Babylon 10
The world's best online dictionary

Download it's free

Definition of Pentateuch

Babylon English

Torah, first five books of the Old Testament (Genesis, Exodus, Leviticus, Numbers and Deuteronomy)
Pentateuch Definition from Language, Idioms & Slang Dictionaries & Glossaries
Webster's Revised Unabridged Dictionary (1913)
The first five books of the Old Testament, collectively; -- called also the Law of Moses, Book of the Law of Moses, etc.
Webster's Revised Unabridged Dictionary (1913), edited by Noah Porter. About
hEnglish - advanced version

penthouse \pent"house`\ (?), n. [a corruption of pentice.] a shed or roof sloping from the main wall or building, as over a door or window; a lean-to. also figuratively. "the penthouse of his eyes." w. scott.

WordNet 2.0

1. the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit
(synonym) Torah, Laws
(hypernym) sacred text, sacred writing, religious writing, religious text
(part-holonym) Tanakh, Tanach, Hebrew Scripture
(part-meronym) Genesis, Book of Genesis
Pentateuch Definition from Social Science Dictionaries & Glossaries
Bible Dream Dictionary
The canon of the Old Testament differs among the various branches of Christianity. They all recognise the books of the Hebrew Bible, while many traditions also include several deuterocanonical books. The Protestant Old Testament is almost identical with the Hebrew Bible with only minor differences in the arrangement and numbering of the books.

Outstanding episodes of dream interpretation in the Old Testament are the story of Joseph in Genesis and the book Daniel.

Pentateuch Definition from Religion & Spirituality Dictionaries & Glossaries
Easton's Bible Dictionary
the five-fold volume, consisting of the first five books of the Old Testament. This word does not occur in Scripture, nor is it certainly known when the roll was thus divided into five portions Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Probably that was done by the LXX. translators. Some modern critics speak of a Hexateuch, introducing the Book of Joshua as one of the group. But this book is of an entirely different character from the other books, and has a different author. It stands by itself as the first of a series of historical books beginning with the entrance of the Israelites into Canaan. (See JOSHUA.) The books composing the Pentateuch are properly but one book, the "Law of Moses," the "Book of the Law of Moses," the "Book of Moses," or, as the Jews designate it, the "Torah" or "Law." That in its present form it "proceeds from a single author is proved by its plan and aim, according to which its whole contents refer to the covenant concluded between Jehovah and his people, by the instrumentality of Moses, in such a way that everything before his time is perceived to be preparatory to this fact, and all the rest to be the development of it. Nevertheless, this unity has not been stamped upon it as a matter of necessity by the latest redactor: it has been there from the beginning, and is visible in the first plan and in the whole execution of the work.", Keil, Einl. i.d. A. T. A certain school of critics have set themselves to reconstruct the books of the Old Testament. By a process of "scientific study" they have discovered that the so-called historical books of the Old Testament are not history at all, but a miscellaneous collection of stories, the inventions of many different writers, patched together by a variety of editors! As regards the Pentateuch, they are not ashamed to attribute fraud, and even conspiracy, to its authors, who sought to find acceptance to their work which was composed partly in the age of Josiah, and partly in that of Ezra and Nehemiah, by giving it out to be the work of Moses! This is not the place to enter into the details of this controversy. We may say frankly, however, that we have no faith in this "higher criticism." It degrades the books of the Old Testament below the level of fallible human writings, and the arguments on which its speculations are built are altogether untenable. The evidences in favour of the Mosaic authorship of the Pentateuch are conclusive. We may thus state some of them briefly: (1.) These books profess to have been written by Moses in the name of God (Ex. 17:14; 24:3, 4, 7; 32:7-10, 30-34; 34:27; Lev. 26:46; 27:34; Deut. 31:9, 24, 25). (2.) This also is the uniform and persistent testimony of the Jews of all sects in all ages and countries (comp. Josh. 8:31, 32; 1 Kings 2:3; Jer. 7:22; Ezra 6:18; Neh. 8:1; Mal. 4:4; Matt. 22:24; Acts 15:21). (3.) Our Lord plainly taught the Mosaic authorship of these books (Matt. 5:17, 18; 19:8; 22:31, 32; 23:2; Mark 10:9; 12:26; Luke 16:31; 20:37; 24:26, 27, 44; John 3:14; 5:45, 46, 47; 6:32, 49; 7:19, 22). In the face of this fact, will any one venture to allege either that Christ was ignorant of the composition of the Bible, or that, knowing the true state of the case, he yet encouraged the people in the delusion they clung to? (4.) From the time of Joshua down to the time of Ezra there is, in the intermediate historical books, a constant reference to the Pentateuch as the "Book of the Law of Moses." This is a point of much importance, inasmuch as the critics deny that there is any such reference; and hence they deny the historical character of the Pentateuch. As regards the Passover, e.g., we find it frequently spoken of or alluded to in the historical books following the Pentateuch, showing that the "Law of Moses" was then certainly known. It was celebrated in the time of Joshua (Josh. 5:10, cf. 4:19), Hezekiah (2 Chr. 30), Josiah (2 Kings 23; 2 Chr. 35), and Zerubbabel (Ezra 6:19-22), and is referred to in such
On the return from the Exile, the Jews refused the Samaritans participation with them in the worship at Jerusalem, and the latter separated from all fellowship with them, and built a temple for themselves on Mount Gerizim. This temple was razed to the ground more than one hundred years B.C. Then a system of worship was instituted similar to that of the temple at Jerusalem. It was founded on the Law, copies of which had been multiplied in Israel as well as in Judah. Thus the Pentateuch was preserved among the Samaritans, although they never called it by this name, but always "the Law," which they read as one book. The division into five books, as we now have it, however, was adopted by the Samaritans, as it was by the Jews, in all their priests' copies of "the Law," for the sake of convenience. This was the only portion of the Old Testament which was accepted by the Samaritans as of divine authority. The form of the letters in the manuscript copies of the Samaritan Pentateuch is different from that of the Hebrew copies, and is probably the same as that which was in general use before the Captivity. There are other peculiarities in the writing which need not here be specified. There are important differences between the Hebrew and the Samaritan copies of the Pentateuch in the readings of many sentences. In about two thousand instances in which the Samaritan and the Jewish texts differ, the LXX. agrees with the former. The New Testament also, when quoting from the Old Testament, agrees as a rule with the Samaritan text, where that differs from the Jewish. Thus Ex. 12:40 in the Samaritan reads, "Now the sojourning of the children of Israel and of their fathers which they had dwelt in the land of Canaan and in Egypt was four hundred and thirty years" (comp. Gal. 3:17). It may be noted that the LXX. has the same reading of this text.
Hitchcock's Bible Names Dictionary
the five books of Moses
Hitchcock's Bible Names Dictionary (1869) , by Roswell D. Hitchcock. About
Pentateuch [from Greek pente five + teuchos books] A work in five books; the first five books of the Bible, containing stories of creation, of a flood, of the wanderings and settlement of the Hebrews, and the so-called Law of Moses. To these is sometimes added Joshua, sometimes also Judges and Ruth. Jewish belief in the authorship of Moses was adopted by the Christian Church, but internal evidence has now caused this to be rejected; and the form in which we have the present Pentateuch is usually attributed to Ezra, who reestablished the Jewish religion after the return of the Jews from the Babylonian captivity. If he did not write it, he certainly rewrote it. For Christians, the literal acceptance of this work as being divinely inspired has thrown a dark cloud over their faith.
The Pentateuch forms part of one of the world's sacred scriptures, being preceded by the Hindu, Mazdean, Egyptian, and Chaldean, counting only some of those well known to modern scholarship; so that we find the ancient teachings as they have reached us in a very confused and altered form. The Pentateuch is, exoterically, a collection of allegorical legends; but, in the light of the Zohar, the main book of the modern Jewish Qabbalah, the first four chapters at least of Genesis are a fragment of a highly philosophical page in archaic cosmogony. "Left in their symbolical disguise, they are a nursery tale, an ugly thorn in the side of science and logic, an evident effect of Karma. To have let them serve as a prologue to Christianity was a cruel revenge on the part of the Rabbis, who knew better what their Pentateuch meant" (SD 1:11).
to be continue "Pentateuch2 "
Glossary of religious terms
Pentateuch : See Torah