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found in a form giving the causative sense, “to teach.” This word is first used in the
Hebrew Old Testament in Deut. 4:1: “… Hearken, O Israel, unto the statutes and unto the
judgments, which I teach you.…”
In Deut. 5:1
is used of learning God’s laws: “Hear, O Israel, the statutes and
judgments which I speak in your ears this day, that ye may learn them, and keep, and do
them.” A similar meaning occurs in Ps. 119:7. The word may be used of learning other
things: works of the heathen (Ps. 106:35); wisdom (Prov. 30:3); and war (Mic. 4:3).
About half the occurrences of
are found in the books of Deuteronomy and
Psalms, underlining the teaching emphasis found in these books. Judaism’s traditional
emphasis on teaching and thus preserving its faith clearly has its basis in the stress on
teaching the faith found in the Old Testament, specifically Deut. 6:4-9. Following the
Shema’, the “watchword of Judaism” that declares that Yahweh is One (Deut. 6:4), is the
“first great commandment” (Deut. 6:5; Mark 12:28-29). When Moses delivered the Law
to his people, he said, “… The Lord commanded me at that time to teach you statutes and
judgments …” (Deut. 4:14).
The later Jewish term
$
, “instruction,” is derived from this verb.
(
, 3384), throw, teach, shoot, point out.” Found in all periods of the
Hebrew language, this root is also found in ancient Ugaritic with the sense of “to shoot”;
modern Hebrew uses the word to express the firing of a gun.
'
occurs approximately
80 times in the Hebrew Old Testament.
The first use of this verb in the Old Testament is in Gen. 31:51: “… Behold this
pillar, which I have cast betwixt me and thee.” This basic meaning, “to throw or cast,” is
expressed in “casting” lots (Josh. 18:6) and by Pharaoh’s army “being cast” into the sea
(Exod. 15:4).
The idea of “to throw” is easily extended to mean the shooting of arrows (1 Sam.
20:36- 37). “To throw” seems to be further extended to mean “to point,” by which fingers
are thrown in a certain direction (Gen. 46:28; Prov. 6:13).
From this meaning it is only a short step to the concept of teaching as the “pointing
out” of fact and truth. Thus, Bezaleel was inspired by God “to teach” others his
craftsmanship (Exod. 35:34); the false prophets “teach” lies (Isa. 9:15); and the father
“taught” his son (Prov. 4:4). It was the responsibility of the priests to interpret and “to
teach” those things that had to do with ceremonial requirements and God’s judgments:
“They shall teach Jacob thy judgments, and Israel thy law …” (Deut. 33:10; cf. Deut.
17:10-11). Interestingly, priests at a later time were said “to teach” for hire, presumably
“to teach” what was wanted rather than true interpretation of God’s word (Mic. 3:11).
B. Noun.
(
, 8451), “direction; instruction; guideline.” From
is derived
,
one of the most important words in the Old Testament. Seen against the background of
the verb
, it becomes clear that
is much more than law or a set of rules.
is not restriction or hindrance, but instead the means whereby one can reach a goal or
ideal. In the truest sense,
was given to Israel to enable her to truly become and
remain God’s special people. One might say that in keeping
, Israel was kept.