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Word Study אות
Word Study אות
they have gathered will be an in their midst. The Hebrew noun , often glossed
or translated sign, occurs about 80 times in the Tanakh.1 Its most basic sense,
which seems to be common to all of its occurrences, is the idea of that which aids or
sees or experiences that points to a reality outside of itself. Given this definition we
can identify four essential components that govern the semantics of 1) the
thing signified. From this starting definition we are able to explore the words
In this analysis we will use the semantics of the fourth component as our
organizational principle. The other components will only be discussed as they relate
to the fourth. With this focus as a guide, we are able to organize the uses into three
distinct categories according to time reference past, present, and future. In other
words, whether the reality that the points to is something that has occurred, is
1
Concordance
work
was
done
in
the
Westminster
Lennigrad
Codex,
searched
on
www.biblearc.com
2
It
must
be
admitted
that
the
scheme
presented
in
this
word
study
is
artificial
and
there
are
many
other
ways
that
could
be
analyzed.
I
have
chosen
this
particular
methodology
because
it
provides
a
simplified
and
organized
way
to
present
the
data
in
the
given
short
space.
A
fuller
analysis
would
address
and
variously
categorize
each
usage
of
according
to
all
four
of
the
essential
components
that
I
listed
above.
For
instance
an
analysis
focusing
on
the
third
component
would
take
interest
in
the
following,
In
the
Tanakh
an
is
often
something
that
already
exists
and
is
then
designated
an
.
In
other
instances
the
is
something
that
newly
arises
for
the
sole
function
of
being
an
.
Quite
often
the
is
an
action
or
complex
series
of
events
and
not
simply
an
item.
Never
does
refer
a
written
notice
that
is
posted
in
the
way
that
the
English
word
sign
does.
In
only
one
possible
instance
is
used
to
refer
to
actual
verbal
content
(Job
21:29).
1
In
the
Tanakh
is
a
comparatively
general
term.
No
one
synonym
shares
a
similarly wide semantic range. However many of these more specialized nouns help
depending on its time referent. We will note some of the aforementioned synonyms
throughout the course of this presentation as we move from the more commonly
observer. The present is also the time reference that also contains the most varied
meanings of .
unseen (Gen 9:12ff, 17:11, Ex. 31:13ff; Is 19:20; Ezk. 20:12ff). In this usage cognitive
awareness is aided by the . Among the instances cited are examples of when
visible token of the covenant. The covenant is something presently in effect when
creating the covenant or even of proving that the covenant is real, so much as it is
paralleled with the more specialized . The idea is that the testifies to the fact
3
Rather
than
moving
from
the
past
tense
category
to
the
future
tense
as
might
seem
to
be
2
that
YHWH
is
currently
their
God
and
thus
they
can
count
on
Him
to
act
as
a
deliverer.
Also falling under the present category are the usages that function as proof
of a reality (Ex. 310; Num. 14:11, Deut 11:3, Josh 24:17, Ps 65:9, Is 44:25). What
distinguishes the idea of proof from the visible expression usage described above is
question or outright denied and the serves to underscore its truthfulness. This
usage dominates the plague narratives. Moses is initially given three proofs for the
Israelites, confirming that YHWH is indeed with him. Later in the same narrative
the famous ten plagues serve as proofs directed at Pharaoh. In many of the proof
4:15, Ex. 12:13). Unlike the other present usages, a mark actually gives new
cognitive content. In these contexts the identifies and singles out a particular
observer. In Ex. 12:13 the blood is used to mark out which houses belong to the
4
At
this
point
it
seems
appropriate
to
mention
a
particularly
common
pairing
that
occurs
in
scripture
between
and
.
The
two
seem
to
form
a
particular
phrase
that
has
its
own
nuances.
Sometimes
they
fall
under
a
present
category
as
defined
in
this
paper
and
sometimes
they
fall
under
a
future
category.
In
such
pairings
and
are
almost
always
plural
and
always
refer
to
a
verbal
action
and
never
an
item.
One
possible
exception
is
Isaiah
8:18
which
refers
to
people
Isaiah
and
his
children.
But
here
it
is
still
likely
that
what
is
specifically
in
view
are
their
actions
and
behaviors
which
are
the
and
.
Quite
often
the
and
are
miraculous
in
nature.
and
also
frequently
have
an
observer
who
is
an
antagonist
in
some
way.
Even
in
contexts
where
Israel
is
the
observer
Israel
is
usually
being
scolded
for
not
heeding
the
and
or
Israel
is
secondary
to
a
primary
observer
who
is
an
outright
antagonist
(Egypt).
3
Next
we
consider
times
when
the
points
to
something
that
is
in
the
future
to the observer. (Josh 2:12, 2 Ki. 20:8ff, Is 7:11, Jer 44:29, Eze 4:3). We can further
distinguish usages within this category according to the nature of that future
functions as a guarantee (2 Kgs. 20:8, Is 38:7). The observer desires the future in
question and the gives assurance. Due to the nature of the subjective experience
to the observer. We can even further distinguish distinct usages within the warning
warns of something that is only possible and thus is meant to act as a deterrent
(Ezk. 14:8). In such cases the is quite the opposite of a guarantee, as the
observer is given time to avoid the negative future by means of the . In other
guaranteed to happen in which case we might call it a presage (Jer 44:29, Ezk 4:3).
Finally we observe that the often points to something that has occurred in
the observers past. (Ex 13:9, Num 17:3ff Deut 6:8). We might translate in these
cases with the word reminder. In some instances is specifically paralleled with
The idea is that the is something, often unusual, that draws attention to itself and
invites the question What are you for? This in turns invites the opportunity to
recall and reflect on the thing being signified. The itself can be arbitrarily or only
4
tangentially
related
to
the
thing
signified.
It
does
not
itself
give
new
cognitive
content but instead acts as the occasion for personal recall or even having someone
With this brief survey concluded we can now return to Josh 4:6. In order to
clearly define in this context we must ask the question, What is being signified?
In our context the thing signified is a complex event the crossing of the Jordan.
The stones that function as the are designated shortly after (or during) the
crossing and are meant to function in the future . It seems clear that the
would fall under our semantic past category of usage and be properly
aid cognitive awareness of the Jordan event. The same stones are also called a
(Josh 4:7). They act as the occasion for retelling the account. The point is that the
stones are meant to both invoke questions from future generations concerning their
purpose and serve as an opportunity to answer those questions. They point away
from themselves to something else that occurred in the past. They are a reminder of
Gods act of parting the Jordan. As an they point to that which the Jordan miracle
points. They also bear all the same theological weight for the observers. The is a
reminder of the revelation of God that occurred in His actions at the Jordan river.
5
Interestingly
enough
in
some
cases
it
is
arguable
that
does not have an external reality/
component 3 (Deut 6:8 and parallel uses) and thus there is no literal and it refers to the thing to be
remembered itself and not an external reality that points to it. We might call this a metaphorical .
5
Appendix
1