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There are sixty-six books commonly accepted as Scripturethe divinely inspired Word of God. Origen (c. 185-254), a prolific early Christian writer, noted a commonly accepted list of 27 New Testament books, indicating that by the second or third century, the New Testament canon was established (McGarvey, 1974, 1:66). There are many other books, beside the New Testament canon, that are considered inspired by some scholars, but not all (A.P. Staff, 2003, p. 1). The Bible is complete as it is, sufficient for the spiritual needs of Christians (2 Timothy 3:16-17; Luke 21:33; John 12:48).
Critics of the Bible would like nothing better than to show that Gods Word is a tangled web of contradictions, inconsistencies, and untruths. To that end, many critics have attempted to chip away at the credibility of Scripture by showing that it simply is impossible to determine what material is Scripture and what material is not. They have alleged that the biblical writers themselves accepted extrabiblical sources as inspired Scripture. One instance of a biblical writer allegedly treating noncanonical material as authoritative is in Jude 9. Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, The Lord rebuke you!
Aside from Jude 9, there is no biblical record of any contention or meeting between the devil and Michael the archangel. Many scholars, based on the writings of Clement, Justin Martyr, Irenaeus, Origin, and Didymus (Guthrie, 1962, p. 918; Earle, Blaney, and Hanson, 1955, p. 411), assume that Jude 9 is a reference to an apocryphal book called The Assumption of Moses, a work that is extant only in fragmental form (in Latin and in a translation from Greek). The fragment now known as The Assumption of Moses presents the account of Moses appointing of Joshua as his successor, and a description of the future of Israel during the conquest of the Promised Land. According to Richard Lenksi, scholars believe that the missing portion of The Assumption included an elaboration of Deuteronomy 34:5, the biblical account of Moses death, showing how God used angels to bury Moses (1966, pp. 601-602). It is thought that The Assumption of Moses, at this point, used Zechariah 3:1-2 as its basis for the use of the phrase The Lord rebuke you! It has not been proven, however, that Jude intended to quote from The Assumption of Moses.
If Jude intended to reference it, it cannot be determined that Jude actually quoted the apocryphal book, because the material Jude allegedly quoted does not exist. If The Assumption of Moses did indeed contain material about Moses burial, then Jude independently wrote the same thing that the writer of The Assumption wrote. Thus, Jude confirmed that this particular portion of The Assumption is historical. That is very different from stating that any portion of The Assumption was inspired. It may be that Jude simply intended to reference an oral tradition (which was true) that became the basis for The Assumption (Guthrie, 1962, p. 918).
Jude is the only New Testament book that seems to include a direct citation of a Jewish apocryphal work, which is, in this case, The Book of Enoch (Guthrie, p. 917). The apparent reference to Enochs prophecy is in Jude 14-15. An example of the kind of criticism that comes against Jude 14-15 is that of Carroll D. Osburn, a distinguished professor of New Testament at Abilene Christian University. Dr. Osborn argued in his book Peaceable Kingdom (1993, p. 94) that Jude should not be included in the New Testament canon because, among other reasons, Jude 14-15 discusses an event that also is recorded in The Book of Enoch. Enochs book apparently has more than one author, but scholars differ on which author wrote which portions, and it is uncertain when each portion was written. According to Sir Frederic Kenyon, former director and principal librarian of the British Museum, The Book of Enoch is pre-Christian, and parts of it are probably pre-Maccabean (1949, p. 246). However, there is no positive proof that The Book of Enoch existed as early as the time of Jude (Barnes, 1949, p. 400), or that it can even be traced back as far as the third century (Woods, 1962, p. 399). It is thought to have been written in Palestine. David Childress gave an overview of the history of The Book of Enoch:
The apocryphal Book of Enoch the Prophet was first discovered in Abyssinia in the year 1773 by a Scottish explorer named James Bruce. Bruce, a sort of 18th Century Indiana Jones, may have seen the Ark of the Covenant at Axum (or its copy, as we surmise), and was able to obtain the ancient Coptic Christian text, approximately 2,000 years old. In 1821 The Book of Enoch was translated by Richard Laurence and published in a number of successive editions, culminating in the 1883 edition (2000, p. 328).
James C. VanderKam, in his book, Enoch and the Growth of an Apocalyptic Tradition, claimed that Jude (in verses 14-15) quoted 1 Enoch 1:9 (1984, p. 110), and at first glance, that appears to be a correct assessment. First, consider Jude 14-15:
Now Enoch, the seventh from Adam, prophesied about these men also, saying, Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.
Now notice the wording of 1 Enoch 1:9:
And behold! He cometh with ten thousands of His holy ones to execute judgment upon all, and to destroy all the ungodly: and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against Him.
Several points should be considered about Judes citation of Enochs prophecy. Because it is so difficult to date the origin of The Book of Enoch, and because numerous portions of the book suggest that the writer was influenced heavily by the New Testament, Guy N. Woods, commentating on Jude, wrote:
There are sharp variations between the statement allegedly cited by Jude and the actual statement as it appears in Jude. There is more reason for supposing that the book of Jude is older than this so-called Book of Enoch and that the author quoted from Jude rather than Jude from him! In the same fashion that Peter knew that Noah was a preacher, that Lot was vexed in Sodom, and that Paul knew the names of the Egyptian magicians; Jude learned of Enochs prophecyby inspiration (1962, p. 399).
Let us assume, for the sake of our study, that The Book of Enoch existed at the time that Jude wrote, and that Jude really was referencing it. Simply because Jude knew of Enochs prophecy and approved it, does not necessarily imply that Jude certified the entire collection of Enochs writings as inspired of God. The Greek word translated prophesied in Jude 14 is propheteuo, a word that is used on only one occasion in the New Testament (Matthew 15:7) for a citation of an Old Testament passage (Isaiah 29). The cognate Greek noun prophetes, which relates to the verb propheteuo, was used by Paul to refer to a heathen poet (Titus 1:12). There is no evidence, then, that Jude referred to Enochs prophecy as an inspired work. Why, then, did Jude mention The Book of Enoch? He recognized that the prophecy of Enoch had turned out to be a true prophecy. Jude never gave indication of what he thought of the remainder of The Book of Enoch.
Many times in Scripture, inspired writers use other sources of information; sometimes these sources are inspired, and sometimes they are not. For an example, one occasion when an inspired writer used an uninspired source is in 1 Corinthians 10:4, where Paul apparently made a reference to Jewish legend to support his own inspired interpretation of Israels wilderness wanderings (Lenski, 1937, pp. 392-393). On other occasions (Acts 17:28; Titus 1:12-13), Paul quoted from pagan poets to support his own assertions, and even told his audiences that the specific portions of the pagan writings he referenced were accurate. Did Paul claim that these extrabiblical materials were inspired? Certainly not. Paul used supporting materials that would have been meaningful to his audiences. The noncanonical works that were cited by New Testament authors were highly respected. The fact that Paul used noncanonical sources to add an extra dimension to his message should not motivate us to regard any of Pauls writings as inferior, or to totally disregard them. The same is true in the case of Judes epistle.
Further, Jude did not necessarily imply that Enoch saw into the future to predict attitudes or actions of the sinners under consideration in the epistle. All that is necessarily implied in Jude 14-15 is that Enochs prediction happened to be descriptive of the men about whom Jude wrote (Barnes, 1949, p. 399).
We probably will never be sure when (or if) Jude received information from earthly sources about Enochs writing or The Assumption of Moses. Perhaps Jude heard about it from traditional sources or from the books themselves, but this does not alter the fact that Jude was inspired of God. It is possible that the Holy Spirit, as He inspired Jude, certified that one particular portion of The Book of Enoch is correct, though not inspired. It is altogether certain, however, that despite critics allegations, the Bible continues to stand firm as the sole message from the Creatoralways accurate and dependable.
Barnes, Albert (1949), Barnes NotesJames, Peter, John, and Jude (Grand Rapids, MI: Baker, 1978 reprint).
Childress, David Hatcher (2000), Technology of the Gods: The Incredible Sciences of the Ancients (Kempton, IL: Adventures Unlimited).
Earle, Ralph, Harvey J.S. Blaney, and Carl Hanson (1955), Exploring the New Testament, ed. Ralph Earle (Kansas City, MO: Beacon Hill Press).
Guthrie, Donald (1962), Introduction to the New Testament (Downers Grove, IL: Inter-Varsity, 1970 reprint), third revised edition.
Kenyon, Frederic (1949), The Bible and Archaeology (Britain: Harper and Brothers).
Lenski, Richard C. H. (1937), The Interpretation of I and II Corinthians (Minneapolis, MN: Augsburg).
Lenski, Richard C. H. (1966), The Interpretation of I and II Peter, the Three Epistles of John, and the Epistle of Jude (Minneapolis, MN: Augsburg).
McGarvey, J.W. (1974), Evidences of Christianity (Nashville, TN: Gospel Advocate).
Osburn, Caroll D. (1993), The Peaceable Kingdom (Abilene, TX: Restoration Perspectives).
A.P. Staff (2003), The Canon and Extra-Canonical Writings, [On-line], URL: http://www.apologeticspress.org/articles/1972.
VanderKam, James C. (1984), Enoch and the Growth of an Apocalyptic Tradition (Washington, The Catholic Biblical Association of America).
Woods, Guy N. (1962), A Commentary on the New Testament Epistles of Peter, John, and Jude (Nashville, TN: Gospel Advocate).
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2A:34-73 Information to be submitted to court.
21. Information to be Submitted to Court.
a. Unless a party seeks an exception to disclosure of information as provided by subsection e. of this section, each party, in its first pleading or in an attached affidavit, shall give information, if reasonably ascertainable, under oath as to the child's present address, the places where the child has lived during the last five years, and the names and present addresses of the persons with whom the child has lived during that period. The pleading or affidavit shall state whether the party:
(1) has participated, as a party or witness or in any other capacity, in any other proceeding concerning the custody of or visitation with the child and, if so, identify the court, the case number of the proceeding, and the date of the child custody determination, if any;
(2) knows of any proceeding that could affect the current proceeding, including proceedings for enforcement and proceedings relating to domestic violence, protective orders, termination of parental rights and adoptions and, if so, identify the court and the case number and the nature of the proceeding; and
(3) knows the names and addresses of any person not a party to the proceeding who has physical custody of the child or claims rights of legal custody or physical custody of, or visitation with, the child and, if so, the names and addresses of those personS.
b. If the information required by subsection a. of this section is not furnished, the court, upon its own motion or that of a party, may stay the proceeding until the information is furnished.
C. If the declaration as to any of the items described in subsection a. of this section is in the affirmative, the declarant shall give additional information under oath as required by the court. The court may examine the parties under oath as to details of the information furnished and other matters pertinent to the court's jurisdiction and the disposition of the case.
d. Each party has a continuing duty to inform the court of any proceeding in this or any other state that could affect the current proceeding.
e. If a party alleges in an affidavit or a pleading under oath that the health, safety, or liberty of a party or child would be put at risk by the disclosure of identifying information, that information shall be sealed and not disclosed to the other party or the public unless the court orders the disclosure to be made after a hearing in which the court takes into consideration the health, safety, or liberty of the party or child and determines that the disclosure is in the interest of justice.
Look up case for New Jersey Statute 2A:34-73 Information to be submitted to court.
Original Text maintained by the State of New Jersey:
NJ Maintained Unanotated Statutes References to 2A:34-73 Information to be submitted to court.
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- One 1.7-ounce bottle of Vital Vitamin Night Cream all-night moisturizer from Simple
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Bastille Day is the summer highlight for locals and a day you can't miss out on if you are looking to unlock some Parisian traditions. On this national holiday, the city is packed with events throughout Paris and the Issy neighbourhood. The morning starts with a military parade on the Avenue des Champs-Elysées and ends with a spectacular fireworks show just off from the Eiffel Tower. What a brilliant way to capture the city!
For more info, ask your concierge during your stay at Yays.
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What does happiness mean to you?
by Yvonne Donoghue, Head of Inclusion at SISD
For me, happiness is is when my life fulfills my needs. It is a feeling of contentment, that my life, both personal and work, is just as it should be. It will always be susceptible to change because we all experience sudden emotions and we have to be ready to adapt!
What are your biggest concerns for teenagers growing up in 2016?
I feel that growing up in places like Dubai can be a particular challenge for teenagers. The "Dubai bubble" is something that a lot of the students I encounter struggle with and many express fears of coping in the "real world', when the leave Dubai for university in other countries. Personally, I worry that today's teenagers are under a lot of pressure from an early age. Those who are considered successful are the ones who perform well at school, gain entry to the 'best' universities, are popular with their peers and fit into the mold that social media dictates they should, rather than being the individual they truly are and should be celebrated for.
What do you think makes a school a happy environment for us students?
Students feeling of safety is a key factor here. Their social, emotional well being guarantees balanced student interactions and limits external stressors, that may influence their performance and happiness at school. Balanced students are able to identify justifiable needs at school. Supportive school systems would acknowledge and facilitate these needs to secure a progressive and happy learning environment for all.
What is there on campus that helps increase happiness?
Having a sense of community in school that each and every student feels valued and a part of is vital. All personal success, no matter how small, should be acknowledged and celebrated, not just perfect grades. Informal student-teacher interactions; Social events (e.g. Character Day, Pink Day); Student Resources (e.g. Sports facilities, Activity space during Breaks; Dietary Needs, Library Collection); Student-led projects & Student ownership of Essential Agreements help teenagers to take leadership roles in their own learning and strive to achieve their full potential.
What do you say to parents who are worried about their child's happiness when moving to a new school?
For most people, change is a challenge and a process. Transitions are a 4-step process of adaptation: Honeymoon (Excitement, positive anticipation and optimism); Negotiation (Moments of frustrations and disappointments); Adjustment (Feelings of normalization) and Mastery (Navigating through new environment is manageable and causes minimum stress). Some children experience these in different orders, depending on the reasons for changing school.
It is important for families to recognize that children need to be given enough time and support, at home and in their new learning environment, to part ways with their old school and to fully understand what to expect going forward. Only then, will the transition process sail smoothly and allow students to settle happily in their new school.
How do you detect if a student is unhappy or struggling to adapt?
A large part of my role revolves around the observation of students, in both formal and informal settings around our school. Social withdrawal, increased sensitivity towards peers or teachers and a lack of trust in the school environment as a whole,are easily identified through close observation and frequent communication with teachers and parents. In other cases, students might engage in unexpected, unusual behaviors, for example, becoming disruptive or indulging in other attention seeking behaviors. Once detected, we can put the necessary support systems in place to support the student successfully adapt to their new environment.
What do you suggest to any families or students who are suffering from anxiety?
A pre-stressor in a child's immediate environment triggers anxiety. It is important to identify what the stressor(s) are to support the child. For example, a change in routine at home/school may cause stress or anxiety. In this case, it is best to pre-empt the situation; discuss what is being changed and what to expect before the change takes place. This will allow the child to process change in its own comfort zone and prepare for the transition to go smoothly. Working with teachers and parents to identify other appropriate adjustments that may be made is also important. It is always best to let the child identify one "safe person", who understands their anxieties and is available to help release stressful thoughts and calm down. Calming strategies may be developed with the child to help them develop their own individual coping skills.


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