Psalm 19:7–10 (NKJV): 7
7 The law of the Lord is perfect, converting the soul;
The testimony of the Lord is sure, making wise the simple;
8 The statutes of the Lord are right, rejoicing the heart;
The commandment of the Lord is pure, enlightening the eyes;
9 The fear of the Lord is clean, enduring forever;
The judgments of the Lord are true and righteous altogether.
10 More to be desired are they than gold,
Yea, than much fine gold;
Sweeter also than honey and the honeycomb.
https://www.youtube.com/watch?v=F-ykfw3-i7s&fbclid=IwAR3ubcYAtFAX5FZgSb05297REm5CI3JuK7YIzDjbrgy_I6sVNemU7h5DwZ4&app=desktop
LAW
Strong's Enhanced
8451 תֹּורָה [towrah, torah /to·raw/] n f. From 3384; TWOT 910d; GK 9368; 219 occurrences; AV translates as “law” 219 times.
1 law, direction, instruction.
1a instruction, direction (human or divine).
1a1 body of prophetic teaching.
1a2 instruction in Messianic age.
1a3 body of priestly direction or instruction.
1a4 body of legal directives.
1b law.
1b1 law of the burnt offering.
1b2 of special law, codes of law.
1c custom, manner.
1d the Deuteronomic or Mosaic Law.
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
The word tôrâ means basically “teaching” whether it is the wise man instructing his son or God instructing Israel. The wise give insight into all aspects of life so that the young may know how to conduct themselves and to live a long blessed life (Prov 3:1f.). So too God, motivated by love, reveals to man basic insight into how to live with each other and how to approach God.
Law and Covenant
Covenant precedes law; and the law was given only to the nation which had entered into covenant with God [although in the sense of moral principle, law is as old as human sin and God’s governance, Gen 3:7; 9:6; 26:5.—R.L.H.]. The law specifically is the stipulations of the covenant.
The Property of the Priests
The law was the special property of the priests. They were to teach its precepts and follow its regulations (Deut 17:8–11; 33:10). They were known as “those who handle the law” (Jer 2:8).
The Law at the Time of Ezra and Nehemiah
In the postexilic community under the leadership of Ezra and Nehemiah, the law became central to the community’s life. Both men struck out at the lax, selfish lives the people were living and sought to turn them back to the true worship of God through having the law taught.
Praise for the Law
Some psalms render praise to the law. The chief, of course, is Ps 119. The Psalmist yearns for understanding in order that he can keep the law, the object of his delight and love (vv. 1, 61, 92). Psalm 19 speaks about God communicating his glory through the heavens and through his spoken word. The latter communicates directly and specifically God’s will. The law turns (RSV “reviving the soul”) the whole person to God. Thereby it enlightens, makes wise and is a cause of rejoicing (vv. 7–8 [H 8–9]). It also warns against evil and prevents one from inadvertently turning from God (v. 11 [H 12]). No wonder its value is higher than the finest gold and its taste sweeter than honey (v. 10 [H 11]).
The Law in the Coming Age
Because of Israel’s constant disobedience, the prophets looked for a time when once again the law, directly from God, would go forth from Jerusalem (Isa 2:3). Then God himself will both teach and judge according to the law. Such is a part of the suffering servant’s task, namely to render judgment according to truth and to give forth a new teaching or law (Isa 42:3f.).
John E. Hartley, “910 יָרָה,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 403–405.
TESTIMONYStrong's Enhanced
5715 עֵדוּת [ʿeduwth /ay·dooth/] n f. From 5707; TWOT 1576f; GK 6343; 59 occurrences; AV translates as “testimony” 55 times, and “witness” four times. 1 testimony.
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
TWOT (ʿēdût). Testimony, reminder, warning sign. (ASV and RSV are similar but the latter will occasionally use the rendering “warning,” cf. II Kgs 17:15; Neh 9:34, which is justified since the meaning of this word is not simply a corroborative testimony but also a warning testimony.) This substantive is from the root ʿûd meaning “to bear witness.” Synonymous and derived from the same root are ʿēdâ III, found less frequently and only in the plural, meaning “testimonies” of God and tĕʿûdâ, also meaning “testimony” but somewhat more restricted since it seems to designate the particular prophetic testimony of Isaiah (8:16, 20) rather than the law in general. (For this latter word cf. UT 19: no. 1832, tʿdt, which has the dual meaning of message and messenger—UT. 16: T nos. 137:22, 26, 30, 41, 44.)
This word is always used in reference to the testimony of God. It is most frequently connected with the tabernacle (Ex 38:21; Num 1:50, 53), resulting in the expression “tabernacle of the testimony,” and with the ark (Ex 25:22; 26:33, 34; 30:6, 26), resulting in the phrase “ark of the testimony.” In fact in several instances this word stands alone to indicate the ark (Ex 16:34; 27:21; 30:36; Lev 16:13). Moses was instructed to put the testimony in (“before,” Ex 16:34; 27:21) the ark (Ex 25:21) and he did so (Ex 40:20; cf. Heb 9:4). Here the meaning is made quite clear. It designates the two tables of stone upon which the Ten Words (commandments) were written (Ex 24:12; 31:18; 32:15; 34:29). These two tables represented God’s covenant with Israel (Ex 34:27, 28) and as such are called the “tables of the covenant” (Deut 9:9; 11:15).
The law of God is his testimony because it is his own affirmation relative to his very person and purpose. While in the ot the written words constitute the testimony, it is the proclamation of the gospel which is the essence of the testimony in the nt. TWOTJohn E. Hartley, “910 יָרָה,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 403–405.
STATUTESStrong's Enhanced
6490 פִּקּוּדִים [piqquwd, piqqud /pik·kood/] n m. From 6485; TWOT 1802e; GK 7218; 24 occurrences; AV translates as “precept” 21 times, “commandment” twice, and “statute” once.
1 precept, statute.
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
TWOT pāqad occurs primarily in the Qal, Niphal, and Hiphil stems. It also occurs a few times in the Piel, Pual, Hophal, Hithpael, and Hothpael stems. The basic meaning is to exercise oversight over a subordinate, either in the form of inspecting or of taking action to cause a considerable change in the circumstances of the subordinate, either for the better or for the worse.
פִּקּוּדִים (piqqûdîm). Precepts, statutes, commandments (used only in pl.) (RSV “precepts” in all twenty-four occurrences), used only in Ps (all but three of its occurrences are in Ps 119), is a general term for the responsibilities that God places on his people.
R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 732.
COMMANDMENTStrong's Enhanced
4687 מִצְוָה [mitsvah /mits·vaw/] n f. From 6680; TWOT 1887b; GK 5184; 181 occurrences; AV translates as “commandments” 177 times, “precept” four times, “commanded” twice, “law” once, and “ordinances” once.
1 commandment.
1a commandment (of man).
1b the commandment (of God).
1c commandment (of code of wisdom).James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
TWOT מִצְוָה (miṣwâ). Commandment. In a deed of purchase for a plot of land, miṣwâ refers to the terms of the contract (Jer 32:11). It is also the word used by the wisdom school for the instruction of a teacher to his pupil (Prov 2:1; 3:1). More frequently the commandments are the particular conditions of the covenant. It is used for the Ten Commandments in Ex 24:12.
God clearly reveals his commandments in order that they be available to all the people. No one has to spend a lifetime in search of them (Deut 30:11). They are right at hand. The Lord reaches out to man long before man seeks him. God’s commandments are considered pure (Ps 19:8 [H 9]), true (Ps 119:151), reliable (Ps 119:86), righteous (Ps 119:172). The man of faith has his delight in God’s commandments; and he is called blessed (Ps 119:47; 112:1). The commandments of Yahweh provide insight into the meaning of life in order that it may be lived to its fullest significance (Ps 19:8f. [H 9f.]; cf. Deut 5:29; 6:2; 8:11). Following God’s commandments gives one wisdom and the respect of his neighbors (cf. Deut 4:5f.). Consequently the one who follows them often rises to a place of leadership. So too, Israel would become a leading nation if she remained true to the Lord’s commandments (Deut 28:13). The splendor which it experienced under David and Solomon bears witness to the validity of this affirmation. The reason Israel was to obey the commandments rests in God himself (Lev 22:31). By his very nature he knows what is best for his people and by his very position they are bound to serve him. The one who loves God keeps his commandments (Deut 11:1). Thereby he shows his reverence for (or fear of) God and develops a walk with God (Deut 8:6; 13:4 [H 5]). God extends his love (ḥesed) to those who obey him (Deut 5:10).
To do the commandments, man must remember them. The Hebrews were to make fringes (or tassels) on the corners of their garments to remind them of the law (Num 15:39). Also they were to bind God’s words on their foreheads and on their hands and write them on the doorposts of their houses. The fathers were to teach them to their sons and to speak of them frequently (Deut 6:6–9). And they were preserved by being written in the book of the law (Deut 30:10). However, the commandments possess no real value if they are considered only a human document learned by rote (Isa 29:13f.).
Furthermore, man in his depravity is tempted on the one hand to reject God’s commandments and on the other hand to add to them by interpreting them very minutely. The latter leads to the sense of secure arrogance that one is even doing God a favor. Therefore God declares that one is not to add to or to diminish from the commandments given (Deut 12:32 [H 13:1]; cf.5:32).
The violation of any commandment results in guilt and the need for atonement (cf. Lev 4). But whoever goes so far as to spurn God’s commandments is cut off from God’s people (Num 15:31). Solomon’s failure to follow the commandments in his later life resulted in the division of the kingdom (I Kgs 11:31–39; 14:8). Then the continued disobedience of various kings, especially Manasseh, led to the end of David’s dynasty. But God extended his mercy to Israel even in captivity (cf. Neh 1:Sf.). And he will fulfill his promise to David through the Messiah.
In the postexilic period the scribal class developed. They were skilled in the commandments, i.e. they interpreted the law for the people (Ezr 7:11).
The writer of Eccl searched every possibility for meaning to life and came to this conclusion: “The end of the matter; all has been heard. Fear God, and keep his commandments; for this is the whole duty of man” (12:13).
FEAR
3374 יִרְאָה [yirʾah /yir·aw/] n f. From 3373; TWOT 907b; GK 3711; 45 occurrences; AV translates as “fear” 41 times, “exceedingly + 1419” twice, “dreadful” once, and “fearfulness” once.
1 fear, terror, fearing.
1A fear, terror.
1B awesome or terrifying thing (object causing fear).
1C fear (of God), respect, reverence, piety.
1D revered.
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
907b יִרְאָה (yirʾâ) fearing, fear.
In this discussion, biblical usages of yārēʾ are divided into five general categories:
1) the emotion of fear,
2) the intellectual anticipation of evil without emphasis upon the emotional reaction,
3) reverence or awe,
4) righteous behaviour or piety, and
5) formal religious worship. Major OT synonyms include pāḥad, ḥātat, and ḥārad as well as several words referring to shaking or quaking as a result of fear.
יִרְאָה (yirʾâ). Fearing, fear, etc. Used both as a noun and as the infinitive for yārēʾ. Found in all usages (above) of yaraʾ, except 5.
The usages of this noun are similar to those of the verb. It may refer to the emotion of terror or fear (Ps 55:5 [H 6]; Ezk 30:13). This terror may be put into men’s hearts by God (Ex 20:20; Deut 2:25). Isaiah 7:25 uses the term for an unemotional anticipation of evil. When God is the object of fear, the emphasis is again upon awe or reverence. This attitude of reverence is the basis for real wisdom (Job 28:28; Ps 111:10; Prov 9:10; 15:33). Indeed, the phrase sets the theme for the book of Proverbs. It is used in 1:7: recurs in 9:10 and twelve other verses. The fear of the Lord is to hate evil (8:13), is a fountain of life (14:27), it tendeth to life (19:23), and prolongeth days (10:27). Numerous passages relate this fear of God to piety and righteous living: it motivates faithful living (Jer 32:40). Fear of God results in caring for strangers (Gen 20:11). Just rule is rule in the fear of God (II Sam 23:3). Fear of the Almighty does not withhold kindness from friends (Job 6:14). Economic abuses against fellow Jews were contrary to the fear of God (Neh 5:9). The fear of the Lord turns men from evil (Prov 16:6). Bibliography: TDOT, IX, pp. 197–208. THAT, I, pp. 765–77.
Andrew Bowling, “907 יָרֵא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 401.
JUDGMENTS
Strong's Enhanced
4941 מִשְׁפָּט [mishpat /mish·pawt/] n m. From 8199; TWOT 2443c; GK 5477; 421 occurrences; AV translates as “judgment” 296 times, “manner” 38 times, “right” 18 times, “cause” 12 times, “ordinance” 11 times, “lawful” seven times, “order” five times, “worthy” three times, “fashion” three times, “custom” twice, “discretion” twice, “law” twice, “measure” twice, “sentence” twice, and translated miscellaneously 18 times.
1 judgment, justice, ordinance.
1A judgment.
1A1 act of deciding a case.
1A2 place, court, seat of judgment.
1A3 process, procedure, litigation (before judges).
1A4 case, cause (presented for judgment). 1A5 sentence, decision (of judgment). 1A6 execution (of judgment).
1A7 time (of judgment).
1B justice, right, rectitude (attributes of God or man).
1C ordinance.
1D decision (in law).
1E right, privilege, due (legal). 1F proper, fitting, measure, fitness, custom, manner, pl
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
7 The law of the Lord is perfect, converting the soul;
The testimony of the Lord is sure, making wise the simple;
8 The statutes of the Lord are right, rejoicing the heart;
The commandment of the Lord is pure, enlightening the eyes;
9 The fear of the Lord is clean, enduring forever;
The judgments of the Lord are true and righteous altogether.
10 More to be desired are they than gold,
Yea, than much fine gold;
Sweeter also than honey and the honeycomb.
https://www.youtube.com/watch?v=F-ykfw3-i7s&fbclid=IwAR3ubcYAtFAX5FZgSb05297REm5CI3JuK7YIzDjbrgy_I6sVNemU7h5DwZ4&app=desktop
LAW
Strong's Enhanced
8451 תֹּורָה [towrah, torah /to·raw/] n f. From 3384; TWOT 910d; GK 9368; 219 occurrences; AV translates as “law” 219 times.
1 law, direction, instruction.
1a instruction, direction (human or divine).
1a1 body of prophetic teaching.
1a2 instruction in Messianic age.
1a3 body of priestly direction or instruction.
1a4 body of legal directives.
1b law.
1b1 law of the burnt offering.
1b2 of special law, codes of law.
1c custom, manner.
1d the Deuteronomic or Mosaic Law.
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
TWOT (tôrâ). Law, teaching. ASV always “law,” RSV sometimes “teaching,” “instruction” and “decisions.” The word is used some 221 times.
Teaching is the special task of the wisdom school as seen especially through the book of Prov and of the priesthood. The latter accompanies a revealed religion. The priests are to teach the law given by Moses (Lev 10:11; Deut 33:10); e.g. King Jehoash acted uprightly because he was instructed by the high priest (II Kgs 12:2 [H 3]). Ezra the priest faithfully taught the Law of Moses in the fall Feast of Tabernacles in accordance with the Deuteronomic injunction (Deut 31:9–11; Neh 8:1ff.). Unfortunately the priests were not always true to God; they taught for money and became teachers of lies (Isa 9:15 [H 14]; Mic 3:11). Similarly an idol is deemed “a teacher of lies” (Hab 2:18f).
Teaching is associated with the anointing of the Holy Spirit. Bezalel and Oholiab were inspired to teach the skills of the artisan so that the tabernacle and its furnishing could be built (Ex 35:34). God himself is particularly described as a teacher. He taught Moses both what to do and say (Ex 4:15). He also teaches sinners the right way (Ps 25:8) and instructs those who fear him in the way they should choose (Ps 25:12). Therefore the Psalmist often beseeches God to teach him so that he may keep the statutes and walk in the way of truth (Ps 27:11; 86:11; 119:33; cf. Job 6:24; 34:32). In the last days God promises the people of Jerusalem a teacher whom they will behold (Isa 30:20). The nations also will come to Jerusalem so that God might teach them (Isa 2:3). No wonder Jesus, as God incarnate, assumed the title of teacher and performed much of his ministry as a teacher.
Scope of the WordThe word tôrâ means basically “teaching” whether it is the wise man instructing his son or God instructing Israel. The wise give insight into all aspects of life so that the young may know how to conduct themselves and to live a long blessed life (Prov 3:1f.). So too God, motivated by love, reveals to man basic insight into how to live with each other and how to approach God.
Law and Covenant
Covenant precedes law; and the law was given only to the nation which had entered into covenant with God [although in the sense of moral principle, law is as old as human sin and God’s governance, Gen 3:7; 9:6; 26:5.—R.L.H.]. The law specifically is the stipulations of the covenant.
The Property of the Priests
The law was the special property of the priests. They were to teach its precepts and follow its regulations (Deut 17:8–11; 33:10). They were known as “those who handle the law” (Jer 2:8).
The Law at the Time of Ezra and Nehemiah
In the postexilic community under the leadership of Ezra and Nehemiah, the law became central to the community’s life. Both men struck out at the lax, selfish lives the people were living and sought to turn them back to the true worship of God through having the law taught.
Praise for the Law
Some psalms render praise to the law. The chief, of course, is Ps 119. The Psalmist yearns for understanding in order that he can keep the law, the object of his delight and love (vv. 1, 61, 92). Psalm 19 speaks about God communicating his glory through the heavens and through his spoken word. The latter communicates directly and specifically God’s will. The law turns (RSV “reviving the soul”) the whole person to God. Thereby it enlightens, makes wise and is a cause of rejoicing (vv. 7–8 [H 8–9]). It also warns against evil and prevents one from inadvertently turning from God (v. 11 [H 12]). No wonder its value is higher than the finest gold and its taste sweeter than honey (v. 10 [H 11]).
The Law in the Coming Age
Because of Israel’s constant disobedience, the prophets looked for a time when once again the law, directly from God, would go forth from Jerusalem (Isa 2:3). Then God himself will both teach and judge according to the law. Such is a part of the suffering servant’s task, namely to render judgment according to truth and to give forth a new teaching or law (Isa 42:3f.).
John E. Hartley, “910 יָרָה,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 403–405.
TESTIMONYStrong's Enhanced
5715 עֵדוּת [ʿeduwth /ay·dooth/] n f. From 5707; TWOT 1576f; GK 6343; 59 occurrences; AV translates as “testimony” 55 times, and “witness” four times. 1 testimony.
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
TWOT (ʿēdût). Testimony, reminder, warning sign. (ASV and RSV are similar but the latter will occasionally use the rendering “warning,” cf. II Kgs 17:15; Neh 9:34, which is justified since the meaning of this word is not simply a corroborative testimony but also a warning testimony.) This substantive is from the root ʿûd meaning “to bear witness.” Synonymous and derived from the same root are ʿēdâ III, found less frequently and only in the plural, meaning “testimonies” of God and tĕʿûdâ, also meaning “testimony” but somewhat more restricted since it seems to designate the particular prophetic testimony of Isaiah (8:16, 20) rather than the law in general. (For this latter word cf. UT 19: no. 1832, tʿdt, which has the dual meaning of message and messenger—UT. 16: T nos. 137:22, 26, 30, 41, 44.)
This word is always used in reference to the testimony of God. It is most frequently connected with the tabernacle (Ex 38:21; Num 1:50, 53), resulting in the expression “tabernacle of the testimony,” and with the ark (Ex 25:22; 26:33, 34; 30:6, 26), resulting in the phrase “ark of the testimony.” In fact in several instances this word stands alone to indicate the ark (Ex 16:34; 27:21; 30:36; Lev 16:13). Moses was instructed to put the testimony in (“before,” Ex 16:34; 27:21) the ark (Ex 25:21) and he did so (Ex 40:20; cf. Heb 9:4). Here the meaning is made quite clear. It designates the two tables of stone upon which the Ten Words (commandments) were written (Ex 24:12; 31:18; 32:15; 34:29). These two tables represented God’s covenant with Israel (Ex 34:27, 28) and as such are called the “tables of the covenant” (Deut 9:9; 11:15).
The law of God is his testimony because it is his own affirmation relative to his very person and purpose. While in the ot the written words constitute the testimony, it is the proclamation of the gospel which is the essence of the testimony in the nt. TWOTJohn E. Hartley, “910 יָרָה,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 403–405.
STATUTESStrong's Enhanced
6490 פִּקּוּדִים [piqquwd, piqqud /pik·kood/] n m. From 6485; TWOT 1802e; GK 7218; 24 occurrences; AV translates as “precept” 21 times, “commandment” twice, and “statute” once.
1 precept, statute.
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
TWOT pāqad occurs primarily in the Qal, Niphal, and Hiphil stems. It also occurs a few times in the Piel, Pual, Hophal, Hithpael, and Hothpael stems. The basic meaning is to exercise oversight over a subordinate, either in the form of inspecting or of taking action to cause a considerable change in the circumstances of the subordinate, either for the better or for the worse.
פִּקּוּדִים (piqqûdîm). Precepts, statutes, commandments (used only in pl.) (RSV “precepts” in all twenty-four occurrences), used only in Ps (all but three of its occurrences are in Ps 119), is a general term for the responsibilities that God places on his people.
R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 732.
COMMANDMENTStrong's Enhanced
4687 מִצְוָה [mitsvah /mits·vaw/] n f. From 6680; TWOT 1887b; GK 5184; 181 occurrences; AV translates as “commandments” 177 times, “precept” four times, “commanded” twice, “law” once, and “ordinances” once.
1 commandment.
1a commandment (of man).
1b the commandment (of God).
1c commandment (of code of wisdom).James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
TWOT מִצְוָה (miṣwâ). Commandment. In a deed of purchase for a plot of land, miṣwâ refers to the terms of the contract (Jer 32:11). It is also the word used by the wisdom school for the instruction of a teacher to his pupil (Prov 2:1; 3:1). More frequently the commandments are the particular conditions of the covenant. It is used for the Ten Commandments in Ex 24:12.
God clearly reveals his commandments in order that they be available to all the people. No one has to spend a lifetime in search of them (Deut 30:11). They are right at hand. The Lord reaches out to man long before man seeks him. God’s commandments are considered pure (Ps 19:8 [H 9]), true (Ps 119:151), reliable (Ps 119:86), righteous (Ps 119:172). The man of faith has his delight in God’s commandments; and he is called blessed (Ps 119:47; 112:1). The commandments of Yahweh provide insight into the meaning of life in order that it may be lived to its fullest significance (Ps 19:8f. [H 9f.]; cf. Deut 5:29; 6:2; 8:11). Following God’s commandments gives one wisdom and the respect of his neighbors (cf. Deut 4:5f.). Consequently the one who follows them often rises to a place of leadership. So too, Israel would become a leading nation if she remained true to the Lord’s commandments (Deut 28:13). The splendor which it experienced under David and Solomon bears witness to the validity of this affirmation. The reason Israel was to obey the commandments rests in God himself (Lev 22:31). By his very nature he knows what is best for his people and by his very position they are bound to serve him. The one who loves God keeps his commandments (Deut 11:1). Thereby he shows his reverence for (or fear of) God and develops a walk with God (Deut 8:6; 13:4 [H 5]). God extends his love (ḥesed) to those who obey him (Deut 5:10).
To do the commandments, man must remember them. The Hebrews were to make fringes (or tassels) on the corners of their garments to remind them of the law (Num 15:39). Also they were to bind God’s words on their foreheads and on their hands and write them on the doorposts of their houses. The fathers were to teach them to their sons and to speak of them frequently (Deut 6:6–9). And they were preserved by being written in the book of the law (Deut 30:10). However, the commandments possess no real value if they are considered only a human document learned by rote (Isa 29:13f.).
Furthermore, man in his depravity is tempted on the one hand to reject God’s commandments and on the other hand to add to them by interpreting them very minutely. The latter leads to the sense of secure arrogance that one is even doing God a favor. Therefore God declares that one is not to add to or to diminish from the commandments given (Deut 12:32 [H 13:1]; cf.5:32).
The violation of any commandment results in guilt and the need for atonement (cf. Lev 4). But whoever goes so far as to spurn God’s commandments is cut off from God’s people (Num 15:31). Solomon’s failure to follow the commandments in his later life resulted in the division of the kingdom (I Kgs 11:31–39; 14:8). Then the continued disobedience of various kings, especially Manasseh, led to the end of David’s dynasty. But God extended his mercy to Israel even in captivity (cf. Neh 1:Sf.). And he will fulfill his promise to David through the Messiah.
In the postexilic period the scribal class developed. They were skilled in the commandments, i.e. they interpreted the law for the people (Ezr 7:11).
The writer of Eccl searched every possibility for meaning to life and came to this conclusion: “The end of the matter; all has been heard. Fear God, and keep his commandments; for this is the whole duty of man” (12:13).
FEAR
3374 יִרְאָה [yirʾah /yir·aw/] n f. From 3373; TWOT 907b; GK 3711; 45 occurrences; AV translates as “fear” 41 times, “exceedingly + 1419” twice, “dreadful” once, and “fearfulness” once.
1 fear, terror, fearing.
1A fear, terror.
1B awesome or terrifying thing (object causing fear).
1C fear (of God), respect, reverence, piety.
1D revered.
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
907b יִרְאָה (yirʾâ) fearing, fear.
In this discussion, biblical usages of yārēʾ are divided into five general categories:
1) the emotion of fear,
2) the intellectual anticipation of evil without emphasis upon the emotional reaction,
3) reverence or awe,
4) righteous behaviour or piety, and
5) formal religious worship. Major OT synonyms include pāḥad, ḥātat, and ḥārad as well as several words referring to shaking or quaking as a result of fear.
יִרְאָה (yirʾâ). Fearing, fear, etc. Used both as a noun and as the infinitive for yārēʾ. Found in all usages (above) of yaraʾ, except 5.
The usages of this noun are similar to those of the verb. It may refer to the emotion of terror or fear (Ps 55:5 [H 6]; Ezk 30:13). This terror may be put into men’s hearts by God (Ex 20:20; Deut 2:25). Isaiah 7:25 uses the term for an unemotional anticipation of evil. When God is the object of fear, the emphasis is again upon awe or reverence. This attitude of reverence is the basis for real wisdom (Job 28:28; Ps 111:10; Prov 9:10; 15:33). Indeed, the phrase sets the theme for the book of Proverbs. It is used in 1:7: recurs in 9:10 and twelve other verses. The fear of the Lord is to hate evil (8:13), is a fountain of life (14:27), it tendeth to life (19:23), and prolongeth days (10:27). Numerous passages relate this fear of God to piety and righteous living: it motivates faithful living (Jer 32:40). Fear of God results in caring for strangers (Gen 20:11). Just rule is rule in the fear of God (II Sam 23:3). Fear of the Almighty does not withhold kindness from friends (Job 6:14). Economic abuses against fellow Jews were contrary to the fear of God (Neh 5:9). The fear of the Lord turns men from evil (Prov 16:6). Bibliography: TDOT, IX, pp. 197–208. THAT, I, pp. 765–77.
Andrew Bowling, “907 יָרֵא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 401.
JUDGMENTS
Strong's Enhanced
4941 מִשְׁפָּט [mishpat /mish·pawt/] n m. From 8199; TWOT 2443c; GK 5477; 421 occurrences; AV translates as “judgment” 296 times, “manner” 38 times, “right” 18 times, “cause” 12 times, “ordinance” 11 times, “lawful” seven times, “order” five times, “worthy” three times, “fashion” three times, “custom” twice, “discretion” twice, “law” twice, “measure” twice, “sentence” twice, and translated miscellaneously 18 times.
1 judgment, justice, ordinance.
1A judgment.
1A1 act of deciding a case.
1A2 place, court, seat of judgment.
1A3 process, procedure, litigation (before judges).
1A4 case, cause (presented for judgment). 1A5 sentence, decision (of judgment). 1A6 execution (of judgment).
1A7 time (of judgment).
1B justice, right, rectitude (attributes of God or man).
1C ordinance.
1D decision (in law).
1E right, privilege, due (legal). 1F proper, fitting, measure, fitness, custom, manner, pl
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).
TWOT מִשְׁפָּט (mišpāṭ). Justice, ordinance, custom, manner. Represents what is doubtless the most important idea for correct understanding of government—whether of man by man or of the whole creation by God. Though rendered “judgment” in most of the four hundred or so appearances of mišpāṭ in the Hebrew Bible, this rendering is often defective for us moderns by reason of our novel way of distinctly separating legislative, executive, and judicial functions and functionaries in government. Hence šāpaṭ, the common verb (from which our word mišpaṭ is derived) meaning “to rule, govern,” referring to all functions of government is erroneously restricted to judicial processes only, whereas both the verb and noun include all these functions.
An analysis of all uses in the Bible turns up at least thirteen related, but distinct, aspects of the central idea, which if to one rendered by a single English word with similar range of meaning, ought by all means to be the word “justice.” Even the ASV, which inclines strongly toward regular rendering of Hebrew and Greek words has thus updated the rendering of mišpāṭ, though not regularly (contrast “thy judgments” [Ps 72:1] with “with justice” [72:2]). The noun mišpāṭ can be used to designate almost any aspect of civil or religious government, as follows:
1. The act of deciding a case of litigation brought before a civil magistrate. BDB finds 204 instances beginning at Ex 21:31–though RSV and NASB disallow this first, rendering otherwise. But most of the occurrences are very clear (Deut 25:1; Josh 20:6 are examples).
2. The place of deciding a case of litigation. A clear case of this rather rare (because indecisive) use is I Kgs 7:7.
3. The process of litigation is called mišpāṭ. There are many doubtful cases, it being hard to distinguish between meanings 1 and 2. An instance is Isa 3:14. “Litigation” would be an apt rendering for this class. The clearest instances employ ʿim with a following noun “a judgment with so-and-so” (Job 22:4) or ʾet (Ps 143:2).
4. A case of litigation (i.e. a specific cause brought to the magistrate). Solomon, e.g., asked God for understanding that he might “hear mišpāṭ.”—a case brought before him (I Kgs 3:11, ASV marg.) If this case be disallowed (RSV) then Job’s ʿāraktî mišpāṭ (“I have set in order [my] case” 13:18) seems unassailable. See also I Kgs 8:59. This usage parallels the noun rîb.
5. A sentence or decision issuing from a magistrate’s court. This is very common. In such cases the prevalent “judgment” as rendering is entirely correct (I Kgs 20:40). In Jer 26:11, 16 “worthy of death” renders mišpaṭ mawwet, in each case clearly meaning, a sentence of death.
6. The time of judgment. A clear case is Ps 1:5; Eccl 12:14, “God will bring every work into mišpāṭ” is close to presenting the same. BDB assert that “execution of judgment” in general is the meaning in a group including the preceeding instance. The cases cited, however, seem better classified in relation to the idea or attribute of justice.
All the above are examples mainly of mišpāṭ in the judicial side of government.
There now follows a use closely parallel to what men now think of as authority.
7. Sovereignty, the legal foundation of government in the sense of ultimate authority or right. Men today are accustomed to finding this in constitutions and the nature of man (“natural rights”) but in the Hebrew Scriptures
(a) all authority is God’s and it is this authority which is denominated mišpāṭ. “The mišpāṭ is God’s” (Deut 1:17); “The lot is cast into the lap; but the whole mišpāṭ thereof is of the Lord (Prov 16:33). Individual men, as created by God, have inalienable mišpāṭîm (“rights”). (See R. D. Culver, Toward a Biblical View of Civil Government, 1974).
(b) The magistrate’s mišpāṭ is conferred by God as best shown by the reference to King Messiah’s magisterial authority (Ps 72:1–2). Of course, the doctrine of providence is basic to this idea (Ps 103:19; cf. Rom 13:1ff.). This universal reign and rule of God seems to be the idea conveyed by mišpāṭ in Jer 8:7, “My people do not know the law (mišpāṭ) of God.”
There are also uses involving the legislative side of government.
8. The attribute of justice in all correct personal civil administration is emphasized.
(a) This justice is primarily an attribute of God, all true mišpāṭ finding its source in God himself and therefore carrying with it his demand. “When therefore the Scripture speaks of the mišpāṭ of God, as it frequently does, the word has a particular shade of meaning and that is not so much just statutes of God as the just claims of God. God, who is the Lord, can demand and He does demand” (Koehler, ot Theology, pp. 205–206). All the right (justice, authority, etc.) there is is his, “because Jehovah is the God of justice” (Isa 30:18; cf. Gen 18:25). God loves mišpāṭ in this sense (Ps 37:28). Psalm 36:6 [H 7] in kĕtîb reads, “Thy mišpāṭ (singular) is a great abyss.”
(b) mišpāṭ, as justice, i.e. rightness rooted in God’s character, ought to be an attribute of man in general and of judicial process among them (Ps 106:3). Wise men speak it (Ps 37:30) and think it (Prov 12:5) and God requires it of them (Mic 6:8). The righteous enjoy it (Prov 21:15) and righteous magistrates employ it in judgment (Mic 3:1; cf. Prov 29:4).
9. mišpāṭ also designates an ordinance of law—often used co-ordinately with ḥōq “ordinance” (Ex 15:25) and tôrâ “law” (Isa 42:4). The Pentateuchal ordinances are mišpāṭ (Lev 5:10; 9:16, et al.), in fact the individual ordinances of Mosaic law are mišpāṭ (Deut 33:10, 21; 16 times in Ps 119).
10. A plan (Ex 26:30) or
11. custom (II Kgs 17:33) or even
12. a fitting measure taken (I Kgs 5:8) seem to come under the scope of this word, though they are extended meanings, hardly standard.
13. One’s right under law, human or divine, is denominated mišpāṭ (Deut 18:3; Jer 32:7).
Frequently associated with ṣedeq and ṣĕdāqâ in ot descriptions of God’s reign and ways with his creatures, this idea lies at the very heart of a true understanding of the Biblical world-and-life view.
Note: The breastplate worn by the high priest is called a “breastplate of judgment” (Ex 28:15, 29–30), not from any alleged revelation given by the stones Urim and Thummim but because the breastplate covered Aaron’s heart and “they shall be upon Aaron’s heart when he goeth in before the Lord and Aaron shall bear the judgment (mišpāṭ) of the children of Israel upon his heart before the Lord continually.” What Aaron was concerned with before God was Israel’s justification, i.e. judicial sentence (see above) of guiltiness. Thus “in prophetic vision as in actual oriental life, the sentence of justification was often expressed by the nature of the robe worn. …Isaiah 61:10 is a good illustration of this.” Also see Isa 62:3; Rev 3:5; 7:9; 19:14; Est 6:8–9, 12 (A. C. Hervey, Smith’s Dictionary of the Bible, Hackett ed., 11, pp. 1066–67).
Bibliography: McKenzie, Donald A., “The Judge of Israel,” VT 17:118–21. THAT, II, pp. 999–1009. R.D.C.
R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 732.
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