1. Introduction
The concept of Scripture did not emerge fully formed in ancient Israel. Rather, it developed gradually as certain spoken and written words were recognised as carrying divine authority. This article explores the early Israelite understanding of “Scripture,” considering terminology, functions, and the cultural-religious significance of authoritative texts before the Hebrew Bible (Tanakh) was fixed as a canon. We focus on how Israel’s sacred writings were perceived, transmitted, and treated as covenantal revelation.
2. Terminology and the Concept of “Scripture”
Ancient Israel did not use a single word equivalent to the modern term Scripture. However, several Hebrew terms convey aspects of the idea:
- סֵפֶר (sefer) – “book” or “scroll”; the most common word for written documents, including law codes (e.g. sefer ha-torah, “book of the law”).
- תּוֹרָה (torah) – “instruction” or “law”; originally referred to divine guidance, whether oral or written, later associated specifically with the Mosaic Law.
- כָּתוּב (katuv) – “it is written”; used in later texts (e.g. Ezra, Chronicles) to refer to authoritative written records.
- דְּבַר־יְהוָה (d’var YHWH) – “the word of the LORD”; commonly used for prophetic utterance, often later recorded.
While these terms varied in usage, together they reflect a growing recognition of certain texts as conveying God’s will, thus laying the foundation for a concept of Scripture.
3. From Oral Tradition to Written Text
Israelite culture began as an oral society, in which divine acts and commands were preserved through memory, ritual, and proclamation. Key events, such as the Exodus, were recounted annually (Exodus 12; Deuteronomy 6), embedding the narrative in national identity.
Transition to Writing:
- Exodus 24:4 – “Moses wrote down all the words of the LORD” – represents one of the earliest references to written revelation.
- Deuteronomy 31:9–13 – commands the public reading of the Law every seven years, indicating both literacy and authoritative preservation.
- Joshua 24:26 – Joshua writes laws into “the Book of the Law of God,” placing it beside the Ark of the Covenant, symbolising its sacred status.
Thus, while rooted in oral tradition, writing became a divinely endorsed means of preserving and transmitting revelation.
4. Scripture as Covenant
A distinctive feature of Israel’s view of sacred text is its covenantal function. The Law was not merely moral or legal—it was the written form of God’s covenant with His people.
- Exodus 19–24 – At Sinai, the people accept God’s terms; Moses records the covenant in writing (Exod. 24:7, “the Book of the Covenant”).
- Deuteronomy is framed as a renewal treaty, mirroring Ancient Near Eastern suzerainty treaties, complete with preamble, stipulations, blessings, curses, and witnesses.
- The scrolls served as a national constitution, uniting theology, law, and identity under divine kingship.
Scripture was therefore relational and binding: not only to be read, but to be obeyed as the terms of Israel’s relationship with God.
5. Early Functions of Scriptural Writings
Sacred writings served multiple roles in ancient Israel:
A. Liturgical Use
- Songs and prayers such as the Song of the Sea (Exodus 15) and Song of Moses (Deut. 32) were preserved and recited publicly.
- Scripture functioned as part of festivals, such as Passover and Tabernacles, reinforcing collective memory.
B. Prophetic Preservation
- Prophets such as Isaiah, Jeremiah, and Ezekiel not only spoke but also wrote their oracles, indicating an understanding that divine speech could—and should—be preserved for future generations (cf. Isa. 30:8; Jer. 36).
C. Instruction and Wisdom
- Writings like Proverbs and Deuteronomy were used in family education and royal instruction (Deut. 6:7; Prov. 1:8–9).
- Texts were both didactic and devotional, shaping not only behaviour but worldview.
6. Authority Before Canon
While the idea of a closed canon did not exist in early Israel, there was already a distinction between:
- Common writings (e.g., royal annals),
- And holy writings considered God’s word, requiring reverence and obedience.
The growing collection of sacred texts—especially the Torah—came to be viewed as the standard for covenant life, the measure of prophetic authenticity, and the centre of national identity (cf. 2 Kings 22; Nehemiah 8).
7. Summary of the Emerging Scriptural Concept
| Term | Meaning | Scriptural Role |
|---|---|---|
| Sefer | Scroll, book | Written record of divine or legal content |
| Torah | Instruction, law | Foundational covenant document |
| D’var YHWH | Word of the LORD | Prophetic utterance, later written |
| Katuv | It is written | Denotes formal textual authority |
These terms and concepts laid the groundwork for the later Jewish understanding of Scripture, ultimately leading to the formation of the Tanakh.
8. Conclusion
The concept of “Scripture” in ancient Israel was covenantal, communal, and evolving. Long before the canon was finalised, certain writings—especially the Law and the Prophets—were recognised as conveying the divine will and commanding sacred authority. These texts did not emerge in isolation but within a context of covenant, worship, and prophetic mission. Their preservation and reverent treatment gave rise to the concept of Scripture as the enduring voice of God to His people.