The Book of Jubilees is a critically important book for the study of the New Testament. As a summary and expansion of the Law, Jubilees provides an insight into the way some Jews in the last two centuries before Christ thought about the importance of the Law.
The book is often called “The Little Genesis” in Latin and Syriac translations on the basis of content. Jerome (fourth century), Syncellus (eighth century C.E.) and the Catena of Nicephorus (ninth century CE.) all refer to the book as Little Genesis. Syncellus also indicates the book circulated as “The Book of Adam’s Daughters.” R. H. Charles published the text as The Book of Jubilees, or the Little Genesis. (London,: A. and C. Black, 1902). The name Jubilees is known as early as Epiphanius (Haer. 39:6). A Syrian fragment has the title “Names of the Wives of the Patriarchs according to the Hebrew Book of Jubilees.” The book circulated under various other titles in the middle ages (Apocalypse of Moses, Life of Adam, etc., see the discussion of the title in Wintermute, “Jubilees” in OTP 2:41, 51, Charles, APOT, 2:2).
The book was written in the second century BCE in Hebrew as a summary and expansion of the book of Genesis and Exodus 1-12. The book was translated from Hebrew into Greek and Syriac, then from Greek into Latin and Ethiopic. The Greek version is only known from fragments cited in other literature. Likewise, Syriac manuscripts are fragmentary and known only from an anonymous Syriac chronicle published in 1921. Only one-fourth of the book is known from Latin manuscripts published by Charles and Hermann Rönsch. The Ethiopic manuscripts are “virtually complete” (Wintermute 2:42), although the best manuscript dates to the sixteenth century (B.M. Orient. 45).
The book is present among the Qumran literature in twelve manuscripts, although not all have been published (1Q18 (1QJubb) 1QJubileesb; 2Q19 (2QJuba) 2QJubileesa, 2Q20 (2QJubb) 2QJubileesb, 4Q216 (4QJuba) 4QJubileesa). The book is called “The Book of the Divisions of the Times for Their Jubilees and Weeks” in CD 16:2-3 (Vanderkam, “Jubilees,” 3:1030). The number of fragments in the Dead Sea Scrolls indicates the book was popular for the Qumran community and may indicate a wider circulation in the first century.
James VanderKam reports that paleographic studies date fragments of Jubilees to 100 BCE, providing the latest possible date for the book. The earliest possible date is more difficult to determine, since there are no clear allusions to history in the book. Charles argued the book must have been written between 153 and 105 B.C.E. assuming the book reflected a time after the Pharisees withdrew support for John Hyrcanus. (APOT 2:6). Charles wrote well before the fragments from Qumran were discovered. Josephus first mentions the Pharisees during the time of Jonathan (161-143 BCE,, Antiq. 13.171), but the earliest episode dates from the time of John Hyrcanus (135-104 BCE). When Hyrcanus assumed both title of king and high priest, the Pharisee Eleazar told Hyrcanus he should not take the title of high priest (Antiq. 13.288). Hyrcanus then allied himself with the Sadducees, and little else is said except that Hyrcanus quieted the stasis, translated “outbreak,” but more often it refers to an uprising of some sort. In JW 1.67-69, however, the same incident is described, but with several differences. There are a number of Pharisees who protest against Hyrcanus which eventually becomes a war. Only after Hyrcanus puts down the rebellious Pharisees can he be said to have a quiet reign.
This range of dates is usually supported by the so-called anti-Edom texts (38:14, for example), which reflect a time when Hyrcanus controlled Edomite territory. More recent studies have concluded the latest historical references in Jubilees are to the Maccabean revolt (specifically, 1 Mac 5:3, 6:5), thus the book of Jubilees must be dated between 161 and 140 BCE.
Since the book appears to have been written in Hebrew in Judea by a member of a priestly family (Wintermute, “Jubilees,” OTP 2:45), Jubilees is a unique insight into the heart of an observant Jew in the period just prior to the events of the New Testament. While Charles saw a pharisaical background to the book, F. M. Cross has described Jubilees as representing a kind of “proto-Essene” because of this emphasis on separation (The Ancient Library of Qumran and Modern Biblical Studies. Rev. ed., 199).
In either case, we have a representative of a strict form of Judaism reacting to the Hellenizing tendencies of the Hasmonean rulers.
The book of Jubilees recounts the history of Genesis and Exodus with slight changes made to the story. These changes were strategically to give only positive impressions of characters that the author wanted to be seen in a positive way, such as Abraham and Jacob (Gurtner, 248). It also told the story chronologically with the help of “jubilees” a unit of seven times seven years, also known as 49 years (Gurtner, 230). The author makes another change to seven in the story of Joseph where he gives Benjamin seven times the portion of the other brothers, when in the Biblical account it is only five times (Gurtner 239). These small adjustments seemed to have been made by someone who was confident in their knowledge of Biblical history, which is why it is recommended that the author was a priest (Gurtner, 234). As stated in your blog, the author appears to have been writing Jubilees during the time of the Maccabean Revolt. The book may have been trying to perfect the first two books of the Bible and paint the patriarchs of Israel in a better light. It also explains that the Law was in place long before it was given to Moses. This could be trying to emphasize the importance of the Law to Jewish people who were being persuaded by Hellenism and beginning to turn their back on the Law.
The book of jubilees is very fascinating to read, since it expands on certain elements of popular Old Testament stories and gives its own interpretation of events. Syncellus also indicates the book circulated as “The Book of Adam’s Daughters” (Long, 2017). It’s easy to see why people are confused by the book of Jubilees, since it has various titles that really have nothing to do with the content that is in the actual book. This may also provide insight into why most people haven’t ever heard of the book in the first place, since it has so many different titles. It’s funny that the only branch of Christianity (or at least well-known branch) that has canonized this book is the Ethiopian church, since, as pointed out, it wasn’t until a multitude of translations later that the book of Jubilees had even reached their language. I’m sure that there were just as many translations from Hebrew to English, but obviously the average western church doesn’t t spend much time using jubilees to tell you how Jesus wants to make you rich and happy. Honestly it is easy to see why this book was originally quite popular, as I’m sure that those with only an Old Testament would have loved the idea of their faith stories being expounded upon or looked at from another angle. We still see this now, since the idea that Peter fought Simon the Sorcerer on a flying broom is anything but uninspiring.
I agree, the Book of Jubilees is indeed fascinating, especially given its unique perspective on well-known biblical events. The variety of titles it has taken on over time definitely contributes to its obscurity, making it less accessible to modern readers. It’s interesting how the Ethiopian Church has preserved it, while many Western Christian traditions haven’t given it much attention, likely due to its focus on legalistic and historical aspects rather than more spiritual or prosperity-driven messages. The idea of expanding on traditional stories is something that still resonates today, as seen in the way people enjoy new interpretations or creative takes on biblical tales.
The Book of Jubilees helps gives us a peek into the heart of Jewish life and thought just before the New Testament era. Written in the second century BCE, it takes the stories of Genesis and Exodus and expands them, all while heavily focusing on the Law. What stands out is how the Law isn’t just a set of rules to follow, but it’s almost a cosmic force, shaping the fabric of creation itself. It’s essential to understanding how some Jews at the time saw their relationship with God and the world around them. What makes Jubilees especially cool is how it circulated across different cultures like, Hebrew, Greek, Syriac, Latin, and Ethiopic. Finding it in the Dead Sea Scrolls shows it wasn’t some obscure text but one that has real influence. This book was written during a time when Jews were deeply concerned about Hellenistic influence, and it’s clear that the author wanted to keep Jewish identity pure and distinct. Jubilees shows a strong desire to preserve Jewish practices and traditions in the face of external pressures, a tension that will later surface in the New Testament.
The Book of Jubilees retells the stories of Genesis and Exodus while making slight changes to reinterpret certain areas of the stories. It also expresses the importance of the Law and uses the stories to expand on why following the Law is important. When you think about it, retelling of popular Bible stories happen all the time. They are adjusted to fit the need of the audience, a certain message, or an explanation. This seems to be what the Jubilees is doing. The message that is trying to be achieved is that Jewish practices and laws must be preserved despite the oppositions happening amidst the incoming culture. Hellenism was sweeping the nation and Jewish customs were not a part of that culture. The Maccabean Revolts were because of this divide between Hellenization and Jewish customs. The Book of Jubilees were written after the revolts, which explains why the importance of the Law was being urgently pushed. There was a need to remind people that just because there was an opposition to their way of life, it did not mean that they were weird or wrong for following the Law and engaging in their Jewish practices and customs.
After reading this blog what caught my eyes was the Book of Jubilees and its reference to it as “The little Genesis” in which we also learned in class. It is a fascinating ancient Jewish text written in the second century BCE, most likely written by a member of a priestly family in Judea. It serves as both a summary and expansion of Genesis and Exodus 1-12, presenting a unique perspective on early biblical history. Known in various ancient translations including Greek, Syriac, Latin, and Ethiopic, the book provides great valuable insights into the religious and social climate of its time. While fragments of the Greek and Syriac versions are scarce, the Latin and Ethiopic manuscripts offer more substantial evidence, with the Ethiopic manuscripts being nearly complete. Additionally, the presence of the book among the Dead Sea Scrolls (Qumran) in multiple manuscripts highlights its popularity within the Jewish community, particularly among the Essenes or a similar group. The Qumran fragments suggest that the book had a significant role in the religious life of the time, offering a structured chronology of events based on a system of “jubilees” and “weeks.”
The dating of Jubilees remains debated, with scholars suggesting a range from 161 to 140 BCE, based on historical references and the book’s portrayal of the Maccabean period. The book’s themes of separation from Hellenistic influence and its strict observance of Jewish law suggest a background similar to the Pharisees or the proto-Essene community. Ultimately, Jubilees provides a valuable glimpse into the religious mindset of Jews just before the New Testament era, offering critical context for understanding Jewish life and thought during this formative period.
These are the takeaways I got from the blog.