### Core Meaning & Semantic Range
The Greek verb νομοθετέω (nomothetéō, `{{G3549}}`) is derived from νομοθέτης (nomothétēs, `{{G3550}}`), meaning "lawgiver." Its core semantic range encompasses both the active and passive dimensions of law-giving and law-receiving. In its active sense, νομοθετέω means "to legislate," "to enact laws," or "to give a law." This emphasizes the authority and act of establishing legal precepts. In its passive form, which is how it appears in the New Testament, it means "to have law given," "to receive law," "to be legislated," or "to be sanctioned by law." This passive usage highlights the experience of a people or a covenant being subjected to or founded upon a specific legal framework. The Strong's definition specifically points to the Mosaic enactments, indicating its strong association with the divine law given to Israel.
### Biblical Occurrences & Contextual Analysis
The verb νομοθετέω (nomothetéō, `{{G3549}}`) appears only twice in the New Testament, both times in the Epistle to the Hebrews, and always in the passive voice. These occurrences are pivotal for understanding the author's theological argument concerning the Old and New Covenants.
1. **[[Hebrews 7:11]]**: "If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?"
Here, the phrase "the people received the law" (ὁ λαὸς νομοθετεῖτο) explicitly refers to the giving of the Mosaic Law to Israel under the Levitical priesthood. The passive voice emphasizes that the law was given *to* the people, not generated by them. The author uses this historical fact to argue for the inadequacy of the Old Covenant system. Since the law, and thus the means of perfection, was intrinsically linked to the Levitical priesthood, its inability to bring perfection necessitates a change in both the priesthood and the law itself. The implication is that if the law given through the Levitical system could perfect, there would be no need for a new priesthood or a new covenant.
2. **[[Hebrews 8:6]]**: "But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises."
In this verse, the word "established" (νομοθετεῖται) refers to the new covenant. The passive voice again indicates that this covenant is divinely enacted or legislated. The context highlights the superiority of Christ's ministry and the new covenant he mediates. The new covenant is not merely an improvement but is "established upon better promises," implying a foundational and authoritative divine act of legislation that supersedes the old. This contrasts the old law, which was received and found imperfect, with the new covenant, which is divinely established and inherently superior.
### Related Words & Concepts
The meaning and usage of νομοθετέω (nomothetéō, `{{G3549}}`) are intimately connected with several key biblical terms and theological concepts:
* **νόμος (nomos, `{{G3551}}`):** This is the fundamental word for "law" in Greek. νομοθετέω is directly related to the act of giving or receiving this law. Its usage in Hebrews underscores the divine origin of the law and its covenantal context.
* **νομοθέτης (nomothétēs, `{{G3550}}`):** Meaning "lawgiver," this noun is the root from which νομοθετέω is derived. God is the ultimate νομοθέτης, and Moses served as His instrument in delivering the Old Covenant law.
* **διαθήκη (diathēkē, `{{G1242}}`):** "Covenant." Both occurrences of νομοθετέω are within the context of the Old and New Covenants, emphasizing how these divine agreements were "legislated" or "established." The word highlights the legal and authoritative nature of God's covenants with humanity.
* **ἱερωσύνη (hierosýnē, `{{G2406}}`):** "Priesthood." In [[Hebrews 7:11]], the law is directly linked to the Levitical priesthood, underscoring that the efficacy of the law was tied to the priestly system through which it was administered. The inadequacy of this priesthood necessitated a new law-giving.
* **τελειόω (teleioō, `{{G5048}}`):** "To perfect," "to complete." The author of Hebrews uses νομοθετέω to argue that the law given under the Levitical priesthood could not bring perfection, thus necessitating a new, divinely "established" covenant that could.
### Theological Significance
The theological significance of νομοθετέω (nomothetéō, `{{G3549}}`) in Hebrews is profound, serving as a linchpin in the argument for the superiority of Christ and the New Covenant:
1. **Divine Authority of Law:** The passive use of νομοθετέω underscores that both the Old Law and the New Covenant originate from God. They are not human constructs but divine enactments. God is the ultimate Legislator, establishing the terms of His relationship with humanity.
2. **Covenantal Transition and Fulfillment:** The word highlights the transition from the Old Covenant to the New. The Old Covenant was "received" (νομοθετεῖτο) by the people, implying a fixed system that, while divine, was limited. The New Covenant, however, is "established" (νομοθετεῖται) by God through Christ, signifying a new, superior, and definitive divine initiative. This establishment is not a mere modification but a complete fulfillment and supersession.
3. **Inadequacy of the Old Covenant:** By linking the "receiving of the law" to the Levitical priesthood and its inability to bring perfection, νομοθετέω underscores the Old Covenant's provisional nature. It was a divine provision, but one that pointed beyond itself to a greater reality.
4. **Superiority of the New Covenant:** The New Covenant is not merely an alternative but a "better" one, "established upon better promises." This establishment signifies its divine authority, its efficacy in bringing perfection, and its permanence, all mediated by Christ's superior priesthood. The use of νομοθετέω here affirms that the new covenant is just as divinely sanctioned and authoritative as the old, but with greater power and promise.
### Summary
νομοθετέω (nomothetéō, `{{G3549}}`) is a Greek verb meaning "to legislate" or, in its passive form, "to receive/be established by law." Its two occurrences in the New Testament, both in the Epistle to the Hebrews, are crucial for understanding the author's argument for the supremacy of Christ and the New Covenant. In [[Hebrews 7:11]], it describes Israel "receiving the law" under the Levitical priesthood, highlighting the Old Covenant's inability to bring perfection. In [[Hebrews 8:6]], it refers to the New Covenant being "established" upon better promises, underscoring its divine authority and inherent superiority. Thus, νομοθετέω serves as a key term emphasizing God's role as the ultimate Lawgiver and the authoritative transition from the provisional Old Covenant to the perfect and enduring New Covenant in Christ.
TRV