Origins
Dictionaries - Easton's Bible Dictionary - Scribes
Scribes [T] [S]anciently held various important offices in the public affairs of the nation. The Hebrew word so rendered (sopher) is first used to designate the holder of some military office (Judg. 5:14 ; A.V., "pen of the writer;" RSV, "the marshal's staff;" marg., "the staff of the scribe"). The scribes acted as secretaries of state, whose business it was to prepare and issue decrees in the name of the king ( 2 Samuel 8:17 ; 20:25 ; 1 Chronicles 18:16 ; 24:6 ; 1 Kings 4:3 ; 2 Kings 12:9-11 ; 18:18-37 , etc.). They discharged various other important public duties as men of high authority and influence in the affairs of state. There was also a subordinate class of scribes, most of whom were Levites. They were engaged in various ways as writers. Such, for example, was Baruch, who "wrote from the mouth of Jeremiah all the words of the Lord" ( Jeremiah 36:4 Jeremiah 36:32 ). In later times, after the Captivity, when the nation lost its independence, the scribes turned their attention to the law, gaining for themselves distinction by their intimate acquaintance with its contents. On them devolved the duty of multiplying copies of the law and of teaching it to others ( Ezra 7:6 Ezra 7:10-12 ; Nehemiah 8:1 Nehemiah 8:4 Nehemiah 8:9 Nehemiah 8:13 ). It is evident that in New Testament times the scribes belonged to the sect of the Pharisees, who supplemented the ancient written law by their traditions ( Matthew 23 ), thereby obscuring it and rendering it of none effect. The titles "scribes" and "lawyers" (q.v.) are in the Gospels interchangeable ( Matthew 22:35 ; Mark 12:28 ; Luke 20:39 , etc.). They were in the time of our Lord the public teachers of the people, and frequently came into collision with him. They afterwards showed themselves greatly hostile to the apostles ( Acts 4:5 ; 6:12 ). Some of the scribes, however, were men of a different spirit, and showed themselves friendly to the gospel and its preachers. Thus Gamaliel advised the Sanhedrin, when the apostles were before them charged with "teaching in this name," to "refrain from these men and let them alone" ( Acts 5:34-39 ; comp 23:9 ).
These dictionary topics are from
M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition,
published by Thomas Nelson, 1897. Public Domain, copy freely.
[T] indicates this entry was also found in Torrey's Topical Textbook
[S] indicates this entry was also found in Smith's Bible Dictionary
Bibliography InformationEaston, Matthew George. "Entry for Scribes". "Easton's Bible Dictionary"..
Scribes [T] [E](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 kings secretaries, writing his letters, drawing up his decrees, managing his finances. Comp ( 2 Kings 12:10 ) In Hezekiahs 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 Lords time there were two chief parties:
[T] indicates this entry was also found in Torrey's Topical Textbook
[E] indicates this entry was also found in Easton's Bible Dictionary
Bibliography InformationSmith, William, Dr. "Entry for 'Scribes'". "Smith's Bible Dictionary".. 1901.
SCRIBES skribz: The existence of law leads necessarily to a profession whose business is the study and knowledge of the law; at any rate, if the law is extensive and complicated. At the time of Ezra and probably for some time after, this was chiefly the business of the priests. Ezra was both priest and scholar (copher). It was chiefly in the interest of the priestly cult that the most important part of the Pentateuch was written. The priests were therefore also in the first instance the scholars and the guardians of the Law; but in the course of time this was changed. The more highly esteemed the Law became in the eyes of the people, the more its study and interpretation became a lifework by itself, and thus there developed a class of scholars who, though not priests, devoted themselves assiduously to the Law. These became known as the scribes, that is, the professional students of the Law. During the Hellenistic period, the priests, especially those of the upper class, became tainted with the Hellenism of the age and frequently turned their attention to paganistic culture, thus neglecting the Law of their fathers more or less and arousing the scribes to opposition. Thus, the scribes and not the priests were now the zealous defenders of the Law, and hence, were the true teachers of the people. At the time of Christ, this distinction was complete. The scribes formed a solid profession which held undisputed sway over the thought of the people. In the New Testament they are usually called (grammateis), i.e. "students of the Scriptures," "scholars," corresponding to the Hebrew (copherim) = homines literati, those who make a profession of literary studies, which, in this case, of course, meant chiefly the Law. Besides this general designation, we also find the specific word (nomikoi), i.e. "students of the Law," "lawyers" (Matthew 22:35; Luke 7:30; 10:25; 11:45,52; 14:3); and in so far as they not only know the Law but also teach it they are called (nomodidaskaloi), "doctors of the Law" (Luke 5:17; Acts 5:34). The extraordinary honors bestowed on these scholars on the part of the people are expressed in their honorary titles. Most common was the appellative "rabbi" = "my lord" (Matthew 23:7 and otherwise). This word of polite address gradually became a title. The word "rabboni" (Mark 10:51; John 20:16) is an extensive form, and was employed by the disciples to give expression to their veneration of Christ. In the Greek New Testament "rabbi" is translated as (kurie) (Matthew 8:2,6,8,21,25 and otherwise), or (didaskale) (Matthew 8:19 and otherwise), in Luke by (epistata) (Luke 5:5; 8:24,45; 9:33,19; 17:13). Besides these, we find (pater), "father," and (kathegetes), "teacher" (Matthew 23:9). From their students the rabbis demanded honors even surpassing those bestowed on parents. "Let the honor of thy friend border on the honor of thy teacher, and the honor of thy teacher on the fear of God" ('Abhoth 4 12). "The honor of thy teacher must surpass the honor bestowed on thy father; for son and father are both in duty bound to honor the teacher" (Kerithoth 6 9). Everywhere the rabbis demanded the position of first rank (Matthew 23:6; Mark 12:38; Luke 11:43; 20:46). Their dress equaled that of the nobility. They wore (stolai), "tunics," and these were the mark of the upper class. Since the scribes were lawyers (see LAWYER), much of their time was occupied in teaching and in judicial functions, and both these activities must be pursued gratuitously. Rabbi Zadok said: "Make the knowledge of the Law neither a crown in which to glory nor a spade with which to dig." Hillel used to say: "He who employs the crown (of the Law) for external purposes shall dwindle." That the judge should not receive presents or bribes was written in the Law (Exodus 23:8; Deuteronomy 16:19); hence, the Mishna said: "If anyone accept pay for rendering judgment, his judgment is null and void." The rabbis were therefore obliged to make their living by other means. Some undoubtedly had inherited wealth; others pursued a handicraft besides their study of the Law. Rabbi Gamaliel II emphatically advised the pursuit of a business in addition to the pursuit of the Law. It is well known that the apostle Paul kept up his handicraft even after he had become a preacher of the gospel (Acts 18:3; 20:34; 1 Corinthians 4:12; 9:6; 2 Corinthians 11:7; 1 Thessalonians 2:9; 2 Thessalonians 3:8), and the same is reported of many rabbis. But in every instance the pursuit of the Law is represented as the worthier, and warning is given not to overestimate the value of the ordinary avocation. It was a saying of Hillel: "He that devotes himself to trade will not become wise." The principle of gratuity was probably carried out in practice only in connection with the judicial activity of the scribes; hardly in connection with their work as teachers. Even the Gospels, in spite of the admonition that the disciples should give without pay because they had received without pay (Matthew 10:8), nevertheless also state that the workman is worthy of his hire (Matthew 10:10; Luke 10:7); and Paul (1 Corinthians 9:14) states it as his just due that he receive his livelihood from those to whom he preaches the gospel, even though he makes use of this right only in exceptional cases (1 Corinthians 9:3-18; 2 Corinthians 11:8,9; Galatians 6:6; Philippians 4:10,18). Since this appears to have been the thought of the times, we are undoubtedly justified in assuming that the Jewish teachers of the Law also demanded pay for their services. Indeed, the admonitions above referred to, not to make instruction in the Law the object of self-interest, lead to the conclusion that gratuity was not the rule; and in Christ's philippics against the scribes and Pharisees He makes special mention of their greed (Mark 12:40; Luke 16:14; 20:47). Hence, even though they ostensibly gave instruction in the Law gratuitously, they must have practiced methods by which they indirectly secured their fees. Naturally the place of chief influence for the scribes up to the year 70 AD was Judea. But not only there were they to be found. Wherever the zeal for the law of the fathers was a perceptible force, they were indispensable; hence, we find them also in Galilee (Luke 5:17) and in the Diaspora. In the Jewish epitaphs in Rome, dating from the latter days of the empire, grammateis are frequently mentioned; and the Babylonian scribes of the 5th and 6th centuries were the authors of the most monumental work of rabbinical Judaism--the Talmud. Since the separation of the Pharisaic and the Sadducean tendencies in Judaism, the scribes generally belonged to the Pharisaic class; for this latter is none other than the party which recognized the interpretations or "traditions" which the scribes in the course of time had developed out of the body of the written Law and enforced upon the people as the binding rule of life. Since, however, "scribes" are merely "students of the Law," there must also have been scribes of the Sadducee type; for it is not to be imagined that this party, which recognized only the written Law as binding, should not have had some opposing students in the other class. Indeed, various passages of the New Testament which speak of the "scribes of the Pharisees" (Mark 2:16; Luke 5:30; Acts 23:9) indicate that there were also "scribes of the Sadducees." Under the reign and leadership of the scribes, it became the ambition of every Israelite to know more or less of the Law. The aim of education in family, school and synagogue was to make the entire people a people of the Law. Even the common laborer should know what was written in the Law; and not only know it, but also do it. His entire life should be governed according to the norm of the Law, and, on the whole, this purpose was realized in a high degree. Josephus avers: "Even though we be robbed of our riches and our cities and our other goods, the Law remains our possession forever. And no Jew can be so far removed from the and of his fathers nor will he fear a hostile commander to such a degree that he would not fear his Law more than his commander." So loyal were the majority of the Jews toward their Law that they would gladly endure the tortures of the rack and even death for it. This frame of mind was due almost wholly to the systematic and persistent instruction of the scribes. The motive underlying this enthusiasm for the Law was the belief in divine retribution in the strictest judicial sense. The prophetic idea of a covenant which God had made with His select people was interpreted purely in the judicial sense. The covenant was a contract through which both parties were mutually bound. The people are bound to observe the divine Law literally and conscientiously; and, in return for this, God is in duty bound to render the promised reward in proportion to the services rendered. This applies to the people as a whole as well as to the individual. Services and reward must always stand in mutual relation to each other. He who renders great services may expect from the justice of God that he will receive great returns as his portion, while, on the other hand, every transgression also must be followed by its corresponding punishment. The results corresponded to the motives. Just as the motives in the main were superficial, so the results were an exceedingly shallow view of religious and moral life. Religion was reduced to legal formalism. All religious and moral life was dragged down to the level of law, and this must necessarily lead to the following results: (1) The individual is governed by a norm, the application of which could have only evil results when applied in this realm. Law has the purpose of regulating the relations of men to each other according to certain standards. Its object is not the individual, but only the body of society. In the law, the individual must find the proper rule for his conduct toward society as an organism. This is a matter of obligation and of government on the part of society. But religion is not a matter of government; where it is found, it is a matter of freedom, of choice, and of conduct. (2) By reducing the practice of religion to the form of law, all acts are placed on a paragraph with each other. The motives are no longer taken into consideration, but only the deed itself. (3) From this it follows that the highest ethical attainment was the formal satisfaction of the Law, which naturally led to finical literalism. (4) Finally, moral life must, under such circumstances, lose its unity and be split up into manifold precepts and duties. Law always affords opportunity for casuistry, and it was the development of this in the guidance of the Jewish religious life through the "precepts of the elders" which called forth Christ's repeated denunciation of the work of the scribes. Frank E. Hirsch
M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition,
published by Thomas Nelson, 1897. Public Domain, copy freely.
[T] indicates this entry was also found in Torrey's Topical Textbook
[S] indicates this entry was also found in Smith's Bible Dictionary
Bibliography InformationEaston, Matthew George. "Entry for Scribes". "Easton's Bible Dictionary".
- 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 scribes 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 Lords 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 scribes 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 )
[T] indicates this entry was also found in Torrey's Topical Textbook
[E] indicates this entry was also found in Easton's Bible Dictionary
Bibliography InformationSmith, William, Dr. "Entry for 'Scribes'". "Smith's Bible Dictionary".
Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'SCRIBES'". "International Standard Bible Encyclopedia". 1915. source: http://www.biblestudytools.com/dictionary/scribes/ I would like to add that the 1st book of the Bible written from the oral tradition was JOB and the author was probably Moses(Moshi). The scribes in Jesus' day had conflicting views in their sects. Sadducees believed there were no angels and there would be no resurrection of the dead. The Pharisees believed the opposite. They both believed that a Messiah would come, but with a sword, and as a ruler... This contradicts the prophecy about Jesus Christ The Messiah in Isiah 51-53, and these chapters are still today forbidden from being read in the synagogues. The most famous scribe in the Bible is Mordecai in the book of Esther. The king's scribes were called and "it was written according to all that Mordecai commanded unto the Jews." Because the scribe could write, he could also keep financial records and he would sometimes be used in that area. To whom which Ismael's ancestor tries to plot to make the Jews extinct, but Almighty God thwarts his plan. Esther even marries Xerxes the king which in depicted in the movie 300. Another movie worth mentioning is The King and Me. Jeremiah 8:8, Esther 8:9, 2 Kings 12:10, 2 Kings 25:19 source: http://www.learnthebible.org/what-is-a-scribe.html From what I remember about Christian history, and I still have 3 courses to go... Hospitals began in the Roman empire. There were little stalls were doctors would be, like that in a third world country. One famous doctor used to cut up cadavers(dead bodies) and found the nerve on the left hand lead to the heart although this was frowned upon, it was a start to pagans and Christians alike wearing wedding rings. And they needed them too, since sexual immorality was rampant, like it is getting now-a-days in the 21st century. Many Roman citizens would leave their babies on the rocks, in the fields, abandoned. Christian's would pick these babies up and take them into their homes. Theses home ran churches, synagogues, and wherever they met for fear of death, were great places to share their wealth. The churches would pile their money together to help another Christian in need. They shared material things in the name of Jesus Christ. They helped the poor, widows, and others as their numbers began to grow. Christians were looked down upon as Atheist's since they would not burn incense to the Emperor. Christian were seen as people who behind closed doors ate flesh, drank blood, and had orgies. There were many clashes between the Jews and the Romans and if you were a Jew you would have certain privileges. You would be more privileged if you were a Jew and a Roman citizen, this is why the campaign to kill Christians had its successes, since many thought it to be a military coo. On the reliability of Jesus' resurrection "Testimonium Flavianum" and on the reliability of the scriptures being translated and copied please see Alpha & Omega Ministries or Dr. James White. Dr. White explains how the many scribes made copies of the Bibles and that is why we have a reliable copies today, regardless of the text-twisters. A recent study by Thomson Reuters, known for their “100 top hospitals” program, shows that church-run hospitals provide better quality care, and do so more efficiently than secular hospitals. Jean Chenoweth, senior vice president of the “100 Top Hospitals” programs at Thomson Reuters, says, “Our data suggest that the leadership of health systems owned by churches may be the most active in aligning quality goals and monitoring achievement of mission across the system.” source: https://answersingenesis.org/blogs/david-menton/2010/12/14/thank-god-for-christian-health-care/
The Modern Scribe
A Medical Scribe is a revolutionary concept in modern medicine. Traditionally, a physician's job has been focusing solely on direct patient contact and care. However, the advent of the Electronic Health Record (EHR) created an overload of documentation and clerical responsibilities that slows physicians down and pulls them away from actual patient care. To relieve the documentation overload, physicians across the country are turning to Medical Scribe services.
A Medical Scribe is essentially a personal assistant to the physician; performing documentation in the EHR, gathering information for the patient's visit, and partnering with the physician to deliver the pinnacle of efficient patient care. For someone interested in medicine, whether it is a personal interest, or part of a career goal to become a physician or physician assistant, the chance to become a Medical Scribe is unlike any other opportunity available. It offers exciting one-on-one collaboration with a physician, and is unprecedented in its level of exposure to real medicine in practice. A background in Medical Scribing is quickly becoming the standard for pre-medical experience, and is suggested by medical school acceptance committees across the country. The competition to become a Medical Scribe is intense, and the demand for Medical Scribe services across the country has never been higher.
Scribe Creed's
Scribe America's scribe creed
Scribes are part of the healthcare team; we have revolutionized the delivery and quality of patient care through innovation and excellence and have allowed providers to return to the patient's bedside. I am part of that team.
Carrying a legacy, I realize this calling will ask much of me, whether it means putting in extra hours, dealing with stressful situations or encountering unfathomable circumstances. I will stand in solidarity with my scribe team and remain focused, caring, supportive, professional and enthusiastic.
Recognizing the worth of my fellow scribes, I will regard the needs of others as I do my own. I will work effectively with my team, understanding success is reached together and not alone.
Invested with high expectations, I firmly believe that my fellow scribes are a cut above the rest and I am committed to proving this true. I will dedicate 100% and then some. I will make my provider proud, my company proud, my teammates proud and myself proud.
Bound by honor and integrity, I will uphold myself to the highest standard. I will respect the privacy of the patient, the experience and guidance of the provider, and the worth of my peers. Even in times of stress or adversity, I will do what is right at all times.
Entrusted with a great responsibility, I will excel in my role as a scribe. I understand that I have been specially trained for a unique and critical role. The work that I do must be accurate and efficient. It's work that ultimately helps save lives. With that always in mind, I will respect those in authority and, when called upon, lead with humility, deference and honor.
Doctors Save Lives. Scribes Save Doctors.
|
Comments
Post a Comment