Understanding διδακτός (didaktos) Strong’s G1318: The Divinely Taught State that Transforms Believers into Students of God Himself

Pronunciation Guide: did-ak-TOS (δῐδᾰκτός)

Basic Definition

Strong’s G1318: διδακτός (didaktos) describes someone or something that is “taught,” “instructed,” or “able to be taught.” It specifically refers to knowledge that has been imparted from one person to another through deliberate teaching, often with the connotation of divine instruction. In the New Testament, it particularly emphasizes knowledge received directly from God, highlighting the supernatural aspect of spiritual instruction that transcends merely human education.

Etymology and Morphology

• Part of Speech: Verbal adjective
• Root Word: Derived from the verb διδάσκω (didaskō, G1321), meaning “to teach” or “to instruct”
• Language Origin: Classical Greek
• Primary Usage: Found in didactic (teaching) passages of the New Testament
• Literary Context: Appears in contexts of spiritual instruction and divine revelation

διδακτός Morphology:

• διδακτός (masculine nominative singular) – taught
• διδακτοῦ (masculine genitive singular) – of the taught
• διδακτῷ (masculine dative singular) – to/for the taught
• διδακτόν (masculine accusative singular) – the taught
• διδακτοί (masculine nominative plural) – taught ones
• διδακτῶν (masculine genitive plural) – of the taught ones
• διδακτοῖς (masculine dative plural) – to/for the taught ones
• διδακτούς (masculine accusative plural) – the taught ones

Origin & History

The term διδακτός has roots in classical Greek literature, where it was used to describe that which could be taught or learned through instruction, as opposed to inherent knowledge or natural talent. Aristotle employed this term in his Nicomachean Ethics when discussing whether virtue could be διδακτός (teachable) or was instead acquired through practice and habit. The concept reflected the Greek emphasis on education and the transmission of knowledge.

In the Septuagint (LXX), διδακτός appears notably in Isaiah 54:13, “καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ” (“And all your sons shall be taught by God”), a passage later quoted by Yeshua in John 6:45. This shifted the term’s emphasis from general human instruction to divine teaching. Early Church fathers like Clement of Alexandria and Origen further developed this concept, using διδακτός to describe those who had received spiritual illumination directly from God through His Spirit, distinguishing between worldly education and divine instruction.

Expanded Definitions & Translation Options

• One who has been instructed or taught by an external source of knowledge
• A person specifically taught by God or the Holy Spirit
• Something capable of being taught or communicated through instruction
• Knowledge that has been imparted rather than innately possessed
• One whose understanding comes through divine revelation rather than human reasoning alone

διδακτός Translation Options:

• Taught – Emphasizes the passive nature of having received instruction from another
• Instructed – Highlights the deliberate, methodical nature of the teaching received
• Divinely taught – Specifies the source of teaching as God Himself, particularly appropriate in New Testament contexts
• Tutored – Suggests a personal, relational aspect to the teaching process
• Trained – Implies not just intellectual knowledge but practical application of what has been taught

Biblical Usage

The term διδακτός appears only twice in the New Testament, but these appearances are theologically significant. In John 6:45, Yeshua quotes Isaiah 54:13, saying “It is written in the prophets, ‘And they shall all be taught [διδακτοὶ] by God.'” This establishes a direct connection between Old Testament prophecy and New Testament fulfillment, emphasizing that true spiritual knowledge comes directly from God.

In 1 Corinthians 2:13, Paul contrasts human wisdom with divine wisdom: “which things we also speak, not in words taught [διδακτοῖς] by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.” Here διδακτός distinguishes between merely human education and divinely imparted wisdom, highlighting the supernatural source of the apostles’ teaching.

In the Septuagint (Greek Old Testament), διδακτός appears prominently in prophetic literature, particularly in Isaiah, where it describes the ideal future relationship between God and His people:

• “All your children shall be taught [διδακτοὶ] by the LORD, and great shall be the peace of your children.” Isaiah 54:13
• “To whom will he teach knowledge, and to whom will he explain the message? Those who are taught [διδακτοὺς]?” Isaiah 28:9 (LXX)

Cultural Insights

In ancient Jewish culture, being “taught by God” carried profound significance beyond merely receiving information. The Hebrew concept of learning (למד – lamad) involved not just intellectual understanding but transformation of character and behavior. The relationship between teacher and student was deeply personal and formative. When Yeshua quoted Isaiah 54:13 about being “taught by God,” His Jewish audience would have understood this as a reference to the messianic age when God would write His law directly on people’s hearts (Jeremiah 31:33).

This concept stood in stark contrast to Greco-Roman educational models, which emphasized rational inquiry and philosophical discourse. The Greek παιδεία (paideia) system focused on developing well-rounded citizens through human instruction, while the Jewish understanding of being διδακτοί θεοῦ (“taught by God”) emphasized divine revelation and covenant relationship. Yeshua’s use of διδακτός thus represented a powerful claim about His followers’ direct access to divine teaching through the Holy Spirit, bypassing the need for human intermediaries like the scribes and Pharisees who claimed exclusive interpretive authority over God’s Word.

Theological Significance

The concept of being διδακτός θεοῦ (“taught by God”) reveals a profound truth about how Yahweh relates to His people. It demonstrates God’s desire not merely to issue commands but to personally instruct His children, transforming them from within. This divine pedagogy reflects His character as a loving Father who takes an active role in developing His children’s understanding and wisdom. Isaiah’s prophecy that “all your children shall be taught by Yahweh” speaks to God’s promise of universal access to His teaching in the messianic age—not just for religious elites but for all who come to Him.

When Yeshua applied this concept to His followers in John 6:45, He was announcing the fulfillment of Isaiah’s prophecy: through His ministry and the coming of the Holy Spirit, all believers would have the privilege of being διδακτοί θεοῦ. This democratization of divine instruction represented a revolutionary shift in how God’s people would relate to Him. No longer would they depend primarily on human teachers to mediate God’s truth; through the indwelling Spirit, they would receive instruction directly from God Himself. Paul elaborates on this in 1 Thessalonians 4:9, noting that believers are “θεοδίδακτοι” (theodidaktoi, “God-taught”) regarding love for one another—the divine teacher imparts not just information but the very character of God.

Personal Application

To be διδακτός—taught by God Himself—is both a profound privilege and a daily invitation. Unlike human education that ends with graduation, divine instruction continues throughout our lives as we submit ourselves to the Spirit’s teaching. When we approach Scripture, prayer, and life circumstances with the humble recognition that we are students in God’s classroom, we position ourselves to receive wisdom that transcends human understanding. The question we must ask ourselves is: “Am I approaching God’s Word with academic curiosity only, or with the expectation of being personally instructed by the Divine Teacher?”

The concept of being διδακτός challenges us to move beyond secondhand knowledge about God to firsthand instruction from God. This requires cultivating attentiveness to the Holy Spirit’s voice, creating space for reflection amid our busy lives, and approaching Scripture not just as an ancient text but as a living word through which God actively teaches us today. As we embrace our identity as God’s students, we undergo a transformation that affects not just what we know but who we are—becoming living testimonies to the reality that God continues to fulfill His promise that “they shall all be taught by God.”

Related Words

• διδάσκω (didaskō) [di-DAS-kō] – The verb meaning “to teach” from which διδακτός derives. Unlike διδακτός (which describes the state of having been taught), διδάσκω describes the action of teaching or instructing others. See G1321
• διδάσκαλος (didaskalos) [di-DAS-ka-los] – Meaning “teacher” or “instructor,” this term was applied to Yeshua more than forty times in the Gospels. While διδακτός focuses on the receiver of teaching, διδάσκαλος identifies the giver of instruction. See G1320
• διδαχή (didachē) [di-da-KĒ] – Refers to “teaching” or “doctrine” as the content being transmitted. This noun captures what is being taught, while διδακτός describes the state of the person receiving that teaching. See G1322
• μαθητής (mathētēs) [ma-thē-TĒS] – Meaning “disciple” or “student,” this term emphasizes the ongoing relationship between teacher and learner. While διδακτός focuses on having received instruction, μαθητής emphasizes active following and learning. See G3101
• θεοδίδακτος (theodidaktos) [the-o-DI-dak-tos] – A compound word meaning “taught by God,” combining θεός (God) with διδακτός. This specialized term appears in 1 Thessalonians 4:9 and represents an intensification of the concept found in διδακτός. See G2312

Did you Know?

• In ancient Jewish educational tradition, memorization was considered only the beginning of being truly “taught.” A student was not considered διδακτός until they could apply their learning creatively to new situations, similar to how Yeshua described a scribe “taught about the kingdom of heaven” as one who “brings out of his treasure things new and old” (Matthew 13:52). This reveals that being “taught by God” involves not just retaining divine truth but creatively living it out in new contexts.
• The philosophical debate about whether virtue could be διδακτός (teachable) was one of the central questions in Plato’s dialogue “Meno.” While Greek philosophers remained divided on this question, the biblical concept of being διδακτοὶ θεοῦ (“taught by God”) provides a profound answer: through divine instruction, people can indeed learn to live virtuously—not through mere human effort but through God’s transformative teaching.
• Modern educational psychology has increasingly recognized principles that align with the biblical concept of διδακτός, particularly in emphasizing that true learning involves transformation, not just information. The “constructivist” approach to education, which sees learning as an active process of constructing meaning rather than passively receiving knowledge, parallels the biblical understanding that being truly “taught by God” results in renewed minds and transformed lives (Romans 12:2).

Remember This

To be διδακτός θεοῦ—taught by God Himself—is not merely to gain information about the Divine but to be transformed by direct encounter with the Master Teacher who writes His instruction not just on tablets of stone but on the living tablets of our hearts.