It is probable, however, that they received pay- ment for their teaching (cf. our Lord's saying, Mt 10", Lk 10', and St. Paul's assertion of his right, seldom exercised, of being supported by those to whom he preached the gospel, 1 Co 9'''°, 2 Co 11"-, Ph 4'»-'8), and that they knew how to enrich themselves at the expense or the people (cf. Mk 12'«, Lk 20" 16''').
Though it was mainly with the Law that the scribes occupied themselves, they also turned their attention to the historical and didactic contents of their sacred writings. These they treated with far greater freedom than the legal contents, ampli- fying and embellishing them in the most arbitrary manner. The teacliing that was thus derived from Scripture was called Haggada. ' Haggada was doctrinal and practical admonition, mingled with parable and legend.' ' It was recognized as a rule of faith and life, and embraced doctrinal topics, practical exhortation, embellishments and falmlous developments of Bible narratives ' ( W. R. Smith, op. cU. 58, 168 ; cf. Driver, LOT'' 487).
Of historical haggada we have an example in the Books of Chronicles, an idealization and ami>lifica- tion of the history in Samuel and Kings (see art. Chro.S'ICLES, vol. i. 395 tf.). Later Yiaggadists treated mainly of the history of creation and of the lives of the great men of the past.* They
* For Creation cf. Aboth v. 1, 9 ; for Abraham, cf. Josephus, Ant. 1. \*ii. 2, Aboth v. 4 with Taylor's note, op. cU. HO ; an to Moses cf. Ant. ll.-iv. and what is said in the NT of bis culture (Ac T^) ; of jAifSEs and Jambke8(2 Ti 3") ; of the rock (see Uock) that followed the Israelites llirough tlie wilderness (1 Co lO*); of the Law being given him, not directly by GDd, but throu,;h the mediation of angels (Ao 7U, Uol 3U, Ue 'i^ ; of MichaO'
also elaborated the ethical and religious contents of h>i.riiiture in an altogether unliistorical and fan- tasiitt manner, devoting attention especially to angtiology, theosophy, and escliatology. Unlike legal tradition {hmdchd), historical and doctrinal tradition (haggddd) was not hinding, save on a few points such as the creation and government of the world by God, the Divine origin of the Law, and the resurrection of the dead. On the scribes and Jesus, see art PHARISEES, § ill.
LirERATt'Rii.— Schurer, GJVa ii. 305 ff. (.IIJP ii. I. 812 ff), to which the above article ia (freatly indebted ; Wellhausen, IJfi^ l!»Jff. and piuaiiii ; Weber, JUd. Theoloaie avj Gnind da Talmud, etc., 1 ff. ; SchultJ, A litest. Theolngiei, 290 0. ; Hau9- rath, Srxtlitt. Zntgescliichte^, 87 ff.; O. Holtznmnn, Nentest. Zrxtfjotchtchte, 151 IT. ; H. J. Hollzmann, SetUcst. Theotvjie, Mil.; Morit«t, Lfi orUjviendfa partU aaducienct phari8ien,&i if., 21Sff., and pagsiin ; Marti, Tlieuloijic des Alt. Teslauients^, 20911. ; the article ' Schrifti;elclirte ' in Winer's RII'D-i ii. 425- 423, in llerzof's HE^ (by Straok), in Schenkel'8 Bihrl- Lexikon (by Klooper), in Uiehm'8 UWIi'^ (by Schiirer); Kdereheim, Life a-nd Tinice of Jct.-ii^ the Mftigiaht L 93 ff., ii.774ff. : Taylor, i'avinyn 0/ lAe Jewisli Falhrrs'^; W. R. Smith, OTJC^ 66 ff. [542flf.]; Bacher, Di'f altcytt- Terminal, derjiid. Schriftauslegunrj (l>. 3;iff. on Ua^'t'ada, illustrating further what is quoted on the aerivacioa io LOT, Lc, and which ^chiirer^, ii. 339, accepts).
D. Eaton. SCRIP.— Scrip occurs once as the tr. of b'p^: ynihiit (from t;pS to giean), a shei)herd'8 bag, in Its single occurrence, 1 S 17''°; and six times as the tr. of JTj/pa, a traveller's leathern bag for iKilding provisions (cf. LXX, 2 K 4«, Jth 10° l:}'""), Mt 10'", Mk 6», Lk 9^ 10' 22»-*', all the e.vaniples of that word. liV retains ' scrip ' in l)T, but changes into 'wallet' in NT. The Eng. word has nothing to do with 'scrip' (formerly spelt ' script,' from .wriptum), a schedule : it is of Scand. origin (Icel. streppa), and is allied to, if not derived from, 'scrap' (Iccl. skrap), as made from a scra]< ol skin, or as used for holding scraps of food. See Uao. J. Hastings.
SCRIPTURE.— The words so translated in EV aie—
1. 305, only Dn 10*' 'I will show tliee that which is noted in the scripture of truth ' (UV 'writing'), where the reference is to 'the book in which tiod has inscribed Vieforehand, as truly as they will be fulfilled, the destinies of mankind' — Driver. Elsewhere this word is tr'' ' writing,' ex- cept Ezr 20-, Neh 7" (EV ' register ').
This idea of a Book of God, tn which are recorded men's names or deeds, runs throujfh OT, the Apocalyptic lit., and NT. It appears tfiat burt'ess-rolls of cities were kept, in which were enrolled the names of the citizens, with their families (Jer 22-"^ 'Write ye this man childless') and their vocations (the priests' roll or 'refister' in Ezr 2f'-, Neh T**). Such rolls Buifjfested the figure of a roll or book kept by Go<l, containinj; the names of the covenant people of Israel. In Is 43 ('he that rcmaineth In Jerusalem shall oe called holy, even every one that is written among the living (U\'m 'unto life'] In Jeru* B-'ilem ■)and l'>,k IS'^C neither shall they be written in the writing (RVm * register '] of Ihe house of U/acl ') wo see the transition from the civil to the religious use, or at least from the actual to the ideal. From the roll or b<>ok the name of the citizen was removed at death ; so in Ex 'i'i^i M,-ses says, ' Blot me, I