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Zuck, R. B. - Greek Words For Teach
Zuck, R. B. - Greek Words For Teach
Roy B. Zuck
of the Bible should be patterned after teaching
in the Bible. In other words, the principles of teaching
T
you follow and the techniques you use should be in accord
EACHING
with and not in conflict with those principles stated or illustrated in the Bible.
This is why a study of the Hebrew1 and Greek words for
"teach" and "learn" are basic to effective teaching. Several
educational principles are indicated by the following words in
the Greek New Testament translated by "teach," "learn," or
related words.
GNORIZO
159
This word, which means "to open," was the word used by
our Lord when He healed a deaf man's ears (Mark 7:34). In
a more figurative sense, this verb is used of the opening of
one's eyes, mind, and heart so the person may understand
spiritual truths. This stresses the divine element essential in
Bible teaching. Only Christ could open the eyes of the Emmaus
disciples so they would know that He was the One with them
(Luke 24:31). Only Christ could open the Scriptures to them
so they would appreciate them and know their meaning (Luke
24:32). Only Christ could open the minds of His disciples so
they could understand the Scriptures (Luke 24:45). Only God
could open the heart of Lydia, that is, "rouse in (her) the
faculty of understanding or the desire of learning."3
Every teacher of spiritual truth must recognize that
whereas he may apply the Word of God to others and seek to
help them apply it to their lives, only God Himself can make
the pupils' hearts open or receptive to the truth.
DIDASKO
This is the common verb for teach. It is interesting to observe that of the almost one hundred occurrences of this verb,
seventy-five are in the Gospels and Acts.
Almost without exception, didask refers to the teaching of
groups. For example Jesus taught the multitudes (Mark 2:13 ;
4:2), the people (Luke 5:2; John 8:2), and His disciples
(Matt. 5:2; Mark 9:31). The fact that He taught in the
synagogues (Matt. 4:23; Mark 1:21; Luke 4:15; John 6:29),
and in the temple (Matt. 21:23; Mark 14:29; John 7:14), and
in the villages (Mark 6:6), suggests that His teaching was
3 Joseph Henry Thayer, A Greek-English Lexicon of the New Testament,
p. 140.
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161
A didaskalos was one who publicly instructed others concerning the things of God. This word is used of Jesus (it corresponds to the Hebrew rabbi), of John the Baptist (Luke
3:12), of Jewish learned men (didaskaloi is rendered "doctors"
in Luke 2:46), of Paul (I Tim. 2:7; II Tim 1:11) of leaders in
the church, including Barnabas, Lucius, and Manaen (Acts
13:1), and of other gifted men in the body of Christ (I Cor.
12:28; Eph. 4:11).
Two other nouns, didach and didaskalia, seem similar in
meaning. They are both frequently translated by the word
"doctrine." Perhaps some distinction between the two can be
noted if didach is translated "doctrine" (suggesting what is
taught) and if didaskalia is translated "instruction" or "instructing" (suggesting the act of teaching).
Thus those who preach the Word are to "rebuke w i t h . . .
doctrine Ididach]" (II Tim. 4:2). What Christ taughtthe
content of His teaching did not originate with Himself. It
was the doctrine (didach) of God the Father, the One who
sent Him (John 6:16). Believers are to avoid those who cause
divisions "contrary to the doctrine (didach) which [they]
have learned" (Rom. 16:17, also see Acts 2:42 and Rom. 6:17).
If didaskalia is translated "instruction" (rather than "doctrine," as it is frequently rendered in the Authorized Version),
then it is more easily distinguished, from didach.* Thus believers are to "give attendance t o . . . instruction" (the art of
teaching; I Tim. 4:13), should "take heed . . . unto instruction" (I Tim. 4:16), and should not be "carried about by every
wind of instruction" (Eph. 4:14). Christians are expected to
speak of things pertaining to "wholesome (or pure) instruction" ("sound doctrine"; Titus 2:1).
EKT1THEMI
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From the verb katke we get the English word "catechism." Katkeo a compound of kata ("down") and hakeo
("to sound") literally means "to sound down on." From this
the derived meaning is "to inform" or "to instruct orally."
It is used seven times in the New Testament.
Luke wrote his Gospel so that Theophilus might know the
certainty of those things concerning which he had been informed orally or catechized (Luke 1:4). Apollos was catechized
or orally informed about the way of the Lord (Acts 18:25).6
The Jews had been orally informed by Paul (Acts 21:21, 24).
The Jews were taught orally out of the law (Rom. 2:18). Paul
preferred to speak five understandable words than ten thousand words in another language, so that he could then orally
teach others (I Cor. 14:19). God commands that the person
who has been orally informed about His Word should share
with him who orally teaches (Gal. 6:6).7
Teaching, then, involves the oral passing on of information
about the things of God. It is catechizing, informing by word
of mouth.
MATHETEO
IBS
BIBLIOTHECA
16U
SACRA
April, 1965
follower of that one and his teachings. Such are true disciples
of Christ those who know His teachings and are loyal
followers of Him.
MANTHANO
Sometimes manthan means "to learn in the sense of studying or in some way increasing one's knowledge." Other times
it means "to learn in the sense of practicing or experiencing
habitually." The former meaning is suggested in I Corinthians
14:31, "For ye may all prophesy one by one, that all may
learn." Our Lord knew various writings though He never
studied (manthan) them (John 7:15), for He in His omniscience knows all things. He told His disciples to learn a
parable (Matt. 24:32). Paul exhorted Timothy to "continue
. . . in the things which thou hast learned" (II Tim. 3:14), for
he had learned the Scriptures from Paul.
As for the second meaning of manthan, Arndt and Gingrich suggest that it is to "appropriate to oneself less through
instruction than through experience or practice."10 For example, Paul states that he had learned to be content regardless
of his circumstances (Phil. 1:11). Paul urges children to learn
to show piety at home "for that is good and acceptable before
God" (I Tim. 5:4). Believers are to learn to maintain good
works (Titus 3:14). Christ learned the ultimate in obedience
by the things which He suffered (Heb. 5:8).
It is interesting to note that this learning can take place
through following the example of others, as well as through
instruction by others (see I Cor. 4:6). Christ urges men to
"learn from (apo) me" (Matt. 11:29), that is, to learn His
teachings and also to learn from His example.
The ultimate in Christian learning is to "learn Christ"
(Eph. 4:20) not simply to learn about Him (though that is
certainly essential), but to go a step beyond that and to learn
Him. This is what Paul refers to in Philippians 3:10, "that
I may know him."
According to this verb manthan, learning is a matter of a
pupil acquiring knowledge of content through a teacher to the
extent that such knowledge is experienced in the life.
10
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KATAMANTHANO
The verb paideu is translated several times in the Authorized Version by the word "chastise." But as Trench points out,
this was not the original meaning of the word.12 "For the
Greek, paideia was simply 'education'."^ But many Greeks
felt, as Trench points out, "that effectual instruction for the
sinful children of men includes and implies chastening, o r . . .
'correction'."1*
It is clear from the cognate nouns pais, a child, and
paidion, a young child, that paideu pertains to children. The
noun paideia (translated "nurture" in Eph. 6:4 ; "instruction"
in II Tim. 3:16; and "chastening" in Heb. 12:5, 7,11) initially
meant "the whole training and education of children (which
relates to the cultivation of mind and morals) and employs for
this purpose now commands and admonitions, now reproof
and punishment."1*
In other words, paidem basically means "to bring up, train,
or educate." Moses was trained or educated "in all the culture
of the Egyptians" (Acts 7:22), and Paul was educated "according to the law of the fathers" (Acts 22:3).
The grace of God has "educational benefits." It teaches
(educates) us to the intent that (hina), denying ungodliness
and wordly lusts, we should live soberly, righteously, and
godly (Titus 2:11-12). And the Word of God is profitable for
"education ['instruction' in the A.V.] in righteousness" (II
Tim. 3:16). Fathers are to bring up their children "in the
"
Bruce, op. cit., I, 126.
12
Richard Chenevix Trench, Synonyms of the Old Testament, p. 111.
13 Ibid.
M Ibid.
15 Thayer, op. cit., p. 473.
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These Greek words give us several indications of the educational philosophy and practice of our Lord and of church
leaders. We would do well to heed and follow these principles.
Teaching is communicating facts from one person to another (or others). It includes the explaining of truths so that
they are clear and understandable by the pupils. This implies
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^ s
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