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Daniel Accurately Predicted Antiochus IV Epiphanes

Daniel Accurately Predicted Antiochus IV Epiphanes

Critics claim the writer of the Book of Daniel was a fraud who really lived in the 160’s BCE, rather than Daniel himself, who wrote the book in the 530’s BCE. Could it possibly be true that Daniel accurately predicted Antiochus IV Epiphanes 350 years in advance?

“And now I shall tell you the truth about these things”—Daniel 11:1 NJB

“The vision of the evenings and the mornings which has been revealed is true”—Daniel 8:26 NJB

Other articles on this site have provided documented evidence that the Book of Daniel was written in the 500’s BCE, and 350 years in advance, accurately predicted details of the exploits of Syrian King Antiochus IV Epiphanes, who was the Biblical “king of the north” (compare Daniel 11:7,13,15) for about 12 years. The Greek philosopher Porphyry (233-304 CE) wrote a work in fifteen volumes he called Against the Christians, in which he attempted to prove that Jesus Christ was only an outstanding philosopher, but not who he said he was. In fact, Porphyry railed against Jesus’ reference to “the prophet Daniel” (Matthew 24:15 NIV) as being the writer of the book bearing his name. His reasoning was based, at least, in part, on the fact that Daniel 8:9-14,23-25; 11:21-39 so accurately predicted Antiochus IV Epiphanes, that he could not accept it as prophecy written in advance. The “predictions” were just too accurate for him to accept. He claimed that a fraud pretending to write prophecy in advance had to have written Daniel, because the events described could not have been so accurately predicted. read more

Apocrypha – Inspired by God or Invented by Humans?

Apocrypha – Inspired by God or Invented by Humans?

What is the source of the Apocrypha?

“I shall bring my work to an end here too. If it is well composed and to the point, that is just what I wanted. If it is worthless and mediocre, that is all I could manage”—2 Maccabees 15:37,38 NJB

The writer of the Apocryphal book 2 Maccabees, in effect, seems to admit that he is not inspired by God.

The Apocrypha is accepted as being genuine by some people and some large religious organizations, such as the Roman Catholic Church, today, but rejected by many others. Some of it is included in various versions of the Bible, but is absent in most. The Apocryphal books accepted as canonical by the Roman Catholic Church are: Tobit, Judith, 1 Maccabees, 2 Maccabees, Wisdom, Ecclesiasticus (or Sirach, or Ben Sira), Baruch, and several additions to Esther and Daniel. read more

What Is The Apocrypha or Deuterocanonical Books?

What Is The Apocrypha or Deuterocanonical Books?

Which books should be in the Bible? Why are some of the books called canonical, and others are called Apocrypha, or Deuterocanonical?

“Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms”—Luke 24:44 NIV

Jesus referred to the Hebrew scripture Bible canon, by referring to the three sections that the Jews divided it into. These sections comprise the 39 book Old Testament, from Genesis through Malachi.

As the early church developed, Gentile believers needed to be taught “sound doctrine” (Titus 2:1). Although Jesus, Paul and the apostles exclusively used the Old Testament (referred to in Luke 24:44) as their canonical Bible, Gentiles also en­countered many other Jewish religious texts among the Greek scrolls of the Scriptures. Over time some Gentile believers began to embrace these books as authoritative, and debate over their place in the churches has raged ever since. read more

The Bible & Pseudepigraphica (Fake Authors) Literature

The Bible & Pseudepigraphica (Fake Authors) Literature

Pseudepigrapha, meaning “false title,” refers to Jewish books that falsely claimed to have been written by Moses, Enoch, Abraham or some other ancient hero of the faith. Most pseudepigrapha, or books by fake authors, were written be­tween 250 BCE and  200 CE. A few examples are as follows:

  • Testaments of the Twelve Patri­archs: A series of documents claiming to be the “testaments” of the patriarchs of the tribes of Israel, in which they by turn give exhortations to their descendants. This work was probably written in the second century B.C., but its present form seems to reflect revi­sion by a Christian. Depending upon interpretation, it may present a doctrine of two messiahs: a priestly messiah (from Levi) and a royal messiah (from Judah). In a manner typical of intertestamental Judaism, this work describes the Mosaic Law as the wis­dom of God but reflects also the influence of Stoicism, a Hellenistic school of philosophy.
  • Testament of Solomon: An outlandish tale, in which Solomon receives a magical ring from the archangel Michael and uses it to control demons, the book may have been written during the first or second century A.D.
  • Testament of Moses: A text in which Moses purportedly pre­dicts the history of Israel from the conquest under Joshua to the postexilic period, the book’s principal concern is the apostasy of Hellenistic Jews. The date of its composition is disputed; some suggest that it was composed during the first century A.D.
  • Psalms of Solomon: This is a first-century B.C. collection of psalms written in reaction to the Roman occupation of Palestine. These psalms anticipated the coming of a “Lord Messiah” who would lead pious Jews to overthrow the Roman forces occupy­ing the land. They are important for illustrating the Messianic fer­vor and religious turmoil that prevailed among the Jews in the days prior to Jesus’ birth.
  • Jubilees: Claiming Mosaic authorship, this work, essentially a retelling of Genesis and Exodus written between the second cen­tury B.C. and the first century A.D., has some curious emphases. For example, it devotes a great deal of attention to Rebekah and consid­ers the slaughter of Shechem (Ge 34) to have been a praiseworthy event. The book is also intensely concerned with priestly matters.
  • First Enoch: Early mystics of both Jewish and Christian back­ground were fascinated by Enoch, the man who, after having walked with God, “was no more” (Ge 5:24). First Enoch is the first of many “accounts” detailing Enoch’s ascent into heaven, but even this work is a composite of texts written from approximately the third century B.C. to the first century A.D. The narrative is highly fantas­tic in nature. For example, 1 Enoch 6-11 describes the rebellion of the “watchers,” the angels who, according to Genesis 6:1-4 (cf. Jude 6) took the daughters of men to be their wives. In 1 Enoch 72-82, a section referred to as the Astronomical Book of Enoch, Enoch is given a tour of the heavens by the angel Uriel and sees the gates out of which the sun and moon rise and set. This section is also highly concerned with calendar issues.

The New Testament writers avoided this material, although Jude is often claimed  to have made use of it in two places. In verse 9 he alluded to a story concerning Michael and the devil that is found in a version of The Assumption of Moses (as noted by Clement and Origen; the actual text is lost). Also, in verse 14 Jude quoted from 1 Enoch 1:9: “See, the Lord is coming with thousands upon thousands of his holy ones.” lt is possible that through God’s providence some pseudepigrapha have preserved some genuine traditions and that Jude was able to discern the true from the false. Given the nature of these books, however, it would be per­ilous to treat them as reliable sources. It is also helpful to keep in mind that citation of a given work by a Biblical writer does not in and of itself imply endorsement. Paul cited pagan poets (Acts 17:28; 1 Cointhians 15:33; Titus 1:12), and Jude’s references to 1 Enoch do not imply that he thought the book had canonical authority. read more

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