Changes

==History==

==History==

 

An historical connection between ritual and scribal functions derives from the demand for fiscal organization of temple operations (for example, in [[Mesopotamia]] and [[Ancient Egypt]] most of the earliest writings are associated with temple records). The scribal function of composing private legal documents is widely attested in Mesopotamia and Egypt before, during, and after the Biblical period. In the earlier Hebrew writings, a scribe was one skilled in writing and accounts. They may have served as counselors, or have borne the responsibility of supervising the entire workforce of the people or for mustering the army as marshals <ref>[https://www.biblegateway.com/passage/?search=Exodus+5%3A6-14&version=RSVCE Exodus 5:6-14] ''see'' [http://biblehub.com/interlinear/exodus/5-6.htm ''interlinear text of'' Exodus 5:6 "''officers''" '''שֹׁטְרָ֖יו''' ''šō·ṭə·rāw'']; <br> [https://www.biblegateway.com/passage/?search=Judges+5%3A14&version=RSVCE Judges 5:14]; [https://www.biblegateway.com/passage/?search=2+Samuel+20%3A23-26&version=RSVCE 2 Samuel 20:23-26]; [https://www.biblegateway.com/passage/?search=1+Kings+4%3A7-19&version=RSVCE 1 Kings 4:7-19]; [https://www.biblegateway.com/passage/?search=2+Chronicles+26%3A11&version=RSVCE 26:11]; [https://www.biblegateway.com/passage/?search=Jeremiah+52%3A24-25&version=RSVCE Jeremiah 52:24-25]; [https://www.biblegateway.com/passage/?search=1+Maccabees+5%3A42&version=RSVCE 1&nbsp;Maccabees 5:42]</ref>.  

An historical connection between ritual and scribal functions derives from the demand for fiscal organization of temple operations (for example, in [[Mesopotamia]] and [[Ancient Egypt]] most of the earliest writings are associated with temple records). The scribal function of composing private legal documents is widely attested in Mesopotamia and Egypt before, during, and after the Biblical period. In the earlier Hebrew writings, a scribe was one skilled in writing and accounts. They may have served as counselors, or have borne the responsibility of supervising the entire workforce of the people or for mustering the army as marshals <ref>[https://www.biblegateway.com/passage/?search=Exodus+5%3A6-14&version=RSVCE Exodus 5:6-14] ''see'' [http://biblehub.com/interlinear/exodus/5-6.htm ''interlinear text of'' Exodus 5:6 "''officers''" '''שֹׁטְרָ֖יו''' ''šō·ṭə·rāw'']; <br> [https://www.biblegateway.com/passage/?search=Judges+5%3A14&version=RSVCE Judges 5:14]; [https://www.biblegateway.com/passage/?search=2+Samuel+20%3A23-26&version=RSVCE 2 Samuel 20:23-26]; [https://www.biblegateway.com/passage/?search=1+Kings+4%3A7-19&version=RSVCE 1 Kings 4:7-19]; [https://www.biblegateway.com/passage/?search=2+Chronicles+26%3A11&version=RSVCE 26:11]; [https://www.biblegateway.com/passage/?search=Jeremiah+52%3A24-25&version=RSVCE Jeremiah 52:24-25]; [https://www.biblegateway.com/passage/?search=1+Maccabees+5%3A42&version=RSVCE 1&nbsp;Maccabees 5:42]</ref>.  

The precise role of the “scribe” is difficult to assess, for lack of source material. According to one [[rabbi]]nic tradition <ref>''Pirke Aboth'' 1:1. —[https://www.sefaria.org/Pirkei_Avot.1?lang=bi Pirke Abot 1 (sefaria.org)]</ref>, the oral law (according to rabbinic theology) was given to Moses on Sinai and mediated from the prophets to the generation of Simeon “the Just” by “the Great Assembly” <ref>The identification of Simon the Just is disputed; either the high priest ''circa'' 300 B.C. or his grandson, ''circa'' 210 B.C.</ref>. When this tradition is compared with the rules cited in rabbinic literature as from “the scribes,” it seems that “scribes” of the Persian and Ptolemaic periods were identical with (or at least participant in) this body of formulators of the oral law.

The precise role of the “scribe” is difficult to assess, for lack of source material. According to one [[rabbi]]nic tradition <ref>''Pirke Aboth'' 1:1. —[https://www.sefaria.org/Pirkei_Avot.1?lang=bi Pirke Abot 1 (sefaria.org)]</ref>, the oral law (according to rabbinic theology) was given to Moses on Sinai and mediated from the prophets to the generation of Simeon “the Just” by “the Great Assembly” <ref>The identification of Simon the Just is disputed; either the high priest ''circa'' 300 B.C. or his grandson, ''circa'' 210 B.C.</ref>. When this tradition is compared with the rules cited in rabbinic literature as from “the scribes,” it seems that “scribes” of the Persian and Ptolemaic periods were identical with (or at least participant in) this body of formulators of the oral law.

In the time of [[Ezra]] the priest, the collective designation of "scribes" was applied to the body of teachers who interpreted the Law to the people. Ezra himself was "a ready scribe in the laws of Moses" <ref>[https://www.biblegateway.com/passage/?search=Ezra+7%3A1-6&version=RSVCE Ezra 7:1-6]</ref>.  

The primary activity of the scribes as the body of teachers in [[Judaism]] whose office was to interpret the Law of Moses began with the cessation of the activity of the Prophets. In the time of [[Ezra]] the priest, the collective designation of "scribes" was applied to the body of teachers who interpreted the Law to the people. Ezra himself was "a ready scribe in the laws of Moses" <ref>[https://www.biblegateway.com/passage/?search=Ezra+7%3A1-6&version=RSVCE Ezra 7:1-6]</ref>.  

After the Israelites who had returned from Babylon had turned their hearts back to God, there was greater need of men to instruct the people, and to assist them in obtaining a clear understanding of the Law <ref>[https://www.biblegateway.com/passage/?search=Ezra+7%3A10-12&version=RSVCE Ezra 7:10-12], [https://www.biblegateway.com/passage/?search=Ezra+7%3A21-28&version=RSVCE 21-28]; [https://www.biblegateway.com/passage/?search=Nehemiah+8%3A1-8&version=RSVCE Nehemiah 8:1-8], [https://www.biblegateway.com/passage/?search=Nehemiah+8%3A18&version=RSVCE 18] </ref>. The primary activity of the scribes as the body of teachers in [[Judaism]] whose office was to interpret the Law to the people began with the cessation of the activity of the Prophets. In the later times of the Old Testament, especially after the captivity, then through the [[Hasmoneans|Hasmonean]] period, and in the New Testament, a scribe, a ''sofer'', is a person known as one skilled in the Jewish law, a teacher or interpreter of the law <ref>[https://www.biblegateway.com/passage/?search=Romans+2%3A17-24&version=RSVCE Romans 2:17-24]</ref>.  

After the Israelites who had returned from Babylon had turned their hearts back to God, there was greater need of men to instruct the people, and to assist them in obtaining a clear understanding of the Law <ref>[https://www.biblegateway.com/passage/?search=Ezra+7%3A10-12&version=RSVCE Ezra 7:10-12], [https://www.biblegateway.com/passage/?search=Ezra+7%3A21-28&version=RSVCE 21-28]; [https://www.biblegateway.com/passage/?search=Nehemiah+8%3A1-8&version=RSVCE Nehemiah 8:1-8], [https://www.biblegateway.com/passage/?search=Nehemiah+8%3A18&version=RSVCE 18] </ref>. As a general rule the term "''soferim''" refers to the body of teachers the first of whom was Ezra and the last Simeon the Just (''circa'' 300 [[BCE and CE|B.C.]]). By his priestly lineage <ref>[https://www.biblegateway.com/passage/?search=Ezra+7%3A1-6&version=RSVCE Ezra 7:1-6]</ref> Ezra symbolized the close connection between the priesthood and this official interpretation of the law which existed probably until the 2nd century B.C. Although the activity of the scribes was manifold, their main object was to teach the [[Torah]] to the Jewish masses, and to the Jewish youth in particular. It was they who established schools. Their mode of teaching is indicated in Nehemiah 8:8

The scribes always connected with the text of the Torah the laws which they deduced from the Biblical passages: they read the passage, explained it, and then deduced the law contained in it. From the time of Ezra, the scribes also occupied themselves with plans for raising Judaism to a higher intellectual plane. They were active in reviving the use of Hebrew, which to a great extent had been forgotten during the exile in Babylon.  

The scribes were essentially Biblical interpreters, for occasional scribal rules not strictly [[Sola scriptura|based on Scripture]] caused later rabbis considerable consternation <ref>Kelim 13:7. —[https://www.sefaria.org/Mishnah_Kelim.13?lang=bi Mishnah Kelim 13 (sefaria.org)]</ref>. The priest-scribe was considered particularly pious by virtue of his knowledge of the revealed will of God, a feature of rabbinic understanding of [[piety]]. The rules and practices established by the scribes acquired a binding authority, particularly with the specially orthodox of later first century New Testament times. One tradition ascribes greater authority to their teachings than to the written law <ref>MSanh. 11:3. —[https://www.sefaria.org/Mishnah_Sanhedrin.11?lang=bi Mishnah Sanhedrin 11 (sefaria.org)]</ref>, and a [[proselyte]] was required to follow the scribal traditions as well as the simply interpreted written law <ref>''Siphra'' on Lev 19:34. —[https://www.sefaria.org/Sifra?lang=bi ''see'' Sifra (sefaria.org)]</ref>. During the Maccabean revolt a company of scribes “sought justice” for redress of grievances from the Seleucid-appointed high priest, Alcimus, in the mistaken confidence that since he was “a priest of the line of Aaron” ([https://www.biblegateway.com/passage/?search=1+Maccabees+7%3A12-18&version=RSVCE 1 Maccabees 7:12-18]) they believed they had nothing to fear. This fact reflects an abiding sense of cooperation between the scribes and the established priesthood before and during that period. At the time of the Maccabean revolt the “party lines”  between the Sadducees and the scribes devoted to the Torah had in all probability not yet been drawn. This devotedly cooperative spirit of the “pious” ([[Hasidism|Chasidim]]) and the scribes toward the priestly class of Israel before the time of Christ highlights the contrast of the later development of distrust in the period from the high priesthood of [[John Hyrcanus]] 134 B.C through almost two centuries, when the priestly [[Sadducees]] opposed those who were descended from the scribes, the rabbis and Pharisees as corruptors of doctrine by their interpretive additions, traditions and commentaries on the Torah before the destruction of the temple A.D. 70 <ref>See [https://biblehub.com/john/7-49.htm John 7:49].</ref>.

In the later times of the Old Testament, especially after the captivity, then through the [[Hasmoneans|Hasmonean]] period, a scribe, a ''sofer'', is a person known as one skilled in the Jewish law, a teacher or interpreter of the law <ref>[https://www.biblegateway.com/passage/?search=Romans+2%3A17-24&version=RSVCE Romans 2:17-24]</ref>.  

The plural term "soferim" was sometimes used, particularly in the post-[[Maccabee|Maccabean]] time, to designate teachers generally. As a general rule the term refers to the body of teachers the first of whom was Ezra and the last Simeon the Just (''circa'' 300 [[BCE and CE|B.C.]]). By his priestly lineage <ref>[https://www.biblegateway.com/passage/?search=Ezra+7%3A1-6&version=RSVCE Ezra 7:1-6]</ref> Ezra symbolized the close connection between the priesthood and this official interpretation of the law which existed probably until the 2nd century B.C. Although the activity of the scribes was manifold, their main object was to teach the [[Torah]] to the Jewish masses, and to the Jewish youth in particular. It was they who established schools. Their mode of teaching is indicated in Nehemiah 8:8

During the Maccabean revolt a company of scribes “sought justice” for redress of grievances from the Seleucid-appointed high priest, Alcimus, in the mistaken confidence that since he was “a priest of the line of Aaron” ([https://www.biblegateway.com/passage/?search=1+Maccabees+7%3A12-18&version=RSVCE 1 Maccabees 7:12-18]) they believed they had nothing to fear. This fact reflects an abiding sense of cooperation between the scribes and the established priesthood before and during that period. At the time of the Maccabean revolt the “party lines”  between the Sadducees and the scribes devoted to the Torah had in all probability not yet been drawn. This devotedly cooperative spirit of the “pious” ([[Hasidism|Chasidim]]) and the scribes toward the priestly class of Israel before the time of Christ highlights the contrast of the later development of distrust in the period from the high priesthood of [[John Hyrcanus]] 134 B.C through almost two centuries, when the priestly [[Sadducees]] opposed those who were descended from the scribes, the rabbis and Pharisees as corruptors of doctrine by their interpretive additions, traditions and commentaries on the Torah before the destruction of the temple A.D. 70 <ref>See [https://biblehub.com/john/7-49.htm John 7:49].</ref>.

:"So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading."

 

The scribes always connected with the text of the Torah the laws which they deduced from the Biblical passages: they read the passage, explained it, and then deduced the law contained in it. From the time of Ezra, the scribes also occupied themselves with plans for raising Judaism to a higher intellectual plane. They were active in reviving the use of Hebrew, which to a great extent had been forgotten during the exile in Babylon.  

The plural term "soferim" was sometimes used, particularly in the post-[[Maccabee|Maccabean]] time, to designate teachers generally. The scribes were essentially Biblical interpreters, for occasional scribal rules not strictly [[Sola scriptura|based on Scripture]] caused later rabbis considerable consternation <ref>Kelim 13:7. —[https://www.sefaria.org/Mishnah_Kelim.13?lang=bi Mishnah Kelim 13 (sefaria.org)]</ref>. The priest-scribe was considered particularly pious by virtue of his knowledge of the revealed will of God, a feature of rabbinic understanding of [[piety]]. The rules and practices established by the scribes acquired a binding authority, particularly with the ''specially orthodox soferim'' of later first century times. One tradition ascribes greater authority to their teachings than to the written law <ref>MSanh. 11:3. —[https://www.sefaria.org/Mishnah_Sanhedrin.11?lang=bi Mishnah Sanhedrin 11 (sefaria.org)]</ref>, and a [[proselyte]] was required to follow the scribal traditions as well as the simply interpreted written law <ref>''Siphra'' on Lev 19:34. —[https://www.sefaria.org/Sifra?lang=bi ''see'' Sifra (sefaria.org)]</ref>.

 

Jewish writers speak of the scribes as the schoolmasters of the nation. One mode in which they exercised their office was by meeting the people from time to time, in every town, for the purpose of holding familiar discussions, and raising questions of the law for debate. Hence "scribe" is also used for a person distinguished for learning and wisdom <ref>The fundamental question for those scholars, scribes and lawyers who devoutly studied the Torah of Moses was "What is the heart of the Law?" Compare [https://www.biblegateway.com/passage/?search=Matthew+22%3A35-40&version=RSVCE Matthew 22:35-40]; [https://www.biblegateway.com/passage/?search=Mark+12%3A28-34&version=RSVCE Mark 12:28-34]; [https://www.biblegateway.com/passage/?search=Matthew+13%3A51-52&version=RSVCE Matthew 13:51-52]; [https://www.biblegateway.com/passage/?search=Sirach+37%3A12-39%3A11&version=RSVCE Sirach 37:12–39:11]; [https://www.biblegateway.com/passage/?search=Romans+2%3A12-4%3A15&version=RSVCE Romans 2:12–4:15]</ref>.  

 

Jewish writers speak of the scribes as the schoolmasters of the nation. One mode in which they exercised their office was by meeting the people from time to time, in every town, for the purpose of holding familiar discussions, and raising questions of the law for debate. Hence "scribe" is also used for a person distinguished for learning and wisdom <ref>The fundamental question for those scholars, scribes and lawyers who devoutly studied the Torah of Moses was "What is the heart of the Law?" Compare [https://www.biblegateway.com/passage/?search=Matthew+22%3A35-40&version=RSVCE Matthew 22:35-40]; [https://www.biblegateway.com/passage/?search=Mark+12%3A28-34&version=RSVCE Mark 12:28-34]; [https://www.biblegateway.com/passage/?search=Matthew+13%3A51-52&version=RSVCE Matthew 13:51-52]; [https://www.biblegateway.com/passage/?search=Sirach+37%3A12-39%3A11&version=RSVCE Sirach 37:12–39:11]; [https://www.biblegateway.com/passage/?search=Romans+2%3A12-4%3A15&version=RSVCE Romans 2:12–4:15]</ref>. The scribes (''grammateis'') of the New Testament were a class of men educated for the purpose of preserving and expounding the sacred books. They had the charge of transcribing them, of interpreting the more difficult passages, and of deciding in cases which grew out of the ceremonial law <ref>[https://www.biblegateway.com/passage/?search=Matthew+2%3A1-6&version=RSVCE Matthew 2:1-6]</ref>, and were especially skilled in those glosses <ref>See [http://www.newadvent.org/cathen/06586a.htm '''Scriptural glosses''' (newadvent.org)]. A textual gloss is a type of commentary, sometimes a single word, intended to explain, interpret or clarify a text, either placed on the margin of the page or inserted directly into the text. The famous medieval Jewish scriptural [[scholar]] [[Rashi]] sought to make his marginal commentaries on the scriptures as simple and clear as possible so that even a child of eight could understand, sometimes with a single word for clarification. Possibly the most famous gloss in Christian history is the addition of the word "alone", inserted by Martin Luther into Paul's [[Epistle to the Romans|Letter to the Romans]]. See [http://biblehub.com/commentaries/romans/3-28.htm Romans 3:28 multiple commentaries]. <br> See also [https://beggarsallreformation.blogspot.com/2006/02/luther-added-word-alone-to-romans-328.html Luther Added The Word "Alone" to Romans 3:28? (beggarsallreformation.blogspot.com)].<br> Compare [[Dynamic equivalence]].</ref> and traditions by which the Jews made void the law <ref>[https://www.biblegateway.com/passage/?search=Matthew+15%3A1-6&version=RSVCE Matthew 15:1-6]; [https://www.biblegateway.com/passage/?search=Jeremiah+8%3A8&version=RSVCE Jeremiah 8:8]; [https://www.biblegateway.com/passage/?search=Malachi+2%3A1-9&version=RSVCE Malachi 2:1-9]</ref>. Their influence was great; many of them were members of the [[Sanhedrin]]; they are mentioned in connection with the elders and chief priests in the [[The Gospels|Four Gospels]] <ref>[https://www.biblegateway.com/passage/?search=Matthew+5%3A20&version=RSVCE Matthew 5:20]; [https://www.biblegateway.com/passage/?search=Matthew+7%3A29&version=RSVCE 7:29]; [https://www.biblegateway.com/passage/?search=Matthew+12%3A38&version=RSVCE 12:38]; [https://www.biblegateway.com/passage/?search=Matthew+20%3A18&version=RSVCE 20:18]; [https://www.biblegateway.com/passage/?search=Matthew+21%3A15&version=RSVCE 21:15]</ref>. Like the Pharisees, they were bitterly opposed to Christ, and joined with the priests and counselors in persecuting him and his followers, having little knowledge of Him concerning whom Moses and the prophets write. These same scribes are sometimes in parallel passages called [[Lawyers, Jewish (New Testament)|lawyers]] and doctors of the law <ref>[https://www.biblegateway.com/passage/?search=Matthew+22%3A35&version=RSVCE Matthew 22:35]; [https://www.biblegateway.com/passage/?search=Mark+12%3A28&version=RSVCE Mark 12:28]</ref>. The only mention of “scribes” in John’s gospel is in [https://www.biblegateway.com/passage/?search=John+7%3A53-8%3A11&version=RSVCE John 7:53-8:11]. Saul of Tarsus was a highly trained scribe who had sat at the feet of the Rabban [[Gamaliel]], one of the eminent ''[[Tannaim]]'', and afterward opposed the name of Jesus and persecuted his followers to death, before he encountered the risen Lord on the road to Damascus, and was afterward baptized, becoming eventually St. Paul <ref>[https://www.biblegateway.com/passage/?search=Galatians+1-2&version=RSVCE Galatians 1–2]; [https://www.biblegateway.com/passage/?search=Romans+14%3A1-15%21&version=RSVCE Romans 14:1–15:21]</ref>, one of the greatest [[Hermeneutics|hermeneutical]] [[scholar]]s of Old Testament scripture in support of the claims of the [[Twelve Apostles|apostles]] that Jesus of Nazareth is the ''Rab Meshiach'' of Israel and the ''Navi'' foretold by Moses <ref>[https://www.biblegateway.com/passage/?search=Deuteronomy+18%3A15&version=RSVCE Deuteronomy 18:15], [https://www.biblegateway.com/passage/?search=Deuteronomy+18%3A18-19&version=RSVCE 18-19]; [https://www.biblegateway.com/passage/?search=Acts+9%3A20-22&version=RSVCE Acts 9:20-22]</ref>.  

The scribes (''grammateis'') of the New Testament were a class of men educated for the purpose of preserving and expounding the sacred books. They had the charge of transcribing them, of interpreting the more difficult passages, and of deciding in cases which grew out of the ceremonial law <ref>[https://www.biblegateway.com/passage/?search=Matthew+2%3A1-6&version=RSVCE Matthew 2:1-6]</ref>, and were especially skilled in those glosses <ref>See [http://www.newadvent.org/cathen/06586a.htm '''Scriptural glosses''' (newadvent.org)]. A textual gloss is a type of commentary, sometimes a single word, intended to explain, interpret or clarify a text, either placed on the margin of the page or inserted directly into the text. The famous medieval Jewish scriptural [[scholar]] [[Rashi]] sought to make his marginal commentaries on the scriptures as simple and clear as possible so that even a child of eight could understand, sometimes with a single word for clarification. Possibly the most famous gloss in Christian history is the addition of the word "alone", inserted by Martin Luther into Paul's [[Epistle to the Romans|Letter to the Romans]]. See [http://biblehub.com/commentaries/romans/3-28.htm Romans 3:28 multiple commentaries]. <br> See also [https://beggarsallreformation.blogspot.com/2006/02/luther-added-word-alone-to-romans-328.html Luther Added The Word "Alone" to Romans 3:28? (beggarsallreformation.blogspot.com)].<br> Compare [[Dynamic equivalence]].</ref> and traditions by which the Jews made void the law <ref>[https://www.biblegateway.com/passage/?search=Matthew+15%3A1-6&version=RSVCE Matthew 15:1-6]; [https://www.biblegateway.com/passage/?search=Jeremiah+8%3A8&version=RSVCE Jeremiah 8:8]; [https://www.biblegateway.com/passage/?search=Malachi+2%3A1-9&version=RSVCE Malachi 2:1-9]</ref>. Their influence was great; many of them were members of the [[Sanhedrin]]; they are mentioned in connection with the elders and chief priests in the [[The Gospels|Four Gospels]] <ref>[https://www.biblegateway.com/passage/?search=Matthew+5%3A20&version=RSVCE Matthew 5:20]; [https://www.biblegateway.com/passage/?search=Matthew+7%3A29&version=RSVCE 7:29]; [https://www.biblegateway.com/passage/?search=Matthew+12%3A38&version=RSVCE 12:38]; [https://www.biblegateway.com/passage/?search=Matthew+20%3A18&version=RSVCE 20:18]; [https://www.biblegateway.com/passage/?search=Matthew+21%3A15&version=RSVCE 21:15]</ref>. Like the Pharisees, they were bitterly opposed to Christ, and joined with the priests and counselors in persecuting him and his followers, having little knowledge of Him concerning whom Moses and the prophets write. These same scribes are sometimes in parallel passages called [[Lawyers, Jewish (New Testament)|lawyers]] and doctors of the law <ref>[https://www.biblegateway.com/passage/?search=Matthew+22%3A35&version=RSVCE Matthew 22:35]; [https://www.biblegateway.com/passage/?search=Mark+12%3A28&version=RSVCE Mark 12:28]</ref>. The only mention of “scribes” in John’s gospel is in [https://www.biblegateway.com/passage/?search=John+7%3A53-8%3A11&version=RSVCE John 7:53-8:11]. Saul of Tarsus was a highly trained scribe who had sat at the feet of the Rabban [[Gamaliel]], one of the eminent ''[[Tannaim]]'', and afterward opposed the name of Jesus and persecuted his followers to death, before he encountered the risen Lord on the road to Damascus, and was afterward baptized, becoming eventually St. Paul <ref>[https://www.biblegateway.com/passage/?search=Galatians+1-2&version=RSVCE Galatians 1–2]; [https://www.biblegateway.com/passage/?search=Romans+14%3A1-15%21&version=RSVCE Romans 14:1–15:21]</ref>, one of the greatest [[Hermeneutics|hermeneutical]] [[scholar]]s of Old Testament scripture in support of the claims of the [[Twelve Apostles|apostles]] that Jesus of Nazareth is the ''Rab Meshiach'' of Israel and the ''Navi'' foretold by Moses <ref>[https://www.biblegateway.com/passage/?search=Deuteronomy+18%3A15&version=RSVCE Deuteronomy 18:15], [https://www.biblegateway.com/passage/?search=Deuteronomy+18%3A18-19&version=RSVCE 18-19]; [https://www.biblegateway.com/passage/?search=Acts+9%3A20-22&version=RSVCE Acts 9:20-22]</ref>.  

In the Early Church, the function of the scribe as a Christian scholar and instructor in legal responsibility was preserved <ref>[https://www.biblegateway.com/passage/?search=Matthew+8%3A19&version=RSVCE Matthew 8:19], [https://www.biblegateway.com/passage/?search=Matthew+13%3A52&version=RSVCE ''especially'' Matthew 13:52] and [https://www.biblegateway.com/passage/?search=Matthew+23%3A34&version=RSVCE 23:34]</ref>, so that the Mosaic law was not abolished, but was reinterpreted and reapplied for the needs of the Christian Church <ref>[https://www.biblegateway.com/passage/?search=Matthew+5%3A17-20&version=RSVCE Matthew 5:17-20]; [https://www.biblegateway.com/passage/?search=1+Timothy+1%3A8&version=RSVCE 1 Timothy 1:8]; [https://www.biblegateway.com/passage/?search=Romans+3%3A31&version=RSVCE Romans 3:31]; [https://www.biblegateway.com/passage/?search=Romans+7%3A7&version=RSVCE 7:7]; [https://www.biblegateway.com/passage/?search=Romans+8%3A3-4&version=RSVCE 8:3-4]; [https://www.biblegateway.com/passage/?search=Romans+13%3A8-10&version=RSVCE '''13:8-10''']</ref>. Paul clearly understood the ''Jewish'' scribe as a [[Pilpul|dialectician]] <ref>[https://www.biblegateway.com/passage/?search=1+Corinthians+1%3A20-25&version=RSVCE 1&nbsp;Corinthians 1:20-25]</ref>, who was a scholar on the written and oral law; in Paul’s view such [[dialectic]]s were foolishness in the face of God’s saving work in Christ. He warned against those who dispute about words and [[Cafeteria Christianity#Proof texts|"proof texting"]], and do not use the Law of Moses "lawfully" <ref>[https://www.biblegateway.com/passage/?search=1+Timothy+1%3A3-11&version=RSVCE 1 Timothy 1:3-11]; [https://www.biblegateway.com/passage/?search=1+Timothy+6%3A3-4&version=RSVCE 6:3-4]; [https://www.biblegateway.com/passage/?search=2+Timothy+2%3A23-26&version=RSVCE 2 Timothy 2:23-26]; [https://www.biblegateway.com/passage/?search=Titus+3%3A9-11&version=RSVCE Titus 3:9-11]; [https://www.biblegateway.com/passage/?search=1+Peter+3%3A15&version=RSVCE 1&nbsp;Peter 3:15]; [https://www.biblegateway.com/passage/?search=Acts+28%3A24-31&version=RSVCE Acts 28:24-31]</ref>.

In the Early Church, the function of the scribe as a Christian scholar and instructor in legal responsibility was preserved <ref>[https://www.biblegateway.com/passage/?search=Matthew+8%3A19&version=RSVCE Matthew 8:19], [https://www.biblegateway.com/passage/?search=Matthew+13%3A52&version=RSVCE ''especially'' Matthew 13:52] and [https://www.biblegateway.com/passage/?search=Matthew+23%3A34&version=RSVCE 23:34]</ref>, so that the Mosaic law was not abolished, but was reinterpreted and reapplied for the needs of the Christian Church <ref>[https://www.biblegateway.com/passage/?search=Matthew+5%3A17-20&version=RSVCE Matthew 5:17-20]; [https://www.biblegateway.com/passage/?search=1+Timothy+1%3A8&version=RSVCE 1 Timothy 1:8]; [https://www.biblegateway.com/passage/?search=Romans+3%3A31&version=RSVCE Romans 3:31]; [https://www.biblegateway.com/passage/?search=Romans+7%3A7&version=RSVCE 7:7]; [https://www.biblegateway.com/passage/?search=Romans+8%3A3-4&version=RSVCE 8:3-4]; [https://www.biblegateway.com/passage/?search=Romans+13%3A8-10&version=RSVCE '''13:8-10''']</ref>. Paul clearly understood the ''Jewish'' scribe as a [[Pilpul|dialectician]] <ref>[https://www.biblegateway.com/passage/?search=1+Corinthians+1%3A20-25&version=RSVCE 1&nbsp;Corinthians 1:20-25]</ref>, who was a scholar on the written and oral law; in Paul’s view such [[dialectic]]s were foolishness in the face of God’s saving work in Christ. He warned against those who dispute about words and [[Cafeteria Christianity#Proof texts|"proof texting"]], and do not use the Law of Moses "lawfully" <ref>[https://www.biblegateway.com/passage/?search=1+Timothy+1%3A3-11&version=RSVCE 1 Timothy 1:3-11]; [https://www.biblegateway.com/passage/?search=1+Timothy+6%3A3-4&version=RSVCE 6:3-4]; [https://www.biblegateway.com/passage/?search=2+Timothy+2%3A23-26&version=RSVCE 2 Timothy 2:23-26]; [https://www.biblegateway.com/passage/?search=Titus+3%3A9-11&version=RSVCE Titus 3:9-11]; [https://www.biblegateway.com/passage/?search=1+Peter+3%3A15&version=RSVCE 1&nbsp;Peter 3:15]; [https://www.biblegateway.com/passage/?search=Acts+28%3A24-31&version=RSVCE Acts 28:24-31]</ref>.

The New Testament is the last witness to the usage of “scribe” as a scholar and authority on the law. “Scribes” are found in connection with both the priestly (Sadducean) party <ref>For example, [https://www.biblegateway.com/passage/?search=Matthew+2%3A4&version=RSVCE Matthew 2:4]; [https://www.biblegateway.com/passage/?search=Matthew+21%3A15&version=RSVCE 21:15]</ref> and the Pharisaic party <ref>See [https://www.biblegateway.com/passage/?search=Matthew+23&version=RSVCE Matthew 23]</ref>. The scholars of the Pharisaic party were the leaders of what would become rabbinic Judaism, subsequently known as “sages” (“the wise”) and still later as rabbis.  

The New Testament is the last witness to the usage of “scribe” as a scholar and authority on the law. “Scribes” are found in connection with both the priestly (Sadducean) party <ref>For example, [https://www.biblegateway.com/passage/?search=Matthew+2%3A4&version=RSVCE Matthew 2:4]; [https://www.biblegateway.com/passage/?search=Matthew+21%3A15&version=RSVCE 21:15]</ref> and the Pharisaic party <ref>See [https://www.biblegateway.com/passage/?search=Matthew+23&version=RSVCE Matthew 23]</ref>. The scholars of the Pharisaic party were the leaders of what would become rabbinic Judaism, subsequently known as “sages” (“the wise”) and still later as rabbis.  

After the period of the New Testament, “scribe” came to [[Denotation|denote]] a teacher of children and composer of legal documents; the names “wise” and then “[[rabbi]]” afterward used for the scholar of the law.  

After the period of the New Testament, “scribe” came to [[Denotation|denote]] a teacher of children and composer of legal documents; the names “wise” and then “[[rabbi]]” afterward used for the scholar of the law.