Apocrypha Ancient Jewish writings
They were written between 250 B.C.E. and the early Christian centuries. Are the Apocryphal books inspired Scriptures, should they be part of the bible canon? They were declared to be authoritative scripture at the Council of Trent 1546 so judge for yourself.
They were written between 250 B.C.E. and the early Christian centuries
Its interesting to note that the Authorized King James Bible and William Tyndale Bible included the Apocrypha in their original publications.
What about the book of Jasher? Notice they are refered to in the bible.
"Is it not written in the Book of Jasher?" Joshua 10:13.
"Behold, it is written in the Book of Jasher." 2 Samuel 1:18.
All these scrolls from the Cumran Caves (Dead Seas Scrolls) and a wide variety of other ancient writings in my opinion can be very helpful in giving us background information to understand the Bible we have today. I feel its time to uncensor Bible books that were part of the bible canon. Books like Enoch for example reveal who the Watchers are so its obvious to me they would desired to remove any evidence of fallen angelic activity prior to and after the flood. Yes they have the power to interfier and censor such books so its up to us to uncensor them.
We need to find our roots in the Body of Christ that existed before the Council of Nicea (345 A.D.) and the Reformation. Many on this forum can do that.
Who inspired the Council of Nicea? We must remember that the last Chapter of the Book of Revelation says not to add to 'this book';or take away, well then Watchtower Governing Body stop subtracting to it.
Did you know that the Book of Jubilees and the Book of Enoch have always been part of the canon since the time of Christ in the Ethiopian Bible?
Here are some links to books of interest.
A Little history of the dead sea scrolls
Bedouins discovered 300 fragments of other scrolls in Cave 2, including Jubilees & Ben Sirach in the original Hebrew.
One of the most curious scrolls is the Copper Scroll. Discovered in Cave 3, this scroll records a list of 62 underground hiding places throughout the land of Israel. According to the scroll, the deposits contain certain amounts of gold, silver, aromatics, and manuscripts. These are believed to be treasures from the Temple at Jerusalem that were hidden away for safekeeping.
80% of all the scrolls were found here and 90% was published. Cave 4 had 15,000 fragments with 500 different texts.
Caves 5 and 6
Caves 5 and 6 were discovered shortly after cave 4. Caves 5 and 6 yielded a modest find.
Archaeologists discovered caves 7 through 10 in 1955, but did not find many fragments. Cave 7 contained seventeen Greek documents (including 7Q5, which would be the subject of controversy in the succeeding decades). Cave 8 only had five fragments and cave 9 held 18. Cave 10 contained nothing but an ostracon.
The Temple Scroll (so called because more than half of it pertains to the building of the Temple of Jerusalem) was found in Cave 11, and is the longest scroll. Its present length is 26.7 feet (8.148 meters), and the total length of the original scroll must have been over 28 feet (8.75m). This document, sectarian in nature, was regarded by the Yigael Yadin as the Torah according to the Essenes. However, that conflicts with a theory presented by Hartmann Steggemann, a good friend of Yaden, who believed that the Temple Scroll was not considered to be the Torah of the Essenes, but was just another record or document without any special significance. Steggemannâ€™s theory is based on numerous points, for instance, that the Temple Scroll is not once mentioned or referred to in other Essene writings.
Publication: Some of the documents were published in a prompt manner: all of the writings found in Cave 1 appeared in print between 1950 and 1956; the finds from 8 other caves were released in a single volume in 1963; and 1965 saw the publication of the Psalms Scroll from Cave 11. Translation of these materials quickly followed.
The exception to this was the documents from Cave 4, which represent 40% of the total finds. The publication of these had been entrusted to an international team led by Father Roland de Vaux, a member of the Dominican Order in Jerusalem. This group published the first volume of the material entrusted to them in 1968, but spent much of their energies defending their theories regarding the materials, instead of publishing them. Geza Vermes, who had been involved from the start in the editing and publication of these documents, blamed the delay â€” and eventual failure â€” on de Vauxâ€™s selection of a team unsuited to the quality of work he had planned, as well as relying on "his personal, quasi-patriarchal authority" to control the completion of the work.
As a result, a large part of the finds from Cave 4 were not made public for many years. Access to the scrolls was governed by a "secrecy rule" that allowed only the original International Team or their designates to view the original materials. After de Vauxâ€™s death in 1971, his successors repeatedly refused even to allow the publication of photographs of these materials, preventing other scholars from making their own judgments. This rule was eventually broken: first by the publication in the fall of 1991 of 17 documents reconstructed from a concordance that had been made in 1988 and had come into the hands of scholars outside of the International Team; next, in the same month, by the discovery and publication of a complete set of photographs of the Cave 4 materials at the Huntington Library in San Marino, California, that were not covered by the "secrecy rule". After some delays these photographs were published by Robert Eisenman and James Robinson (A Facsimile Edition of the Dead Sea Scrolls, two volumes, Washington, D.C., 1991). As a result, the "secrecy rule" was lifted.
Publication accelerated with the appointment of the respected Dutch-Israeli textual scholar Emanuel Tov as editor-in-chief in 1990. Publication of the Cave 4 documents soon commenced, with five volumes in print by 1995. As of 2007 two volumes remain to be completed, with the whole series, Discoveries in the Judean Desert, running to thirty nine volumes in total.
Significance: The significance of the scrolls relates in a large part to field of textual criticism. Before the discovery of the Dead Sea Scrolls, the oldest Hebrew manuscripts of the Bible were Masoretic texts dating to 9th century. The biblical manuscripts found among the Dead Sea Scrolls push that date back to the 2nd century BC. Before the discovery, the oldest Greek manuscripts such as Codex Vaticanus and Codex Sinaiticus were the earliest extant versions of biblical manuscripts. Although a few of the biblical manuscripts found at Qumran differ significantly from the Masoretic text, most do not. The scrolls thus provide new variants and the ability to be more confident of those readings where the Dead Sea manuscripts agree with the Masoretic text or with the early Greek manuscripts.