WORD STUDY:

A TEMPORAL SEMANTIC ANAYLISIS

A Paper
Presented to Dr. Eric Tully of
Trinity Evangelical Divinity School
Deerfield, IL









In Partial Fulfillment
of the Requirements for
Hebrew Exegesis
OT 5242

By Jeremia Xiufu Zuo

September 15, 2014

 In Joshua 4:6, Joshua tells the people of Israel that the twelve stones which

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

gives cognitive awareness of something else. An is something that an observer

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

creator/designator, 2) the observer/recipient, 3) the thing signifying, and 4) the

thing signified. From this starting definition we are able to explore the words

nuanced and specialized usages.

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

presently true, or will occur.2

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).

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 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

clarify the exact function of in their given contexts by being juxtaposed in

synonymous parallelism. Most of these synonyms are entirely unrelated to each

other because, as we shall see, takes on widely different specialized senses

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

used meanings of to the less common.3

Statistically an is most often used to point to a reality that is present to the

observer. The present is also the time reference that also contains the most varied

meanings of .

In some occurrences is a visible/tangible expression of a reality that is

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

something is designated an of the covenant. In these cases the is acting as a

visible token of the covenant. The covenant is something presently in effect when

the is created/designated and continues to exist while the performs its

pointing function to the observer. Circumcision in Gen 17:11 is not a method of

creating the covenant or even of proving that the covenant is real, so much as it is

the physical representation of the non-physical covenant. In Isaiah 19:20 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

the most obvious path to take.

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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

the concept of validation. In these instances, the reality signified is possibly in

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

usages the thing functioning as an is miraculous in nature. 4

The final present usage is when functions as a distinguishing mark (Gen

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

individual, item, or event as being unique or relevant in a certain way to the

observer. In Ex. 12:13 the blood is used to mark out which houses belong to the

Israelites so that the Destroyer will know to pass over them.

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).

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 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

relative to the observer.

In some of these instances the future occurrence is positive and the

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

of assurance the is often miraculous in these contexts.

In other occurrences the future is negative and the functions as a warning

to the observer. We can even further distinguish distinct usages within the warning

category according to reality as viewed by the creator/designator. Sometimes the

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

instances the functions to portend something that is both negative and

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

, which is often translated remembrance or memorial (Ex. 13:9, Num 17:3ff).

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

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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

else instruct the observer regarding its meaning.5

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

categorized as a reminder. The stones are chosen and designated an in order to

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 .

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 Appendix 1

Charting the Usages of According to Time Reference