Understanding δικαιοσύνη (dikaiosynē) Strong’s G1343: Divine Righteousness That Fulfills God’s Perfect Standard

Pronunciation Guide: dee-kai-os-oo’-nay (emphasis on the third syllable)

Basic Definition

Strong’s G1343: δικαιοσύνη (dikaiosynē) refers to the character or quality of being right or just in the eyes of God—a state of righteousness that aligns perfectly with His divine standard. It encompasses the idea of moral rightness, ethical integrity, and judicial correctness that originates from God Himself. This righteousness is not merely about outward conformity to laws but represents an internal condition of the heart that manifests in just actions and right relationships with both God and humanity.

Etymology and Morphology

• Part of Speech: Feminine noun
• Root Word: From δίκαιος (dikaios, “righteous, just”)
• Language Origin: Classical Greek
• Primary Usage: Doctrinal passages, ethical teachings, and discussion of salvation in the New Testament
• Semantic Field: Justice, righteousness, moral integrity, legal standing

δικαιοσύνη Morphology:

• δικαιοσύνη (nominative singular) – righteousness
• δικαιοσύνης (genitive singular) – of righteousness
• δικαιοσύνῃ (dative singular) – in/with/by righteousness
• δικαιοσύνην (accusative singular) – righteousness (as direct object)

Origin & History

The concept of δικαιοσύνη has deep roots in ancient Greek thought, where it originally carried the idea of conformity to custom, rule, or law. In classical Greek literature, particularly in the works of Plato and Aristotle, it represented one of the cardinal virtues—the quality of being fair and balanced in one’s actions. Plato, in his “Republic,” explored δικαιοσύνη as a fundamental principle of social order and personal ethics, defining it as “doing one’s own work and not meddling with what isn’t one’s own.”

When the Hebrew Scriptures were translated into Greek (the Septuagint), δικαιοσύνη became the primary Greek equivalent for the Hebrew צֶדֶק (tsedeq) and צְדָקָה (tsedaqah), which carried richer theological meaning than its classical Greek usage. In this context, righteousness became associated with covenant faithfulness, proper relationship with God, and adherence to His Torah. This transformation significantly expanded the term’s semantic range beyond mere legal correctness to include relational fidelity and moral integrity. The early Church Fathers, particularly Clement of Rome and Justin Martyr, further developed this concept in their writings, emphasizing δικαιοσύνη as both God’s attribute and the status He confers upon believers through the Messiah.

Expanded Definitions & Translation Options

• Divine Attribute – God’s perfect moral character and the standard by which all human righteousness is measured
• Legal Standing – The forensic declaration of being right with God through the Messiah’s redemptive work
• Ethical Behavior – Right conduct that aligns with God’s revealed will and moral standards
• Social Justice – Equitable treatment of others, particularly the vulnerable, reflecting God’s concern for the marginalized
• Covenant Faithfulness – Loyalty to God’s covenant and fulfillment of one’s obligations within that relationship

δικαιοσύνη Translation Options:

• Righteousness – Best captures the moral and relational dimension, highlighting alignment with God’s perfect standard
• Justice – Appropriate when emphasizing the social and ethical implications of right relationships between people
• Rightness – Useful when δικαιοσύνη refers to the objective quality of being morally correct or aligned with truth
• Vindication – Fitting when the context involves God declaring someone to be in the right, particularly in forensic contexts
• Integrity – Suitable when emphasizing the wholeness and completeness of moral character

Biblical Usage

In the New Testament, δικαιοσύνη appears 92 times, with particular concentration in Paul’s epistles (especially Romans) and Matthew’s Gospel. The term carries several nuances across these contexts. In the Sermon on the Mount, Yeshua (Jesus) contrasts the external righteousness of the Pharisees with the heart-level righteousness required for His kingdom. In Pauline theology, δικαιοσύνη takes on a distinctive meaning as the righteousness of God imputed to believers through faith, forming a cornerstone of his doctrine of justification.

The Septuagint usage reveals important connections to Hebrew thought, where righteousness is inseparable from God’s covenant faithfulness. This background enriches our understanding of New Testament passages that draw on this tradition, particularly in Romans and Galatians where Paul explores the relationship between Torah observance and righteousness through faith.

• “But seek first His kingdom and His righteousness [δικαιοσύνην], and all these things will be provided to you.” Matthew 6:33
• “For in it the righteousness [δικαιοσύνη] of God is revealed from faith to faith; as it is written, ‘The righteous shall live by faith.'” Romans 1:17
• “For what does the Scripture say? ‘Abraham believed God, and it was credited to him as righteousness [δικαιοσύνην].'” Romans 4:3
• “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness [δικαιοσύνη] of God in Him.” 2 Corinthians 5:21
• “For I say to you that unless your righteousness [δικαιοσύνη] surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.” Matthew 5:20
• “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness [δικαιοσύνην].” Matthew 3:15
• “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Now those who belong to Messiah Yeshua have crucified the flesh with its passions and desires.” Galatians 5:22-24

Cultural Insights

In the first-century Jewish context, righteousness was deeply intertwined with the concept of צִדְקָה (tzedakah), which encompassed both righteous behavior and charitable giving. This dual meaning illuminates passages like Matthew 6:1, where Yeshua warns against practicing “righteousness” (δικαιοσύνην) before men to be noticed by them. The subsequent examples—giving to the poor, prayer, and fasting—reveal that righteous acts were understood as expressions of covenant faithfulness to God.

The Jewish legal system distinguished between being declared innocent (זַכַּאי, zakkai) and being declared righteous (צַדִּיק, tzaddik). While the former merely indicated freedom from guilt, the latter carried positive connotations of moral excellence and covenant faithfulness. This distinction sheds light on Paul’s emphasis that believers are not merely forgiven but positively declared righteous through faith in the Messiah. In rabbinic literature, the concept of a צַדִּיק (tzaddik)—a righteous person—was highly esteemed, described as one who lives according to halakhah (Jewish law) and whose merits sustain the world. Yeshua challenged this understanding by emphasizing that true righteousness comes not through meticulous law-keeping but through faith that transforms the heart.

Theological Significance

The concept of δικαιοσύνη stands at the heart of the biblical narrative, revealing both God’s character and His redemptive purpose. God is inherently righteous—His nature embodies perfect moral alignment with His own standard. This divine righteousness is not simply an abstract quality but manifests in His faithful actions toward His creation and His covenant people. Throughout Scripture, יהוה (Yahweh) demonstrates His righteousness by upholding justice, showing mercy to the oppressed, and remaining faithful to His promises despite human unfaithfulness.

The magnificent paradox of the gospel lies in how God can declare sinful humans righteous while maintaining His own righteousness. Paul wrestles with this tension in Romans, concluding that in the Messiah’s atoning sacrifice, God is “just and the justifier of the one who has faith in Yeshua” (Romans 3:26). This “righteousness from God” (δικαιοσύνη θεοῦ) represents both God’s attribute and His gift to believers—a double meaning that illuminates the transformative nature of salvation. Through faith, we receive not only forgiveness but also a new status and nature that enables us to reflect God’s righteousness in our lives. This imputed righteousness leads to imparted righteousness as the Holy Spirit works within believers to produce the fruit of righteous character and conduct.

Personal Application

Understanding biblical righteousness transforms our spiritual journey in profound ways. First, it liberates us from the exhausting pursuit of self-righteousness. Many believers still struggle with performance-based acceptance, believing they must earn God’s favor through perfect behavior. The truth of imputed righteousness invites us to rest in what the Messiah has accomplished, receiving His perfect righteousness as a gift rather than striving to establish our own.

At the same time, this gift calls us to a life that reflects God’s righteous character. If we have truly embraced God’s righteousness, it will necessarily manifest in how we treat others—especially the vulnerable and marginalized. When we advocate for justice, show compassion to the suffering, and pursue integrity in our personal and professional lives, we demonstrate the reality of God’s righteousness at work within us. Ask yourself: How is God’s righteousness changing not just my standing before Him but also my treatment of others? In what areas of my life do I need to more fully align with His righteous standards? As we walk in right relationship with both God and others, we become living testimonies to the transformative power of divine righteousness.

Related Words

• δίκαιος (dikaios) (DEE-kai-os) – righteous, just; refers to a person who is in right standing with God and acts accordingly. While δικαιοσύνη describes righteousness as a quality or state, δίκαιος describes one who embodies that quality. See G1342
• δικαιόω (dikaioō) (di-kai-OH-oh) – to declare righteous, justify; the verbal action of making or declaring someone righteous. This term is central to Paul’s doctrine of justification by faith. See G1344
• ἁγιασμός (hagiasmos) (hag-ee-as-MOS) – sanctification, holiness; while δικαιοσύνη focuses on right standing and moral integrity, ἁγιασμός emphasizes consecration and moral purity. See G38
• ἀλήθεια (alētheia) (ah-LAY-thei-ah) – truth, reality; closely related to righteousness as both concepts involve alignment with what is real and genuine from God’s perspective. See G225
• εὐθύτης (euthytēs) (eu-THOO-tays) – straightness, rectitude; a rare term that shares with δικαιοσύνη the idea of moral correctness but emphasizes straightforwardness and directness. See G2118

Did you Know?

• The Hebrew concept of righteousness (צֶדֶק, tsedeq) is often associated with weights and measures, suggesting that righteousness involves “measuring up” to God’s standard. In ancient marketplaces, honest merchants were called “righteous” because they used accurate scales. This concrete image helps us understand why righteousness in Scripture is never abstract but always practical—it’s about “measuring up” to God’s standard in everyday life.
• In modern Greek, δικαιοσύνη (dikaiosyni) refers specifically to the judicial system or “justice” as administered by courts of law. This linguistic evolution highlights how the term’s meaning has narrowed over time, losing much of its rich theological and ethical connotations that were present in biblical Greek.
• The concept of δικαιοσύνη played a crucial role in early church debates over justification. Augustine of Hippo emphasized that God’s righteousness was not merely how He judged humans but also what He imparted to them through grace. This understanding later influenced Martin Luther’s breakthrough realization that “the righteousness of God” in Romans referred not to God’s punitive justice but to the righteousness He freely gives to those who believe—a discovery that helped launch the Protestant Reformation.

Remember This

δικαιοσύνη represents the magnificent intersection of God’s perfect character and His transformative gift—where what He is becomes what we receive and eventually what we reflect, bridging the infinite gap between divine perfection and human frailty through the Messiah’s redemptive work.