A training in a foreign or in a dead language is always a mental advantage. Even if Greek were not taught to most Jewish boys, Hebrew was ; and the Hebrew of the UT which we know they studied was not the Hebrew (Aramaic) which they spoke in their homes (£.17. Mk 5*'). If only the' mother-tongue was used, then the Scriptures were read (or verbally taught) in a Targum.
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BOYHOOD
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According to tlie .Icwisli authorities, the ele- mentary or sj'nagogue school was called the bcth ha-Sepher, 'house of the book'(i.e. the Scriptures), to distinguish it from the hcfh ha-Midrash or beth ha-Talmud, theological colleges where the Rab- binical explanations and additions were taught. The teacher of the school was usually the hazzdn or servant of the congregation (Lk 4''"' ; Shabbath i. 3).
An elementary native Mohammedan school at the present day, where the instruction is reading and writing Arabic, and the Btudy of the Koran, will give us an idea of the probable methods. The scholars sit cross-legpced at their teacher's feet, he being slightly above them (Lk 2«, Ac 223, of, Mt 6i). The letters are first taught by tracing with a stick in sand. All reading is aloud, and in a kind of rhythmical chant or drone. Even in after life the sacred Book is always read aloud, and so Philip (Ac 83") heard the eunuch reading hli roll of Isaiah. The discipline is of the sternest kind, corporal punishment being freely used. Does a foundation of fact, or at least vraisetnl/lance^ lie beneath the legends of our Lord's treatment by His schoolmaster V (Gospel of pseudo-Matthew 31; Gospel of Thomas 14. 15 ; ib. (Latin) 12. 13 etc.). It is noticeable how the Lord and His Apostles silently ignore all such advice about the training of children aa we find in Pr 13M 1918 23i"-, Sir 30i-i3. We believe that Judaism, like some sections of Christendom, had read such OT passages too literally, or applied them too severely, and Eph 6* is much more in the spirit of the GospeL
How far was elementary education universal and compulsory? The Jewish tradition asserts that it was both (cf. Jerus. Kethuboth viii. 11, quoted in Schiirer, II. ii. 49). Schiirer concludes that schools were general in the time of Christ ; and thinks that the tradition is by no means incredible that Joshua, the son of 6amaliel (1st cent.), enacted 'that teachers of boys should be ap- pointed in every town, and that children of the age of six or seven should be brought to them.' At least it is possible that education was fairly universal in our Lord's day, within the limits indicated above. See, further, art. Education.
iv. Religious instruction and practice — Although the school education was on a religious basis, it does not appear to have clashed with or superseded the religious teaching of the home. The responsibility remained with the jiarents. This was in accordance with the OT and especially the Pentateuch, which gives no commands for for- mal relinous instruction (schools, tutors, etc.) as in later Judaism. But it is clearly laid down in the Law and OT generally that children are to be taught (cf, Gn 18'" (J), Ps 44^ lS^-\ Dt 4" 6' IP' 32^"). The Wisdom books imply parental teaching only (Pr V 2' 3^ 4^ 1^ 10> W 15* 22^ 2322-25 29", Sir 3. 1^ 30^ etc., also To 4 and li, passim). We notice in Ex 122««' 13* the direction that the people were to join the instruction of the children in the history and meaning of the Passover with the feast itself In Ex iS"-'" the presentation of the firstborn |is made another opportunity for such instruction. It is the fathers who have the re- ligious instruction of young Israel in their hands, for other rites, ceremonies, festivals Avould natur- ally be explained to the children in like manner. Not by catechisms, reading lessons, tasks learned, or dry instruction in a school, but by sharing in the ritual worship, with interest aroused for the coming explanations offered, which \vere based on the history, were the children taught.
Many occasions presented themselves for such teaching as arises from the child's own inquiries and interest. There were the sug";estive little rolls of parchment hung up in the doorway (the mezuzCth) and the phylacteries (tcphUUn) \\orn on the forehead and wri.st (Dt 6-' 11-" and Ex IS'-i", Dtesips-^"). See art. PhylactkriIvS. Another opportunity tor religious instruction witliout .set lessons was given by the wearing of the fringes {zhith), Nu 15"«. See art. BORDER. The feasts observed at home and in the synagogue, and the pilgrimages to Jerusalem also afforded opportuni-
tie.s for oral and interesting instruction on the part of the i)arents. Though Judaism is a ritualistic and ceremonial religion, teaching through the eye in a way well adapted to the capacities of chUdren, the ritual and ceremonies are largely for the home. The master of the house, the boy's father, did and does much more than 'conduct family prayer.' Although the Passover was held at Jerusalem, the greater part of the service and all the sacred meal were celebrated in private houses and family circles. The outward forms of religion at least met the boy in his home more than they do with us. There were more opportunities for a pious parent to do the duty which we have seen wa.s cast upon him by the Law and by the customs of Israel.