Page 10 - Look inside update

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The exact list of the books of the New Testament in the number and order in which they are traditionally
delivered, was set forth by Athanasius, Bishop of Alexandria, in a letter of AD 367, and Pope Damasus
later ratified the same list.
In AD 1536, Martin Luther translated the Bible from Ivriyt (Hebrew) and Greek to German. He limited
the Old Testament to only 39 books, put the extra books in an appendix he called the Apocrypha. He also
removed the books of Hebrews, James, Jude, and Revelation from the New Testament order, declaring
them to be less than canonical.

In AD 1546, the Catholic Council of Trent reaffirmed the canonicity of all 46 books originally found in the
Septuagint, and reaffirmed the full list of 27 books of the New Testament as traditionally accepted. This
canon is the last official canon of the church. The original King James Bible carried a 39 book Old
Testament, 15 book Apocrypha and a 27 book New Testament. The publication of only 66 books actually
became an editor’s option, when publishers learned they could sell as many Bibles with only 66 books
as they could with a Bible that included an Apocrypha.

For many reasons, this method of inclusion, and by default, exclusion, has relegated significant books to
the dust bin. For instance, the justification for the elimination of the Makkabiym is not set forth in the
decision of the councils. The argument that the Makkabiym are merely historical ignores the extent that
these writings answer many of the obscure prophecies found in Daniy’el 11. The Canon of Trent excluded
Makkabiym Sheliyshiy (3 Maccabees) and Makkabiym Reviy’iy (4 Maccabees), Baruk Sheniy (2 Baruk), and
Ezra Sheliyshiy and Reviy`iy (3 and 4 Ezra), Chanok (Enoch), and Yovheliym (Jubilees), were excluded
from the Vulgate, and therefore excluded from all Protestant Bibles. These books appear as
deuterocanonical works in various parts of the Christian world, however. For instance, both the Cepher
Chanok (Enoch) and the Cepher Yovheliym (Jubilees) appear in the Abyssinian sect as deuterocanonical
works.
While some historians have rejected Chanok (Enoch) as heresy, Kepha Sheniy (2 Peter) 2:4-5 indicates
that one of the believers in Chanok (Enoch) was Kepha himself, for he states “. . . ELOHIYM spared not the
angels that sinned, but cast them down to She’ol, and delivered them into chains of darkness, to be reserved
unto judgment; And spared not the old world, but saved Noach the eighth person, a preacher of
righteousness, bringing in the flood upon the world of the wicked; . . .” The delivery into chains of darkness
and the reservation unto judgment is discussed only in the Cepher Chanok (Enoch).

The decision to include both of these books was made easier when Paleo-Ivriyt (ancient Hebrew)
versions of Chanok (Enoch) and Yovheliym (Jubilees) were found in Cave 4 at Qumran (Dead Sea Scrolls).
In fact, the credibility of these two books, given the find, is much greater than the writings of the Brit
Chadashah (New Testament), where not a single original exists.

The Cepher Chanok (Enoch) was clearly known to early Christian writers as the following quote from
Chanok 2:1 indicates:
In the seventh (generation) from Adam, Chanok also prophesied these things, saying: “Behold,
YAHUAH comes with ten thousands of his qodeshiym, To execute judgment upon all, and to
convince all that are wicked among them of all their wicked deeds which they have wickedly
committed, and of all their hard speeches which wicked sinners have spoken against him.”
Yahudah (Jude) 14-15

The Chanokian writings, in addition to many other writings that were excluded from the Bible (such as
the Cepher Toviyahu (Tobit), Ezra, Baruk, and other books included herein) were widely recognized by
many of the early church fathers as "apocryphal" writings. The term "apocrypha" is derived from the
Greek word meaning “hidden” or “secret.”
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