Understanding δίκαιος (dikaios) Strong’s G1342: The Righteous Character that Reflects God’s Perfect Justice and Standards

Pronunciation Guide: dee-KAH-yos (with emphasis on the second syllable)

Basic Definition

Strong’s G1342: The Greek word δίκαιος (dikaios) fundamentally means “righteous, just, or in right standing with God’s standards.” It describes a person or action that conforms perfectly to God’s moral law and character. At its core, δίκαιος refers to that which is in alignment with divine justice and righteousness, expressing both legal acquittal and moral integrity.

Etymology and Morphology

• Part of Speech: Adjective
• Root Word: δίκη (dikē) – justice, judicial verdict, punishment
• Language Origin: Classical Greek
• Primary Usage: Legal terminology, ethical descriptions, religious contexts
• Biblical Genre Distribution: Predominantly found in teaching passages, epistles, and narrative sections describing character

δίκαιος Morphology:

• δίκαιος (masculine nominative singular) – righteous man
• δικαία (feminine nominative singular) – righteous woman
• δίκαιον (neuter nominative singular) – righteous thing/matter
• δικαίου (masculine/neuter genitive singular) – of a righteous man/thing
• δικαίῳ (masculine/neuter dative singular) – to/for a righteous man/thing
• δίκαιοι (masculine nominative plural) – righteous men
• δικαίων (masculine/feminine/neuter genitive plural) – of righteous ones
• δικαίοις (masculine/neuter dative plural) – to/for righteous ones

Origin & History

The term δίκαιος has deep roots in Greek thought, derived from the noun δίκη (dikē), which originally referred to the customary way things should be. In pre-Socratic philosophy, especially in the writings of Heraclitus, δίκη represented the universal law that governed all existence. As Greek civilization developed, the term took on more specific legal connotations, referring to that which conformed to established law.

In the Septuagint (LXX), the Greek translation of the Hebrew Bible, δίκαιος became the standard translation for the Hebrew צַדִּיק (tsaddiq). This translation choice bridged Greek legal concepts with Hebrew covenant faithfulness, creating a rich theological term that encompassed both adherence to law and relational faithfulness to God. The Jewish philosopher Philo of Alexandria (20 BCE–50 CE) frequently used δίκαιος in his writings to describe those who lived in accordance with the divine law, particularly emphasizing Abraham as the paradigmatic righteous man who lived by faith.

Expanded Definitions & Translation Options

• Conforming to Divine Standards – Meeting God’s perfect moral requirements
• Legally Acquitted – Declared righteous in a judicial sense
• Relationally Faithful – Maintaining covenant loyalty to God
• Ethically Upright – Conducting oneself with integrity toward others
• Properly Balanced – Living according to the right proportion or measure

δίκαιος Translation Options:

• Righteous – Best captures both the moral quality and the right standing before God, emphasizing character development and divine approval
• Just – Highlights the legal/judicial dimension, particularly useful in contexts discussing God’s judgments or human fairness
• Upright – Focuses on the ethical behavior and vertical alignment with God’s standards
• Innocent – Appropriate when δίκαιος is used in contexts of legal acquittal or absence of guilt
• Fair – Useful when the context emphasizes treating others according to proper standards

Biblical Usage

The first appearance of δίκαιος in the New Testament occurs in Matthew 1:19, where Joseph is described as a “righteous man” who was unwilling to expose Mary to public disgrace. This initial usage reveals the multifaceted nature of biblical righteousness—Joseph was both faithful to the Torah and compassionate in his application of it, demonstrating that true righteousness exceeds mere legalism.

Throughout the New Testament, δίκαιος appears approximately 79 times, with significant concentration in Matthew’s Gospel and Paul’s epistles. In Matthew, δίκαιος often distinguishes those who authentically live God’s law from those who merely profess it. In Paul’s writings, particularly Romans, the term becomes central to his doctrine of justification, where believers are declared δίκαιος through faith in the Messiah.

The Septuagint employs δίκαιος over 200 times, primarily as a translation of צַדִּיק (tsaddiq), establishing an important theological link between Hebrew and Greek conceptions of righteousness. This connection helps us understand that New Testament righteousness is rooted in Hebrew covenant faithfulness rather than merely Greek ethical virtue.

• “Then Joseph her husband, being a righteous [δίκαιος] man, and not wanting to make her a public example, was minded to put her away secretly.” Matthew 1:19
• “For not the hearers of the law are just [δίκαιοι] before God, but the doers of the law shall be justified.” Romans 2:13
• “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous [δίκαιοι].” Romans 5:19
• “For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” Matthew 5:20 (using the noun form δικαιοσύνη derived from δίκαιος)
• “For Christ also hath once suffered for sins, the just [δίκαιος] for the unjust, that he might bring us to God.” 1 Peter 3:18
• “The righteous [δίκαιος] shall live by faith.” Romans 1:17
• “If ye know that He is righteous [δίκαιος], ye know that every one that doeth righteousness is born of Him.” 1 John 2:29

Cultural Insights

In the ancient Mediterranean world, righteousness (δίκαιος) was fundamentally a relational concept rather than merely an abstract moral quality. Within Jewish society during the Second Temple period, to be δίκαιος meant to maintain proper relationships in three dimensions: with God through faithful worship, with community through fair dealings, and with the land through appropriate stewardship. This threefold understanding helps explain why Joseph in Matthew 1:19 could be considered δίκαιος even as he sought to bend the strict letter of the law—his righteousness maintained right relationship in all three dimensions.

The Hebrew concept underlying δίκαιος is often illustrated through the idiom “walking in straight paths” (הָלַךְ בְּדֶרֶךְ יָשָׁר / halakh b’derekh yashar). This powerful metaphor suggests that righteousness is not static but dynamic—a continuous journey along the path God has established. When the New Testament writers employed δίκαιος, they carried this rich idiomatic background into their Greek text. Understanding this idiom helps explain why righteousness in Scripture is never merely a declared status but always includes the expectation of a transformed life that “walks” according to God’s ways.

Theological Significance

The concept of δίκαιος stands at the very heart of biblical soteriology, particularly in Paul’s writings. It addresses the fundamental question: How can sinful humans stand justified before a perfectly righteous God? The revolutionary answer of the New Testament is that through the Messiah’s atoning work, God declares believers δίκαιος not based on their moral perfection but through faith. This declaration is both forensic (a legal pronouncement) and transformative (creating a new reality), demonstrating the magnificent love of God who justifies the ungodly (Romans 4:5).

Yet δίκαιος is not merely an individual matter but has cosmic implications. When Yeshua (Jesus) is described as δίκαιος in 1 John 2:1, it points to His role as the perfect embodiment of God’s righteousness and the one through whom all creation will be brought into right relationship with its Creator. The ultimate expression of δίκαιος will be the new creation where righteousness dwells (2 Peter 3:13), revealing that God’s righteousness is not simply about punishing sin but about restoring all things to their intended harmonious state. This magnificent vision of cosmic righteousness elevates δίκαιος from a mere moral term to the cornerstone of God’s redemptive plan.

Personal Application

Understanding δίκαιος challenges us to embrace both the gift of righteousness we receive through faith and the call to live righteously in response to that gift. When we grasp that we have been declared righteous through the Messiah’s work, we are freed from the crushing burden of trying to earn God’s approval through our own efforts. This liberating truth enables us to pursue righteous living not from fear or obligation, but from gratitude and love.

In practical terms, living as δίκαιος people means aligning our lives with God’s character in every dimension—personal holiness, justice in our communities, and integrity in our relationships. It calls us to ask in every situation, “What would right relationship look like here?” rather than merely following rules. Like Joseph in Matthew 1:19, our righteousness must be tempered with compassion, recognizing that true adherence to God’s standards always expresses His heart for people.

Related Words

• δικαιοσύνη (dikaiosynē) [dih-kai-oh-SOO-nay] – righteousness as an abstract quality or characteristic; the state of being righteous or in right relationship with God. While δίκαιος describes a righteous person or action, δικαιοσύνη refers to righteousness itself as a virtue or condition. See G1343
• δικαιόω (dikaioō) [dih-kai-OH-oh] – to justify, declare righteous, or make righteous; the verbal action of conferring δίκαιος status. This term is central to Paul’s doctrine of justification by faith and emphasizes the divine action of declaring sinners righteous. See G1344
• ὅσιος (hosios) [HOH-see-os] – holy, pious, devout; focuses on internal purity and devotion to God rather than external conformity to standards. While δίκαιος often has legal or relational connotations, ὅσιος emphasizes personal sanctity. See G3741
• ἅγιος (hagios) [HAH-gee-os] – holy, set apart, sanctified; describes persons or things consecrated to God and separated from common use. Unlike δίκαιος, which emphasizes right conduct, ἅγιος emphasizes sacred status and dedication to God. See G40
• ἄμεμπτος (amemptos) [AH-memp-tos] – blameless, without fault; describes someone against whom no accusation can be brought. This term has more negative connotations than δίκαιος, focusing on the absence of fault rather than the presence of positive virtue. See G273

Did you Know?

• The ancient Greek legal system employed professional jurors called δικασταί (dikastai), derived from the same root as δίκαιος. These individuals were tasked with ensuring justice was administered according to established legal standards. The Apostle Paul’s frequent use of legal terminology, including δίκαιος and related words, would have resonated powerfully with his Greco-Roman audience familiar with these judicial concepts, helping them understand God’s righteousness as both perfectly just and merciful—a revolutionary concept in a world where justice and mercy were often seen as contradictory.
• In ancient synagogue architecture, the Torah ark was sometimes called the “seat of righteousness” (מושב צדק / moshav tzedek), using the Hebrew equivalent of δίκαιος. This architectural feature symbolized that true righteousness flows from God’s revealed word. When Yeshua declared in the Sermon on the Mount that He came to “fulfill the Law” rather than abolish it (Matthew 5:17), He was positioning Himself as the living embodiment of the righteousness that previously resided symbolically in the synagogue’s “seat of righteousness.”
• Modern Hebrew has preserved the biblical concept of δίκαιος/צַדִּיק (tsaddiq) in the honorific title “Righteous Among the Nations” (חֲסִידֵי אֻמּוֹת הָעוֹלָם / Chasidei Umot HaOlam), bestowed by the State of Israel upon non-Jews who risked their lives to save Jews during the Holocaust. This contemporary usage captures the biblical understanding that true righteousness is never merely theoretical but always expressed in concrete acts of justice and compassion toward others, even at great personal cost.

Remember This

Δίκαιος embodies the magnificent paradox at the heart of the gospel—we are declared righteous as an unearned gift through faith in the Messiah, yet this declaration transforms us into people who authentically live righteous lives that reflect God’s perfect character and standards in a broken world.