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Tag: Pseudepigrapha

Pseudepigrapha

What are the pseudepigrapha?

The pseudepigrapha are the books that attempt to imitate Scripture but that were written under false names. The term pseudepigrapha comes from the Greek pseudo, meaning “false,” and epigraphein, meaning “to inscribe,” thus, “to write falsely.” The pseudepigraphical books were written anywhere from 200 BC to AD 300. They are spurious works written by unknown authors who attempted to gain a readership by tacking on the name of a famous biblical character. Obviously, a book called the “Testament of Abraham” has a better chance of being read than the “Counterfeit Testament of an Unknown Author.”

While the pseudepigrapha may be of interest to students of history and ancient religious thought, they are not inspired by God and therefore not part of the canon of Scripture. Reasons to reject the pseudepigrapha are 1) they were written under false names. Any pretense or falsehood in a book naturally negates its claim of truthfulness. 2) They contain anachronisms and historical errors. For example, in the Apocalypse of Baruch, the fall of Jerusalem occurs “in the 25th year of Jeconiah, king of Judah.” The problem is that Jeconiah was 18 years old when he began to reign, and he only reigned 3 months (2 Kings 24:8). There is no way to reconcile the “25th year” statement with the biblical account. 3) They contain outright heresy. In the pseudepigraphal Acts of John, for example, Jesus is presented as a spirit or phantasm who left no footprints when He walked, who could not be touched, and who did not really die on the cross.

The apostle Paul had to deal with pseudepigrapha written in his own day. Addressing the Thessalonian church, Paul says not to be alarmed by a “letter supposed to have come from us” (2 Thessalonians 2:2). Obviously, someone had tried to mislead the believers with a forged letter imitating Paul’s style. Paul was forced to take precautions: “I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write” (2 Thessalonians 3:17; see also 1 Corinthians 16:21; Galatians 6:11; and Colossians 4:18).

There are many books that fall under the category of pseudepigrapha, including the Testament of Hezekiah, the Vision of Isaiah, the Books of Enoch, the Secrets of Enoch, the Book of Noah, the Apocalypse of Baruch (Baruch was Jeremiah’s scribe according to Jeremiah 36:4), the Rest of the Words of Baruch, the Psalter of Solomon, the Odes of Solomon, the Testaments of the Twelve Patriarchs, the Testament of Adam, the Testament of Abraham, the Testament of Job, the Apocalypse of Ezra, the Prayer of Joseph, Elijah the Prophet, Zechariah the Prophet, Zechariah: Father of John, the Itinerary of Paul, the Acts of Paul, the Apocalypse of Paul, the Itinerary of Peter, the Itinerary of Thomas, the Gospel According to Thomas, the History of James, the Apocalypse of Peter, and the Epistles of Barnabas.

Book of Adam and Eve

What is the Book of Adam and Eve?

The Book of Adam and Eve, also called The Contradiction of Adam and Eve or The Conflict of Adam and Eve with Satan, is supposedly a written history of what happened in the days of Adam and Eve after they were cast out of the Garden of Eden. The book is part of the extra-biblical pseudepigrapha and not part of the inspired Word of God.

The Book of Adam and Eve is believed to be the work of an unknown Egyptian writer, who first wrote the story in Arabic; eventually, the book found its way farther south and was translated into Ethiopic. Pinning down the date of the original writing is difficult, but many believe the Book of Adam and Eve was written a few hundred years before the birth of Christ. The first English translation of the book appeared in the 19th century.

There are two books that constitute the Book of Adam and Eve: Book I follows Adam and Eve upon their exit from Eden and their subsequent temptations from Satan. According to the Book of Adam, Cain and Abel both had twin sisters. Cain fell in love with his own twin, Luluwa, but his parents wanted him to marry Abel’s twin, Aklia, and that’s why Cain murdered his brother. Book II of the Book of Adam and Eve relates the pre-Flood history of Seth and Cain’s warring families.

In summary, the two-part Book of Adam and Eve is a fictional account of Adam and Eve after the fall. It is filled with fantastical stories, such as how the earth trembled when the blood of Abel touched it; and how Cain was unable to bury Abel because the grave kept spitting out the body (Book I, chapter LXXIX); and how Adam and Eve kept the body of Abel in their cave for seven years (Book II, chapter I). The Book of Adam and Eve also contains blatant contradictions of the Bible, claiming that both Cain and Abel brought sacrifices of blood and grain (Book I, chapters LXXVII and LXXVIII). Genesis 4:3–4 states that Cain brought a bloodless offering of “some of the fruits of the soil” and Abel brought “fat portions from some of the firstborn of his flock.”

There is really nothing in the Book of Adam and Eve that can be verified or corroborated. It is not a “lost” book of the Bible but was never part of Holy Scripture. The Bible is our authoritative, God-inspired resource, not the Book of Adam and Eve or other works of fiction.

Bel and the Dragon

What is Bel and the Dragon?

Bel and the Dragon is one of several additions to the book of Daniel. The original book of Daniel ends after chapter twelve. The extra material is found only in translations, such as the Septuagint, but not in the Masoretic Text. Bel and the Dragon is a later addition most likely derived from various legends and folk stories about Daniel. This non-canonical material includes chapter 13, known as the “Song of the Three Children”; chapter 14, known as “Susanna”; and chapter 15, known as “Bel and the Dragon.” The fifteenth chapter is a single narrative in three parts.

According to the text of Bel and the Dragon, Daniel is honored above all others by the new Persian king, Cyrus. The king asks Daniel why he does not worship the statue of Bel, to which the people have been offering great quantities of food every day. Daniel replies that he does not worship false gods made with human hands but only the living God. Cyrus claims that Bel is a living god, since all of the food offered to him disappears each night—eaten, he claims, by the idol. Daniel repeats his belief that his God is superior to Bel.

In a rage, Cyrus pits the Persian priests against Daniel. If they cannot prove that Bel eats the food, they will be executed. If Daniel cannot prove someone else is eating it, he will be executed. The priests ask the king to place the food himself and then seal the room with his own signet. Without telling the priests, however, Daniel spreads ashes in the idol’s chamber, as the king watches. The idol and food are then sealed in the room overnight.

The next morning, the king breaks the seal and sees that the food has been eaten. He begins to praise Bel when Daniel points out the evidence in the ashes. There are footprints of men, women, and children leading to a secret door in the wall. The seventy priests and their families have been sneaking in nightly to eat the idol’s offerings. Cyrus is furious and orders the priests, their wives, and their children killed. He gives the idol of Bel to Daniel to be destroyed.

The second part of Bel and the Dragon involves an actual living dragon, which Cyrus again tells Daniel to worship. Since the dragon is flesh and blood, Cyrus claims, it is superior to Bel and should be honored. Daniel again claims to worship only God and says he can kill this dragon without weapons. The king agrees to Daniel’s demonstration, and Daniel poisons the dragon with a mixture of tar, hair, and ashes. This causes the dragon to burst open, proving it to be an inferior creature and not a god to be worshiped.

The final part of Bel and the Dragon is a re-telling of Daniel’s experience in the lions’ den. Angry that Daniel destroyed the idol Bel and the living dragon, the people of Persia demand Daniel be handed over to them. King Cyrus is afraid of a revolution, so he agrees. Daniel is thrown into a den with seven lions for six days. These lions were typically fed two human corpses and two sheep every day, but, to make them more ferocious for Daniel, they are starved.

According to the story, God provides for Daniel through the prophet Habakkuk. God does this by sending an angel to carry Habakkuk from Judea, by his hair, and holding him over the den so he can drop food to Daniel. On the seventh day, Cyrus sees that Daniel is alive and well. He orders the ringleaders of the people thrown into the lions’ den instead, and they are immediately devoured.

The book of Daniel is inspired, but Bel and the Dragon, as an addition to the inspired text, is not considered part of the biblical canon. It is included in some apocryphal Bibles and in Catholic versions of the text.