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 Yisra’el.
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 Yisra’elite community.
Yet the original "instruction"
was only "The Ten Words".
It was the only part the Children of Yisra’el
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.
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