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The Book of Enoch - Translated by R.H. Charles - Full Audio-bookFrom: Free Audiobooks from AdultbrainRead by Graham Dunlop~~~The Book of Enoch, written during the second century B.C.E., is one of the most important non-canonical apocryphal works, and probably had a huge influence on early Christian beliefs. Filled with visions of Heaven and Sheol, Angels and Devils, Enoch introduced concepts such as fallen angels, the appearance of a Messiah, Resurrection, a Final Judgement, and a Heavenly Kingdom on Earth. Interspersed with this material are quasi-scientific digressions on calendrical systems, geography, cosmology, astronomy, and meteorology.~~~"Facts About the Book of Enoch, the Lost Biblical Text"Written by Eben De JagerPhD New TestamentDecember 25, 2023 The Book of Enoch makes for interesting reading. This pseudoepigraphal work was widely read and accepted by the early Church Fathers, but by the 5th century, it was lost and no longer considered biblical canon by most Christian groups. This changed the interpretation of key biblical texts. But what is the Book of Enoch, what does it say, and why is it important? Discover the Book of Enoch with eight essential facts.1. The Book of Enoch? Which one?Or. 485, folio 102r. Start of the Ethiopic Book of Enoch, 16th century. Source: British LibraryThere are three different books attributed to Enoch, and each is sometimes referred to as the Book of Enoch. The work most known as the Book of Enoch should rather be called 1 Enoch. It is a compilation of five other works: The Book of the Watchers, The Similitudes of Enoch, The Astronomical Book, The Book of Dreams, and The Epistle of Enoch. Although some of the sections are earlier works, the compilation date of the book is approximately 200 BCE. 2. The Book of Enoch is a PseudepigraphaGod took Enoch, by P. de Hondt in The Hague. Source: University of Oklahoma LibrariesThe term pseudepigrapha refers to a book that claims to be autobiographical but was not written by the figure identified as the author. Pseudepigrapha were common from 400 BCE to 200 CE. Authors attributed their works to famous characters from the Bible or from history to give them more weight and credibility. Other examples of Old Testament pseudepigrapha from the same period include the Testament of Job, the Apocalypse of Baruch, and 4 Ezra, among many others.In the case of the Book of Enoch, the author attempted to attribute the book to Enoch, the father of Methuselah, referenced in Genesis 5. This enigmatic character, Enoch, ascended to heaven without having died. The Bible provides little detail about Enoch, but what it does offer is the ideal material to create a backstory around.3. The New Testament Quoted the Book of EnochBlessed Be the Host of the King of Heaven, mid-16th century. Source: Wikimedia CommonsThe Book of Enoch is both quoted and alluded to in the New Testament. First, it is alluded to in 2 Peter 2:4. Secondly, the book of James quotes the Book of Enoch verbatim. 1 Enoch 1:9 reads: “Behold, he comes with the myriads of his holy ones, to execute judgment on all, and to destroy all the wicked, and to convict all flesh for all the wicked deeds that they have done, and the proud and hard words that wicked sinners spoke against him.” Jude 14 and 15 read:“It was also about these that Enoch, in the seventh generation from Adam, prophesied, saying, “See, the Lord is coming with ten thousands of his holy ones, to execute judgment on all, and to convict everyone of all the deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.” Allowing for variations in translation, James 14-15 quotes 1 Enoch 1:9 verbatim.4. Book of Enoch Summary: Angels & WatchersThe Fall of the Rebel Angels, by Luca Giordano, 1666. Source: Wikimedia CommonsAccording to The Book of Enoch (1 Enoch), God sent 200 angels, called watchers (“Irin” in Aramaic and “Egregoroi” in Greek), to serve as guardians, guides, or instructors. The Watchers were supposed to guide humanity to know and do good and virtuous things. Instead, they taught humans evil things and corrupted them.Among the evil things listed are the art of sorcery, astrology, the art of making weapons, and the art of making war. The Book of Enoch also includes seemingly innocuous things, like metallurgy, meteorology, herbology, and cosmetics, in the list of knowledge that the Watchers wrongfully shared with humanity. Arguably, the greatest of the great evils the Watchers committed was to seduce women and copulate with them. We will discuss the consequences of this crossbreeding in due course.The Fallen Angel, by Alexandre Cabanel, 1847. Source: Wikimedia CommonsAs punishment for their deeds, God confined the Watchers to “Tartarus” according to 1 Enoch. The term “Tartarus” is not of Hebrew origin and is only used once in Scripture. 2 Peter 2:4 reads: “For if God did not spare angels when they sinned, but threw them into the lowest hell [Tartarus] and imprisoned them in chains of deepest darkness, holding them for judgment.” Tartarus features prominently in Homer’s Iliad. In the Iliad, Zeus punished the Titans by casting them into Tartarus after the Titanomachy, a ten-year war between the Titans and the Olympians. Tartarus is “where … the deepest gulf beneath the earth” is “as far beneath Hades as heaven is above earth” (Iliad, Book 8:1). It is the deepest, darkest recess of the underworld or hell. The references to Tartarus in 1 Enoch and 2 Peter indicate that there was an awareness of the concept from Homer’s Iliad, and it was used as a parallel to build a narrative about God’s punishment of the fallen angels.5. Giant Offspring of the WatchersDavid with the Head of Goliath, 17th century. Source: Museo del PradoThe offspring of the Watchers and human women were called the Nephilim, which means “fallen ones.” Nephilim is a Hebrew word translated as “Gigantes” in Greek and Latin. “Gigantes” is where we derive the English word “giants” from.The Book of Enoch describes the giants as violent individuals who consumed everything the humans produced. When the humans could no longer sustain them, the giants turned on the humans and devoured them. They then turned on the animals and the rest of creation, destroying everything they encountered. The Bible details the presence of Nephilim after the flood (Numbers 13:32-33). Several nations either were giants or had giants among them. Examples are the sons of Anak (Genesis 23:2; Joshua 15:13), the Rephaim, once led by King Og (Deuteronomy 3:11), and the giants that aligned themselves with the Philistines, like Goliath (2 Samuel 21:18-22) and his brother, Lachmi (1 Chronicles 20:5).6. Noah Interceded for the GiantsThe Wickedness of Mankind before the Flood, by Hieronymous Bosch, 1508-16. Source: Wikimedia CommonsAccording to The Book of Enoch, Noah interceded for the giants and asked God to forgive them. The Book of Sirach (also known as Ecclesiasticus) details this incident but is not part of the protestant canon. It is, however, part of the Catholic and Eastern Orthodox Bibles. God refused mercy for the giants because they were evil. He wanted to destroy their line.7. The Book of Enoch and the Church FathersIcon of Irenaeus. Source: Wikimedia Commons; with Saint Augustine, by Philippe of Champaigne, 17th century. Source: Wikimedia CommonsMany early church fathers believed and transmitted the teaching that the Nephilim were the descendants of the amalgamation of Watchers and human women. To them, the Book of Enoch provided the key to interpreting the Bible on this issue. The church fathers who held this view were, among others, Justin Martyr, Clement of Alexandria, Origen, Tertullian, Irenaeus, and Ambrose of Milan... The Book of Enoch: In ConclusionThe Fall of the Rebel Angels, by Pieter Bruegel the Elder, 1525 – 1569. Source: Wikimedia CommonsSome authors of the New Testament took The Book of Enoch seriously enough to allude to and even quote from it. The first generations of church fathers also incorporated its teaching into their interpretation of Genesis 6. The Book of Enoch was lost and this resulted in a change in how interpreters understood Genesis 6.Would Augustine of Hippo, and the later church fathers who shared his view, have had a different interpretation of Genesis 6 if they had access to the Book of Enoch? One can only speculate. What is certain is that, both before the loss of the Book of Enoch and after its rediscovery, it impacted how theologians and lay people understood Genesis 6:1-4.Final Thought: Stay Away From the Book of Enoch?Enoch lithograph by William Blake, 1907. Source: Wikimedia CommonsSome Christian groups recommend staying away from the Book of Enoch as a source for biblical wisdom because it is clear that Enoch was not the actual author of the book, and therefore it cannot be considered “divinely inspired” like other books of the Bible. They also point out inconsistencies between the Book of Enoch and other Church teachings, though these may have emerged in Christian faith after the Book of Enoch was lost. Nevertheless, the Book of Enoch forms an important part of biblical history and is useful for understanding early Christian thought. But it is important to know where the book comes from and assess it critically, as with all biblical texts.~~~~~~~Use your own God-given discernment.But it seems to parallel with the 66.Just more of The Good News.All Glory to The Most High.God bless.~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of 2 EsdrasAlso knows as : 2nd Esdras, 4th Ezra or 4 EsdrasChapters : (Grok AI chapter summaries)00:00:00 Ch 1: God rebukes Israel's rebellion and declares their rejection.00:06:55 Ch 2: God promises a new kingdom and rewards to the faithful.00:15:28 Ch 3: Ezra laments Jerusalem's fall and questions Babylon's prosperity.00:22:08 Ch 4: Uriel rebukes Ezra and describes end-time signs.00:32:45 Ch 5: End-time chaos and natural reversals signal the approaching end.00:43:45 Ch 6: Creation's order and more signs show the world nearing its close.00:54:56 Ch 7: Ezra grieves the few saved; Uriel explains judgment and afterlife.01:21:53 Ch 8: Ezra pleads for mercy; God stresses justice and the small remnant.01:32:59 Ch 9: Wars, famines, and an aging world herald the end.01:41:28 Ch 10: A grieving woman becomes the glorious heavenly Zion.01:51:30 Ch 11: A multi-winged eagle (empire) rises and faces judgment.01:58:42 Ch 12: The eagle vision reveals doomed kingdoms and Messiah's victory.02:07:18 Ch 13: A man from the sea (Messiah) defeats enemies and restores Israel.02:17:13 Ch 14: Ezra dictates hidden scriptures before his departure.02:24:33 Ch 15: Woes and calamities strike sinful nations as judgment nears.02:34:52 Ch 16: Tribulations loom, but the righteous will endure to salvation.~~~From New World EncyclopediaThe apocryphal book of 2 Esdras is included in many English translations of the Bible, although it is not generally recognized as canonical by Jewish, Catholic, Orthodox, or Protestant groupings.The book as it currently stands claims to be written by Ezra, the great Jewish leader and scribe who was instrumental in the establishment the Second Temple tradition after the Babylonian exile of the Jews. However, this Ezra is also called "Salathiel" elsewhere in the book, which could make him the father of the exile leader Zerubbabel, rather than Ezra the Scribe. In any case, although it claims to have been written by Ezra/Salathiel around 400 B.C.E., internal evidence suggests a much later date, probably in the late first century C.E., with other sections added even later.The work may be a Jewish apocalypse, similar to parts of the Book of Daniel and the Book of Enoch, as well as to Christian works such as the Book of Revelation. It describes seven visions given to Ezra, three of which come in answer to his probing questions about human suffering in relationship to God's justice. Its outlook is profoundly pessimistic, affirming that the vast majority of humanity as well as many Jews will be eternally damned, and that God is avowedly unconcerned about the fate of those who do not obey him. Ezra himself is presented as a paragon of righteousness and asceticism, chosen by God to renew the divine word to the chosen people.Study of 2 Esdras is complicated by the probability that its early chapters—found only in Latin manuscripts but in not Greek ones—appear to be later additions written by a Christian author, prophesying the coming of the messianic "son of God" and God's subsequent complete rejection of the Jews. Some later chapters may also suffer from similar additions, although this is more debatable. Despite these and other difficulties with the text, the bulk of the work is considered one of the gems of Jewish apocalypticism.~~~More from Early Jewish Writings~~~More From Grok AI:2 Esdras (also known as 4 Ezra in its core Jewish apocalyptic section, with additional Christian sections; the book appears in some Apocrypha/Deuterocanonical collections, such as the Vulgate Latin Bible). The structure divides into three main parts:Chapters 1–2: Later Christian addition (sometimes called 5 Ezra), focusing on God's rejection of Israel and promises to a new people.Chapters 3–14: The original Jewish apocalypse (4 Ezra proper), featuring Ezra's seven visions addressing suffering, sin, judgment, and eschatology.Chapters 15–16: Another later addition (sometimes called 6 Ezra), containing prophetic oracles of woe and encouragement.Chapter 1: Ezra receives a divine call and message of rebuke; God recounts His past care for Israel (e.g., Exodus, provision in the wilderness), but condemns their rebellion and idolatry, declaring rejection and impending judgment.Chapter 2: God promises to turn to a new people (gentiles/Christians implied); instructions to bury the dead faithfully, with rewards in resurrection; visions of a coming kingdom and the Son of God; encouragement for the faithful remnant.Chapter 3: Ezra laments in Babylon 30 years after Jerusalem's fall; he reviews human history from Adam, the Flood, Abraham, and Israel's sins leading to the Temple's destruction; questions why sinful Babylon prospers while God's people suffer.Chapter 4: The angel Uriel rebukes Ezra's limited understanding; humans cannot fathom divine ways if they can't grasp earthly matters; sin has not reached its limit; signs of the end times are described, with promises of further revelation after fasting.Chapter 5: More signs of the coming end (e.g., chaos, reversal of natural order, persecution); Ezra questions the fate of the righteous; Uriel explains the world's corruption and that the end draws near when evil peaks.Chapter 6: Discussion of creation's order and God's plan; signs of the end continue (e.g., earthquakes, social upheaval); the age is nearing its close; promise of deliverance for the faithful in a renewed world.Chapter 7: Ezra grieves over the few saved versus many lost; deep dialogue on judgment, the intermediate state after death, rewards/punishments, and why few enter the narrow path to life; visions of paradise and torment.Chapter 8: Ezra pleads for mercy on humanity; God affirms justice but stresses personal responsibility; only a remnant will be saved; emphasis on free will, repentance, and the rarity of the righteous.Chapter 9: Further signs of the end times (e.g., famines, wars, confusion); the world grows old; encouragement that those who endure in faith will see salvation; transition to the final visions.Chapter 10: Ezra mourns like a grieving mother (vision of a woman losing her son); the woman transforms into the heavenly Zion; symbolic vision of the glorious, eternal city of God replacing the earthly Jerusalem.Chapter 11: Vision of an eagle with many wings and heads (symbolizing oppressive empire, often interpreted as Rome); the eagle is judged and destroyed by a lion (Messiah figure).Chapter 12: Interpretation of the eagle vision; it represents successive kingdoms/emperors; ultimate divine judgment on worldly powers and establishment of the Messiah's reign.Chapter 13: Vision of a man rising from the sea (Messianic figure); he defeats enemies with fire from his mouth and gathers the lost tribes; symbolizes the Messiah's coming, victory over evil, and restoration of Israel.Chapter 14: Ezra instructed to withdraw and dictate hidden wisdom/scriptures (including 94 books: 24 public + 70 secret); preparation for his assumption; emphasis on preserving sacred knowledge for the end times.Chapter 15: Oracles of woe against sinful nations (Babylon, Asia, Egypt, Syria); predictions of coming calamities, wars, famines, and divine retribution as judgment draws near.Chapter 16: Continued denunciations and warnings; calls to repentance amid impending disasters (earthquakes, fire, plagues); encouragement for the righteous to endure persecution; the Lord's power will ultimately prevail, with salvation for the faithful.These summaries draw from the book's apocalyptic and prophetic themes, which focus heavily on theodicy (why the righteous suffer), end-time signs, judgment, and hope in God's ultimate deliverance. Note that chapter divisions and interpretations can vary slightly across translations (e.g., KJV Apocrypha, NRSV).~~~Use your own God-given discernment.But it seems to parallel with the 66.Just more of The Good News.All Glory to The Most High. God bless.~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of Jubilees~~~Chapter 01 - 00:00:00Chapter 02 - 00:07:48Chapter 03 - 00:15:36Chapter 04 - 00:22:42Chapter 05 - 00:30:51Chapter 06 - 00:36:41Chapter 07 - 00:45:00Chapter 08 - 00:52:52Chapter 09 - 01:00:12Chapter 10 - 01:03:16Chapter 11 - 01:10:00Chapter 12 - 01:15:28Chapter 13 - 01:21:27Chapter 14 - 01:26:37Chapter 15 - 01:30:33Chapter 16 - 01:36:59Chapter 17 - 01:42:59Chapter 18 - 01:46:54Chapter 19 - 01:50:02Chapter 20 - 01:55:16Chapter 21 - 01:58:25Chapter 22 - 02:04:01Chapter 23 - 02:10:55Chapter 24 - 02:18:22Chapter 25 - 02:24:21Chapter 26 - 02:28:59Chapter 27 - 02:35:29Chapter 28 - 02:40:33Chapter 29 - 02:47:08Chapter 30 - 02:50:56Chapter 31 - 02:57:00Chapter 32 - 03:03:56Chapter 33 - 03:10:36Chapter 34 - 03:15:21Chapter 35 - 03:19:46Chapter 36 - 03:26:18Chapter 37 - 03:31:26Chapter 38 - 03:36:42Chapter 39 - 03:40:01Chapter 40 - 03:43:08Chapter 41 - 03:46:03Chapter 42 - 03:51:10Chapter 43 - 03:55:38Chapter 44 - 04:00:10Chapter 45 - 04:04:51Chapter 46 - 04:08:08Chapter 47 - 04:11:12Chapter 48 - 04:13:33Chapter 49 - 04:17:37Chapter 50 - 04:23:35~~~From https://www.ccel.orgTHE BOOK OF JUBILEES INTRODUCTIONSHORT ACCOUNT OF THE BOOK.The Book of Jubilees is in certain limited aspects the most important book in this volume for the student of religion. Without it we could of course have inferred from Ezra and Nehemiah, the Priests' Code, and the later chapters of Zechariah the supreme position that the law had achieved in Judaism, but without Jubilees we could hardly have imagined such an absolute supremacy as finds expression in this book. This absolute supremacy of the law carried with it, as we have seen in the General Introduction, the suppression of prophecy -at all events of the open exercise of the prophetic gifts. And yet these gifts persisted during all the so-called centuries of silence-from Malachi down to N.T. times, but owing to the fatal incubus of the law these gifts could not find expression save in pseudepigraphic literature. Thus Jubilees represents the triumph of the movement, which had been at work for the past three centuries or more.And yet this most triumphant manifesto of legalism contained within its pages the element that was destined to dispute its supremacy and finally to reduce the law to the wholly secondary position that alone it could rightly claim. This element of course is apocalyptic, which was the source of the higher theology in Judaism, and subsequently was the parent of Christianity, wherein apocalyptic ceased to be pseudonymous and became one with prophecy.The Book of Jubilees was written in Hebrew by a Pharisee between the year of the accession of Hyrcanus to the high priesthood in 135 and his breach with the Pharisees some years before his death in 105 B.C. It is the most advanced pre-Christian representative of the midrashic tendency, which has already been at work in the Old Testament Chronicles. As the Chronicler had rewritten the history of Israel and Judah from the basis of the Priests' Code, so our author re-edited from the Pharisaic standpoint of his time the history of events from the creation to the publication, or, according to the author's view, the republication of the law on Sinai. In the course of re-editing he incorporated a large body of traditional lore, which the midrashic process had put at his disposal, and also not a few fresh legal enactments that the exigencies of the past had called forth. His work constitutes an enlarged Targum on Genesis and Exodus, in which difficulties in the biblical narrative are solved, gaps supplied, dogmatically offensive elements removed, and the genuine spirit of later Judaism infused into the primitive history of the world. His object was to defend Judaism against the attacks of the hellenistic spirit that had been in the ascendant one generation earlier and was still powerful, and to prove that the law was of everlasting validity. From our author's contentions and his embittered attacks on the paganisers and apostates, we may infer that Hellenism had urged that the levitical ordinances of the law were only of transitory significance, that they had not been observed by the founders of the nation, and that the time had now come for them to be swept away, and for Israel to take its place in the brotherhood of the nations. Our author regarded all such views as fatal to the very existence of Jewish religion and nationality. But it is not as such that he assailed them, but on the ground of their falsehood. The law, he teaches, is of everlasting validity. Though revealed in time it was superior to time. Before it had been made known in gundry portions to the fathers it had been kept in heaven by the angels, and to its observance henceforward there was no limit in time or in eternity.Writing in the palmiest days of the Maccabean dominion,in the high-priesthood of John Hyrcanus, looked for the immediate advent of the Messianic kingdom. This kingdom was to be ruled over by a Messiah sprung, not from Levi -that is, from the Maccabean family, as some of his contemporaries expected- but from Judah. This kingdom would be gradually realized on earth, and the transformation of physical nature would go hand in hand with the ethical transformation of man till there was a new heaven and a new earth. Thus, finally, all sin and pain would disappear and men would live to the age of 1,000 years in happiness and peace, and after death enjoy a blessed immortality in the spirit world.More Here~~~From: ⁠ https://sacred-texts.com/bib/jub/index.htm⁠The Book of Jubilees, probably written in the 2nd century B.C.E., is an account of the Biblical history of the world from creation to Moses. It is divided into periods ('Jubilees') of 49 years. For the most part the narrative follows the familiar account in Genesis, but with some additional details such as the names of Adam and Eve's daughters, and an active role for a demonic entity called 'Mastema'. The anonymous author had a preoccupation with calendar reform, and uses Jubilees as a platform for proposing a solar calendar of 364 days and 12 months; this would have been a radical departure from ⁠the Jewish Calendar⁠, which is lunar-based. There are also a couple of messianic, apocalyptic passages, although quite a bit less than the Book of Enoch.The only complete version of Jubilees is in Ethiopian, although large fragments in Greek, Latin and Syriac are also known. It is believed that it was originally written in Hebrew. If at times one gets the impression that you are reading a first draft of Genesis, you are in good company. R.H. Charles, the translator, a distinguished academic Biblical scholar, concluded that Jubilees was a version of the Pentateuch, written in Hebrew, parts of which later became incorporated into the earliest Greek version of the Jewish Bible, the Septuagint.~~~More info: ⁠The Book of Jubilees - Bible Hub⁠~~~~~~~Use your own God-given discernment.But it seems to parallel with the 66.Just more of The Good News.All Glory to The Most High.God bless.~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Testament of the Twelve Patriarchs Full Yahweh TranslationFrom Jareem Baraka Yehuda Ben Yisrael YouTube Channel~~~00:00:00 Testament of Reuben 00:16:30 Testament of Simeon00:29:45 Testament of Levi01:08:26 Testament of Judah01:43:43 Testament of Issachar01:55:45 Testament of Zebulun02:10:24 Testament of Dan02:22:00 Testament of Naphtali 02:38:00 Testament Of Gad02:49:02 Testament of Asher02:59:34 Testament Of Joseph03:26:25 Testament of Benjamin~~~The Testaments of the Twelve PatriarchsThe following twelve books are biographies written between 107 and 137 B.C. They are a forceful exposition, showing how a Pharisee with a rare gift of writing secured publicity by using the names of the greatest men of ancient times. "There were intellectual giants in those days" and the Twelve Patriarchs were the Intellectual Giants!Each is here made to tell his life story. When he is on his deathbed he calls all his children and grandchildren and great-grandchildren about him, and proceeds without reservation to lay bare his experiences for the moral guidance of his hearers. If he fell into sin he tells all about it and then counsels them not to err as he did. If he was virtuous, he shows what rewards were his.When you look beyond the unvarnished--almost brutally frank--passages of the text, you will discern a remarkable attestation of the expectations of the Messiah which existed a hundred years before Christ. And there is another element of rare value in this strange series. As Dr. R. H. Charles says in his scholarly work on the Pseudepigrapha: its ethical teaching "has achieved a real immortality by influencing the thought and diction of the writers of the New Testament, and even those of our Lord. This ethical teaching, which is very much higher and purer than that of the Old Testament, is yet its true spiritual child and helps to bridge the chasm that divides the ethics of the Old and New Testaments."The instances of the influence of these writings on the New Testament are notable in the Sermon on the Mount which reflects the spirit and even uses phrases from these Testaments. St. Paul appears to have borrowed so freely that it seems as though he must have carried a copy of the Testaments with him on his travels.Thus, the reader has before him in these pages what is at once striking for its blunt primitive style and valuable as some of the actual source books of the Bible.~~~What are the Testaments of the Twelve Patriarchs?The Testaments of the Twelve Patriarchs claim to be the final words of the sons of Jacob. Just as Jacob gave his final “testament” in Genesis 49, each of these Testaments claim to the last words of a patriarch to their sons. The genre of testament is common in the literature of the Second Temple period and there are many other “testaments,” yet there is no set pattern for the collection. Unlike the apocalypses, the testaments contain a number of elements with the “last words of a famous man” motif the only real common element.The Testament of the Twelve has been found in several translations, including an Aramaic fragment found among the Cairo Genizah documents in 1910 and at Qumran. This evidence implies the original language of the book was Aramaic, although R. H. Charles argued for a Hebrew original based on “mistranslations” of Semitic phrases in the Greek text.  H. C. Kee, on the other hand, argues the original was Greek based on terms for piety for which there are no real Hebrew equivalents (OTP 1:777).The books have been dated as early as 250 B.C. based on similarities to the Septuagint, but is seems more likely they come from the Maccabean period. For example, T. Levi 18:2 is often taken as a reference to John Hyrcanus (137-107 B.C.) Craig Evans is more specific in identifying date and authorship: the Testaments “were written between 109 and 106 B.C. E. by a Pharisee who greatly admired John Hyrcanus at the zenith of the Maccabean (or Hasmonean) dynasty” (Ancient Texts, 40). Since many fragments of the books are found at Qumran, a mid- to late-second century B.C. date seems plausible.As with any of this literature, we must also deal with the probability there are Christian interpolations in the text. These are especially problematic when the text refers to the Messiah. Kee estimates ten of these are Christian. For example, T.Levi 4:1, 14:2, both referring to violence towards the Son and refer to him as “savior of the world.” It is sometimes difficult to separate what is “too Christian” from what is representative of a developing Jewish worldview from which Christianity also developed in the first century. Marinus de Jonge, for example, argued the Testaments were entirely Christian, with some Jewish material at the core (Marinus De Jonge, Studies On The Testaments Of The Twelve Patriarchs: Text And Interpretation [Leiden: Brill, 1975]). The most obvious problem will be messianic prophecies in the “apocalyptic” portions of the Testaments. Some of these will be consistent with the Old Testament and other pseudepigrapha, others will show a clear Christian influence. Both have value for understanding the New Testament and the development of a distinct Christian eschatology, but it is critically important not to mix the Christian with the Jewish.These books contain ethical admonitions which are akin to the wisdom literature. An elder giving instruction to his children is quite in keeping with Proverbs, for example. Each of the books has a general ethical theme built around the experience of the patriarch. In T.Reuben 3:11-15, for example, Reuben explains his sin against Jacob as a warning against lust. T.Simeon deals with envy and jealousy. Most of the Testaments include a mini-apocalypse. T. Levi contains visionary experience which is more akin to apocalyptic than the other testaments, but the thrust of the book is still ethical. In chapter 13, for example, the writer admonishes his children to “fear the Lord with a whole heart.” The Testaments refer to the Book of Enoch several times, indicating the influence of the apocalyptic text on later Jewish writings (T.Rub. 5:6, T.Sim 5:4, T.Levi 14:1, T.Jud 18:1, T. Dan 5:6, T.Naph 4:1, T.Ben 9:1).These testaments use the story of Joseph in Genesis as a general framework around which they build their ethical teaching. As such these elements are “expansions” of biblical material (as with Susanna, Bel and the Dragon, the additions to Esther, etc.) The brothers repent of the foolish things they did in the biblical story (T.Rub. 3). Joseph is praised highly (T.Sim. 5, “nothing evil resided in Joseph, cf. Tobit, who is praised in similar ways as a super-righteous model for Jews in the Diaspora).The expansions necessarily become more imaginative for the brothers who are not featured in an Old Testament story (Issachar, for example). Most of the Testaments have a death notice and a reference to the burial of the patriarch, often in a coffin as Joseph in Gen. 50:22-26. Judah is an exception, he does not wish to be buried like a rich man, and is buried in Hebron “with his fathers.” In T.Sim. 8 there is a tradition that the wizards of Egypt knew Joseph would depart Egypt when there was a great plague and darkness in the land. This is a “prediction” of the plague of darkness (Ex. 10:21-23) and the death of the firstborn in (Ex. 11:1-10).The value of the Testaments for New Testament studies is twofold. First, the ethical sections provide a backdrop for the ethical teaching found in the Gospels and in the Pauline letters. Just as the Testaments deal with ethical problems of Jews living in a pagan world, Paul often deals with the problem of Christian ethics in a pagan environment.  It is something of a surprise to find less parallels to the ethical content of the Gospels (especially the Sermon on the Mount) than the Pauline literature. For a brief recent review of potential Pauline parallels to first century Judaism, see Udo Schnelle, Apostle Paul: His Life and Theology, (Grand Rapids: Baker, 2005), 70-75.A second element of this literature which is important for New Testament studies is to be found in the various apocalyptic sections. Of first importance here is T.Levi, but each of the testaments have a mini-apocalypse which contributes to the overall-eschatology of the Testament of the Twelve.~~~~~~~Use your own God-given discernment.But it seems to parallel with the 66.Just more of The Good News.All Glory to The Most High.God bless.~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

Feb 12, 2016From: Rob SkibaThis is video is the full version of the fourth lecture I gave at the Pocola, OK conference in January 2016. It deals with the subjects I covered in my first book, Babylon Rising: And The First Shall Be Last, specifically related to the potential return of Nimrod via an Omega Plan.  http://www.babylonrisingbooks.com~~~From: Rob Skibahttps://robschannel.com/supporthttps://www.youtube.com/RobSkibahttp://www.virtualhousechurch.com/http://babylonrisingblog.com/http://seedtheseries.com/~~~~~~~We miss you brother Rob.Well done good and faithful servant.~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

Feb 1, 2016From: Rob SkibaThis is the third presentation I gave at The Genesis Revelation conference I did in Pocola, Oklahoma on Jan. 16 &17, 2016. This one picks up where Part 2 left off, with the Serpent tempting Eve and then the Genesis Six Experiment, which led to the creation of hybrids. I cover the rise of the first generation Nephilim as well as their fall and return, both before and after the Flood.From: Rob Skibahttps://robschannel.com/supporthttps://www.youtube.com/RobSkibahttp://www.virtualhousechurch.com/http://babylonrisingblog.com/http://seedtheseries.com/~~~~~~~We miss you brother Rob.Well done good and faithful servant.~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

Jan 27, 2016From Rob SkibaThis is the complete second presentation of the five I gave in Pocola, OK on Jan. 16 and 17, 2016. This one covers the possible connection of the Great Pyramid of Giza with the creation of Adam, the location of the Garden of Eden and the two trees and more.~~~From: Rob Skibahttps://robschannel.com/supporthttps://www.youtube.com/RobSkibahttp://www.virtualhousechurch.com/http://babylonrisingblog.com/http://seedtheseries.com/~~~~~~~We miss you brother Rob.Well done good and faithful servant.~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

Jan 22, 2016From Rob SkibaThis is the full length presentation of the first seminar lecture that Rob did in front of an audience dealing with the subject of the Biblical Cosmology. It was the first lecture of 5 that I did in Pocola, Oklahoma on Jan. 16 & 17, 2016. The other lectures were not about Flat Earth, but built upon the premises of what is established in Genesis and the various descriptions given for the Earth's creation throughout the Bible. The actual Part 1 lecture was called, "Can We Trust Genesis" and was just over an hour in length. This video is over 2 hours because I added a lot of additional clips from radio shows and Google Hangout interviews and such to compliment and elaborate on what I was saying in the live presentation.For more information concerning this topic, please visit his website: http://www.testingtheglobe.com Once I upload the other presentations from this seminar, I will be putting them into a playlist, which will be embedded on my hub website: http://www.robschannel.comFrom: Rob Skibahttps://robschannel.com/supporthttps://www.youtube.com/RobSkibahttp://www.virtualhousechurch.com/http://babylonrisingblog.com/http://seedtheseries.com/~~~~~~~We miss you brother Rob.Well done good and faithful servant.~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of Revelation KJV Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

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The Book of Luke   KJV   Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of Mark KJV Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of Matthew   KJV   Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of Malachi   KJV   Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of Zechariah   KJV   Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of Haggai   KJV   Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

The Book of Zephaniah   KJV   Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

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The Book of Nahum   KJV   Audio Bible (FULL) by Alexander Scourby~~~~~~~This and all works are protected by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License

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