Written by Gad, seer of King David, about 1000 BC, this book of prophecy is recommended reading by the Bible, but was never included in the Canon. It was thought to have been lost over three millennia ago. The books of Gad, Nathan, Ahijah, Shemaiah and Iddo are referred to as "The Lost Five." This long-lost book includes two revealing sermons given by King David. We have a prophecy that outlines the end times beginning with the Rapture, the seven-year tribulation and the establishment of Christ's millennial reign. More intriguing than that, it actually reveals who Mystery Babylon is and how it tries to destroy the Jews though a union with Islam, both groups having different replacement theology religions. There are also two discussions on how the Law of Moses views Gentiles. Do they keep the whole Law or not? This book is a real eye-opener for those who are interested in Bible prophecy and Messianic Judaism. Brought to you by Bible Facts Ministries, biblefacts.org
Genesis 9 teaches that God gave moral law to all nations after the Flood. This is called Noahide Law. The apostle Paul taught that the Law of Moses, given at Mount Sinai, was added to Noahide Law to create a government structure for ancient Israel. Gentile nations were never under this Mosaic Covenant, and the Mosaic Covenant was set aside for the Jewish believers in Messiah at Jesus' first coming. This is taught by Protestant, Roman Catholic, and Eastern Orthodox denominations, as well as most cults. Noahide Law is taught by the ancient church fathers, the Talmud, the Dead Sea Scrolls, and many other very ancient manuscripts. It was the doctrine of the Pharisees, Sadducees, and the Essenes.In contrast, only the Hebrew Roots Movement believes that Noahide Law never existed and that every single person is still required to keep the Law of Moses: the Sabbath, kosher food laws, sacrifices, festivals, circumcision, etc. The Essenes (keepers of the Dead Sea Scrolls) excommunicated Hebrew Roots believers from their order, calling them heretics. Chapters in this book show Noahide Law from many sources: the writings of Moses, the rest of the Old Testament, the Gospels, and the epistles of Paul. Ancient sources like the book of Gad the Seer, Seder Olam, and others are also cited. Other chapters include Essene history, Noahide Law throughout history, and errors of various hyper-Hebrew Roots groups.
Gad is a prophet most associated with King David in the Holy Bible. This book is the outcome of a prolonged study of a manuscript that was found serendipitously 34 years ago. Actually, this was a re-discovery of a text that for some reason had escaped the eyes of many. It is a story of the survival of Jews remote in place and time, and of their books, visions, angels and divine voices, combined with their belief in God and his covenant with King David and Israel. There is no other book that resembles this one. A book by the name Words of Gad the Seer is mentioned at the end of I Chronicles, presumably one of the sources of the history of King David. Ever since the book was considered lost and it is mentioned nowhere. In the 18th century Jews from Cochin said that their ancestors have had several apocryphal books, including Words of Gad the Seer, and this statement was published first by Johann Gottfried Eichhorn (1789) and translated by Naphtali H. Wesseley who publicized these fantastic claims (1790). Since none saw the book, it was probably considered to be an oriental legend. So when Solomon Schechter, in 1894 (just before he became occupied with the Genizah), checked manuscripts at the Cambridge library, bought at Cochin around 1806, not only he described the specific manuscript improperly but he also failed to make the right connection to earlier knowledge of that book and thus he under evaluated the text. In 1927 Israel Abrahams published a paper on this manuscript, but his analysis, once again, had several improper descriptions, and hence the text of Words of Gad the Seer went into oblivion. This book presents the text of Words of Gad the Seer for the first time. First comes an introduction where the history of the manuscript is discussed. Later the characters of the text described and analyzed one feature after the other. The text is found to be having many similarities with the Book of Revelation and several pseudo-apocryphal and apocalyptic books such as 2 Baruch, 4 Ezra and others. Then comes a diplomatic edition of the manuscript where each and every letter (by special fonts) is presented similarly to the manuscript. Later the book is divided to 14 chapters, each is a literary unit by itself, and each has its own introduction and a commentary. Each and every verse is explained in a "multi-focal" commentary in a manner similar to publishing a Biblical book: literary criticism, lexicography, philology and alike. A special treatment is given to the scribal practices that are reflected in the text: the only non-canonical book with a Massorah, Qeri and Ketib, total number of verses and more. The book is 5227 words in length written in a pseudo-Biblical Hebrew intended to be a book written by the Seer of King David in the 10th century B.C.E. The text is an anthology and varies in style and character: 3 chapters are apocalyptic in nature, 2 chapters are a "mere" copy of Ps 145 and 144 (with different superscriptions and all sorts of different readings, some of them highly important); one chapter is a harmonization of 1 Sam 24 with 1 Chr 21 (that resembles ancient harmonizations of texts as found in the Samaritan Pentateuch and Qumran alike). One chapter is a kind of addendum to 2 Sam 13 (a "feminine story"), one chapter is a sermon, one chapter is a folk story, and there are more blessings, liturgies and other issues. Literary genre, scribalism and scribes' technique are described and analyzed. The book comes with an index and a vast bibliography. The appearance of the text will add a great deal to our understanding of Jewish History and religion. Date: The text assumed to be written either in the Land of Israel at the end of the first century or in the Middle Ages Europe.