Lexical Summary biblos: Book, scroll Original Word: βίβλος Strong's Exhaustive Concordance book. Properly, the inner bark of the papyrus plant, i.e. (by implication) a sheet or scroll of writing -- book. NAS Exhaustive Concordance Word Originof uncertain origin Definition (the inner) bark (of a papyrus plant), hence a scroll, spec. a book NASB Translation book (8), books (1), record (1). Thayer's Greek Lexicon STRONGS NT 976: βίβλοςβίβλος, βίβλου, ἡ (or rather ἡ βύβλος (but the form βίβλος is more common when it denotes a writing), the plant called papyrus, Theophrastus, hist. plant. 4, 8, 2f; (Pliny, h. n. 13, 11f (21f)); from its bark (rather, the cellular substance of its stem (for it was an endogenous plant)) paper was made (see Tristram, Nat. Hist. etc., p. 433f; especially Dureau de la Malle in the Memoires de l'Acad. d. Inscriptions etc. tom. 19 part 1 (1851), pp. 140-183, and (in correction of current misapprehensions) Prof. E. Abbot in the Library Journal for Nov. 1878, p. 323f, where other references are also given)), a written book, a roll or scroll: Matthew 1:1; Luke 3:4; Mark 12:26; Acts 1:20; τῆς ζωῆς, Philippians 4:3; Revelation 3:5, etc.; see βιβλίον. (From Aeschylus down.) Topical Lexicon Overview and Thematic Threads Strong’s Greek 976 (biblos, biblos) designates any written record—scroll, register, or codex—and thereby signals the high value Scripture places on written revelation. In its ten New Testament occurrences the term clusters around four themes: (1) the inspired Scriptures of the Old Testament; (2) the historical record of Jesus Christ; (3) the heavenly Book of Life; and (4) written documents opposed to the gospel. Each usage reinforces the biblical conviction that God both reveals and preserves His truth in writing, for blessing or for judgment. Biblos and the Canon of Scripture Five verses employ biblos when citing Old Testament passages, underscoring the unity of the testaments and the authority of the written Word. By naming the scroll itself, the writers stress that divine authority rests in the text, not merely in oral tradition. The apostles evidently viewed the Old Testament books as a closed, sacred canon, already recognized and circulated among God’s people. Biblos in the Life and Ministry of Jesus Matthew 1:1 opens the Gospel with “the record of the genealogy of Jesus Christ,” presenting His lineage as a written certificate of messianic legitimacy. The evangelist links Abraham, David, and Jesus through an inspired historical document, demonstrating that the incarnation fulfills Scripture and history alike. The phrase sets the tone for the entire Gospel: the life of Jesus is to be read, believed, and proclaimed as authoritative history. Biblos and Apostolic Teaching In Philippians 4:3 Paul speaks comfortingly of “the Book of Life,” placing the believers’ assurance in a heavenly register kept by God Himself. The apostle’s casual mention of this book indicates that early Christians already understood their salvation in the context of a written, unalterable record maintained in heaven, paralleled on earth by trustworthy apostolic letters. Biblos, Judgment, and the Book of Life Revelation intensifies the motif. Jesus promises in Revelation 3:5, “I will never blot his name out of the Book of Life,” and John later records the final assize: “If anyone was found whose name was not written in the Book of Life, he was thrown into the lake of fire” (Revelation 20:15). These verses put cosmic weight on the concept of a biblos—salvation and damnation hinge upon inscription or omission. The permanence of the register underscores both divine sovereignty and the believer’s security. Biblos and False Religion Acts 19:19 contrasts holy writ with pagan texts: “Those who had practiced magic arts collected their books and burned them.” The public destruction of occult manuals dramatizes repentance and the supremacy of God’s Word over every competing claim to supernatural knowledge. The enormous monetary value of the books highlights the converts’ willingness to forsake worldly gain for fidelity to Christ. Historical Background The first–century world was transitioning from scroll to codex. “Book” could describe either medium, but the underlying principle was the same: written words endure beyond the speaker, circulate widely, and invite careful study. Early Christians adopted the codex earlier and more eagerly than their contemporaries, likely because the bound format facilitated swift consultation of multiple texts and rapid dissemination of the growing New Testament corpus. Ministry Significance 1. Preaching and Teaching: Jesus and the apostles modeled expository ministry by grounding doctrine in “the book” of authoritative Scripture. Modern proclamation follows their pattern when it explains and applies the biblical text. Summary Strong’s 976 illustrates the centrality of the written word in God’s redemptive plan—from Moses’ scroll to the final registry of the redeemed. Whether authenticating Christ’s lineage, authorizing prophetic citation, recording believers’ names, or exposing counterfeit revelation, every occurrence of biblos magnifies the trustworthiness of Scripture and the seriousness with which God records human destiny. Forms and Transliterations βιβλιω βιβλίω βίβλοι βίβλοις ΒΙΒΛΟΣ βίβλος βιβλου βίβλου βιβλους βίβλους βιβλω βίβλω βίβλῳ biblo biblō bíbloi bíblōi BIBLOS biblou bíblou biblous bíblousLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 1:1 N-NFSGRK: ΒΙΒΛΟΣ γενέσεως Ἰησοῦ KJV: The book of the generation of Jesus INT: [the] book of [the] generation of Jesus Mark 12:26 N-DFS Luke 3:4 N-DFS Luke 20:42 N-DFS Acts 1:20 N-DFS Acts 7:42 N-DFS Acts 19:19 N-AFP Philippians 4:3 N-DFS Revelation 3:5 N-GFS Revelation 20:15 N-DFS Strong's Greek 976 |
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