### Core Meaning & Semantic Range
The Greek verb παλαιόω (palaióō, `{{G3822}}`) is derived from the adjective παλαιός (palaios, `{{G3820}}`), meaning "old," "ancient," or "worn out." As a verb, παλαιόω carries a primary sense of becoming or making old, decaying, or wearing out. Its semantic range extends from the literal physical deterioration of objects to a profound theological declaration of obsolescence.
In its active voice, it means "to make old" or "to wear out." In the passive voice, it signifies "to become old," "to grow old," or "to decay." Crucially, in its theological application, particularly in the book of Hebrews, it takes on the meaning of "to declare obsolete," "to annul," or "to render void," indicating a state of being superseded or no longer valid.
### Biblical Occurrences & Contextual Analysis
παλαιόω appears three times in the New Testament, each instance offering a distinct yet related facet of its meaning:
1. **[[Luke 12:33]]**: "Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out (παλαιόω), a treasure in heaven that will not be exhausted by moths or vermin." Here, παλαιόω is used in its most literal sense, describing the physical decay and wearing out of material possessions. It serves as a contrast to the enduring nature of heavenly treasure, emphasizing the transient nature of earthly wealth.
2. **[[Hebrews 1:11]]**: "They will perish, but you remain; they will all wear out (παλαιόω) like a garment." This verse, quoting Psalm 102:26 (LXX), applies παλαιόω to the created heavens and earth. It speaks of the eventual decay and wearing out of the cosmos, likening it to an old garment that becomes threadbare. This usage underscores the impermanence of creation in contrast to the eternal and unchanging nature of God Himself.
3. **[[Hebrews 8:13]]**: "By calling this covenant 'new,' he has made the first one obsolete (πεπαλαίωκεν). And what is obsolete (παλαιούμενον) and aging (ἐγγὺς ἀφανισμοῦ) will soon disappear." This is the most theologically significant use of παλαιόω. The author of Hebrews employs the perfect tense, πεπαλαίωκεν, to indicate a completed action with ongoing results: God has definitively declared the first covenant (the Mosaic Law) obsolete by introducing a "new" (καινός, `{{G2537}}`) covenant. The subsequent present participle, παλαιούμενον, further emphasizes the ongoing process of becoming old and therefore nearing its "disappearance" (ἀφανισμοῦ, `{{G859}}`). This passage asserts the divine intention behind the supersession of the old covenant by the new, highlighting the former's temporary and preparatory nature.
### Related Words & Concepts
The understanding of παλαιόω is enriched by examining its relationship with other key terms:
* **παλαιός (palaios, `{{G3820}}`)**: The root adjective, meaning "old" or "worn out." The verb παλαιόω describes the process of becoming or making something παλαιός.
* **καινός (kainos, `{{G2537}}`)**: Meaning "new," often in the sense of new in quality, fresh, or superior, rather than merely new in time (cf. νέος, neos, `{{G3501}}`). The contrast between παλαιόω (old/obsolete) and καινός (new/superior) is central to the argument in Hebrews 8:13 regarding the covenants.
* **ἀφανισμός (aphanismos, `{{G859}}`)**: Meaning "disappearance" or "abolition." In Hebrews 8:13, the state of being παλαιούμενον leads to ἀφανισμός, signifying the ultimate removal or cessation of the old covenant's function.
* **διαθήκη (diatheke, `{{G1242}}`)**: "Covenant." This is the direct object of παλαιόω in Hebrews 8:13, underscoring the theological weight of the verb in relation to God's divine agreements with humanity.
### Theological Significance
The theological significance of παλαιόω is profound, particularly in its application within the book of Hebrews:
1. **Transience of Creation**: In [[Luke 12:33]] and [[Hebrews 1:11]], παλαιόω serves as a stark reminder of the impermanence of all created things—from earthly possessions to the very fabric of the cosmos. This highlights the wisdom of investing in eternal realities and the unchanging nature of God, who alone endures.
2. **Supersession of Covenants**: The most impactful theological use of παλαιόω is found in [[Hebrews 8:13]]. Here, it articulates the divine declaration that the first covenant, though divinely instituted, was never intended to be the final word. By calling the new covenant "new," God Himself has rendered the first "obsolete." This is not a condemnation of the old covenant as inherently flawed or sinful, but rather an affirmation of its preparatory and typological nature. It served its purpose in revealing sin and pointing to Christ, but it could not bring ultimate perfection. Its "aging" signifies its fulfillment and eventual cessation in light of the superior, perfect, and eternal new covenant established through Christ's atoning sacrifice.
3. **Christ's Superiority**: The obsolescence of the old covenant directly undergirds the argument for the absolute superiority of Christ's priesthood, sacrifice, and the covenant He mediates. The fact that the old covenant is declared παλαιόω underscores that Christ's work is definitive, complete, and eternally effective, requiring no further repetition or supplementation.
### Summary
παλαιόω (palaióō, `{{G3822}}`) is a Greek verb meaning "to make old," "to become old," "to decay," and, most significantly, "to declare obsolete" or "to annul." Its usage in the New Testament illustrates the perishable nature of the material world and, more profoundly, the divinely ordained obsolescence of the Old Covenant in light of the superior New Covenant established through Jesus Christ. This term underscores the transient nature of all creation apart from God and highlights the definitive, fulfilling, and eternal work of Christ, which supersedes and ultimately renders the former covenant system obsolete, making way for a new and everlasting relationship with God.
TRV