Difference between revisions of "Torah"
(Created page with "Torah <ref name="term_8848" /> <p> ''''' tō´ra ''''' . See Law In The Old Testament; Revelation . </p> ==References == <references> <ref name="term_8848"> [https://bibl...") |
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== Holman Bible Dictionary <ref name="term_44413" /> == | |||
<p> ''''' | <p> Old [[Testament]] Though universally translated “law” in the [[Kjv,]] <i> torah </i> also carries the sense of “teaching” or “instruction,” as reflected in more recent translations ( Job 22:22; Psalm 78:1; Proverbs 1:8; Proverbs 4:2; Proverbs 13:14; Isaiah 30:9 ). The meaning, <i> law </i> , is certainly present in the Old Testament. <i> [[Torah]] </i> , for example, is used in connection with terms for requirements, commands, and decrees ( Genesis 26:5; Exodus 18:16 ). The Torah was given to Moses ( Exodus 24:12 ) and commanded to be kept ( Exodus 16:28; Deuteronomy 17:19; Ezekiel 44:24 ). </p> <p> Within the Book of Deuteronomy, torah is used to represent the body of the Deuteronomic code ( Deuteronomy 4:8; Deuteronomy 30:10; Deuteronomy 32:46 ), that is, the essence of Israel's responsibilities under the covenant. Subsequent Old Testament writings continue to speak of Torah as “The Law” in this sense ( Isaiah 5:24; Jeremiah 32:23; Jeremiah 44:10; Daniel 9:11 ), often as “the book of the law,” the “law of Moses,” or a combination ( Joshua 1:8; Joshua 8:31-32 ,Joshua 8:31-32, 8:34; 2 Kings 14:6 ). The “book of the law” found in the [[Temple]] which fueled Josiah's reforms ( 2 Kings 22:8-13 ) is often regarded to be roughly equivalent to the Book of Deuteronomy. By the time of Ezra and Nehemiah “the book of the law of Moses” ( Nehemiah 8:1 ) included more material than the Deuterohynomic code. Ezra cited the “law which the Lord had commanded by Moses” concerning the feast of booths, which is prescribed in Leviticus ( Leviticus 23:33-43 ). Eventually the name Torah came to be applied to the entire Pentateuch, the five books traditionally ascribed to Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. In rabbinical Judaism, the scope of Torah is sometimes expanded to include all of the [[Scriptures]] or even the entirety of God's revelation. </p> <p> New Testament During New Testament times the limits on the Old Testament canon were being finalized. The [[Jews]] began to think of their Scriptures as consisting of three sections: the Torah (Law), the Prophets, and the Writings (compare Luke 24:44 ). The books of Moses were considered “law” despite the fact that a considerable amount of their material is not legalistic in nature. The Torah was unquestionably considered the most important division of the Scriptures. The Sadducees, in fact, accepted only the Torah as inspired Scripture. The same is true of the [[Samaritans]] who considered themselves God's true chosen people. </p> <p> In the New Testament period, Torah was more than merely a section of the Scriptures; it became central to Judaism. The will of God was seen as embodied in the observance of the law. [[Pious]] Jews, therefore, needed some elaboration on the commands contained in the Torah to determine more precisely their obligation, and the interpretation of various passages became the subject of much debate. The traditions of the [[Pharisees]] went far beyond the bounds of the law as spelled out in the Torah. These traditions became for them the oral Torah, considered given to Moses at Mount [[Sinai]] to accompany the written law. Jesus scathingly denounced the Pharisees' placing their tradition above the intent of the law ( Mark 7:8-13 ). Jesus never denied the authority of the Torah, but denounced the elevation of ritual concerns above “weightier matters of the law: justice and mercy and faith” ( Matthew 23:23 [[Nrsv).]] Some of the precepts of the law, according to Jesus, were provided because of humanity's nature and fall short of God's perfect will ( Matthew 5:33-37; Matthew 19:8-9 ). For true believers, Jesus demanded a commitment which went far beyond the supposed righteousness gained by keeping the law ( Luke 18:18-23 ). </p> <p> The apostle Paul preached justification by faith rather than by the keeping of the law. Thus, he had much to say about Torah. Torah, according to Paul, would lead to life if it were actually practiced ( Romans 10:5 ), but such practice is impossible ( Romans 3:20 ). The effect of the law has been to manifest a knowledge of sin and bring about its increase ( Romans 3:20; Romans 5:20; Romans 7:5 ,Romans 7:5, 7:7-11; 1 Corinthians 15:56 ). [[Mankind]] was thus consigned to sin and God's resulting wrath ( Romans 4:14; Galatians 3:22 ) which set the stage for the revelation of God's grace through Christ ( Romans 3:21-26; Galatians 3:22-25 ). For Paul, Torah epitomized the old covenant, with the law written on stone ( 2 Corinthians 3:7 ). In the superior new covenant, the law is in the Spirit ( 2 Corinthians 3:6 ), written on the hearts of believers (compare Jeremiah 31:33 ). [[Believers]] are not subject to the Torah ( Galatians 5:18 ), but by walking “in the Spirit” ( Romans 8:4; Galatians 5:16 ) they produce fruits which transcend ( Galatians 5:22-25 ) and fulfill the essence of the law ( Romans 13:8-10; Galatians 5:14; compare Matthew 22:37-40 ). See Law; [[Pentateuch]] . </p> <p> Daniel [[C.]] Browning, Jr. </p> | ||
== Hastings' Dictionary of the Bible <ref name="term_54579" /> == | |||
<p> <strong> [[Torah]] </strong> . See Law (in [[Ot),]] [[§§]] <strong> 2, 3. </strong> </p> | |||
== Webster's Dictionary <ref name="term_186215" /> == | |||
<p> (n.) Alt. of Tora </p> | |||
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_63691" /> == | |||
<p> (fully Masseketh Sepher Torah, חורה מסכת ספר ), or ''Treatise of the Law,'' is a Talmudic treatise containing enactments as to the manner in which, and the material on which, the law is to be written. The five chapters of which this treatise consist are full of information, especially the first and fourth; the former containing some notices concerning the Sept., the latter bearing on the sacred text. As to the Sept., see, under that head, Talmudic Notices concerning the Septuagint, in this Cyclop. The fourth chapter gives the passages in which the word אלהים denotes the [[Deity]] or has a different signification. These differences are also noticed in correct editions of the [[Hebrew]] text by the words קדש and חול, i.e. holy or profane, thus enabling the student at once. to discern whether אלהים should be translated ''God'' or ''gods, or judges, etc.'' This treatise has been edited, with six others, by Kirchheim (Frankfort-on-theMain, 1851), under the title ירושלמיות שבע מסכתות קטנות; also with the Latin title. ''Septenm Libri Talmudici Parvi Hierosolymitani quos nunc primum secundut us. Bibliotheca Clarissimi Carmolii edidit.'' etc. [[(B.]] [[P.)]] </p> | |||
==References == | ==References == | ||
<references> | <references> | ||
<ref name=" | |||
<ref name="term_44413"> [https://bibleportal.com/dictionary/holman-bible-dictionary/torah Torah from Holman Bible Dictionary]</ref> | |||
<ref name="term_54579"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/torah Torah from Hastings' Dictionary of the Bible]</ref> | |||
<ref name="term_186215"> [https://bibleportal.com/dictionary/webster-s-dictionary/torah Torah from Webster's Dictionary]</ref> | |||
<ref name="term_63691"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/torah Torah from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref> | |||
</references> | </references> | ||
Revision as of 22:49, 12 October 2021
Holman Bible Dictionary [1]
Old Testament Though universally translated “law” in the Kjv, torah also carries the sense of “teaching” or “instruction,” as reflected in more recent translations ( Job 22:22; Psalm 78:1; Proverbs 1:8; Proverbs 4:2; Proverbs 13:14; Isaiah 30:9 ). The meaning, law , is certainly present in the Old Testament. Torah , for example, is used in connection with terms for requirements, commands, and decrees ( Genesis 26:5; Exodus 18:16 ). The Torah was given to Moses ( Exodus 24:12 ) and commanded to be kept ( Exodus 16:28; Deuteronomy 17:19; Ezekiel 44:24 ).
Within the Book of Deuteronomy, torah is used to represent the body of the Deuteronomic code ( Deuteronomy 4:8; Deuteronomy 30:10; Deuteronomy 32:46 ), that is, the essence of Israel's responsibilities under the covenant. Subsequent Old Testament writings continue to speak of Torah as “The Law” in this sense ( Isaiah 5:24; Jeremiah 32:23; Jeremiah 44:10; Daniel 9:11 ), often as “the book of the law,” the “law of Moses,” or a combination ( Joshua 1:8; Joshua 8:31-32 ,Joshua 8:31-32, 8:34; 2 Kings 14:6 ). The “book of the law” found in the Temple which fueled Josiah's reforms ( 2 Kings 22:8-13 ) is often regarded to be roughly equivalent to the Book of Deuteronomy. By the time of Ezra and Nehemiah “the book of the law of Moses” ( Nehemiah 8:1 ) included more material than the Deuterohynomic code. Ezra cited the “law which the Lord had commanded by Moses” concerning the feast of booths, which is prescribed in Leviticus ( Leviticus 23:33-43 ). Eventually the name Torah came to be applied to the entire Pentateuch, the five books traditionally ascribed to Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. In rabbinical Judaism, the scope of Torah is sometimes expanded to include all of the Scriptures or even the entirety of God's revelation.
New Testament During New Testament times the limits on the Old Testament canon were being finalized. The Jews began to think of their Scriptures as consisting of three sections: the Torah (Law), the Prophets, and the Writings (compare Luke 24:44 ). The books of Moses were considered “law” despite the fact that a considerable amount of their material is not legalistic in nature. The Torah was unquestionably considered the most important division of the Scriptures. The Sadducees, in fact, accepted only the Torah as inspired Scripture. The same is true of the Samaritans who considered themselves God's true chosen people.
In the New Testament period, Torah was more than merely a section of the Scriptures; it became central to Judaism. The will of God was seen as embodied in the observance of the law. Pious Jews, therefore, needed some elaboration on the commands contained in the Torah to determine more precisely their obligation, and the interpretation of various passages became the subject of much debate. The traditions of the Pharisees went far beyond the bounds of the law as spelled out in the Torah. These traditions became for them the oral Torah, considered given to Moses at Mount Sinai to accompany the written law. Jesus scathingly denounced the Pharisees' placing their tradition above the intent of the law ( Mark 7:8-13 ). Jesus never denied the authority of the Torah, but denounced the elevation of ritual concerns above “weightier matters of the law: justice and mercy and faith” ( Matthew 23:23 Nrsv). Some of the precepts of the law, according to Jesus, were provided because of humanity's nature and fall short of God's perfect will ( Matthew 5:33-37; Matthew 19:8-9 ). For true believers, Jesus demanded a commitment which went far beyond the supposed righteousness gained by keeping the law ( Luke 18:18-23 ).
The apostle Paul preached justification by faith rather than by the keeping of the law. Thus, he had much to say about Torah. Torah, according to Paul, would lead to life if it were actually practiced ( Romans 10:5 ), but such practice is impossible ( Romans 3:20 ). The effect of the law has been to manifest a knowledge of sin and bring about its increase ( Romans 3:20; Romans 5:20; Romans 7:5 ,Romans 7:5, 7:7-11; 1 Corinthians 15:56 ). Mankind was thus consigned to sin and God's resulting wrath ( Romans 4:14; Galatians 3:22 ) which set the stage for the revelation of God's grace through Christ ( Romans 3:21-26; Galatians 3:22-25 ). For Paul, Torah epitomized the old covenant, with the law written on stone ( 2 Corinthians 3:7 ). In the superior new covenant, the law is in the Spirit ( 2 Corinthians 3:6 ), written on the hearts of believers (compare Jeremiah 31:33 ). Believers are not subject to the Torah ( Galatians 5:18 ), but by walking “in the Spirit” ( Romans 8:4; Galatians 5:16 ) they produce fruits which transcend ( Galatians 5:22-25 ) and fulfill the essence of the law ( Romans 13:8-10; Galatians 5:14; compare Matthew 22:37-40 ). See Law; Pentateuch .
Daniel C. Browning, Jr.
Hastings' Dictionary of the Bible [2]
Torah . See Law (in Ot), §§ 2, 3.
Webster's Dictionary [3]
(n.) Alt. of Tora
Cyclopedia of Biblical, Theological and Ecclesiastical Literature [4]
(fully Masseketh Sepher Torah, חורה מסכת ספר ), or Treatise of the Law, is a Talmudic treatise containing enactments as to the manner in which, and the material on which, the law is to be written. The five chapters of which this treatise consist are full of information, especially the first and fourth; the former containing some notices concerning the Sept., the latter bearing on the sacred text. As to the Sept., see, under that head, Talmudic Notices concerning the Septuagint, in this Cyclop. The fourth chapter gives the passages in which the word אלהים denotes the Deity or has a different signification. These differences are also noticed in correct editions of the Hebrew text by the words קדש and חול, i.e. holy or profane, thus enabling the student at once. to discern whether אלהים should be translated God or gods, or judges, etc. This treatise has been edited, with six others, by Kirchheim (Frankfort-on-theMain, 1851), under the title ירושלמיות שבע מסכתות קטנות; also with the Latin title. Septenm Libri Talmudici Parvi Hierosolymitani quos nunc primum secundut us. Bibliotheca Clarissimi Carmolii edidit. etc. (B. P.)
