BOOKS (סֵ֫פֶר֒, H6219, book or scroll; Gr. βίβλιον, book, scroll, document; βίβλος, G1047, book.)

It is to be expected that if God should choose to reveal Himself in the pages of a book (and there are other forms of communication, of course, as oral, by vision, etc.), this book would contain numerous references to books, the writing of books (including epistles, etc), and the reading of such. So true is this that allusions to books, to writing, and to reading, occur more than five hundred times—from Genesis 5:1 to Revelation 22:19.

Any book involves five basic factors: first there must be something to record—even if it is an account book consisting only of mathematical figures. Second, there must be a desire, on the part of someone, to see that certain things are recorded. Third, of course, there must be the ability to write—i.e., to spell out words, to frame letters of the alphabet, and construct grammatical sentences,—a subject that is considered in the article on Writing in this encyclopedia. Fourth, there are the materials upon which one writes. Finally, there is the finished product—the book.

Several terms in the Bible relate to books. The Heb. word generally is סֵ֫פֶר֒, H6219, while the word roll in our Eng. Bibles is generally a tr. of the word מְגִלָּה, H4479. Sometimes sepher is tr. learning, i.e. book learning (Dan 1:4, 17), and quite often letter (2 Sam 11:14; Isa 37:14; Jer 29:29, etc.). The Gr. word for book, βίβλος, G1047, and its various forms (from which derive bibliophile, bibliography, etc.), occurs forty-nine times in the NT. “Writing,” as in John 5:47, is a tr. of γράμμα, G1207, while “Scripture” is generally a tr. of γραφή, G1210, (Luke 4:21; John 19:36, 37; 2 Tim 3:16; 1 Pet 2:6, etc).

1. General. Probably the two references to books in the Bible with which most are familiar are from Solomon and Paul respectively. Even when Solomon wrote, one thousand years before Christ, he could complain that of the making of many books there was no end (Eccl 12:12). And Paul, though he knew that any day he would be executed, asked Timothy to bring to him his beloved “books and parchments”—though what these were exactly cannot be identified, in spite of the many different identifications that have been proposed (2 Tim 4:13).

2. The book of the law. The most important single writing, or collection of writings, for Israel throughout the OT, was what came to be called the book of the law. Some of its earlier pages are certainly referred to in the account of Moses’ reading to the assembled Israelites “the book of the covenant” (Exod 24:7). The same phrase, when again such a book was read aloud “to all the people” no doubt refers to a much greater portion of the entire Pentateuch (2 Kings 23:2, 21. See also 22:8 and 2 Chron 34:14, 15). It was the book of the law that Israel’s rulers were to read throughout their lives (Deut 17:18-20); this was the book to be placed at the side of the Ark (Deut 31:24-26). The writer of Hebrews says that Moses “sprinkled both the book itself and all the people” with blood (Heb 9:19). This is the book whose precepts Israel is exhorted again and again to obey (Deut 28:58, 61; 29:20, 21, 27; 30:10; 31:24, 26). It was this book of the law which the Lord told Joshua he should “meditate on it day and night” (Josh 1:8). Later “he wrote upon the stones a copy of the law of Moses, which he had written,” which he then read aloud (8:32-35). As he came to the end of his life he pleaded with those he was leaving behind “to do all that is written in the book of the law of Moses” (23:6; see also “the law of God,” 24:26). At the end of the Book of Joshua, it is recorded that “Joshua wrote these words in the book of the law of God,” etc. (24:26). Our Lord once used the phrase, “the book of Moses” (Mark 12:26), and Paul “the book of the law” (Gal 3:10).

3. Christ and books. The NT is introduced by the word book—“the book of the genealogy of Jesus Christ” (Matt 1:1), which reminds one of the first statement in the Bible in which the word book occurs: “This is the book of the generations of Adam” (Gen 5:1). In his initial ministry in Nazareth, upon entering the synagogue, “there was given to him the book of the prophet Isaiah” (Luke 4:17). Here only occur the phrases, “He opened the book,” “he closed the book” (vv. 17, 20). Often Christ asked, “Have ye not read?” referring to passages in the OT (Matt 12:3; 21:16, 42; 22:31; and parallels; see also Luke 10:26). A basic truth is declared when referring to a prophecy of Daniel, “Whosoever readeth, let him understand” (Matt 24:15; Mark 13:14). In Luke’s account of Christ’s post-resurrection appearances the fact that the OT Scriptures speak of the Messiah to come is strongly emphasized (Luke 24:27, 32, 44-46). In a mysterious utterance David was foreannouncing this in his words, “Lo, I come; in the roll of the book it is written of me” (Ps 40:7; quoted in Heb 10:7). The Apostle John concludes his gospel by reminding the church how inexhaustible is the subject of Jesus Christ (21:25).

4. The books of heaven. As early as the Mosaic period there is a reference to some kind of a record kept in heaven—though in all discussion of what might be called “the books of heaven” one must recognize some degree of symbolic language. At the time of Israel’s great sin in making a golden calf, Moses pleaded with Jehovah for His forgiveness—“and if not, blot me, I pray thee, out of thy book which thou hast written” (Exod 32:32). The psalmist makes this concept a personal one—“put thou my tears in thy bottle! Are they not in thy book?” (Ps 56:8). In a mysterious passage relating to the omniscience of God, the psalmist refers to His substance being recorded in such a book (Ps 139:16). Once the psalmist uses a phrase that is often repeated in the NT, “the book of life” (Ps 69:28 RSV; Phil 4:3; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27). To this Daniel certainly refers (Dan 12:1); and once the Lord did when he spoke of the names of the redeemed being “written in heaven” (Luke 10:20). Daniel speaks of a day of judgment to come when the books will be opened, repeated in the well-known words of the Apocalypse, “that day when the books will be opened” (Dan 7:10; Rev 20:12). One of the most comforting notices about books in any lit. is on the last page of the OT—“a book of remembrance was written before him of those who feared the Lord and thought on His name” (Mal 3:16).

There is one passage in the Apocalypse in which a book is given central significance, in the vision John has of heaven, when he “saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals” (5:1). It may be of interest to recall some attempts to identify this volume. Irenaeus simply said it refers to the things of Christ. Simcox thought it was the book of life. Alford says it is a record of “the deliberation and decision of the Divine Providence, wherein God determined with Himself to do or permit.” Wordsworth is more detailed—he says it is a record of “the history of the conflicts of the church, from St. John’s age to the day of doom.” Few would find fault with Swete’s words, that it reveals “the unknown future; it is the Book of Destiny.” (This is approximately the definition in Kittel’s Theological Dictionary of the New Testament, I. 1964.)

5. Books referred to in the Old Testament now lost. The first of those historical writings referred to in the OT, now lost, is mentioned as existing in the days of Moses, “the Book of the Wars of the Lord” (Num 21:14). How valuable would be that Book of Jashar, mentioned twice (Josh 10:13; 2 Sam 1:18)! Of books whose individual authors are named, three are mentioned in one v. at the close of 1 Chronicles 29:29; that of Samuel the seer, of Nathan the prophet, and of Gad the seer. Others (in alphabetical order) are the prophecy of Ahijah the Shilonite (2 Chron 9:29); the history of Iddo the seer (9:29; 12:15); the history of Jehu son of Hanani (20:34); the history of Shemaiah the prophet, etc. (2 Chron 12:15); and “the rest of the acts of Uzziah, from first to last,” written by Isaiah (26:22). Probably here should be included the Chronicles of the Seers (33:19 RSV). One other book whose author is not mentioned is “the book of the acts of Solomon” (1 Kings 11:41).

There are numerous references to royal annals. Once there is reference to a “Book of the Chronicles” (Neh 12:23), and twice to the book of the kings of Israel (1 Chron 9:1; 2 Chron 20:34), and once to “the Book of the Kings” (24:27). There are references to the Book of the Chronicles of the kings of Judah, from Rehoboam to Jehoiakim, a period of over three hundred years (1 Kings 14:29; 15:7, 23; 22:45; 2 Kings 8:23; 12:19; 14:18; 15:6, 36; 16:19; 20:20; 21:17, 25; 23:28; 24:5). There are also references to the Book of the Chronicles of the kings of Israel, from Jeroboam I to Pekah, a period of two hundred years (1 Kings 14:19; 15:31; 16:5, 14, 27; 22:39; 2 Kings 1:18; 10:34; 13:8, 12; 14:15; 15:11, 15, 21, 26, 31). In some passages these are given a dual title, the Book of the Kings of Israel and Judah (2 Chron 16:11; 25:26; 27:7; 28:26; 32:32; 35:27; 36:8). “Evidently these works were public annals of the kingdom, which had probably been written down by the prophets. These sources may be regarded as part of a prophetic history issued in the form of annals. Under Divine inspiration the author of Kings made his choice from these written documents.” (E. J. Young: Introduction to the Old Testament [1949], 184, 185.)

6. Miscellaneous books. A book of Palestinian geography was written by a group of men appointed for this task (Josh 18:9).

Genealogical records are mentioned in Nehemiah 7:5.

In four places there are references to books of non-Israelite nations. Twice in the Book of Ezra the official documents of the Pers. government became important for the history of the returning Jews (4:15; 6:1, 2).

When sleep failed him, King Ahasuerus commanded that “the book of records of the chronicles” be brought and read to him (Esth 6:1).

Because of the great victories of the Gospel in Ephesus, many who were converted brought books of magic to be burned (Acts 19:19).

It must be to some local register that Isaiah 4:3 alludes. Sometimes the word “book” is used in reference to the book a prophet is writing (Ezek 2:9, 10; Dan 12:4). This is true of Jeremiah more than any other writer (25:13; 30:2; 36:2, 32; 45:1; 51:60).

Perhaps a remark is necessary here concerning the instructions to Jeremiah (51:63) that the particular roll he was writing was to be cast into the Euphrates. “The parchment roll by itself might have floated, and been picked up and read, and so the stone was tied to it that it might sink at once and thus prefigure the destruction of the city” (E. H. Plumptre).

No passage in the Bible could more beautifully portray the use of the Book of the Lord than these words of the chronicler, “They taught in Judah, having the book of the law of the Lord with them; they went about through all the cities of Judah and taught among the people” (2 Chron 17:9).

The NT, in addition to passages already considered, does not reveal anything unusual in the use of “book.” Once it mentions “the book of Psalms” (Acts 1:20), and once, “the book of the prophets” (Acts 7:42). In the Apocalypse the word appears with unusual frequency, from the initial command to the apostle to write what he sees in a book (Rev 1:11), to the final ch. where the word occurs seven times (Rev. 22:7, 9, 10, 18², 19²). The important word in the NT is “scriptures” (graphe), which, occurring fifty-one times, always refers to the OT writings.

7. The materials used in writing books. Considering the immense amount of material that was written to give the hundreds of pages and thousands of lines in the Bible, there really is a surprising paucity of information from these writers as to the material they used, and the format of their published writings. In the earlier days of Israel the normal material used, esp. for public inscrs., was stone (Exod 24:12; 31:18; 32:15, 16; 34:1; Deut 17:18; 27:2-4). At times the stones were covered with plaster (Josh 8:32; Job 19:24). Throughout the Mesopotamian world inscrs. of every kind were recorded on clay tablets, varying in size from one-quarter inch square to plaques measuring 18x12 inches (Isa 30:8; Hab 2:2). Some form of a writing tablet, possibly made of wood, is implied in Luke 1:63. Wooden staves used in writing are mentioned twice (Num 17:2, 3; Ezek 37:16, 17). Parchment made of the carefully prepared skins of goats and sheep was commonly used, though there is only one reference in the Bible (2 Tim 4:13). Even though the only direct reference to the use of papyrus is that of 2 John 12, nevertheless it must have been the material on which most of the books of the Bible were inscribed, i.e., the roll which Jehu burned. These papyrus sheets, carefully fastened together, made up the “rolls” which could be preserved in libraries, and quite conveniently carried about. (It is generally believed that the LXX text of Jer 36:1, 4 implies the use of papyrus.) After all, how meager the data! The bound form of a modern book, known as a “codex,” was not introduced until the 2nd cent. a.d.

8. Writing and reading. While these subjects are often introduced without the word book actually appearing, they generally imply books. The references here are not at all complete. The writing of God Himself is often referred to in the Pentateuch (Exod 24:12; 31:18; 32:15, 16; 34:1, 29; Deut 4:13; 9:9-11; 10:2-5). It is God who often commands His servants to write (Exod 17:14; 34:27; Isa 30:8; Jer 30:2; 36:2; Rev 1:11, 19). Once some interesting details are added, “Take a large tablet and write upon it in common characters” (Isa 8:1).

Some of the most graphic passages in the Bible are centered around the reading of the Word of God, as Josiah’s reading to his people the newly found book of the covenant (2 Kings 23:2) which Shaphan the scribe had shortly before read to him (22:10). Then that great day of revival for the returned exiles resulted from the reading aloud of the Scriptures by Ezra and his assistants (Neh 8:5, 8). A motto v. is “Seek and read from the book of the Lord” (Isa 34:16). Paul gives an earnest exhortation, “Attend to the public reading” (1 Tim 4:13). The burning of the prophet’s writings by King Jehudi (Jer 36:23) should be included.

Twice are servants of God given a special command concerning reading the Word of God; i.e., they were to eat the word, as early in the ministry of Ezekiel (2:8; 3:1-3), and in the midst of John’s recording what he had seen in heaven (Rev 10:9, 10). It is to such an experience as this that Jeremiah refers (15:16), and David in the well-known words of Psalm 119:103. Bibliophiles frequently refer to the practice of bibliophagy.

Bibliography G. Dawson, The Three Books of God (1882); E. C. Richardson, Biblical Libraries (1914); E. C. Richardson, in ISBE, Vol. I (1925), 495-503; J. A. Montgomery, Kings (ICC) (1951), 24-38; W. M. Smith: Chats from a Minister’s Library (1951), ch. 13, “Paul’s Love of Books,” 169-186; F. G. Kenyon, Books and Readers in Greece and Rome (1951); J. Cerny: Paper and Books in Ancient Egypt (1952); W. E. Sangster, Why Jesus Never Wrote a Book (1956).