v. Teaching, Instruction
Job 11:4 you say: My d is pure, and I am clean
Isa 29:24 and the murmurers will learn
Matt 7:28; 22:33
Doctrine (Heb. generally leqaj, “teaching”; Gr. didaskalía, “act of teaching”, “teaching”; didache, “teaching”, generally what is taught). 336 Frequent term in the NT that can denote the act of teaching (1 Tit 4:13; 5:17), but more frequently designates the content of the information or ideas that are transmitted (1:10; etc.). Didaskalia is used in the active sense of giving instruction (Rom 15:4) and in the passive sense of instruction (Mat 15:9).
Source: Evangelical Bible Dictionary
(teaching).
1- Of Jesus: It is of divine origin: (Jn.7.
16-17); has power and righteousness: (Mat 7:28, Mat 22:16), and is cause for admiration: (Mat 7:28, Mat 22:33, Mar 1:21, Mar 11:18).
2- Of the Church: Whoever listens to the Church, listens to Christ; who despises the Church, despises Christ, Luc 10:16, Mat 10:40. Christ gave his Church the “power of infallibility” in Mat 16:19 and 18:18; and the duty to confirm the brothers in the faith, and to shepherd the sheep of Christ: (Luke 22:32, Jua 21:15-17, Jua 13:20).
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Teaching. In the OT it means “that which is received” (“My teaching will drip like rain”). Various words are used in the NT, mostly didaquë about thirty times and didaskalia about seventeen times. When the Lord Jesus taught † œthe people marveled at his d; because he taught them as one who has authority, and not as the scribes † (Mat 7: 28-29; Mar 1:22; Luc 4:32). he said to them: †œMy d. it is not mine, but his who sent me† (Joh 7:16). At the same time, he warned them to beware † œof d. of the Pharisees and Sadducees† (Mat 16:6-11) because it was hypocrisy and because they were “teaching as d. commandments of men† (Mat 15:9). After Pentecost, the converts †œpersevered in the d. of the apostles† (Acts 2:42). The early Christians put great effort into educating new converts (Rom 12:7; 1Co 12:28-29). The apostle Paul warns that in the last days “some will fall away from the faith, listening to deceiving spirits and d. of demons† (1Ti 4:1) and that “the time will come when they will not suffer the healthy d.” (2Ti 4:3). Pastors should strive to speak “what is in accordance with the healthy d.” (Titus 2:1).
Source: Christian Bible Dictionary
(-> authority). The Christian doctrine or didache cannot be understood theoretically, nor as a set of propositions articulated in the form of a system of faith, nor is it a teaching related to the various interpretations of the Bible. She appears, rather, as a power of transformation and human healing. “The people were amazed at his teaching, because he taught them with authority and not as the scribes… What is this? An authoritative new doctrine! He commands even impure spirits and they obey him!” (Mk 1,21-27; cf. Mk 4,2; 11,18; Mt 7,28; 22,33). The scribes develop in a scholarly way the meaning of the traditions and laws, as they have been codified later in the Mishnah*, in a line different from that offered by the Gospel (cf. Mk 12,38). Jesus, on the other hand, has proclaimed a new teaching (didakhe kainé: Mk 1,27) with freedom-authority (exousia) because he can heal the sick. Priests and scribes sanctify the order of this world with laws: they are not the authority to create, but rather to sanction existing institutions. Jesus, on the other hand, has proclaimed his healing word, because he heals and cleanses the oppressed from the ancient ritual sacredness, opening a path of grace and life above the system. Logically, those who dominate others, controlling their bodies, in a social (soldiers) or sacral (priests) way, will think that he is dangerous and will end up killing him. In the line of Jesus, the doctrine of the Church must be expressed as a healing authority, at the service of the transformation of man, and not as an official doctrine, collected in theoretical documents. In this sense, the didache of Christ (cf. 2 Jn 1,9) must be understood, which is the didache of the apostles (Acts 2,42).
PIKAZA, Javier, Dictionary of the Bible. History and Word, Divine Word, Navarra 2007
Source: Dictionary of Bible History and Word
1. didaque (didachv, 1322), related to No. 1 in DOCTOR, denotes teaching, either: (a) that which is taught (eg, Mat 7:28 “doctrine”; Tit 1:9 “according to you has been taught”, RV: “according to the doctrine”; Rev 2:14,15,25: “doctrine”), or (b) the act of teaching, of giving instruction (eg, Mc 4.2: “ doctrine”); It has “teaching” in Act 17:19 (KJV: “doctrine”). See TEACHING. 2. didaskalia (didaskaliva, 1319), denotes, like No. 1 (term from which, however, it must be distinguished): (a) that which is taught, doctrine (Mat 15:9; Mc 7.7; Eph 4:14; Col 2:22; 1Ti 1:10; 4.1,6; 6.1,3; 2Ti 4:3, all translated as “doctrine”; Tit 1:9c: “teaching”, see also No. 1; 2.1 .10); (b) teaching, instruction (Rom 12:7 “teaching”, RV: “doctrine”; 15.4: “teaching”; 1Ti 4:13 “teaching”; v. 16: “doctrine”; 5.17: “teach”; 2Ti 3:10 “doctrine†™†™, KJV, KJV; v. 16: “teach”, KJV, KJV; Tit 2:7 “teaching”, KJV: “doctrine”). Cf. No. 1 in DOCTOR. See TEACHING, TEACHING.¶ Note: While didaque is used only twice in the Pastoral Epistles (2Ti 4:2 and Tit 1:9), didaskalia occurs fifteen times. Both are used in the active and passive senses (that is, the act of teaching and what is taught). The passive voice is predominant in didaque, active in didaskalia. The first emphasizes the authority, the second the act (Cremer). Apart from the apostle Paul, other writers use only didaque, except in Mat 15:9; Mk 7.7 (didaskalia). 3. paradosis (paravdosi”, 3862), passing from the hand of one to the hand of another; related to paradidomi, pass to another hand, deliver. It denotes tradition, and, by metonymy: (a) the teachings of the rabbis, interpretations of the law, which were practically invalidated by them; (b) of the teaching of the apostles (1Co 11:2 “instructions”, KJV, KJV), of instructions concerning the meeting of believers; in 2Th 2:15, translated “doctrine” (KJV, KJV), it is used of Christian doctrine in general, where the apostle’s use of the word constitutes a denial that what he preached originated with himself , being instead an affirmation of divine authority for his teaching (cf. paralambano, to receive, 1Co 11:23; 15.3); in 2Th 3:6 it is translated “teaching” (KJV: “doctrine”), of instructions regarding conduct in daily life. See . Note: The verb heterodidaskaleo is translated in 1Ti 1:3 “do not teach different doctrine”; 6.3: “teach something else”. See DIFFERENCE, A, No. 2, etc.
Source: Vine New Testament Dictionary
Whenever it occurs in the OT, the word is translated from terms denoting what has been received or heard. in the NT didache Y didaskalia they are derived from the root “teach” and can mean the act of teaching or the content of what is taught.
Doctrine is the teaching of Scripture in theological terms. It differs from dogma (see) in that it does not connote an authoritative ecclesiastical statement but rather is the raw material of the word of God that the councils use in formulating theological truth in definitive and sometimes controversial ways.
In common discussions doctrine is sometimes used in contrast to the spiritual life. However, an antithetical use is unfortunate, because these two elements complement each other. When Paul speaks of “sound doctrine” (1 Tim. 1:10; Tit. 2:1) he seems to be saying that true doctrine is life-giving.
Everett F. Harrison
Harrison, EF, Bromiley, GW, & Henry, CFH (2006). Dictionary of Theology (190). Grand Rapids, MI: Challenge Books.
Source: Dictionary of Theology
In the OT this word appears mainly as a translation of leqah, which means “what is received” (Dt. 32.2; Job 11.4; Pr. 4.2; Is. 29.24). The idea of a body of revealed teaching is expressed primarily by the term Torahwhich appears 216 times and is translated “law.”
In the NT two words are used. Didaskalia it means both the act and the content of teaching. It is used in relation to the teaching of the Pharisees (Mt. 15.9; Mr. 7.7). Apart from one mention in Colossians and one in Ephesians, it is limited to the Pastoral Epistles (and would seem frequently to refer to some body of teaching used as a rule of orthodoxy). didaje it appears in a greater number of parts of the NT. It can also mean either the act or the content of teaching. It is mentioned in connection with the teaching of Jesus (Mt. 7.28, etc.), which he himself claimed was divine (Jn. 7.16–17). Christian doctrine began to be formulated after Pentocost (Acts 2:42), taking the form of instructions given to those who responded to the kerygma (Rom. 6.17). There were church members whose official role was to teach this body of doctrine to new converts (eg, 1 Cor. 12:28–29). For the content of the didajesee EG Selwyn, The First Epistle of St Peter, 1946, essay II.
REN
Douglas, J. (2000). New Biblical Dictionary: First Edition. Miami: United Bible Societies.
Source: New Bible Dictionary