers (Jer 35:14), people (Isa 29:13) and teachers of wisdom (Pro 6:20; cf. 5.13). Only about ten percent of all Old Testament instances of the term fall into this category. The translations in the Septuagint are: entole (“commandment; order”) and prostagma (“order; commandment; mandate; requirement”).
Source: Vine Old Testament Dictionary
This word and its derivatives are the most frequently used to express the idea of authority, both divine and human. This is the translation of several Hebrew and Greek words that appear as verbs or nouns over 900 times in the Scriptures. God’s first words to man were a command: “And the Lord God commanded the man” (Gen. 2:16). Man’s disobedience to that commandment was the fall into sin. The commandments of God are his laws, which in the broadest sense, cover everything that God has commanded. Psalm 119 uses about 10 different words almost 200 times to express this idea; the most frequent are law, judgment, testimony, commandment, statute, precept, saying. In a more specific sense, it refers to the Decalogue or Ten Commandments.
Oswald T. Allis
Harrison, EF, Bromiley, GW, & Henry, CFH (2006). Dictionary of Theology (376). Grand Rapids, MI: Challenge Books.
Source: Dictionary of Theology