Is the Book of Jubilees in the Bible?
It is in the Ethiopian Orthodox Bible, but not in the Protestant, Catholic, or Eastern Orthodox Old Testament. It was excluded from the Hebrew Tanakh and from every later Western Christian canon.
A clear, scholarly introduction to the Book of Jubilees — a second-century-BC Jewish retelling of Genesis 1 through Exodus 14, preserved in full only in the Ethiopian Orthodox Bible. This free PDF guide covers the book's chronology, the fall of the Watchers, its 364-day solar calendar, and how it relates to canonical Genesis.
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Bible Sundays study guide
The Book of Jubilees is a Jewish work of fifty chapters that retells the story of Genesis 1 through Exodus 14 — from the creation of the world down to the giving of the Law at Sinai — as though spoken by an angel to Moses on Mount Sinai. It is sometimes called 'Little Genesis,' though it is in fact longer than the biblical Genesis. Its distinctive feature is its precise chronology: every event is dated by 'jubilees' (49-year cycles), weeks of years, and years, giving the book its title.
Jubilees was almost certainly composed in Hebrew in Judea sometime between 160 and 100 BC. Fragments of at least fourteen Hebrew copies were found among the Dead Sea Scrolls at Qumran, showing that the community there held it in very high regard. The complete text survives only in Geʿez (classical Ethiopic), preserved by the Ethiopian Orthodox Tewahedo Church, which still includes Jubilees in its Old Testament canon. R. H. Charles produced the standard English translation in 1902, revised in 1913.
Jubilees argues passionately for a fixed 364-day solar calendar, which would make every annual feast fall on the same day of the week every year, never on a Sabbath. It roots the Sabbath in the creation itself (chapters 2 and 50) and traces the major festivals back to the patriarchs. Chapters 5 and 7–10 give a long account of the 'Watchers' — angels who descended and corrupted humanity — that parallels and expands the brief notice in Genesis 6:1–4 and stands behind the much fuller treatment in 1 Enoch. Finally, Jubilees portrays Abraham, Isaac, and Jacob as already keeping the Mosaic law centuries before Sinai.
Jubilees is not part of the Protestant, Catholic, or Eastern Orthodox biblical canons. It is, however, fully canonical in the Ethiopian Orthodox Tewahedo Church and the Beta Israel community. Its presence among the Dead Sea Scrolls — in more copies than several biblical books — shows that at least some Jewish communities of the Second Temple period treated it as authoritative.
It is in the Ethiopian Orthodox Bible, but not in the Protestant, Catholic, or Eastern Orthodox Old Testament. It was excluded from the Hebrew Tanakh and from every later Western Christian canon.
Between roughly 160 and 100 BC, almost certainly in Hebrew in Judea. The Hebrew fragments found at Qumran (the Dead Sea Scrolls) are the earliest physical evidence.
The author is unknown. The book itself claims to be a revelation given to Moses on Mount Sinai through an angel, but the literary form points to an anonymous Jewish author of the second century BC.
They share material on the fall of the Watchers, the Nephilim, and the antediluvian period. Most scholars see Jubilees drawing on, and condensing, earlier Enochic traditions.
The author argues that a fixed 364-day solar calendar (52 weeks exactly) was given at creation and preserves the festivals from ever falling on a Sabbath. This puts the book in deliberate opposition to the lunar calendar of the Jerusalem temple establishment.
Names for the unnamed wives of the patriarchs, dated chronology for every event, expanded conversations between Abraham and God, and the detailed account of the Watchers. These additions reflect Second Temple interpretive tradition rather than additional revelation.
It is valuable as a window into Jewish thought just before the time of Christ and as essential background to the Dead Sea Scrolls. Read it as historical literature, not as Scripture.
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