Isaiah 42:21 — Word Study
WLCיְהוָ֥ה חָפֵ֖ץ לְמַ֣עַן צִדְק֑וֹ יַגְדִּ֥יל תּוֹרָ֖ה וְיַאְדִּֽיר׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] was pleasedchâphêts■ [to delight in, had pleasure] for the sake ofmaʻan His righteousnesstsedeq [justice, moral integrity] to magnifygâdal▸ [make great, increase] His lawtôwrâh [instruction, Torah] and make it gloriousʼâdar▸ [honorable, majestic, wonderful]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֥ה | Yahweh | Noun proper |
| חָפֵ֖ץ | he was pleased | Verb, Qal, perfect third person masculine singular |
| לְמַ֣עַן | for [the] sake of | Particle |
| צִדְק֑וֹ | righteousness his | Noun common masculine singular construct, suffix |
| יַגְדִּ֥יל | he will make great | Verb, Hiphil, imperfect third person masculine singular |
| תּוֹרָ֖ה | [the] law | Noun common, feminine singular absolute |
| וְיַאְדִּֽיר׃ | so he may make [it] glorious | Conjunction, verb hiphil third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD was pleased, for the sake of His righteousness, to magnify His law and make it glorious. |
| KJV | The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable. |
| ASV | It pleased Jehovah, for his righteousness’ sake, to magnify the law, and make it honorable. |
| YLT | Jehovah hath delight for the sake of His righteousness, He magnifieth law, and maketh honourable. |
| WEB | It pleased Yahweh, for his righteousness’ sake, to magnify the law and make it honorable. |
| BBE | It was the Lord's pleasure, because of his righteousness, to make the teaching great and give it honour. |
Where they part company is יַגְדִּ֥יל — see How Translations Differ.
One main clause with two actions described in subordinate phrases, emphasizing the purpose behind God's delight.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbחָפֵץ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 42:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Magnification of God's Lawgenerated
Isaiah 42:21 expresses God's delight in magnifying His law, emphasizing the importance of righteousness. This verse is part of a larger context where God addresses His people, highlighting their failures and His commitment to justice. The surrounding verses illustrate the contrast between God's intentions and the people's disobedience, culminating in a call to recognize and honor His law.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:24–27 | Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies. |
| 2 | Isaiah 46:12–13 | Listen to Me, you stubborn people, far removed from righteousness: |
| 3 | Psalm 71:16–19 | I will enter in the strength of the Lord GOD; I will proclaim Your righteousness—Yours alone. |
| 4 | Psalm 85:9–12 | Surely His salvation is near to those who fear Him, that His glory may dwell in our land. |
| 5 | Daniel 9:24–27 | Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — יְהוָ֥ה, Yah.wehgenerated
The name יְהוָ֥ה (Yahweh) signifies the self-existent nature of God, often translated as 'the Lord'. It reflects God's covenant relationship with His people and His eternal presence. This name is foundational in the Hebrew faith and is used throughout the Old Testament.
In this verse, יְהוָ֥ה expresses His pleasure in magnifying His law, which reveals His character and intentions for justice and righteousness. The use of this name underscores the authority behind the actions described.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the key terms in this verse.
Sentence Structuregenerated
The finite verb חָפֵ֖ץ (he was pleased) governs the main clause, with a prepositional phrase indicating purpose and two verb phrases detailing the actions taken. This structure emphasizes God's active role in magnifying His law.
The Hebrew word order places emphasis on the subject, יְהוָ֥ה, at the beginning, highlighting God's initiative in the actions described.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֥ה as κύριος (Lord), maintaining the divine authority of the text. This choice reflects the translators' intent to convey the same sense of sovereignty and covenant relationship found in the Hebrew.
The Greek word ἐβούλετο for חָפֵ֖ץ suggests a deliberate will or intention, aligning with the Hebrew sense of divine pleasure and purpose.
In plain words — the whole versegenerated
Isaiah 42:21 tells us that the LORD is pleased to magnify His law for the sake of His righteousness. This reflects God's commitment to justice and the importance of His instructions for His people.
Frequently Asked Questionsgenerated
It indicates that God delights in His law and takes joy in its prominence and application in the lives of His people.
God's righteousness represents His moral integrity and justice, which are foundational to His law and its purpose.
God magnifies His law by elevating its importance and ensuring it is honored and followed, reflecting His character and intentions.
To be made glorious means that the law is presented as honorable and majestic, reflecting God's greatness and the importance of His instructions.
Reflection Questionsgenerated
- In what ways can I recognize the significance of God's law in my life?
- How can I reflect God's righteousness in my actions and decisions?
- What does it mean for me to delight in God's instructions?
- How can I help others understand the importance of God's law?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 42:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord is well pleased for his righteousness sake,.... This may be either understood of what the Lord had done for these people in time past, and which is mentioned as an aggravation of their
Read John Gill on Isaiah 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.
Read Robert Jamieson on Isaiah 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs well-pleased, to wit, with you; or, as this word is most commonly used, hath a good-will to you or to this people; which may be understood out of the following verse, as is very usual in sacred Scripture. The meaning seems to be this; Although thou art a wicked people, that rebellest against the clearest light, and therefore God might justly destroy thee suddenly; yet he is very unwilling to do it, and will patiently wait for thy repentance, that he may be gracious unto thee. For his righteousness’ sake; not for thy sake, for thou deservest no such thing from him, but for the glory of his own faithfulness, in fulfilling that promise and covenant which he made with thy pious progenitors…
Read Matthew Poole on Isaiah 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 42:21 The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make [it] honourable.Ver. 21. The Lord is well pleased; he will magnify his law, &c.] Or, To magnify his law and make it honourable - sc., by recompensing so highly those that observed it; this he did for his "righteousness’ sake" - i.e., of his free grace and fidelity; but these are none such, they are practical Antinomians, and to me to the diametrically opposite.
Read John Trapp on Isaiah 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) The Lord is well pleased . . .—The tenses require a change: The Lord was well pleased . . . He made His law great and glorious. This had been His purpose, and he had not failed in it. He had done all that it was possible to do. (Comp. Isaiah 5:4; Romans 9:4.)
Read Charles John Ellicott on Isaiah 42 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. He will magnify the law - "He hath exalted his own praise"] For תורה torah, the law, the Septuagint read תודה todah, praise.
Read AdamClarke on Isaiah 42 →CambridgeThe Cambridge Bible for Schools and Colleges21. The verse reads: It was Jehovah’s pleasure, for His righteousness’ sake, to magnify instruction (or, Revelation) and glorify it. (see R.V.) Righteousness is to be understood exactly as in Isaiah 42:6; and the verbs “magnify” and “glorify” are subordinate to “was pleased,” expressing that which Jehovah was pleased to do. (see Davidson, Synt. § 83, R. 1.) The only question is whether the reference is to the past revelation in law and prophecy, by which Israel has failed to profit; or to the future glorification of religion by its diffusion among the nations (Isaiah 42:1; Isaiah 42:4; Isaiah 42:6). The last is probably nearest the truth. The verse is not an explanation of the “many things”…
Read Cambridge on Isaiah 42 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord is well pleased for his righteousness’ sake - There is great variety in the translation and interpretation of this verse.
Read Albert Barnes on Isaiah 42 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The LORD was pleased, for the sake of His righteousness, to magnify His law and make it glorious.
It pleased Yahweh, for his righteousness’ sake, to magnify the law and make it honorable.
The LORD was pleased, for the sake of His righteousness, to magnify His law and make it glorious.
The Lord wanted to exhibit his justice by magnifying his law and displaying it.
Tyndale line
The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable.
It pleased Jehovah, for his righteousness’ sake, to magnify the law, and make it honorable.
It pleased the LORD, for his righteousness’ sake, to magnify the law, and make it honourable.
The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honorable.
The Lord is willing for his righteousnesse sake that he may magnifie the Lawe, and exalt it.
Strictly literal
Jehovah had delight [in him] for his righteousness' sake: he hath magnified the law, and made it honourable.
Jehovah hath delight for the sake of His righteousness, He magnifieth law, and maketh honourable.
YHWH has delight for the sake of His righteousness, || He magnifies law, and makes honorable.
The Lord willed [to do this] for the sake of his righteousness; [therefore] he magnifieth the law, and maketh it honorable.
It pleased Yahweh to praise his justice and to make his law glorious.
From the Latin
And the Lord was willing to sanctify him, and to magnify the law, and exalt it.
Simplified
Because the Lord does what is right he wanted to show how important and wonderful his instructions were.
It was the Lord's pleasure, because of his righteousness, to make the teaching great and give it honour.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns closely with the Septuagint, with five of the seven words matched. The Dead Sea Scrolls also support the Masoretic Text, with minor variations in restoration but overall agreement in meaning.
יְהוָ֥ה חָפֵ֖ץ לְמַ֣עַן צִדְק֑וֹ יַגְדִּ֥יל תּוֹרָ֖ה וְיַאְדִּֽיר׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
יהוה חפץ למען צדק׳ו ויגדל תורה ויאדר׳הה
7 words on the leather.
[יהוה] חפץ למען צדק׳ו [יגדיל] [תורה] [ויאדיר]
2 words on the leather — 1 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 42:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
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
N-fs — Noun common · feminine singular absoluteHNcfsa
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
אָדַר (adar) is a Hebrew verb meaning to be great or glorious, often used in a poetic context. It conveys ideas of width, nobility, and majesty, with forms indicating both a state of being and the act of making something glorious. The entries suggest a range of meanings related to greatness and magnificence.
[אָדַר] vb. (poet.) wide, great, (thence) high, noble
Niph. Pt. majestic, glorious
Hiph. make glorious the teaching
base
H142 אָדַר (poet.) wide, great, (thence) high, noble . Pt. majestic, glorious
. make glorious the teaching
142 'adar aw-dar'
a primitive root; to expand, i.e. be great or (figuratively)
magnificent:--(become) glorious, honourable.
אָדַר (a.dar) — be glorious.
1) to be great, be majestic, wide, noble (poetic)
1a) (Niphal) majestic, glorious (participle)
1b) (Hiphil) make glorious
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil third person masculine singularHC/Vhu3ms
glo'-ri-us: The adjective "glorious" is used in the majority of cases as the translation of one of the nouns which are fully discussed in the article GLORY, and the general meaning is the same, for the glorious objects or persons have the quality which is described by the word "glory," that is, they are honorable, dignified, powerful, distinguished, splendid, beautiful or radiant. It is worthy of note that in many passages in the New Testament where the King James Version has "glorious," the Revised Version (British and American) has the noun "glory." So among others in Ro 8:21, the King James Version has "glorious liberty," the Revised Version (British and American) "liberty of the glory of the sons of God." The obsolete use of the word glorious in the sense of "boastful," "vain-glorious," "eager for glory," as it is used in…