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Strong’s Greek Number 975 designates the word employed in the New Testament for a written document—whether a scroll, roll, or emerging codex—commonly rendered “book.” Thirty-four occurrences span narrative, didactic, and apocalyptic contexts, underscoring Scripture’s self-conscious commitment to written revelation, covenant recordkeeping, and eternal accountability.

Historical Background

First-century Judaism preserved sacred writings on papyrus or parchment scrolls housed in synagogues (Luke 4:17). By the apostolic era, private ownership of writings had grown (2 Timothy 4:13), and the transition to codices had begun, making personal collections feasible. Against this backdrop the New Testament’s appeal to “books” signals an intersection of divine communication and common literary culture: God speaks through what is written.

Usage in the Synoptic Gospels

Matthew 19:7 andMark 10:4 reference the “certificate of divorce,” a legal document demonstrating the word’s range from sacred writ to civic paperwork.Luke 4:17-20 shows Jesus receiving, reading, and returning Isaiah’s scroll, exemplifying public proclamation from Scripture and affirming its Messianic fulfillment. Luke highlights the deliberate, reverent handling of the text—an implicit model for ministry.

Johannine References

John frames his Gospel with two reflective statements on the limits of human record:John 20:30 andJohn 21:25. “I suppose that even the world itself could not contain the books that would be written” (John 21:25). Written testimony is both abundant and selective, inviting faith while admitting the inexhaustibility of Christ’s works. The author consciously distinguishes inspired Scripture from unwritten deeds, reinforcing canonicity without denying historical breadth.

Pauline Use

Galatians 3:10 cites Deuteronomy: “For all who rely on works of the law are under a curse, for it is written: ‘Cursed is everyone who does not continue in all the things written in the Book of the Law’ ”. “Book” here functions as a covenant repository of commands and sanctions, underpinning Paul’s argument for justification by faith. In2 Timothy 4:13, Paul requests “the books, especially the parchments,” revealing the apostle’s dependence on written resources during imprisonment and suggesting an early Christian appreciation for texts beyond the Hebrew canon—perhaps notes, sermons, or early Gospel material.

Hebrews and the Covenant Documents

Hebrews invokes “book” twice.Hebrews 9:19 recalls Moses sprinkling “both the book itself and all the people,” a reminder that covenant literature was consecrated with blood.Hebrews 10:7 quotesPsalm 40 regarding Messiah: “Behold, I have come—in the scroll of the book it is written about Me—to do Your will, O God.” Both passages spotlight Scripture as a living testimony to redemptive purpose.

Apocalyptic Literature and the Scrolls of Revelation

Revelation employs the term more than any other New Testament book, emphasizing eschatological judgment and disclosure. InRevelation 1:11 John is commanded, “Write on a scroll what you see and send it to the seven churches”, confirming prophetic continuity.Revelation 5 presents the sealed scroll in the right hand of the One seated on the throne. No creature can open it until “the Lion of the tribe of Judah” prevails (5:2-5). The unsealing initiates God’s judicial program (6:14), demonstrating Christ’s exclusive authority to unveil divine decrees.

The Book of Life

Six Revelatory references (13:8; 17:8; 20:12; 21:27; 22:18-19) speak of the “Book of Life,” recording those redeemed by the Lamb.Revelation 20:12 juxtaposes “books” of deeds with “the Book of Life,” illustrating perfect justice: “The dead were judged according to their deeds, as recorded in the books”. Salvation rests not in self-recorded works but in grace secured before the foundation of the world and documented in God’s immutable registry.

Implications for the Doctrine of Scripture

1. Inspiration and Preservation: The consistent appeal to what is “written” validates the permanence of every God-breathed word.
2. Canon and Authority: The singular focus on a defined “book” in theological and judicial settings argues for a closed, authoritative canon both in Israel’s Law and in the prophetic Revelation given to the churches.
3. Literacy and Discipleship: Apostolic practice assumes reading communities (Revelation 1:3) and encourages personal engagement with sacred texts (2 Timothy 4:13).

Ministerial and Devotional Application

• Preaching:Luke 4 demonstrates Christ’s expository model—read the text, explain, and apply.
• Pastoral Care: Divorce certificates (Matthew 19:7) and covenant scrolls (Hebrews 9) remind shepherds to ground ethical counsel in written revelation.
• Worship: Heavenly liturgy centers on the Lamb opening the scroll (Revelation 5), directing earthly worship toward Scripture-governed exaltation of Christ.
• Evangelism: Assurance rests in inclusion in the Book of Life—a truth that invites urgent proclamation of the gospel (Revelation 20:15).

Intertextual Links with the Old Testament

Exodus 32:32,Psalm 69:28, andDaniel 12:1 prefigure a divine ledger. New Testament writers inherit this motif, demonstrating consistent biblical theology: God records, remembers, and will reward or judge. Moreover, Deuteronomic covenant terminology undergirds Paul’s juridical argument in Galatians, affirming continuity between covenants while highlighting fulfillment in Christ.

Summary

Throughout the New Testament, Strong’s 975 embodies the conviction that God’s will is communicated, authenticated, and memorialized in writing. Whether a legal decree, a prophetic scroll, apostolic correspondence, or the eschatological Book of Life, the “book” signals divine initiative and human responsibility: to read, to obey, and to trust the Lamb whose finished work secures eternal inscription for all who believe.