~The Way of
Yahweh~
A common theme throughout the
Old Testament is "the way of Yahweh" - ... I have chosen him,
that he may command his children and his household after him to
guard the way of Yahweh by doing righteousness and justice
(Genesis 18:19).
The word "way" is the Hebrew word דרך (derekh, Strong's #1870) literally
meaning a road or path. Israel's journey on the path of Yahweh is
frequently addressed but often hidden behind the English
translations.
Pointing out the
road
From the root ירה (y.r.h) comes the verb ירה (yarah, Strong's #3384) meaning to cast or throw
as seen in Shemot 15:4 - Pharaoh's chariots and his host he
cast into the sea, and also in 1 Samuel 20:20 - And I
will shoot three arrows to the side of it. This same verb
can also be translated as "teach" in the sense of throwing the
finger, or pointing, in a particular direction the one who is being
taught is to walk - Teach me your way (Psalm 86:11).
This last verse could be translated literally as Point me in the
direction of your path.
Derived from the root ירה (y.r.h) is the noun תורה (torah, Strong's #8451), meaning "the direction
that is pointed out" or a "teaching" as in Proverbs 1:8 - Hear,
my son, your father's instruction, and reject not your mother's
teaching. This same word is used throughout the Old
Testament for the "teachings" of God our father - but his delight
is in the teachings of Yahweh, and on his teaching he
meditates day and night. (Psalm 1:2).
The Nomadic migration through the
wilderness
The Hebrew language is composed of a
series of roots. The most basic roots, parent roots, are formed by
combining two letters together. In some cases, parent roots sharing
a common letter are related in meaning such as in the roots צא, צו and
צי which are all related to the
nomadic migration. When a third letter is added to the parent root a
child root is formed and the definition of this child root is going
to be closely related to the parent.
The
migration The parent root צא (ts.a) represents the migration of the nomad from
one location to another. The child root יצא (y.ts.a) also has the definition of the
migration. The verb יצא (yatsa,
Strong's #3318), derived from this child root can be found in Exodus
20:2 - I am Yahweh your God, who migrated you out of the
land of Egypt, out of the house of bondage. This is the
beginning of Israel's migration from Egypt to the land he has
promised them.
The
directions The parent root צו (ts.w) represents the directions the nomad takes
on his migration. This same meaning is applied to the child root
צוה (ts.w.h) and its verbal form,
צוה (tsawah, Strong's #6680), can be
seen in Deuteronomy 1:19 - And we set out from Horeb... as Yahweh
our God directed us. God provides Israel with their
directions during their migration toward the land he has promised
them.
The directions can be directions for a physical journey
through a land or a journey through life. The noun מצוה (mitswah, Strong's #4687), derived from the
child root צוה (ts.w.h) by adding
the letter מ (m), is used for this
journey through life as seen in Deuteronomy 6:25 - And it will be
righteousness for us, if we are careful to do all this direction
before the LORD our God.
The verb צוה (tsawah) is commonly translated as a command but
this definition does not reflect the Hebraic background to the word.
When we read about the "commands" of God in the Bible we have this
image of a General giving his commands to his troops. But, the
Hebraic concept behind these "commands" are the directions from
God's for our journey through life so that we will not get lost from
the correct path.
The
wilderness The parent root צי (ts.y) represents the place of the nomads journey,
the wilderness. From this parent root is derived the noun, ציי (tsiyiy, Strong's #6728), meaning a
wilderness as in Psalm 72:9 - They that dwell in the
wilderness shall bow before him; And his enemies shall lick
the dust.
The wilderness is filled with landmarks which
the nomad follows to guide their way. The noun ציון (tsiyuwn, Strong's #6725), derived out of the
parent root צי (ts.y) by adding the
letters ון (ow.n) means a landmark
as seen in Jeremiah 31:21 - Set up Landmarks for yourself,
make yourself guideposts; consider well the highway, the road by
which you went.
God has given Israel their directions to
take them from landmark to landmark. As an example God directed
Israel to rest on the seventh day, the seventh day is not the
direction, it is the landmark to guide them on their journey through
life from one Shabbat to the next. Each of the feasts were given as
landmarks and the Torah provides the directions to recognize and
find these landmarks. Just as there are many different kinds of
landmarks in the wilderness such as, mountains, rock outcroppings,
wadis and rivers, God has placed a wide variety of landmarks to
guide Israel on their journey such as, a person in need or a lost
animal. The Torah provided the directions to these landmarks as well
as what direction to take once one has arrived at the landmark.
Zion Zion is another name for
Jerusalem but is more specifically the mountain within the city
(Isaiah 2:3). The Hebrew word for Zion is ציון (tsiyown, Strong's #6726), the very same word as
above meaning "landmark" with just a slight change in pronunciation.
Zion is not just a mountain it is the central landmark for Israel.
Three times a year all of Israel was to travel to the landmark where
God has placed his name (Exodus 23:17, Deuteronomy 16:16), this
landmark is Zion (Isaiah 18:7).
Staying on course
On
the path and lost from the path When traveling the
wilderness it is important to stay on course in order to find the
next landmark as well as the pastures and water sources. If one was
to lose their way they will become lost and may die if they do not
return to the proper route. The idea of being on course and lost
from the course is found in two Hebrew words, צדיק (tsadiyq, Strong's #6662) and רשע (rasha, Strong's #7563). The word tsadiyq
literally means to stay on course, to remain on the path while rasha
means to be lost from the path. Tsadiyq is usually translated as
righteous and rasha as wicked but, these English words do not convey
the original meaning behind the Hebrew very well.
One who is
tsadiyq remains on the road, following God's directions but on the
other hand, one who is rasha is lost and is in jeopardy of death.
Consider Proverbs 10:11 which states, The mouth of the tsadiyq is
a source of life but the violence covers the mouth of the
rasha.
Once one realizes that he has become lost (rasha)
his goal is to turn around and return to the correct path. This idea
is expressed in the Hebrew verb שוב
(shuv, Strong's #7725). This same verb is used in the context of
repenting (returning to the path) from wrongdoing (lost from the
path) and returning to the commands (directions) of God - And
thou shalt return and obey the voice of the LORD, and do all his
commandments which I command thee this day or, from a more
Hebraic perspective - and you will return to the path and you
will listen to the voice of Yahweh and you will follow all his
directions which I have pointed out to you today (Deuteronomy
30:8).
The guiding light In
ancient times the stars would guide one on their journey. The Hebrew
verb הלל (halal, Strong's #7725) is
the shining light of these stars - For the stars of the heavens
and their constellations will not give their light הלל (Isaiah 13:10). This same word is also
translated as "praise" but Hebraicly means to "look toward another
as a shining light." When the Psalms say, Praise Yah
(halelu-Yah) (Psalm 135:3) it is literally saying "Look to Yah
as the light that will guide you on your journey."
Conclusion
Our life is
suppose to be a migratory journey on God's road. The Bible is the
'map' that shows us the directions, paths and landmarks which he has
pointed out to us. The Bible is also the guide to show us how to
stay on the path and how to find it again if we become lost on our
way. If we are not reading (a.k.a. studying) this book how can we
expect to find our way to the road of Yahweh?
Your word is a lamp to my feet
and a light to my path Psalm 119:105
Editorials
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