Lexical Summary nomodidaskalos: Teacher of the Law Original Word: νομοδιδάσκαλος Strong's Exhaustive Concordance teacher of the law. From nomos and didaskalos; an expounder of the (Jewish) law, i.e. A Rabbi -- doctor (teacher) of the law. see GREEK nomos see GREEK didaskalos HELPS Word-studies 3547 nomodidáskalos (from 3551 /nómos, "law" and 1320 /didáskalos, "teacher") – properly "a teacher of law," referring to an expert in the Mosiac Law. This person was so highly learned (scholarly) in the Hebrew Scriptures (OT), they had the status of "teaching-jurist" – i.e. a premier "teacher of the Law" who gave "expert theological opinion" on issues in Jewish life and religion. 3547 /nomodidáskalos ("Scripture-lawyer") does not occur in ancient secular Greek (BAGD, Kittel), but is used three times in the NT (Lk 5:17; Ac 5:34; 1 Tim 1:7). It suggests a highly accomplished teacher of God's law, i.e. someone erudite in interpreting the Bible. [3547 (nomodidáskalos) implies someone with even higher authority than 3544 (nomikós) – i.e. teaching other "Scripture-lawyers."] NAS Exhaustive Concordance Word Originfrom nomos and didaskalos Definition a teacher of the law NASB Translation teacher of the Law (1), teachers of the Law (2). Thayer's Greek Lexicon STRONGS NT 3547: νομοδιδάσκαλοςνομοδιδάσκαλος, νομοδιδασκαλου, ὁ (νόμος and διδάσκαλος, cf. ἑτεροδιδάσκαλος, ἱεροδιδασκαλος, χοροδιδάσκαλος), a teacher and interpreter of the law: among the Jews (cf. γραμματεύς, 2), Luke 5:17; Acts 5:34; of those who among Christians also went about as champions and interpreters of the Mosaic law, 1 Timothy 1:7. (Not found elsewhere (except in ecclesiastical writings.) Topical Lexicon Term and Scope of Usage Strong’s Greek 3547 designates a “teacher of the Law,” a figure steeped in the Mosaic Torah and recognized as an authoritative instructor within Israel. The term surfaces only three times in the New Testament, yet it hints at a well-developed office that shaped Jewish life and posed theological questions the gospel would later address. Historical Background During the Second Temple era, the study of Torah was central to Israel’s covenant identity. Scribes, rabbis, and certain Pharisees specialized in halakhic rulings, synagogue instruction, and the preservation of Scripture. By the first century, these experts—commonly called “teachers of the Law”—enjoyed wide respect, occupied seats in local synagogues, and held positions on the Sanhedrin. They functioned as lawyers, judges, and professors of Scripture, their opinions carrying great social weight (see Matthew 23:2). Role in Jewish Religious Life 1. Preservation and interpretation of the written Torah and the growing Oral Tradition. Encounters with Jesus Luke 5:17 records one of the earliest meetings between Jesus and these authorities: “One day Jesus was teaching, and Pharisees and teachers of the Law were sitting there... And the power of the Lord was present for Him to heal the sick”. Their presence signals both the seriousness with which Judaism took new teachers and the growing tension between traditional interpretations and the Messiah’s kingdom proclamation. Jesus affirmed the Law’s goodness (Matthew 5:17-19) yet exposed the danger of elevating human tradition above divine intent (Mark 7:6-13). Portrayal in Acts and Early Church Acts 5:34 introduces Gamaliel, “a teacher of the Law who was honored by all the people.” His measured counsel tempers the Sanhedrin’s hostility toward the apostles, illustrating how a respected nomodidaskalos could still act with wisdom and restraint. Gamaliel also reminds readers that not all legal experts were hardened opponents of the gospel; some, like his student Saul of Tarsus, would later become its champions. Pauline Warning and Pastoral Application In 1 Timothy 1:7 Paul warns Timothy about aspirants who “want to be teachers of the Law, but they do not understand what they are saying or that which they so confidently affirm”. Two implications emerge: Paul immediately balances the caution: “We know that the Law is good if one uses it correctly” (1 Timothy 1:8). Sound doctrine recognizes the Law’s lawful purpose—exposing sin and pointing to Christ—without reverting to legalism as a means of righteousness (Romans 10:4; Galatians 3:24-25). Theological Implications 1. Continuity of Revelation: The existence of authoritative teachers underscores God’s providence in preserving His Word through Israel until the fullness of time (Romans 3:2). Ministry Lessons for Today • Authority derives from fidelity to divine revelation, not from academic credentials alone. Summary The New Testament’s brief but strategic use of Strong’s 3547 captures a pivotal transition in redemptive history. Teachers of the Law preserved sacred Scripture and shaped Israel’s religious conscience, yet their interactions with Jesus and the apostles reveal the peril of clinging to legal status without recognizing the Messiah. For the church, the term stands as both an example of diligent study and a caution against elevating human authority above the redemptive heart of God’s Word. Forms and Transliterations νομοδιδασκαλοι νομοδιδάσκαλοι νομοδιδασκαλος νομοδιδάσκαλος nomodidaskaloi nomodidáskaloi nomodidaskalos nomodidáskalosLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Luke 5:17 N-NMPGRK: Φαρισαῖοι καὶ νομοδιδάσκαλοι οἳ ἦσαν NAS: and there were [some] Pharisees and teachers of the law sitting KJV: and doctors of the law sitting by, INT: Pharisees and teachers of the law who were Acts 5:34 N-NMS 1 Timothy 1:7 N-NMP Strong's Greek 3547 |
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