Understanding δικαιοκρισία (dikaiokrisia) Strong’s G1341: God’s Righteous Judgment that Reveals Divine Justice

Pronunciation Guide: dee-kai-ok-ree-SEE-ah (emphasis on the “SEE” syllable)

Basic Definition

Strong’s G1341: Δικαιοκρισία (dikaiokrisia) refers to righteous judgment or the administration of perfect justice. It describes יהוה (Yahweh)’s absolute and impartial judgment, which perfectly aligns with His holy character and moral law. This term uniquely emphasizes both the process of judgment and its inherent righteousness, highlighting that God’s verdicts are always perfectly just, fair, and in accordance with truth.

Etymology and Morphology

• Noun (feminine)
• Compound word formed from δίκαιος (dikaios, “righteous”) and κρίσις (krisis, “judgment”)
• Koine Greek origin
• Primary usage in teaching passages related to divine judgment
• Rare word in the New Testament (hapax legomenon – appearing only once)
• Used in theological discourse concerning eschatology and divine justice

Δικαιοκρισία Morphology:

• δικαιοκρισία (nominative singular) – righteous judgment
• δικαιοκρισίας (genitive singular) – of righteous judgment
• δικαιοκρισίᾳ (dative singular) – in/with righteous judgment
• δικαιοκρισίαν (accusative singular) – righteous judgment (as direct object)

Origin & History

The term δικαιοκρισία represents a fascinating composite word that combines two fundamental concepts in biblical theology. The prefix δίκαιο- (from δίκαιος, “righteous”) derives from the root δίκη (dikē), which in classical Greek referred to justice, judicial proceedings, or the execution of a sentence. As early as Homer’s works (8th century BCE), δίκη represented the idea of right or custom established by usage. In Hesiod’s “Works and Days,” δίκη was personified as Justice, daughter of Zeus.

The second component, κρισία (from κρίσις, “judgment”), stems from the verb κρίνω (krinō), which originally meant “to separate” or “to distinguish,” and eventually came to mean “to judge” or “to decide.” In the Septuagint (LXX), this word family was used to translate Hebrew legal and judicial terms, particularly משפט (mishpat) and דין (din). The compound δικαιοκρισία does not appear in classical Greek literature, suggesting it may be a Hellenistic Jewish or early Christian formation specifically created to express the concept of divine judgment characterized by perfect righteousness.

Expanded Definitions & Translation Options

• God’s perfectly fair and impartial judgment that corresponds exactly to truth and reality
• The administration of justice that is intrinsically righteous in both process and outcome
• The execution of judgment according to the divine standard of righteousness
• The eschatological verdict that reveals both God’s justice and human accountability

Δικαιοκρισία Translation Options:

• “Righteous judgment” – emphasizes the inherent righteousness quality of the verdict itself
• “Just verdict” – highlights the outcome of the judicial process
• “Righteous judicial decision” – captures both the process and conclusion of divine assessment
• “Judgment according to righteousness” – stresses the standard by which judgment is executed
• “Just discrimination” – reflects the original sense of κρίνω as “to separate” or “distinguish” between right and wrong

Biblical Usage

Δικαιοκρισία appears only once in the New Testament, in Romans 2:5, where Paul addresses those who presume upon God’s patience while storing up wrath for themselves. The context is particularly significant as Paul discusses the principles of divine judgment, emphasizing that God’s judgment is impartial, based on truth, and according to one’s deeds. This singular usage carries tremendous theological weight within Paul’s argument about universal accountability before God.

While the compound term δικαιοκρισία itself does not appear in the Septuagint, its component concepts – righteous (δίκαιος) and judgment (κρίσις) – frequently occur together, particularly in Psalms and prophetic literature where God’s judgment is characterized as righteous. For instance, in Psalm 9:8 (LXX 9:9), the psalmist declares that God “will judge the world in righteousness” (κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ), expressing essentially the same concept that Paul encapsulates in the single term δικαιοκρισία.

• “But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of God’s righteous judgment [δικαιοκρισίας],” Romans 2:5

Cultural Insights

In the Greco-Roman world of the first century, the concept of impartial justice was more ideal than reality. Roman courts were notoriously susceptible to bribes, influence peddling, and favoritism based on social status. For the ordinary person, especially those from lower social classes or non-Roman citizens, the justice system often failed to provide true δικαιοκρισία. Against this cultural backdrop, Paul’s assertion of God’s righteous judgment would have been both countercultural and deeply reassuring to his readers.

Furthermore, in Jewish thought, the concept of משפט צדק (mishpat tzedek, “righteous judgment”) was central to their understanding of יהוה (Yahweh)’s character and His future Day of Judgment. The intertestamental literature, particularly texts like 1 Enoch and the Testament of Abraham, extensively developed the concept of the final judgment where divine justice would be perfectly executed. The Jewish audience of Paul’s letter would have recognized in δικαιοκρισία an echo of their deep cultural expectation that the Messiah would establish perfect justice, as prophesied in passages like Isaiah 11:3-4: “He will not judge by what He sees with His eyes, or decide by what He hears with His ears; but with righteousness He will judge the poor, and decide with fairness for the afflicted of the earth.”

Theological Significance

Δικαιοκρισία stands at the intersection of two fundamental divine attributes: God’s absolute righteousness and His role as the ultimate Judge. This concept assures us that God’s judgment is never arbitrary, capricious, or unjust, but always perfectly aligned with truth and righteousness. Unlike human courts that may be corrupted or mistaken, God’s judgment is infallible because He possesses complete knowledge of all facts, perfect understanding of motives, and absolute moral purity.

The theological implications of δικαιοκρισία are profound for understanding salvation history. It explains why sin must be punished – not because God is vengeful, but because His righteous judgment demands it. This, in turn, magnificently illuminates the necessity and glory of the cross, where God’s righteous judgment against sin was satisfied in the Messiah Jesus. As Paul explains later in Romans, God put forth Jesus as a propitiation “to demonstrate His righteousness, because in His forbearance He had passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus” (Romans 3:25-26). Thus, δικαιοκρισία reveals how God can maintain perfect justice while extending mercy to sinners – the very heart of the gospel message.

Personal Application

Understanding God’s δικαιοκρισία transforms how we view both our own failings and the apparent injustices of the world. When we grasp that God’s judgment is perfectly righteous, we can surrender our desire for personal vengeance, knowing that no injustice will ultimately escape His notice. As Paul writes, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Romans 12:19).

Furthermore, meditating on God’s righteous judgment should inspire us to examine our own hearts with humility. None of us can stand before His perfect standard on our own merits. This realization should produce both godly fear and profound gratitude for the Messiah’s sacrifice that shelters believers from the full weight of divine judgment. Living in light of God’s δικαιοκρισία means walking in reverent awe of His holiness while rejoicing in His mercy, allowing both realities to shape our treatment of others and our pursuit of justice in this world.

Related Words

• κρίσις (krisis, “judgment”) – The process of separation, decision, or judgment; refers to the act of distinguishing or deciding, often in a judicial sense. While δικαιοκρισία specifically emphasizes the righteousness of the judgment, κρίσις is the more general term for judgment itself. See G2920
• δικαιοσύνη (dikaiosynē, “righteousness”) – The quality or character of being right or just; conformity to God’s standard. This term focuses on the attribute of righteousness that δικαιοκρισία applies specifically to the act of judgment. See G1343
• κριτήριον (kritērion, “tribunal”) – The place of judgment or the means by which something is judged. While δικαιοκρισία emphasizes the righteous nature of judgment, κριτήριον refers to the forum or standard by which judgment occurs. See G2922
• κριτής (kritēs, “judge”) – One who makes judicial decisions; a person authorized to render verdicts. This term identifies the agent who performs judgment, whereas δικαιοκρισία characterizes the quality of the judgment itself. See G2923
• ἀνάκρισις (anakrisis, “investigation”) – A judicial examination or investigation preceding a trial. Unlike δικαιοκρισία, which refers to the righteous verdict, ἀνάκρισις focuses on the preliminary process of gathering evidence. See G351

Did you Know?

• The concept of δικαιοκρισία (dikaiokrisia) stands in stark contrast to the Roman legal principle of personae acceptio (partiality based on social status). While Roman courts often favored the wealthy and powerful, Paul’s use of this term emphasized that God’s judgment knows no such bias – an astonishing claim in the stratified society of the first century.
• The Jewish concept most closely paralleling δικαιοκρισία is found in the Hebrew phrase מִשְׁפַּט־צֶדֶק (mishpat-tzedek), which appears in Deuteronomy 16:18: “You shall appoint for yourself judges and officers in all your towns… and they shall judge the people with righteous judgment.” This command established the ideal for human courts that God’s judgment perfectly fulfills.
• Although δικαιοκρισία appears only once in the New Testament, the concept it represents becomes a cornerstone of early Christian apologetics. Church fathers like Justin Martyr and Tertullian frequently appealed to God’s righteous judgment to explain why Christians should not fear human tribunals but should instead live with an eye toward the ultimate divine verdict that would vindicate their faith.

Remember This

Δικαιοκρισία reveals the magnificent paradox at the heart of the gospel – at the cross of the Messiah, God’s righteous judgment against sin meets His boundless mercy toward sinners, demonstrating Him to be both perfectly just and wonderfully merciful.