Ulangan 27:8

27:8 You must inscribe on the stones all the words of this law, making them clear.”

Ulangan 31:19

31:19 Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites!

Ulangan 31:22

31:22 So on that day Moses wrote down this song and taught it to the Israelites,

Yesaya 8:1

A Sign-Child is Born

8:1 The Lord told me, “Take a large tablet ¹  and inscribe these words ²  on it with an ordinary stylus: ³  ‘Maher-Shalal-Hash-Baz.’ ⁴ 

Yesaya 30:8

30:8 Now go, write it ⁵  down on a tablet in their presence, ⁶ 

inscribe it on a scroll,

so that it might be preserved for a future time

as an enduring witness. ⁷ 

Yeremia 36:2-4

36:2 “Get a scroll. ⁸  Write on it everything I have told you to say ⁹  about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. ¹⁰  36:3 Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. ¹¹  If they do, I will forgive their sins and the wicked things they have done.” ¹² 

36:4 So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the Lord had told him to say and Baruch wrote it all down in a scroll. ¹³ 

Yeremia 36:27-32

Baruch and Jeremiah Write Another Scroll

36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. ¹⁴  36:28 “Get another ¹⁵  scroll and write on it everything ¹⁶  that was written on the original scroll ¹⁷  that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked ¹⁸  Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” ¹⁹  36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ²⁰  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ²¹  36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. ²²  I will bring on them, the citizens of Jerusalem, ²³  and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” ²⁴  36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. ²⁵ 

Daniel 12:4

12:4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, ²⁶  and knowledge will increase.”

Wahyu 1:18-19

1:18 and the one who lives! I ²⁷  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ²⁸  1:19 Therefore write what you saw, what is, and what will be after these things. ²⁹ 

Wahyu 14:13

14:13 Then ³⁰  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ³¹  because their deeds will follow them.” ³² 

Wahyu 19:9

19:9 Then ³³  the angel ³⁴  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

Wahyu 21:5-8

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ³⁵  he said to me, “Write it down, ³⁶  because these words are reliable ³⁷  and true.” 21:6 He also said to me, “It is done! ³⁸  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ³⁹  free of charge ⁴⁰  from the spring of the water of life. 21:7 The one who conquers ⁴¹  will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁴²  idol worshipers, ⁴³  and all those who lie, their place ⁴⁴  will be in the lake that burns with fire and sulfur. ⁴⁵  That ⁴⁶  is the second death.”

[8:1]  ¹ sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.

[8:1]  ² tn Heb “write” (so KJV, ASV, NIV, NRSV).

[8:1]  ³ tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.

[8:1]  ⁴ tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.

[30:8]  ⁵ tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.

[30:8]  ⁶ tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.

[30:8]  ⁷ sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.

[36:2]  ⁸ sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).

[36:2]  ⁹ sn The intent is hardly that of giving a verbatim report of everything that the Lord had told him to say or of everything that he had actually said. What the scroll undoubtedly contained was a synopsis of Jeremiah’s messages as constructed from his memory.

[36:2]  ¹⁰ sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6 b.c. (1:2) and beyond (cf. Jer 40-44) much more was added to those two scrolls even later.

[36:3]  ¹¹ tn Heb “will turn each one from his wicked way.”

[36:3]  ¹² tn Heb “their iniquity and their sin.”

[36:3]  sn The offer of withdrawal of punishment for sin is consistent with the principles of Jer 18:7-8 and the temple sermon delivered early in the reign of this king (cf. 26:1-3; 7:5-7).

[36:4]  ¹³ tn Heb “Then Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the Lord which he [the Lord] had spoken to him [Jeremiah].” The syntax of the Hebrew sentence is awkward and hard to reproduce “literally” in any meaningful way. The English sentence has been restructured to reproduce all the pertinent facts in more simplified language.

[36:27]  ¹⁴ tn Heb “Then the word of the Lord came to Jeremiah after the king had burned the scroll and the words [= containing the words] which Baruch wrote down from the mouth of Jeremiah, saying.”

[36:28]  ¹⁵ tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.

[36:28]  ¹⁶ tn Heb “all the former words/things.”

[36:28]  ¹⁷ tn Heb “first [or former] scroll.”

[36:29]  ¹⁸ tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.

[36:29]  ¹⁹ tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.

[36:30]  ²⁰ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ²¹ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[36:31]  ²² tn Heb “for their iniquity.”

[36:31]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:31]  ²⁴ tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”

[36:32]  ²⁵ tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.

[12:4]  ²⁶ tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”

[12:4]  sn Many will dash about is probably an allusion to Amos 8:12.

[1:18]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ²⁸ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[1:19]  ²⁹ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[14:13]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ³¹ tn Or “from their trouble” (L&N 22.7).

[14:13]  ³² tn Grk “their deeds will follow with them.”

[19:9]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ³⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[21:5]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ³⁶ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ³⁷ tn Grk “faithful.”

[21:6]  ³⁸ tn Or “It has happened.”

[21:6]  ³⁹ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ⁴⁰ tn Or “as a free gift” (see L&N 57.85).

[21:7]  ⁴¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[21:8]  ⁴² tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁴³ tn Grk “idolaters.”

[21:8]  ⁴⁴ tn Grk “their share.”

[21:8]  ⁴⁵ tn Traditionally, “brimstone.”

[21:8]  ⁴⁶ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”