In the TWOT article on the Hebrew word h3925. לָמַד lāmaḏ, a verb meaning to teach, the authors tell readers that it is one of the twelve words translated as teaching in the תַּנָךְ/TaNaKh/Hebrew Scriptures. Perhaps having so many words gives an idea the importance of teaching in the Hebrew mind. Throughout this book, the point has been made that Scripture is a revelation of life, a written “teaching” to go with living instruction, teaching from the circumstances in life and from the Spirit that lives within us, speaking to us in a still, small voice.
The writer had so much more to say about teaching, about all the metaphors for teaching in Scripture, metaphors of planting and raining and feeding (Is 28:1-15; 1Co 3:1-3; He 5:12-6:8; 1P 2:1-3) and metaphors of our daily portions. (Ex 16:4) Our spiritual walk parallels our understanding of the teaching. It is indeed a circle, a cycle, with no obvious or “natural” exit. This teaching could go on, עוֹלָם ‘ôlâm, forever or to the horizon. [Ever notice that no matter how far you travel the horizon is always present?]
As has been much in the writer’s life since turning his life over to God, intellectually there was a quandary. The Father’s desire is ongoing communication, speaking with him about our steps in life, thus, once again a plea that he make the conclusion just what he wanted it to be, to tie things together. The answer was, as always, generosity beyond expectation. Now, to get it on paper, to do him justice. Only a few years ago, the writer was very involved in a very rewarding profession. But the time to set Scripture down and drive to work in the mornings became progressively more challenging. There was a “breakthrough time,” when one of the writer’s daughters invited him to a fall festival [Sukkot, the Feast of Tabernacles/Booths], the writer met the school’s headmaster, two weeks later attended a weeklong session of classes, and shortly thereafter gave seven months’ notice of impending retirement [required six months]. That small voice overrides logic. As Abram (Gn 12:1) was told to go from his country “to the land that I will show you,” and he went into unknown territory, the life of this writer was turned topsy-turvy. There have been many challenges since, but as a favorite niece says, “first-world challenges,” mostly challenges of the soul. There is no preset destination on this writer’s horizon. He awaits the Father’s word. However, it has been such an interesting journey. And the Father shared some of the highlights of these four school years that came together into the formation of this writing.
Nothing he does is without a plan. He is orderly. All is connected. For example, as the writer got the response about teaching [please let the reader understand, this is, for this writer, always like Yeshua’s healing of the man born blind. (John 9 – remember always think multilevel with John, especially סוד sōd) Yeshua did what looked disgusting or at best questionable (Mk 9:26; Not in Mt 17 or Lk 9) and had the man participate, having to go and wash himself (Siloam meaning sent); as with Abram, there is always a test of faith], it was a very “small” voice or hint.
It was to look at the teaching words, and once on that journey, as Eliyahu with Elisha walking toward the Jordan, as one obeys, there is more. And then more. And then more. The message to all seven assemblies in Revelation 2 and 3 is the same; they are all different, all with strengths and all but one with weaknesses. Even the one in which no weakness is pointed out [even in thinking we have no weakness may be the greatest weakness of all, pride], the same message: to him who overcomes… whatever our particular trials, we are to overcome, not turn away. There was yet much of the tedious research work of looking up each verb form, each passage and its context, to try to get what it was that he wanted. What we’ve talked about together, “riddles.” We must listen to that small voice, we must respond to that small voice by “action,” we must persist in that action even when in the middle it does not appear fruitful [a lesson this writer learned from the kids at the hospital as well]; great rewards follow. That message is replete in Scripture.
A few highlights, then will tie together some threads that have been exposed. As always, a little background is helpful. Definitions in several dictionaries of many words meaning “teaching” were brought up and “pondered over.” A “nudge,” perhaps led in the direction of one word, though several looked promising. That “nudge,” that still, small voice, must be followed in order to receive the gift. The man blind at birth would have remained blind had he simply sat and let mud dry to cakes and then dust. So the chosen word was h3384. יָרָה yârâ or yārāh. It has been mentioned in this writing but not often.
Remember the mindset of concrete examples. Some of the other words meaning teaching give the sense of chastising or using an oxgoad to prod or a shepherd’s staff to pull one along, or engraving something, really drilling it in. The idea in יָרָה is something that is very directed, very targeted. Other meanings for יָרָה are to cast, to shoot, to hurl, to throw, to point. It is an archery term, as one would shoot an arrow. Five times in the KJV it is even translated as “archer.” The verb יָרָה yârâ or yārāh is the root word for h8451. תּוֹרָה tôrâ; or תּרָֹה torah. Thus, תּוֹרָה tôrâ is “targeted teaching,” that is, it is teaching focused on life. Oftentimes our brothers Yehuda speak of the entire תַּנָךְ/TaNaKh as תּוֹרָה/Torah, the teaching, which is perfectly accurate. Throughout the book, the writer has attempted to steer the reader away from the use of the word “law” for תּוֹרָה toward “teaching,” for a number of reasons, but one of the most important is the confusing way the Greek and English use “law” especially in Paul’s writings. [It can mean the written Torah as we have discussed; it can mean the oral Torah of the Jewish faith; it can mean legalism; it can mean laws of nations or states, civil rights, etc.; it can mean “natural law;” and it can mean a norm or standard of judgment. It is easy to confuse these, especially in Paul’s writing. (see 2P 3:16) It is not clear that Paul ever calls the oral Torah “law,” both he and Yeshua do call it “tradition.” (Mt 15:1-9; Mk 7:1-13 [both referring to Is 29:12-16]; Ga 1:13-17; Col 2:8-23) But all of these other uses, are difficult to discern in Paul’s writing, especially in the book of Romans.]
We all have some basic assumptions [assumptive reasoning, which you have been asked to set aside for this reading] about that usage in GS. In general, we tend to see our rebellious side come out when we hear “law,” feeling as if someone wants to control our “freedom.” (recall, Mr. Rebellion speaking here, having rebelled much of my life) Look back, mentally, over what has been covered in the teaching from Scripture that the writer has tried to pass along. First is that Creation was a bringing to order of chaos. Second was that the “order” of Creation works in certain ways, just as gravity or pushing on objects work [launching rockets]. Third is that this order applies on a spiritual level as well as the physical. Next, recall that everything is interrelated; so-called chaos, we have discovered, only appears chaotic. Even in chaos, he created order. Order is everywhere. A butterfly on the other side of the earth flapping its wings affects us. The ripples of the stone-throw.
תּוֹרָה is a teaching to you and to all about how that system works. It is a focused discussion, based on people’s life events, demonstrating consequences that may have repercussions for many generations, based upon choices people make. It is an revealing of the nature of life. It was never intended to define doctrine or define “religions.” It is for individuals, that they know how to live, in relation to God and in relation to one another. There is much about nations, but nations are made up of individuals.* It is an explanation of how Creation works. Science will never be able to “prove” otherwise. Theories may be around for a time, like flat earth or spontaneous generation, but will not persist over time. Truth is what persists. Never, never would Yeshua or Paul say that the underlying structure of the universe no longer applies. That is simply a misunderstanding.
However, we did learn that the Creator is very loving and merciful. And we know that he is involved everyday in his Creation. And, for his people, he softens the impact of those inevitable consequences. He runs after his children. (Lk 15:20) He desires that none should perish. (Ek 18:23, 18:32) And he has taken many steps to accomplish that. Hopefully the reader has learned these points in the process of learning ways to discover for yourself. The word for sin that is most prevalent, the one we first meet in the Cain and Abel passage (Gn 4:7) is h2403. חַטָּאָה ḥaṭâ’â, sin. “Interesting” that it also “happens to be” an archery term. It means “missing the mark.” If there is a target laid out by teaching, instruction, as to how a person and those around her/him might avoid negative repercussions, and the goal is to “stay on target,” חַטָּאָה ḥaṭâ’â means not doing so. Hopefully the reader follows this metaphor.
What did Yeshua mean when he debated Satan in the wilderness, countering each of the evil proposals/temptations with, “It is written?” (Mt 4; Lk 4) No doubt Yeshua was very tired of the trials he was facing and would have desired to end them. But he reminded himself of what was written in the teaching about what the repercussions would be (and there has been extensive discussion about the importance in reviewing context to get the meaning of what he meant when he quoted a short verse).
Back to h3384. יָרָה yârâ. ESD shows that יָרָה occurs in three different verbal forms, or stems:
- (Qal) – to throw, cast; to cast, lay, set; to shoot arrows; to throw water, rain
- (Niphal) – to be shot
- (Hiphil) – to throw, cast; to shoot; to point out, show; to direct, teach, instruct; to throw water, rain
No big Hebrew lesson here, but the Qal is simple action in the active voice, e.g. “I shot;” Niphal is simple action in the passive voice, e.g. “I was shot.” Hiphil is the “causative stem” in the active voice. This means that the action caused something else. Just as we have spoken of h8085. שָׁמַע šâma‘ a number of times, that there is supposed to be an action, obeying, based upon the “hearing,” so here the intent of the Hiphil h3384. יָרָה yârâ is that there will be some resulting action.** More than half of the occurrences of יָרָה mean teach or one who teaches. All of the occurrences translated as teaching are in the Hiphil, or causative stem. The Father anticipates some action resulting from the teaching. As Yeshua “taught” regarding the man blind at birth that his blindness was in order that the works of God might be displayed, (John 9:3) action was expected; results followed; hopefully disciples present then and today have learned and respond accordingly. As the writer brought up each יָרָה verse the delightful and unexpected results were that this יָרָה seemed to be serving as a “Keyword” for so many things this writer has learned during this school journey, many things that have been shared earlier in this writing. Delightful is exactly the word to describe the day spent on these occurrences, as each of the connections was a witness, another thread in the tapestry, truly a teaching for this writer. Laban does יָרָה in stacking his stones at Galeed. (Gn 31:51; first use)
• Exodus 35:34-35 NKJV – of Bezalel [in the shadow of God] 34 “And He has put in his heart the ability to •teach (h3384. יָרָה yârâ), in him and Aholiab [Father’s tent] the son of Ahisamach, of the tribe of Dan. 35 He has filled them with skill to do all manner of work of the engraver and the designer and the •{tapestry maker} (h7551. רָקַם râqam), in blue, purple, and scarlet thread, and fine linen, and of the weaver—those who do every work and those who design artistic works.
These two verses tie together the thoughts of teaching and the tapestry and threads. The tapestry has obviously been one of the major themes here. Of the nine occurrences of this word, h7551. רָקַם râqam, all but one occur in Exodus, around the making of the Tabernacle [our Father’s tent] or Aaron’s sash except one which is in Psalm 139, quoted in the last Post. That Psalm “happened to be” the passage the writer chose for a “practice exegesis” two years earlier. Very curious, h7551. רָקַם râqam appearing in verse 15 as “intricately woven;” in verse 13, our being “knitted together” is the verb h5526. סָכַךְ sâḵaḵ that the derivation of “silent is the sackcloth weaver” [Damascus] came from. (H5526. I. סָכַךְ sāḵaḵ < H7753. שׂוּךְ śûḵ ) The other word combined in forming Damascus is thought to be h1826. דָּמַם ḏâmam, from which comes h1827. דְּמָמָה ḏemâmâ, part of the “still, small voice” phrase, or the “crushing silence” when we hear God. (1K 19:12) And of course our discussion about Damascus was a “humbling” experience. Another of the h3384. יָרָה yârâ passages, relating to “humble” is:
• Psalm 25:8-12 ESV 8 Good and upright is YHWH; Therefore He •teaches (h3384. יָרָה yârâ) sinners in the way. 9 The humble He guides (h1869. דָּרַךְ ḏâraḵ) in justice, And the humble He teaches (h3925. לָמַד lâmaḏ) His way (h1870. דֶּרֶךְ ḏereḵ). 10 All the paths of YHWH are mercy and truth, To such as keep His covenant and His testimonies. 11 For Your name’s sake, O YHWH, Pardon my iniquity, for it is great. 12 Who is the man that fears YHWH? Him shall He •teach (h3384. יָרָה yârâ) in the way He chooses.
Which includes not only h3384. יָרָה yârâ but h3925. לָמַד lâmaḏ, the “teach” word beginning this chapter, and two very important words having to do with this topic, “way” (h1870. דֶּרֶךְ ḏereḵ, and guides (h1869. דָּרַךְ ḏâraḵ [root for דֶּרֶךְ ḏereḵ]). In the discussion on rain h1653. גֶּשֶׁם g̱ešem and its relation to teaching and Eliyahu, it was briefly noted the area in Egypt where the Israelites lived, Goshen, is from the same root as גשם . Again, none of these “witnesses” were pre-planned, nor has there been a going back and adding. A very dear friend of the writer has a saying, “There are no coincidences, only ‘God-incidences.’” This writer has adopted that saying and that belief. This NKJV translation of “point out” can easily be seen as “teach.” Note it is preceded and followed by לְפָנָ֖יו – huge discussion on that word – and, the mention of Judah as being a very important piece of the reconciliation of Joseph and his brothers, bringing back together the tribes of Israel.
• Genesis 46:28 BHS וְאֶת־יְהוּדָ֞ה שָׁלַ֤ח •לְפָנָיו֙ אֶל־יוֹסֵ֔ף •לְהוֹר֥תֹ •לְפָנָ֖יו גּ֑שְֹׁנָהוַיָּב֖אֹוּ אַ֥רְצָה גּֽשֶֹׁן׃ 28
• Genesis 46:28-29 NKJV 28 Then he sent Judah before [ לְפָנָ֖יו ] him to Joseph, to •point out before [ לְפָנָ֖יו ] him (the way) to Goshen. And they came to the land of Goshen. 29 So Joseph made ready his chariot and went up to Goshen to meet his father Israel; and he presented himself to him, and fell on his neck and wept on his neck a good while.
Covered in the preliminary discussion before getting into the Eliyahu narrative was this passage in 1K 8, setting the stage for what was to occur. It is also repeated word-for-word, in 2 Chronicles 6:26-27.
• 1 Kings 8:35-36 NKJV 35 “When the heavens are shut up and there is no rain because they have sinned against You, when they pray toward this place and confess Your name, and turn from their sin because You afflict them, 36 then hear in heaven, and forgive the sin of Your servants, Your people Israel, that You may •teach (h3384. יָרָה yârâ) them the good way in which they should walk; and send rain on Your land which You have given to Your people as an inheritance.
In speaking of decisions being given to the priests, in the “Synthetic ” chapter, look at the following passage, and notice the words. Instructions, “Torah by mouth;” ‘direct’ and ‘give’ are יָרָה yârâ, “teach.” ‘Declare’ is “word by mouth.” And they all reflect one another.
• Deuteronomy 17:8-13 ESV 8 “If any case arises requiring decision between one kind of homicide and another, one kind of legal right and another, or one kind of assault and another, any case within your towns that is too difficult for you, then you shall arise and go up to the place that YHWH your God will choose. 9 And you shall come to the Levitical priests and to the judge who is in office in those days, and you shall consult them, and they shall declare to you the decision. 10 Then you shall do according to what they declare [h6310. פֶּה p̱e h1697. דָּבָר ḏâḇâr] to you from that place that YHWH will choose. And you shall be careful to do according to all that they •direct [h3384. יָרָה yârâ] you. 11 According to the instructions [h6310. פֶּה p̱ e h8451. תּוֹרָה tôrâ] that they •give [h3384. יָרָה yârâ] you, and according to the decision which they pronounce to you, you shall do. You shall not turn aside from the verdict that they declare to you, either to the right hand or to the left. 12 The man who acts presumptuously by not obeying the priest who stands to minister there before YHWH your God, or the judge, that man shall die. So you shall purge the evil from Israel. 13 And all the people shall hear and fear and not act presumptuously again. This point, that all is interrelated and is instruction for us in how to live should be sufficient; you get the point.
• • • A few words about our teaching, we as the people of God. We have spoken of intermediaries. God teaches us, by way of his Word and his Spirit. He also teaches us through other people. In turn, we are to be teachers. We are to demonstrate to the world his nature, his Name, by how we live. We are not to be “separate” for separateness’s sake, but separate in order to be witnesses, to be a light to the world. This was true in HS (Gn 12:1-3; Ex 14:4, 17-18; Dt 4:1-2, 5-8, 6:4-9; Josh 2:10-11, 4:23-24; 1K 8:53-61; IS 11:12, 43:1, 8-13, 20-21, 44:5, 8, 45:21-22, 49:1-7, 60:1-7; Mic 4:1-2) and GS (Mt 5:13; John 13:35, 15:27; 2Co 4:6) as well. Yeshua came as an intermediary, one that we could “see,” letting his light shine, in order to demonstrate the glory of God. (John 9:3 [1-41], 10:38, 11:14-15, 42, 14:9, 17:3, 23 and many more) That is our calling.
It is not to show that “my interpretation” of God’s Word is better than your interpretation. It is to live a life guided by the teaching of the Word, that the world may receive light, a witness to the One, true and everlasting God. (John 14:21, 15:10) To be separate from our brethren was not his intention; separate from the ones who do not know him was the intent, to demonstrate his love, his mercy, his kindness, his patience. (Ex 34:6-7) Is this not our calling? Remember the school’s headmaster’s sentinel verse, though here it will be quoted verbatim. It is quoted verbatim, first, because that is the message of this book, to look at what it really says. Secondly, it is to point out two critical points that the headmaster’s summary does not stress.
• Romans 15:7 NKJV 7 Therefore receive one another, just as Christ also received us, to the glory of God. First, leave out the intermediate phrase and say “receive one another to the glory of God.”
Who is this about? Is it about my doctrine or your doctrine? It is, always has been, and alway should be about the glory of God. We are to be witnesses, lights to the world, not for our glory, but for the glory of the One. And secondly, rather than trying to hide anything, the Greek word here is not “(Lord) κύριος kúrios,” but g5547. Χριστός Christos, Christ, the Messiah, the Anointed One. Whether you as the reader believe that he is the Anointed One or not is not the point that this writer is trying to make at this moment. The point is that this one that Paul is calling h4899. ָ משׁיחַ māšiyaḥ was totally Jewish. His parents were righteous Jews and followed Jewish teaching (see Matthew 1 and Luke 1 and 2). Yeshua kept Torah perfectly. He attended synagogue regularly; he kept the feasts; he followed the cycles; he quoted תַּנָךְ TaNaKh regularly, all of it. It was that by which he lived, God’s teaching about life. Whom did he receive? He received all who came to God, even some that had to be led to God. He loved even the enemy. How was the love demonstrated?: turning the other cheek; (Mt 5:39) judging oneself before the other; (Mt 7:1-5; Lk 6:41-42) in disagreements among brothers, working it out among themselves. (Mt 5:23-26)
• • • There are just a couple more points to be made. First, as noted much earlier in the book, always ask “Why?” Why was it worded this way? Why did something get inserted that was unexpected?*** There is a point; there is always a point, a purpose. So, why did God choose to have his revealing to us written in Hebrew? Could he not have chosen a much more precise language like Greek where for the most part there would be significantly less ambiguity (Paul and the “Law” notwithstanding)? The writer posits a theory to the reader. Can it be precisely SO THAT there can be multiple interpretations of words, verses, passages? Can it be so that Scripture can speak to you in your life, where you find yourself, AND it can speak to the writer where he finds himself? (very individualized, targeted – Isaiah 28:23-29)
Is it so designed so that an internal guide, the Spirit of God, can use the words of Scripture to apply precisely to your life situation? If that is true [let the reader decide], then cannot many other things be true? Cannot the unnamed rabbi’s interpretation of Eliyahu’s walk, speak to the rabbi “correctly,” if appropriate safeguards are used, and speak to James and this writer in a very different way, “correctly,” again if eisegesis is avoided?# Is it not OK to disagree, but still be brethren? Follow this train of thought, please. Israel demanded a king. (read 1 Samuel 8) God wasn’t really thrilled about the idea, thinking it premature, and gave them warnings, but he allowed them their free choice. It hurt Samuel’s feelings and it hurt God’s feelings. The people were given clear warnings. They decided. They got their king. Things did not turn out as they had pictured in their minds.##
Look at this passage on Samuel, perhaps one of the greatest leaders Israel ever had.### This is another of the h3384. יָרָה yârâ passages that came up in the search. See how Samuel, who was hurt, who was rejected, who had every right to say “I told you so!” responds. In spite of all, he persists, he overcomes, and will pray for and teach those who turned on him. Sounds a bit like Yeshua… one of many “types and shadows” in Scripture:
• 1 Samuel 12:22-24 22 For YHWH will not forsake His people, for His great name’s sake, because it has pleased YHWH to make you His people. 23 Moreover, as for me, far be it from me that I should sin against YHWH in ceasing to pray for you; but I will •teach (h3384. יָרָה yârâ) you the good and the right way. 24 Only fear YHWH, and serve Him in truth with all your heart; for consider what great things He has done for you.
Think of our world, and especially of our country currently; we are sorely divided. Many despised the former leadership. Many despise the present leadership. Remember the point made about following authority even when we don’t agree? Things rarely turn out as we have pictured them, either “worrying about tomorrow,” as Yeshua told us not to do, (Mt 6) or “idealising,” as Egypt did. God has things firmly in control. What we should do is what Samuel says, in verse 24, “Only fear YHWH, and serve Him in truth with all your heart; for consider what great things He has done for you.” And Solomon’s last words in Ecclesiastes:
• Ecclesiastes 12:13-14 ESV 13 The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. 14 For God will bring every deed into judgment, with every secret thing, whether good or evil.
Or, as one close to me once said, “Bloom where you are planted.” And this writer says something he learned from Scripture, “Love God and love neighbor.”
• Exodus 24:12 NKJV 12 Then YHWH said to Moses, “Come up to Me on the mountain and be there; and I will give you tablets of stone, and the law (h8451. תּוֹרָה tôrâ) and commandments (h4687. מִצְוָה miṣwâ) which I have written (h3789. כָּתַב ḵâṯaḇ), that you may •teach (h3384. יָרָה yârâ) them.”
God himself wrote these revelations in order that they may be taught. May we all take this to heart. Our teaching is by actions and by words. The תּוֹרָה teaches us behavior, actions. It does not teach us doctrine. “Love God and love neighbor.”
* See Jethro’s advice to Moshe in Exodus 18. It is about individuals, and building upon that, structure to allow dealing with groups of individuals [notice the “fifties” again].
** something, words or circumstances, are “thrown out” for the intention of our learning and responding
*** the dust at Carmel, or Chapter 38 of Genesis, Judah and Tamar, right in he middle of a long narrative on Joseph
# thus the book’s purpose to demonstrate appropriate methods for study
## the writer thinks this is what von Rad was saying about Egypt’s “idealising”
### the son of Elkanah and Hannah, that beautiful narrative shared here
© Mar 2018 logandspeck.com please cite if copying