StrongerBible

torah

תּוֹרָה

HebrewH8451law, instruction, ...

Appears 219 times · tap a cell to see the verses

Gen 26:5Exo 12:49Exo 13:9Exo 16:4Exo 16:28Exo 18:16Exo 18:20Exo 24:12Lev 6:9(2)Lev 6:14(7)Lev 6:25(18)Lev 7:1Lev 7:7Lev 7:11Lev 7:37Lev 11:46Lev 12:7Lev 13:59Lev 14:2Lev 14:32Lev 14:54Lev 14:57Lev 26:46Num 5:30Num 15:16Num 15:29Num 19:2Num 19:14Num 31:21Deu 1:5Deu 4:8Deu 4:44Deu 17:11Deu 17:18Deu 17:19Deu 33:4Deu 33:101Ki 2:32Ki 10:312Ki 17:342Ki 17:371Ch 16:402Ch 6:162Ch 15:32Ch 19:102Ch 23:182Ch 25:42Ch 30:162Ch 31:32Ch 31:4
Root family
Word studyResearch-gradetoh-RAHnoun

What torah means

authoritative instruction: binding teaching given by a recognized authority, and in time the whole body of God's teaching gathered into a written book

TranslatabilityPartialCertaintyStrong

At its heart this word means instruction that carries weight because of who gives it. The verb behind it pictures a hand stretched out to point the way, so the noun is the pointing itself: a directive you are meant to follow. Who does the pointing varies, and that variety is what spreads the word across so many settings. A priest hands down a ruling on what is clean or holy. A parent teaches a child how to live. A prophet delivers God's word to the people. Moses lays a whole covenant before Israel. Later the word names the written book that holds all of it.

These are not different words but one word stretching to cover a growing thing. The earliest uses are concrete and plural: many separate instructions on many separate matters. Over time, and decisively in Deuteronomy, the separate instructions are gathered into a single written document set before the whole nation, and the word shifts toward what English calls a law book. By the time of Ezra it can mean the five books of Moses read aloud to the assembly, and in the Psalms it becomes something a person loves and turns over in the mind day and night.

The one thread through all of it is authority joined to teaching. It is never bare information and never mere rules cut off from a teacher and a relationship. That is why flattening it into the modern idea of law, in the sense of legislation passed and enforced, loses what the word is really about. It is instruction you can trust because of its source, whether that source is a priest at the sanctuary, a mother at home, a prophet in the street, or the God of the covenant in a written book.

Nuances

1aa specific priestly ruling on a ritual matter: how to handle an offering, an impurity, or a holy thing
Lev 6:9(2)Lev 6:14(7)Lev 6:25(18)Lev 7:1Lev 7:7Lev 7:11Lev 7:37Lev 11:46Lev 12:7Lev 13:59Lev 14:2Lev 14:32
1bthe teaching a parent or wise person passes on to a child or pupil about how to live
Job 22:22Pro 1:8Pro 3:1Pro 4:2Pro 6:20Pro 6:23Pro 7:2Pro 13:14Pro 28:4 (2×)Pro 28:7Pro 28:9Pro 31:26
1cinstruction from God delivered through a prophet: his word to the people
Isa 1:10Isa 2:3Isa 8:16Isa 8:20Isa 30:9Isa 42:4Isa 42:21Isa 42:24Isa 51:4Isa 51:7Jer 18:18Mic 4:2
1dthe covenant instruction of Moses: the binding teaching set before Israel, written in a book, that orders the nation's whole life with God
Deu 1:5Deu 4:8Deu 4:44Deu 17:11Deu 17:18Deu 17:19Deu 27:3Deu 27:8Deu 27:26Deu 28:58Deu 28:61Deu 29:21
1ethe written Scripture of Moses as a whole: the book read to the assembly, what later becomes the Pentateuch
Jos 1:8Ezr 7:6Neh 8:1Neh 8:2Neh 8:3Neh 8:7Neh 8:8Neh 8:9Neh 8:13Neh 8:14Neh 8:18Neh 9:3
1fGod's instruction as the object of love, delight, and steady meditation
Psa 1:2 (2×)Psa 19:7Psa 37:31Psa 40:8(9)Psa 94:12Psa 119:1Psa 119:18Psa 119:34Psa 119:44Psa 119:70Psa 119:72Psa 119:77

What scholars say about torah

The standard lexicons (BDB, HALOT, DCH) and the major theological dictionaries agree that this word derives from the verb meaning to point out or teach and that its basic sense is authoritative instruction, with law being a contextual narrowing rather than the core. BDB heads the entry direction, instruction, law and treats law as a secondary development. In the theological dictionaries, Liedke (TLOT) and Garcia Lopez (TDOT) trace three original settings: priestly rulings (concrete, often binary clean or unclean decisions, as in Haggai 2:11 and Leviticus 6 to 7), prophetic instruction (Isaiah 1:10; 8:16), and parental or wisdom teaching (Proverbs 1:8; 3:1), with the shift toward comprehensive covenantal law located in Deuteronomy. Begrich's classic study of the priestly torah and Milgrom's Leviticus ground the priestly sense; Weinfeld, Levinson, and Otto on Deuteronomy treat that book as the hinge where the word becomes a written, Mosaic, comprehensive covenant document modeled in part on ancient treaty form; Blenkinsopp, Williamson, and Japhet on Ezra-Nehemiah and Chronicles trace the further consolidation into written Scripture. Levenson and Hossfeld-Zenger on the Torah-Psalms show that even after the Pentateuch was promulgated, the lived sense of the word remained capacious rather than reduced to the five books. On translation, Westerholm and Barr caution that the word's origin does not fix its meaning and that law is genuinely accurate in many places, while Schechter, Dodd, and von Rad rightly insist that law is too narrow for much of the corpus.

Where scholars disagree about torah

Whether law is a fair English translation of this word is a long-running scholarly debate. One side holds that law, inherited from the Greek rendering nomos and the Latin lex, narrows a much richer Hebrew idea: the word's core is authoritative teaching given by priests, parents, prophets, and God, and forcing law onto priestly rulings, parental wisdom, and prophetic preaching imports a cold, forensic sense the Hebrew does not carry. The other side answers that the word's origin in a verb for teaching does not fix its meaning, that in many covenant and ritual settings law is plainly the right word, and that the Greek nomos was itself broad enough to carry the Hebrew range, so the supposed distortion has been overstated. The current weight of scholarship treats both sides as partly right: law is too narrow for parts of the corpus and genuinely accurate for others, and the better picture is one word whose authoritative-instruction sense broadens, especially in Deuteronomy, toward a written covenantal law.

  • contestedLaw misrepresents the Hebrew; the core is authoritative instruction; Solomon Schechter, Some Aspects of Rabbinic Theology (1909); C. H. Dodd, The Bible and the Greeks (1935); Gerhard von Rad, Old Testament Theology (1957)
  • contestedMeaning is set by usage, not origin; law is accurate in many places and nomos was broad enough; James Barr, The Semantics of Biblical Language (1961); Stephen Westerholm, "Torah, nomos, and law: a question of 'meaning'," Studies in Religion 15 (1986)

The word's deep background is also debated. All the lexicons derive it from the verb meaning to point out or teach, pictured as a hand stretched out to show the way. Scholars have long noticed a close functional parallel with the Akkadian word têrtu, which likewise means instruction, command, and oracular decision and fits the priestly setting strikingly well. The earlier proposal that the two words are directly related as cognates is now rejected, because the Akkadian word comes from a different root; the parallel is treated as a shared world of priestly and oracular instruction rather than a borrowing. Proposed Egyptian and Ugaritic origins have been abandoned.

  • majorityA Hebrew formation from the verb to teach; the Akkadian têrtu is a functional parallel, not a source; HALOT, s.v. תּוֹרָה; F. García López, "תּוֹרָה," in TDOT
  • minorityAn earlier view directly linking the word to Akkadian têrtu as a cognate; Friedrich Delitzsch, Assyrisches Handwörterbuch (1896)
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB, s.v. תּוֹרָהlexicon
  • HALOT, s.v. תּוֹרָהlexicon
  • DCH (Clines), s.v. תּוֹרָהlexicon
  • G. Liedke, "תּוֹרָה," in TLOT (THAT)dictionary
  • F. García López, "תּוֹרָה," in TDOTdictionary
  • Joachim Begrich, "Die priesterliche Tora," in Werden und Wesen des Alten Testaments (BZAW 66, 1936)article
  • Jacob Milgrom, Leviticus (Anchor Bible, 1991–2001)commentary
  • Moshe Weinfeld, Deuteronomy and the Deuteronomic School (1972)monograph
  • Bernard M. Levinson, Deuteronomy and the Hermeneutics of Legal Innovation (1997)monograph
  • Michael V. Fox, Proverbs (Anchor Bible, 2000–2009)commentary
  • Jon D. Levenson, "The Sources of Torah: Psalm 119 and the Modes of Revelation in Second Temple Judaism," in Ancient Israelite Religion (Cross FS, 1987)article
  • Joseph Blenkinsopp, Ezra-Nehemiah (OTL, 1988)commentary
  • Stephen Westerholm, "Torah, nomos, and law: a question of 'meaning'," Studies in Religion 15 (1986)article
  • James Barr, The Semantics of Biblical Language (1961)monograph
  • Gary N. Knoppers and Bernard M. Levinson, eds., The Pentateuch as Torah (2007)monograph

All attested forms of תּוֹרָה

f s absolute

הַתּוֹרָה, תּוֹרָה, בַּתּוֹרָה, וְתוֹרָה, וְהַתּוֹרָה, וְכַתּוֹרָה, וּבַתּוֹרָה, לְתוֹרָה, לַתּוֹרָה

Lev 7:37, Lev 14:54, Num 5:30, Num 19:2, Num 19:14, Num 31:21, Deu 1:5, Deu 4:8

f s construct

תּוֹרַת, בְּתוֹרַת, וְתוֹרַת, כְּתוֹרַת

Exo 13:9, Lev 6:9, Lev 6:14, Lev 6:25, Lev 7:1, Lev 7:11, Lev 11:46, Lev 12:7

f s construct

תּוֹרָתֶךָ, תּוֹרָתְךָ, וְתוֹרָתְךָ, מִתּוֹרָתְךָ, וּבְתוֹרָתְךָ, וּמִתּוֹרָתְךָ, כְתוֹרָתֶךָ, מִתּוֹרָתֶךָ

Neh 9:29, Neh 9:34, Psa 119:34, Psa 119:53, Psa 119:55, Psa 119:97, Psa 119:126, Psa 119:136

f s construct

תּוֹרָתִי, בְּתוֹרָתִי, וְתוֹרָתִי

Psa 78:1, Psa 89:30, Pro 3:1, Pro 4:2, Isa 51:7, Jer 9:13, Jer 16:11, Jer 31:33

f p construct

תּוֹרֹתָיו, בְּתוֹרֹתָיו, וְתוֹרֹתָיו

Exo 18:16, Ezk 43:11, Ezk 44:5, Dan 9:10, Psa 105:45

f s construct

וּבְתוֹרָתוֹ, בְּתוֹרָתוֹ, וּלְתוֹרָתוֹ, תֹרָתוֹ

Psa 1:2, Psa 78:10, Isa 42:24, Isa 42:4, Jer 44:23

f p absolute

הַתּוֹרֹת, וְהַתּוֹרֹת, תוֹרֹת

Exo 18:20, Lev 26:46, Isa 24:5

f p construct

וְתוֹרֹתָי, תּוֹרֹתַי

Gen 26:5, Exo 16:28, Ezk 44:24

f p construct

וְתוֹרוֹת

Neh 9:13