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Smith's Bible Dictionary
Scribes
(Heb.sopherim ), I. Name . -- (1) Three meanings are connected with the verb
saphar , the root of sopherim -- (a) to write, (b) to set in order, (c) to
count. The explanation of the word has been referred to each of these. The sopherim
were so called because they wrote out the law, or because they classified and
arranged its precepts, or because they counted with scrupulous minuteness every
elapse and letter It contained. (2) The name of Kirjath-sepher, (Joshua 15:15;
Judges 1:12) may possibly connect itself with some early use of the title, and
appears to point to military functions of some kind. (Judges 5:14) The men are
mentioned as filling the office of scribe under David and Solomon. (2 Samuel
8:17; 20:25; 1 Kings 4:3) We may think of them as the king’s secretaries, writing his letters, drawing up his decrees, managing his
finances. Comp (2 Kings 12:10) In Hezekiah’s time transcribed old records, and became a class of students and
interpreters of the law, boasting of their wisdom. (Jeremiah 8:8) After the captivity the
office became more prominent, as the exiles would be anxious above all things
to preserve the sacred books, the laws, the hymns, the prophecies of the past.
II. Development of doctrine . --Of the scribes of this period, with the
exception of Ezra and Zadok, (Nehemiah 13:13) we have no record. A later age honored
them collectively as the men of the Great Synagogue. Never perhaps, was so
important a work done so silently. They devoted themselves to the careful study of
the text, and laid down rules for transcribing it with the most scrupulous
precision. As time passed on the "words of the scribes" were honored above the law.
It was a greater crime to offend against them than against the law. The first
step was taken toward annulling the commandments of God for the sake of their own
traditions. (Mark 7:13) The casuistry became at once subtle and prurient,
evading the plainest duties, tampering with conscience. (Matthew 15:1-6; 23:16-23)
We can therefore understand why they were constantly denounced by our Lord
along with the Pharisees. While the scribes repeated the traditions of the elders,
he "spake as one having authority," "not as the scribes." (Matthew 7:29) While
they confined their teachings to the class of scholars, he "had compassion on
the multitudes." (Matthew 9:36) While they were to be found only in the council
or in their schools, he journeyed through the cities and villages. (Matthew
4:23; 9:35) etc. While they spoke of the kingdom of God vaguely, as a thing far
off, he proclaimed that it had already come nigh to men. (Matthew 4:17) In our
Lord’s time there were two chief parties:
the disciples of Shammai, conspicuous for their fierceness, appealing to
popular passions, using the sword to decide their controversies. Out of this party
grew the Zealots.
The disciples of Hillel, born B.C. 112, and who may have been one of the
doctors before whom the boy Jesus came in the temple, for he lived to be 120 years
old. Hillel was a "liberal conservative, of genial character and broad range of
thought, with some approximations to a higher teaching." In most of the points
at issue between the two parties, Jesus must have appeared in direct antagonism
to the school of Shammai, in sympathy with that of Hillel. So far, on the
other hand, as the temper of the Hillel school was one of mere adaptation to the
feeling of the people, cleaving to tradition, wanting in the intuition of a
higher life, the teaching of Christ must have been felt as unsparingly condemning
it. III. Education and life. --The special training for a scribe’s office began, probably, about the age of thirteen. The boy who was destined
by his parents to the calling of a scribe went to Jerusalem and applied for
admission in the school of some famous rabbi. After a sufficient period of
training, probably at the age of thirty the probationer was solemnly admitted to his
office. After his admission there was a choice of a variety of functions, the
chances of failure and success. He might give himself to any one of the branches
of study, or combine two or more of them. He might rise to high places, become
a doctor of the law, an arbitrator in family litigations, (Luke 12:14) the head
of a school, a member of the Sanhedrin. He might have to content himself with
the humbler work of a transcriber, copying the law and the prophets for the use
of synagogues, or a notary, writing out contracts of sale, covenants of
espousals, bills of repudiation. The position of the more fortunate was of course
attractive enough. In our Lord’s time the passion for distinction was insatiable. The ascending scale of rab,
rabbi, rabban, presented so many steps on the ladder of ambition. Other forms
of worldliness were not far off. The salutations in the market-place, (Matthew
23:7) the reverential kiss offered by the scholars to their master or by rabbis
to each other the greeting of Abba, father (Matthew 23:9) the long robes with
the broad blue fringe, (Matthew 23:5) --all these go to make up the picture of
a scribe’s life. Drawing to themselves, as they did, nearly all the energy and thought
of Judaism, the close hereditary caste of the priesthood was powerless to
compete with them. Unless the Priest became a scribe also, he remained in obscurity.
The order, as such, became contemptible and base. For the scribes there were
the best places at feasts, the chief seats in synagogues. (Matthew 23:6; Luke
14:7)
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Bibliography Information
Smith, William, Dr. "Entry for 'Scribes'". "Smith's Bible Dictionary". 1901.