Jeremiah 36:21

36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself ¹  read it to the king and all the officials who were standing around him.

Jeremiah 36:23

36:23 As soon as Jehudi had read three or four columns ²  of the scroll, the king ³  would cut them off with a penknife ⁴  and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. ⁵ 

Jeremiah 36:28

36:28 “Get another ⁶  scroll and write on it everything ⁷  that was written on the original scroll ⁸  that King Jehoiakim of Judah burned.

Jeremiah 36:32

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. ⁹ 

Isaiah 8:1

A Sign-Child is Born

8:1 The Lord told me, “Take a large tablet ¹⁰  and inscribe these words ¹¹  on it with an ordinary stylus: ¹²  ‘Maher-Shalal-Hash-Baz.’ ¹³ 

Ezekiel 2:9

2:9 Then I looked and realized a hand was stretched out to me, and in it was a written scroll.

Zechariah 5:1

Vision Six: The Flying Scroll

5:1 Then I turned to look, and there was a flying scroll!

[36:21]  ¹ tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.

[36:23]  ² tn Heb “doors.” This is the only time the word “door” is used in this way but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape.

[36:23]  ³ tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders.

[36:23]  ⁴ sn Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.

[36:23]  ⁵ tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”

[36:28]  ⁶ 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]  ⁷ tn Heb “all the former words/things.”

[36:28]  ⁸ tn Heb “first [or former] scroll.”

[36:32]  ⁹ 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.

[8:1]  ¹⁰ sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.

[8:1]  ¹¹ tn Heb “write” (so KJV, ASV, NIV, NRSV).

[8:1]  ¹² 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]  ¹³ 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.