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 

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,

Ayub 19:23-24

Job’s Assurance of Vindication

19:23 “O that ⁵  my words were written down,

O that they were written on a scroll, ⁶ 

19:24 that with an iron chisel and with lead ⁷ 

they were engraved in a rock forever!

Yeremia 36:2

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 

Yeremia 36:28-32

36:28 “Get another ¹¹  scroll and write on it everything ¹²  that was written on the original scroll ¹³  that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked ¹⁴  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?’” ¹⁵  36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ¹⁶  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ¹⁷  36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. ¹⁸  I will bring on them, the citizens of Jerusalem, ¹⁹  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.”’” ²⁰  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. ²¹ 

Yeremia 51:60

51:60 Jeremiah recorded ²²  on one scroll all the judgments ²³  that would come upon Babylon – all these prophecies ²⁴  written about Babylon.

Habakuk 2:2

The Lord Assures Habakkuk

2:2 The Lord responded: ²⁵ 

“Write down this message! ²⁶  Record it legibly on tablets,

so the one who announces ²⁷  it may read it easily. ²⁸ 

[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.

[19:23]  ⁵ tn The optative is again expressed with the interrogative clause “Who will give that they be written?” Job wishes that his words be preserved long after his death.

[19:23]  ⁶ tn While the sense of this line is clear, there is a small problem and a plausible solution. The last word is indeed סֶפֶר (sefer, “book”), usually understood here to mean “scroll.” But the verb that follows it in the verse is יֻחָקוּ (yukhaqu), from חָקַק (khaqaq, “to engrave; to carve”). While the meaning is clearly that Job wants his words to be retained, the idea of engraving in a book, although not impossible, is unusual. And so many have suggested that the Akkadian word siparru, “copper; brass,” is what is meant here (see Isa 30:8; Judg 5:14). The consonants are the same, and the vowel pattern is close to the original vowel pattern of this segholate noun. Writing on copper or bronze sheets has been attested from the 12th to the 2nd centuries, notably in the copper scroll, which would allow the translation “scroll” in our text (for more bibliography see D. J. A. Clines, Job [WBC], 432). But H. S. Gehman notes that in Phoenician our word can mean “inscription” (“SEÝFER, an inscription, in the book of Job,” JBL 63 [1944]: 303-7), making the proposed substitution unnecessary.

[19:24]  ⁷ sn There is some question concerning the use of the lead. It surely cannot be a second description of the tool, for a lead tool would be of no use in chiseling words into a rock. It was Rashi’s idea, followed by Dillmann and Duhm, that lead was run into the cut-out letters. The suggestion that they wrote on lead tablets does not seem to fit the verse (cf. NIV). See further A. Baker, “The Strange Case of Job’s Chisel,” CBQ 31 (1969): 370-79.

[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.

[36:28]  ¹¹ 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]  ¹² tn Heb “all the former words/things.”

[36:28]  ¹³ tn Heb “first [or former] scroll.”

[36:29]  ¹⁴ tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.

[36:29]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[36:31]  ¹⁸ tn Heb “for their iniquity.”

[36:31]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:31]  ²⁰ tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”

[36:32]  ²¹ 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.

[51:60]  ²² tn Or “wrote.”

[51:60]  ²³ tn Or “disaster”; or “calamity.”

[51:60]  ²⁴ tn Heb “words” (or “things”).

[2:2]  ²⁵ tn Heb “the Lord answered and said.” The redundant expression “answered and said” has been simplified in the translation as “responded.”

[2:2]  ²⁶ tn Heb “[the] vision.”

[2:2]  ²⁷ tn Or “reads from.”

[2:2]  ²⁸ tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.