Torah & Law

Torah in English Scriptures is invariably translated as "law".
Mentally and emotionally it's also treated as "law".
However, this makes a rigid concept out of a Hebrew term
that has far more meaning than "law
.

Law means, according to Webster's Dictionary,
"all the rules of conduct established and enforced by the authority,
legislation, or custom of a given community or other group."
There are other aspects given tat are related to this,
 but this is the primary understanding. 

The key concepts, which are well accepted,
are
rules and enforcement by the authority.
As such, "laws" are viewed as rigid and inflexible.
"Obedience" to them is required,
and enforced.
Everything centers around the idea of "
you must".

Freedom of choice is largely taken out of the equation
under the threat of the consequences for 
violating" a "law". 

Because of what tradition has taught us,
"law" has become our fundamental understanding of
torah.
"The Law" of Scripture,
often referred to as "The Law of Moses
,
is equated to
torah.
Obedience is mandated.
Punishment is certain when there is a violation.

Death was often the punishment for violation.
It was sersious business. 

There are very serious problems with this view of torah.

This is not how the
Hebrews viewed torah at its inception,
nor is it how it is viewed today.
The Hebrew text of the Scripture
does not speak of a "commandment”.
The literal translation of the text is "the ten words".
There is absolutely no reference to commandment in the text.
That's only inserted into our English texts
by improper "
translation" of what's there. 

Here's the meaning of the word dabar
from Strong's Concordance which is "translated" as commandments',
in this instance in the King James Bible text:
1697.
rDb;∂d dabar, daw-baw´; from 1696;
 a word; by implication, a matter (as spoken of) or thing; adverbially, a cause:
     — act, advice, affair, answer, x any such (thing), because of,
book, business, care, case, cause, certain rate, + chronicles,
     
commandment, x commune(-ication), + concern(-ing), + confer, counsel,
+ dearth, decree, deed, x disease, due, duty, effect,
+ eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, x ought, x parts, + pertaining,
+ please, portion, + power, promise, provision, purpose, question,
rate, reason, report, request, x (as hast) said, sake, saying, sentence,
+ sign, + so, some (uncleanness), somewhat to say, +
song, speech, x spoken, talk, task, + that,
x there done, thing (concerning), thought, + thus, tidings, what(-soever), +
herewith, which, word, work.

1696. rAb;∂d dabar, daw-bar´; a primitive root; perhaps properly,
 to arrange; but used figuratively (of words), to speak;
rarely (in a destructive sense) to subdue: 
 — answer, appoint, bid, command, commune, declare, destroy, give,
name, promise, pronounce, rehearse, say, speak,
be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, x well, x work.

NOTE: What occurs after the (:--)
are the words used in the King James Bible
to "translate" the Hebrew word.
They are not part of the definition of the term.

The multiplicity of "translated words" is unconscionable.
It dilutes any reasonably clear sense
of what the Hebrew word means. 

The definition plainly shows that the term means a word,
 
from a root meaning to arrange, to speak.
                                                                                                                                                                                                                                                                                                                            Since the early
Hebrew culture was founded on oral communication,
and not written communication,
these terms take on powerful significance.
This comes across very powerfully
when you see in the text itself
that
YAHWEH spoke the ten words
out loud to The Children of Yisrael.
They heard them!
They did not see them in writing.
The writing came after the initial encounter with The Living God. 

Words are not automatically laws.
They are, first and foremost, instruction, or direction - education.
 They are the instruments and means of learning of every kind.
By the use of words ideas are communicated to another.
Without words learning is significantly restricted.
Yet learning is the precise concept
that forms the foundation of torah.

Here's the definition:
H8451. h∂rwø;t  towrah, to-raw´; or h∂r;Ot  torah, to-raw´;
from 3384
a precept or statute,
especially the Decalogue or Pentateuch:

        — law. 
H3384. h∂rÎy  yarah, yaw-raw´; or (2 Chr. 26:15) a∂rÎy  yara, yaw-raw´; a primitive root;
properly, to flow as water (i.e. to rain);
transitively, to lay or throw (especially an arrow, i.e. to shoot);
figuratively,
to point out (as if by aiming the finger), to teach:
— (+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.

NOTE: Oral or written instruction, direction, or teaching
- a precept (principle).
The term, "statute", is an after-the-fact addition to the concept,
which attempts to reflect the written nature of torah
after it was put into written form.  

After the first five books were written
they became known as
The Torah
in the Yisraelite community.
Yet the original "instruction" was only "
The Ten Words".
It was the only part
the Children of Yisrael
heard for themselves from YAHWEH Himself.
And those "Ten Words" form the entire core
of what
s traditionally referred to as The Torah.
The details which came later
merely added to the fundamental instructions. 

Torah is instruction. Torah is direction.

It's also connected specifically to the concept of sin.
Sin is understood as missing the mark.
That concept comes from the root word for torah.
It carries the concept of aiming at a target, "the mark", but missing it.
You miss it because the arrow has gone off its correct and proper path.
Thus, missing the mark, sinning, is going off the path.
The path is "The Way of
YAHWEH."
It is His instructions, His
Torah

Those instructions, understood from this perspective,
are not a legalistic "demand" that must be obeyed.
Instead, they are instructions
given in order that one may understand
what
YAHWEH desires of His people.
There is no rigid requirement that one "must obey them".

As with every aspect of Scripture,
we are
invited to participate willingly in doing what He desires
-
 after He has instructed us concerning what He desires.
If you respect the "teacher" and His instruction
you
willingly follow the instruction.
You do as you are taught without any compulsion,
but instead with a "willing heart
.  

This is the foundational essence of every aspect of Scripture.
Nowhere is one forced to comply.
 

YAHWEH seeks those
who desire to do as He teaches them.
He longs to have a relationship with His created beings.
While there is no "demand" placed upon anyone,
there are consequences provided for those who agree to follow Him,
but then fail to do so.
This is due to the realization
that if you agree to follow His instructions
you enter into a contract with Him, a Covenant.
It then becomes binding upon both sides.
He will do His part
and we will do out part.
Any failures void the contract. 

Scripture is filled with illustrations
of how
YAHWEH views one's responses.
More than once He threatened to wipe
His Covenant people
off the face of the earth
when they refused to do as they had willingly agreed to do.

Indeed, this is where the "requirement" comes in.
If you enter into a contract with Him
you become obligated to live accordiingly
- by your own words and actions.
The obligation is not forced upon anyone.
It
s either accepted or rejected by each person
according to their personal choice.
Therefore, there is no "law"
other than the principle (precept)
of personal accountability for one's actions.
 

'Law', in general, is a problem for most people.
In fact, as time progresses,
fewer and fewer want to "follow the law",
whether it's man's laws or
YAHWEH's 'Law'.

Law is demanding.
It's rigid and inflexible.
It's restricting.
It requires obedience.
Each of these aspects mitigate against any "law"
being well-received by human beings.
We rebel against the very idea
of being told we must do something.

Just sit near an intersection with a stop sign or traffic lights
for 2-4 hours some day and watch how people deal
with the law of a traffic stop.
There's little respect for "the law". 

This is perhaps even more true in the 'religious realm'.
Many today are refusing
to even consider "The Law" of
YAHWEH seriously,
let alone seeking to follow it.
This is due in part to the absence of proper teaching
about what "The Law", Scripture, really is and its purpose. 

New Covenant "believers" ("Christians" or "Messianics")
want little or nothing to do with
The Old Covenant.
They see it as "Law", and only as "Law".
After all, for them, "Jesus" (not His real name)
got rid of "The Law of Moses."
Now we're under 'grace".

But do you understand, oh foolish human being,
that you've missed a major portion of Scripture
by taking this perspective?
You've thrown out the foundation
of your entire professed "faith" in a
Hebrew Messiah.

The view that The Old Covenant
has been "replaced" by The New Covenant is foolishness.
It does not agree with Scripture.
Some new things have happened, indeed.
But they have not removed the essential understandings
of "
The Ten Words". 

The Messiah stated during His earthly ministry
that He had come to fulfill The Torah (Law), not abolish it.
(He would most certainly have used the term Torah, not "Law".
See
Matt 5.17-18, Luke 24.44)
And the concept of fulfilling it
means completing our proper understanding
of what the teachings were
and how they were to be applied to our daily living
- among other things.
He also fulfilled many of its "prophecies".
Remember, He said, "I am The Way!" 

The concept of "law" is further confused
by the terminology that's used in our "translations" of Scripture.
In many instances they're not clear, or even proper.
In some cases they're not even correct.

Consider the terms commandment, statute, ordinance, charge.
What do they mean?
Have you ever attempted to look up their definitions?
The definition of one typically leads you right to the others.

Look these up in your dictionary:
            - command
            - watch/charge
            - statute
            - ordinance
Each of them refers to the following:
order, direction, rule, directive, decree, custom, etc. 

All of these are a form of instruction, teaching, or direction.
Scripturally speaking these all point in the same direction
- setting forth a way of life for you, a path to follow.
Once this is understood
you can discover what the focus of Scripture really is:
Teaching you how to live
in a manner that is pleasing to
YAHWEH. 

He's the One who created you,
gave you
life,
gave you every part of your body,
gave you everything that exists within this creation.
Every aspect of life is a gift!
Not one part of it, when properly understood,
is the result of what you've done or even can do.

          “I am the vine, you
are the branches.
          He who abides in Me, and I in him, bears much fruit.
          Indeed, without Me you can do nothing."  John 15:5

There are many things that could be cited
to support this understanding of Scripture and The Law, Torah.
All of them point in one direction
-
instruction in the Way of YAHWEH.
That instruction is accompanied by an "invitation".
There is no "forced compliance".
You must choose, of your own free will,
whether you will comply with
YAHWEH's desires
or whether you will not.
It's entirely up to you to decide

If it's a willing choice,
made on the basis of a solid,
well-grounded understanding of what's involved
you're promised many very special blessings.

But if it's an ill-informed decision,
or if you're doing these things because you must
- it is meaningless!
 ou're still "lost in your
sin"! Your so-called "faith", or "belief", is empty - hollow - worthless! 

Also, if you're still following your desires
instead of
YAHWEH's desires
 you have not placed your entire life under His authority.
You are not trusting Him!

The only way you'll ever participate in His promises
is through
surrender to His will
- your desires surrendered to His desires.
Once that happens you've begun to fulfil
 the entire purpose of
Torah.

You now have a better understanding of the relationship
between Torah and Law.
You can see why there needs to be a distinction
made between the two concepts
if you
re going to properly understand The Scriptures.
What follows is provided to enable you to confirm this for yourself.

Original Words For Your Review:

Listed below are some of the original language terms used in Scripture
that are connected to torah.
Both "word" and "law" are included under these terms.
You're encouraged to study these carefully
so you can discover the Truth about torah.
Yes, it takes a little personal effort to review these.
But the difficult part's been done for you.
You don't have to do the research
to find these terms and their meanings on your own.
That's already been done for you.
May you be blessed by what you learn as you review these things. 

H = Hebrew terms.
They're presented first
since everything concerning torah depends on these terms.
Following this list you'll find the connection
between the Hebrew terms and the Greek terms
used in The New Covenant. G = Greek terms. 

H1696. rAb;∂d dabar, daw-bar´; a primitive root;
perhaps properly,
to arrange;
but used figuratively (of
words), to speak;
rarely (in a destructive sense) to subdue:
     — answer, appoint, bid,
command, commune, declare, destroy,
give, name, promise, pronounce, rehearse,
say,
speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, x well, x work.

Note: This is the word that means "word" in "The Ten Words",
but is translated as "commandment" in many English texts.
You''ll note there is no reference to "commandment" in the definition,
only in the words used to "translate" the Hebrew term.
There are different Hebrew terms used specifically
for "command" or "commandment.

H2706. qOj choq, khoke; from 2710; an enactment;
hence, an appointment (of time, space, quantity, labor or usage):
— appointed, bound, commandment, convenient,
custom, decree(-d),
due, law, measure, x necessary, ordinance(-nary), portion, set time,
statute, task.

 H2710. qAqDj chaqaq, khaw-kak´; a primitive root;
properly, to hack, i.e. engrave (Judges 5:14, to be a scribe
( simply); by implication, to enact
(laws being cut in stone or metal tablets in primitive times)
or (gen.) prescribe:
 — appoint, decree, governor, grave, lawgiver, note, portray, print, set

H2708. h;∂qUj chuqqah, khook-kaw´; feminine of 2706,
and meaning substantially the same:
— appointed, custom, manner, ordinance, site, statute.
Note: A statute = written instruction/direction.

H4687. hDwVxIm mitsvah, mits-vaw´; from 6680; a command,
whether human or divine (collectively, the Law):     
— (which was) commanded(-ment), law, ordinance,
precept.

H6680. hDwDx tsavah, tsaw-vaw´; a primitive root;
(intensively)
to constitute, enjoin: [charge, command
— appoint, (for-)bid, (give a) charge, (give a, give in, send with)
command(-er, -ment), send a messenger, put, (set) in order.
Note: A command or precept - verbal instruction/direction.

H4931. t®rRm◊vIm mishmereth, mish-mer´-reth; fem. of 4929;
watch, i.e. the act (custody), or (concr.) the sentry, the post;
obj. preservation, or (concr.) safe; fig. observance,
i.e. (abstr.)
duty or (obj.) a usage or party:
— charge, keep, or to be kept, office, ordinance, safeguard, ward, watch.

H4929. rDm◊vIm mishmar, mish-mawr´; from 8104;
a guard (the man, the post or the prison);
a deposit (fig.); also (as observed) a usage (abstr.), or an example (concr.):
            —diligence, guard, office, prison, ward, watch.

8104. rAmÎv shamar, shaw-mar´; a primitive root;
properly, to hedge about (as with thorns),
i.e. guard; generally,
to protect, attend to, etc.:
— beward, be circumspect, take heed (to self),
 
keep(-er, self), mark, look  narrowly, observe, preserve, regard, reserve,
save (self), sure, (that lay) wait (for), watch(-man).

Note: Guard by keeping watch over something.
It is one's 'duty' or responsibility
for what's been placed in their keeping.
Typically, a verbal instruction/direction.
 - Often translated as charge,
this is not properly understood.
 

HEBREW-GREEK EQUIVALENTS

The following comparisons are based upon
the usage of the Greek terms in the Septuagint,
paralleled with The King James Bible and other Old Covenant texts.
As will be noted in looking at these,
there are overlaps in usage and "translation".
This is a source of confusion for many,
since it does not leave clear distinctions between terms.
These are listed in order of their Hebrew Strong's numbers. 

These are presented so you have something
by which to compare similar concepts in The New Covenant
with those found in The Old Covenant.
 

H1696 = G4929, G3056, G4487

H1696. rAb;∂d dabar, daw-bar´; a primitive root;
perhaps properly,
to arrange;
but used figuratively (of
words), to speak;
rarely (in a destructive sense) to subdue:
— answer, appoint, bid, command, commune, declare,
 destroy, give, name, promise, pronounce, rehearse,
say, speak,
be spokesman, subdue, talk, teach,
tell, think, use (entreaties), utter, x well, x work.

=          G3056. lo/goß logos, log´-os; from 3004; something said (including the thought); by implication, a
            topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a
            computation; specially, (with the article in John) the Divine Expression (i.e. Christ):
                    — account, cause,
communication, x concerning, doctrine, fame, x have to do, intent, matter, mouth, preaching,
                    question, reason, + reckon, remove,
say(-ing), shew, x speaker, speech, talk, thing, + none of these things move
                    me, tidings, treatise, utterance,
word, work.
                            3004. le÷gw lego, leg´-o; a primary verb; properly, to “lay” forth, i.e. (figuratively) relate (in words - usually of
                            systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech
                            respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random
                            harangue); by implication, to mean:
                                      — ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter. 

=         G4487. rJhvma rhema, hray´-mah; from 4483; an utterance (individually, collectively or specially),; by implication, a matter
           or topic (especially of narration, command or dispute); with a negative naught whatever:
                — + evil, + nothing, saying, word.
                          4483.
rJe÷w rheo, hreh´-o, for certain tenses of which a prolonged form  ejre÷w ereo, er-eh´-o is used; and both as
                          alternate for 2036 perhaps akin (or identical) with 4482 (through the idea of pouring forth); to utter, i.e. speak or
                          say: 
                                       — command, make, say, speak (of). Compare 3004. 

=          G4929. sunta¿ssw suntasso, soon-tas-so; from 4862 and 5021; to arrange jointly, i.e. (figuratively) to direct: 
                       — appoint. 

H2706 = G1345, G3545, G3551, G4367

H2706. qOj choq, khoke; from 2710; an enactment; hence, an appointment (of time, space, quantity, labor or usage):  
Written instructions.
            —appointed, bound, commandment, convenient, custom, decree(-d), due, law, measure, x     necessary, ordinance
            (-nary), portion, set time,
statute, task.
            2710. qAqDj chaqaq, khaw-kak´; a primitive root; properly, to hack, i.e. engrave (Judges 5:14, to be a scribe simply); by
            implication, to enact (laws being cut in stone or metal tablets in primitive times) or (gen.) prescribe: 
                      —appoint, decree, governor, grave, lawgiver, note, portray, print, set

=          G1345. dikai÷wma dikaioma, dik-ah´-yo-mah; from 1344; an equitable deed; by implication, a  statute or decision:
                       — judgment, justification, ordinance, righteousness. 

=          G3545. nomi÷mwß nomimos, nom-im´-oce; adverb from a derivative of 3551; legitimately (specially, agreeably to the
             rules of the lists): 
                       — lawfully.

=          G3551. no/moß nomos, nom´-os; from a primary ne÷mw nemo (to parcel out, especially food or grazing to animals); law
            (through the idea of prescriptive usage), genitive case (regulation), 
specially, (of Moses (including the volume); also of the
            Gospel), or figuratively (a principle): 
                      —
law.

=          G4367. prosta¿ssw prostasso, pros-tas´-so; from 4314 and 5021; to arrange towards, i.e. (figuratively) enjoin
                      — bid, command. 

H4687 = G1785

H4687. hDwVxIm  mitsvah, mits-vaw´; from 6680; a command, whether human or divine (collectively, the Law):
            —(which was) commanded(-ment), law, ordinance, precept. 

=          G1785. ejntolh/ entole, en-tol-ay´; from 1781; injunction, i.e. an authoritative prescription:
                     —
commandment, precept

H4931 = G1301, G4367

H4931. t®rRm◊vIm  mishmereth, mish-mer´-reth; fem. of 4929; watch, i.e. the act (custody), or (concr.) the sentry, the post; obj. preservation, or (concr.) safe; fig. observance, i.e. (abstr.) duty or (obj.) a usage or party:
            —charge, keep, or to be kept, office, ordinance, safeguard, ward, watch.
             H4929. rDm◊vIm  mishmar, mish-mawr´; from 8104; a guard (the man, the post or the prison); a deposit (fig.); also (as
            observed) a usage (abstr.), or an example (concr.):
                     —diligence, guard, office, prison, ward, watch.
                     8104. rAmÎv shamar, shaw-mar´; a primitive root; properly, to hedge about (as with thorns), i.e. guard; generally, to
                     protect
 attend to, etc.: 
                             —beward, be circumspect, take heed (to self), keep(-er, self), mark, look narrowly, observe, preserve, regard,
                            reserve, save (self), sure, (that lay) wait (for), watch(-man).

=          G1301. diathre÷w diatereo, dee-at-ay-reh´-o; from 1223 and 5083; to watch thoroughly, i.e. (positively and
            transitively) to observe strictly, or (negatively and reflexively) to avoid wholly: 
                          — keep.
=          G4367. prosta¿ssw prostasso, pros-tas´-so; from 4314 and 5021; to arrange towards, i.e. (figuratively) enjoin
                           — bid, command.           

H6310 = G4929

H6310. hÚRp  peh, peh; from 6284; the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with preposition) according to:
            —accord(-ing as, -ing to), after, appointment, assent, collar, command(-ment), x eat, edge, end, entry, + file, hole, x in,
            mind, mouth, part, portion, x (should) say(-ing), sentence, skirt, sound, speech, x spoken, talk, tenor, x to, + two-edged,
            wish, word.
=          G4929. sunta¿ssw suntasso, soon-tas-so; from 4862 and 5021; to arrange jointly, i.e. (figuratively) to direct:
                        — appoint. 

H6680 = G1781

H6680. hDwDx  tsavah, tsaw-vaw´; a primitive root; (intensively) to constitute, enjoin:
             —appoint, (for-)bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in  
             order. 

=          G1781. ejnte÷llomai  entellomai, en-tel´-lom-ahee; from 1722 and the base of 5056; to enjoin:
                      — (give)
charge, (give) command(-ments), injoin. 

H8451 = G3545, G3551

H8451. h∂rwø;t towrah, to-raw´; or h∂r;Ot torah, to-raw´; from 3384; a precept or statute, especially the Decalogue or Pentateuch:
             —
law.

=          G3545. nomi÷mwß  nomimos, nom-im´-oce; adverb from a derivative of 3551; legitimately (specially, agreeably to the
            rules of the lists): 
                       —
lawfully.

=          G3551. no/moß nomos, nom´-os; from a primary ne÷mw nemo (to parcel out, especially food or grazing to animals); law
            (
through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the
            Gospel), or
figuratively (a principle):
                        —
law.

You now have the tools
to more fully and properly understand what Scripture teaches.

This is often very different from what tradition teaches.
The
Truth is available to you.
But it’s
your responsibility to examine what you’re taught to see if it is indeed truth instead of some fabricated lie.


NOTE
 These pages are a "work in progress". They're updated fairly often as new information or insights are provided that require a change in what's presented. Please check back regularly to see what may have changed since your last visit. Scripture verses used on the site are from The Aleph-Tav BibleThey're not always presented on these pages in exactly the same format as they occur in the text due to space considerations but the text is the same. Download or print your own copy today.  
Personal use is free, but these are not to be used for any commercial purpose. Please contact the site owner if you have an interest in commercial usage.

 

May YAHWEH speak to your heart and bless you with understanding as you explore His Word.