Lawgiver
Lawgiver
LAWGIVER.The word is found six times in the AV [Note: Authorized Version.] of the OT (Gen 49:10, Num 21:18, Deu 33:21, Psa 60:7; Psa 108:8, Isa 33:22). The Heb. mchqq, which it translates, is from a root meaning to cut or engrave, and hence to enact a law, afterwards to be engraved on the public archives. The Heb. word appears to have two meanings: (1) ruler; so in Deu 33:21, where RVm [Note: Revised Version margin.] gives ruler, and in Isa 33:22, where the parallelism shows the meaningJehovah is our judge, Jehovah is our lawgiver. (2) Rulers staff; so in Gen 49:10, where the word is parallel to sceptre, and in Psa 60:7; Psa 108:8, where the RV [Note: Revised Version.] renders it Judah is my sceptre.
In the NT the word lawgiver (Gr. nomothets) is found once only (Jam 4:12); there it is applied to God as the lawgiver and judge, who is regarded as the Supreme Source of all law. Other passages (Heb 7:11, Rom 9:4) where kindred Gr. words are used, have a reference to the law of Moses, or, to be more exact, the law of Israel.
T. A. Moxon.
Fuente: Hastings’ Dictionary of the Bible
Lawgiver
logiv-er (, mehokek; , nomothetes): There are two words, one Hebrew and one Greek, which are translated lawgiver. The former occurs 7 times in the Old Testament, and in the King James Version in every case except Jdg 5:14 is thus translated. In the Revised Version (British and American) it bears the translation lawgiver but twice (Deu 33:21; Isa 33:22), though in the other passages (Gen 49:10; Num 21:18; Jdg 5:14; Psa 60:7; Psa 108:8) this meaning is retained in the margin. The Greek word occurs in the New Testament but once (Jam 4:12), where it has a meaning that is almost the exact equivalent of the Hebrew word in Isa 33:22. In both passages God is declared to be the lawgiver, and in the New Testament passage is so called because He has the power to rule and judge, to save and destroy. Man is denied the authority to judge because he is not the lawgiver. God is the lawgiver, and therefore possesses the right to pronounce judgment (compare Isa, supra). The word, however, implies more than mere legislative function; it also connotes the idea of ruling. Isaiah makes this very plain, since he adds to the statement that God is our judge and lawgiver the further declaration that He is also king. This meaning adheres in the very history of the word. It is based upon the monarchical conception in which the legislative, judicial and administrative functions are all vested in one person. In James the two terms lawgiver and judge express the idea of God’s absolute sovereignty. The verb nomotheten occurs in Heb 7:11; Heb 8:6, but it does not extend beyond the meaning to enact laws.
The Hebrew word is restricted to poetic passages, and except in Isa 33:22 is applied to a tribal or kingly ruler. Moses is pre-eminently the lawgiver in Jewish and Christian circles, but it should be noted that in the Scriptures of neither is he given this title. The primary meaning of the verb from which mehokek is derived is to cut, to carve, and a derived meaning is to ordain. The meaning of the participle mehokek is based upon this last. It means (1) the symbol which expresses the lawmaker’s authority, that is, the commander’s staff; and (2) the person who possesses the authority (Deu 33:21). It has the first of these meanings in Num 21:18; Psa 60:7; Psa 108:8, and probably in Gen 49:10, though here it may have the second meaning. The parallelism, however, seems to require an impersonal object to correspond to scepter, and so the reading of the text (The Revised Version) is to be preferred to that of the margin (Skinner, at the place). In Deu 33:21; Jdg 5:14; Isa 33:22, it means the person who wielded the symbol of authority, that is the prescriber of laws. In a primitive community this would be a military commander. In Gen 49:10 the ruler’s staff is the symbol of kingly authority (Driver), and this verse consequently implies the supremacy of Judah which came in with the Davidic kingdom. This word contains no reference to the Messiah. In Num 21:18 there is an allusion to the custom of formally and symbolically opening fountains under the superintendence and at the instruction of the leader of the tribe. Such a custom seems to have been in vogue till comparatively modern times. Gray cites Budde in the New World for March, 1895, and Muir’s Mohamet and Islam, 343 f. In Jdg 5:14 the word means military commander, as the context shows. This is the meaning also in Deu 33:21, where it is affirmed that Gad obtained a position worthy of its warlike character. Targum, Vulgate, Peshitta, and some moderns have seen here a reference to the grave of Moses, but Nebo was in Reuben and not in Gad.
Fuente: International Standard Bible Encyclopedia
Lawgiver
This in the first place refers to God; but in human affairs He is pleased to delegate His authority to the rulers, and Judah is twice mentioned as God’s lawgiver. Gen 49:10; Num 21:18; Deu 33:21; Psa 60:7; Psa 108:8; Isa 33:22; Jam 4:12.
Fuente: Concise Bible Dictionary
LAWGIVER
(1) God as
Isa 33:22; Isa 51:4; Jam 4:12
–SEE Decalogue, DECALOGUE, THE
(2) Moses as
Exo 34:32; Deu 4:44; Deu 33:4; Joh 1:17; Joh 7:19; Act 7:38
Fuente: Thompson Chain-Reference Bible
Lawgiver
“a lawgiver” (see LAW, A, No. 2, and B. No. 1), occurs in Jam 4:12, of God, as the sole “Lawgiver;” therefore, to criticize the Law is to presume to take His place, with the presumption of enacting a better law.