Even before the early Hebrew scribe appeared, if we use the third, final, and literal definition of a scribe as it applied to his unique post-Babylonian function -- a copier of the Mosaic Law -- then Moses himself would be the first ( Deu.31:9). And it was Moses who first read this law to this newly forming Jewish nation (Ex.24:3-8). After it had been completely transcribed by him, he then committed it to the future care of the Levites ( Deu.31:9,24-26), from whom was evolving the priesthood and would the latter day Mosaic scribe (Ezr.8:15-21; Neh.8:1-9; 9:4-38). (It must be remembered that Moses himself was also from this Levite tribe - Ex.2:1.)

So divinely enlightened and filled with revelation was he in receiving this law that Moses even forewarned the Hebrews of their future failure in its observance ( Deu.31:27-30). He knew that it was imperative they not forget it, for the future well-being of their personal and national life depended upon it. Here, I suppose, we could apply a modern day cliché -- out of sight out of mind -- to see that these Hebrews, in a way, were no different then than we of today. So to insure this would not happen, portions of this law (Ex.13:2-10; 13:11-17; Deu.6:4-9; 11:13-21) were to be bound upon the forearms and foreheads (called tefillin, or phylacteries) of the sons of Israel and written upon the door posts of their homes (called, mezuzah, containing Deu.6:9; 11:20) for a permanent reminder of their everlasting covenant. In addition, fathers and families were to talk about and teach them to their children in their daily coming and going ( Deu.6:7).

Moreover, foreseeing their future demand for an Earthly king, further instructions were given for a copy of this law and covenant to be made by the king, and he was to read it daily himself, lest he also forget and become exalted in his own heart and mind, thus cutting him off from the promise of its blessings (cf., Deu.17:14-20; I Sam.12, key vs.14,25; I Ki.2:1-4). In this they would tragically fail, thus accounting for much of Israel's subsequent woes, idolatry, and foreign domination (cf., I Ki.11:11; Jer.4:9-18; 9:12-16; 16:10-13; 17:1-4; 22:8-9).

With Moses' work complete and himself not permitted to enter the promised land, the pen was then passed to the Levites concurrently with the mantle of leadership falling upon Joshua, an Ephraimite of the tribe of Joseph. It must be noted here that although most Christian and Jewish scholars attribute to Moses the authorship of the first five books of our Old Testament, called the Torah, or the books of Moses, to the beginning reader it must seem obvious that he could not have penned the final pages of Deuteronomy (chs 32-34, or at the least ch.34). Though Josephus attributes even this record of Moses' death to Moses himself, most scholars since see Joshua, or a Levite under his direction, penning these final words in the record of Moses. If so, then we have the origin now of someone other than Moses transcribing scripture for historical preservation, whether by Joshua's own hand, or a Levite at his direction. Joshua himself would later write for preservation his account of their ongoing history in the book of the law ( Jos.24:26).

To continue, having been previously instructed by God, upon entering the promised land the people were to erect and carve upon stone monuments all His laws given, beginning at Sinai. One half of the congregation was to stand over against Mt. Gerizim and the other one half against Mt. Ebal (this would be the future site of worship for the fallen mixed-blood Samaritan Jew. For the full-blood Jew, it would always be Mt. Moriah in Jerusalem - Jn.4:20). God then designated the Levites to pronounce to the congregation the cursings for disobedience and blessings for obedience (Deu.27 & 28). All this indeed was done, with Joshua reading all that had been recorded by Moses to the entire number of the Hebrew people (Jos.8:30-35). With this second reading, the first by Moses and now by his successor, Joshua, the precedent was set for public reading and the law being established vital, if not central, in group worship. This practice would not be based solely upon historical precedent and handed down tradition. Clearly in God's revelation to Moses, upon the establishment of their national life within Canaan, these laws preserved and subsequently handed down were to be read before the congregation at specified intervals, festivals, and holy days, lest future generations forget them as well ( Deu.31:10-13).

Finally, when a king was permitted for Israel (albeit against God's intention and Samuel's great displeasure - I Sam.8), God gave additional laws regarding his duties to the people and function among other nations. As Moses and Joshua before, here we see the pen in Samuel's hand, transcribing for future record God's requirements and Israel's history ( I Sam.10:25). And it is during this period of the kings we see the Hebrew scribe first appearing by name in the Old Testament ( II Sam.8:17). Like his secular predecessors, in the beginning his was the function of recording national history and custodian of government records.