The Church of Jesus Christ of Latter-Day Saints is studying the Bible this year as part of our common/standard curriculum. I have always been drawn to the Book of Isaiah and was searching online for books with commentaries on Isaiah, and the Bible in general, when I came across the Book of Jasher and the Book of Enoch (see "Lost books" section below). It piqued my interest. I began researching the origins of the Bible, and what I found was very interesting. It is easy to think of the Bible as one book; however, I found that:
The Bible is the work of many prophets and inspired writers acting under the influence of the same Holy Spirit; but at the same time it came into being “in many parts and in many modes” by a gradual growth extending over many centuries, and we can see in the books themselves evidence of the varied conditions of time and place and thought under which they were composed. (https://www.churchofjesuschrist.org/study/scriptures/bd/bible?lang=eng)
The following content is from various sources (listed at the end of each section) and really helped with my understanding of the origins of the Bible. I will continue to add/share as I find more. Let me know what you think or have any other good sources of learning.
Bible
By the Bible we mean the collection of writings that contain the records of divine revelation. The word itself is of Greek origin, being derived from ta biblia, “the books.” In course of time biblia, a neuter plural, was regarded as a feminine singular, and in that way “the books” came to be spoken of as “the book.” By the word Bible therefore we must understand not a single book but a divine library.
The Bible is the work of many prophets and inspired writers acting under the influence of the same Holy Spirit; but at the same time it came into being “in many parts and in many modes” by a gradual growth extending over many centuries, and we can see in the books themselves evidence of the varied conditions of time and place and thought under which they were composed.
In the New Testament we find the Jewish sacred books described as “the scriptures” (Matt. 22:29; John 5:39; Rom. 15:4) and “the holy scriptures” (Rom. 1:2; 2 Tim. 3:15).
Structure of the Bible. The Christian Bible has two great divisions, familiarly known as the Old and New Testaments. The Old Testament consists of the canon of scriptures current among the Jews of Palestine in our Lord’s time and received on that account in its entirety by the Christian Church. The New Testament contains writings belonging to the apostolic age, selected by the Church and regarded as having the same sanctity and authority as the Jewish scriptures. (For an account of the way in which these two collections of sacred writings were gradually made, see Canon.) The books of the Old Testament are drawn from a national literature extending over many centuries and were written almost entirely in Hebrew, while the books of the New Testament are the work of a single generation and were written in Greek (with the possible exception of the Gospels of Matthew and John, which may have been written originally in Aramaic).
With regard to the word testament, the Greek word diatheke, of which testament is a translation, meant in classical Greek an arrangement, and therefore sometimes a will or testament, as in an arrangement for disposal of a person’s property after his death. In the Old Testament the word testament represents a Hebrew word meaning “covenant.” The Old Covenant is the law that was given to Moses. The New Covenant is the gospel of Jesus Christ. The title Old Testament is a misnomer since all the prophets, beginning with Adam, had the fulness of the gospel of Christ, with its ordinances and blessings. However, a lesser law was given to Moses for the children of Israel (see Law of Moses). When the Savior came in the meridian of time, He restored the gospel to the Jews in Palestine. Since they had strayed, even from the law of Moses, it was a new covenant to them. Thus we have the record called the Old and the New Testaments.
In the Hebrew Bible (Old Testament) the books were divided into three groups: the Law, the Prophets, and the Writings (or Hagiographa). See Luke 24:44. This arrangement was according to the Jews’ evaluation of the importance of the books based on the identity of the author. The Bible used by the Christian world is based on a different arrangement of the Old Testament books and was set up by a Greek translation called Septuagint. In this case the books are classified according to subject matter, such as historical, poetical, and prophetical.
The books of the New Testament have varied in sequence somewhat through the centuries but are generally in this order: the four Gospels and Acts, being primarily historical; the epistles of Paul (arranged according to length, except Hebrews); the general epistles of James, Peter, John, and Jude; and the Apocalypse or Revelation of John.
The Bible used by most non-Catholic churches today has 66 books—39 in the Old Testament and 27 in the New Testament. The books called Apocrypha have generally not been printed in the non-Catholic Bibles in the past century, although in recent years these books have been gaining in popularity. (See Apocrypha.)
Preservation of the Text of the Old Testament. The original language of most of the Old Testament is Hebrew, but a few portions (Ezra 4:8–6:18; 7:12–26; Jer. 10:11; Dan. 2:4–7:28) were written in what is popularly called Chaldee, but more correctly Aramaic. The direct evidence for the text of the Old Testament is of three kinds: Hebrew manuscripts, ancient versions, and quotations in the Talmud and other ancient Jewish writings. The manuscripts are of two kinds: (1) synagogue rolls, about which the Talmud gives elaborate rules as to the nature of the skins and fastenings, the number of columns in each, and the size of each column and title; these were written without vowel points or accents; (2) manuscripts for private use, in book form of various sizes, the vowel points being inserted, and a commentary generally provided in the margin.
If we had only Hebrew manuscripts we might conclude that the text of the Old Testament has been the same always and everywhere. But the existence of the Greek Version, called the Septuagint, and the Samaritan Pentateuch (see Samaritans) proves that this is by no means the case. They differ materially from the Masoretic text and in some cases have no doubt preserved older and truer readings; but it is most difficult in many cases to decide to which reading the preference should be given. The close agreement among the different Hebrew manuscripts (other than the Samaritan Pentateuch) is accounted for by the fact that soon after the destruction of Jerusalem (A.D. 70) much labor was bestowed upon the Hebrew text by the scholars who formed the Jewish School at Tiberias. One form of text was agreed upon, afterwards called the Masoretic text. Manuscripts that differed materially from this were destroyed, and the utmost care was taken to prevent any other readings from obtaining currency. The English KJV follows the Masoretic text except in a very few passages.
The Dead Sea Scrolls, some of which are believed to be as early as the 2nd century B.C., give evidence that the Old Testament text was corrupted at least by that time.
Preservation of the Text of the New Testament. In trying to decide what were the actual words written by the Apostles and other writers we have the evidence of (1) Greek manuscripts, (2) translations made from Greek into other languages, and (3) quotations by early Church writers.
(1) A Greek manuscript is called an Uncial if it is written entirely in capital letters and a Cursive if written in smaller letters and a running hand. Uncials are denoted for purposes of reference by capital letters and are relatively few in number, there being less than 70 known Uncial manuscripts, only 21 of which are at all complete. Cursive manuscripts are very numerous, being in the thousands, and are denoted by numbers. These are of later date than the Uncials and are of less importance as evidence of the original text.
(2) The most important of the early versions of the New Testament are (a) the Latin, including the Old Latin which belongs to the 2nd century, and the Vulgate, which was a Revised Latin text made by Jerome in the 4th century; (b) the Syriac, of which there are three important forms: the Old Syriac, the Peshitto, and the Philoxenian; (c) the Egyptian or Coptic, including the Memphitic or Boheiric, the Sahidic or Thebaic, and the Bashmuric or Fayumic, these three versions being made in Lower, Upper, and Middle Egypt respectively.
(3) Quotations by early Christian writers are sometimes of much value as indicating the text of the New Testament, which they were accustomed to use; but this evidence requires careful use, for authors do not always take pains to quote correctly.
Such are the biblical materials at one’s disposal for the purpose of deciding what was the original sense of the text of the Old and New Testaments. However, latter-day revelation, in the form of the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price, and also the teachings of Joseph Smith (through his translation of the Bible and otherwise), offers much evidence and many helpful suggestions about biblical interpretation and original content. These latter-day sources are indispensable to the student who wishes to obtain the clearest and most complete understanding of what the ancient prophets and apostles have written.
With the discovery of more ancient manuscripts not available to the King James translators, many translations of the Bible have been produced since 1900 by Bible scholars. However, based on the doctrinal clarity of latter-day revelation given to Joseph Smith, the Church has held to the King James Version as being doctrinally more accurate than these recent versions. The newer versions are in many instances easier to read but are in some passages doctrinally weaker in their presentation of the gospel. Therefore, the King James Version remains the principal Bible of The Church of Jesus Christ of Latter-day Saints.
The position of the Church regarding the Bible is that it contains the word of God as far as it is translated correctly (A of F 1:8). Joseph Smith taught that “many important points touching the salvation of men, had been taken from the Bible, or lost before it was compiled.” He also said that the Bible was correct as “it came from the pen of the original writers,” but that “ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors.” (HC 1:245; 6:57.) The Church reveres and respects the Bible but recognizes that it is not a complete nor entirely accurate record. It affirms also that the Lord has given additional revelation through His prophets in the last days that sustains, supports, and verifies the biblical account of God’s dealings with mankind.
Source: 1/4/26 from https://www.churchofjesuschrist.org/study/scriptures/bd/bible?lang=eng
Bible, English
The first attempts to translate the Bible into the English language were made in the 8th century. The Venerable Bede, who died at Jarrow in 735, was engaged on his translation of John’s Gospel up to the very moment of his death. There are also in existence translations of the Psalms by Aldhelm, Bishop of Sherborne (d. 709), and King Alfred (d. 900). After the Norman conquest further attempts were made, but the first English Version of the whole Bible is associated with the name of John Wycliffe. There were two editions of this version, beginning in 1382. These versions were made from the Latin. They include all the canonical books and almost all the apocryphal books that are usually found in English Bibles. The work was circulated far and wide. The honor of making the first translation of the Bible into English from the languages in which it was originally written belongs to William Tindale, born about 1490. He studied first at Oxford and then at Cambridge, where Erasmus was then lecturing. Erasmus was the editor of the first printed edition of the Greek New Testament, published in 1516. In 1525 we find Tindale at Cologne, engaged in printing a quarto edition of the New Testament in English translated from Erasmus’s edition of the Greek text. When about 10 sheets were printed his plan was discovered, and an interdict was placed on the work. On this Tindale fled to Worms, carrying with him the sheets already printed, and there published an octavo edition of 3,000 copies. A fragment of one of the sheets printed at Cologne is now in the British Museum. A complete copy of the Worms edition is preserved at the British Library, London. They were proscribed by authorities of the Church of England and copies were burned when discovered. Tindale was still engaged on his translation of the Old Testament when he was put to death for heresy in 1536.
In 1530 Henry Ⅷ promised the English people that they would have the New Testament in their own tongue, and in 1534 the Convocation petitioned for a translation of the whole Bible.
In 1535 Miles Coverdale issued, with the king’s permission, the first complete English Bible. It was printed at Antwerp, the translation being made, as the title page tells us, “out of Douche (German) and Latin.” In 1537 Thomas Matthew (whose real name was John Rogers) issued, also with the king’s license, an edition that followed Tindale’s as regards the New Testament and half the Old Testament, the remainder being taken from Coverdale’s. A copy of this Bible was ordered by Henry Ⅷ “to be set up in churches.” In April 1539 appeared the first edition of the Great Bible (also known as Cranmer’s, the Preface added in 1540 being written by him). On the title page is an elaborate engraving, which represents the king giving the word of God to the clergy, and, through Thomas Cromwell, to the laity of his kingdom, amid the great joy of his subjects. The Bible is here described as “truly translated after the verity of the Hebrew and Greek texts by the diligent study of divers excellent learned men.”
The accession of Mary Ⅰ, daughter of Henry Ⅷ and Catherine of Aragon, threatened danger to all who were closely identified with the translation of the Bible into English. Coverdale narrowly escaped with his life; Cranmer and Rogers were brought to the stake. Many refugees found their way to Geneva, the city of Calvin. Here appeared in 1560, after Mary’s death, the Genevan Bible, of which 150 editions were published in England and Scotland between 1560 and 1616. It at once became popular from its use of Roman type, its division of the text into verses, and its copious notes, explanatory and controversial. This version is familiarly known as the Breeches Bible, from the rendering in Gen. 3:7. Its strong Puritan flavor made it distasteful to many English churchmen, and accordingly Archbishop Parker devised a plan for the revision of the Great Bible by the joint labor of a number of learned men, mostly bishops. The revisers were instructed to follow “the common English translation used in the churches,” unless alteration were necessary, and to avoid bitter and controversial notes. In three or four years the Bishops’ Bible was completed and was presented to Queen Elizabeth Ⅰ in 1568. It was regarded as the official English Church Bible. It was used in public worship but otherwise had no great circulation. It was unfortunately printed very carelessly. Some years later English Roman Catholics issued at Douai (France) a version of the Old Testament and at Rheims (France) a version of the New Testament. Modern editions of the Douai version have borrowed many renderings from the Authorized Version (KJV).
At the Hampton Court Conference (London) held in 1604, soon after the accession of James Ⅰ, the Puritan party asked for a new translation, to which the king agreed and gave an outline of a plan for a new version, now known as the Authorized Version. The work was to be assigned to the universities; the translation was to be then reviewed by the bishops and chief learned of the Church, presented to the Privy Council, and ratified by the king.
In 1607 six companies were appointed, consisting in all of 54 members, the meetings being held at Oxford, Cambridge, and Westminster. Of the rules laid down the following were the most important: the Bishops’ Bible was to be followed and “as little altered as the truth of the original will permit”; the translations of Tindale, Matthew, Coverdale, Whitchurch (the Great Bible), and Geneva were to be used when they agreed better with the text than the Bishops’ Bible; the old ecclesiastical words (church, etc.) were to be retained; no marginal notes were to be affixed unless for necessary explanation of some Hebrew or Greek words. The new translation was published in 1611. The familiar dedication to the king, and also a long preface, ably setting forth the principles and aims of the work (unfortunately omitted by most modern editions), are said to have been written by Dr. Miles Smith, afterwards Bishop of Gloucester. The words on the title page “appointed to be read in churches” would seem to imply express authorization; but we have no evidence that the book ever received formal sanction. There was at first some reluctance to adopt it, but in course of time its own merits enabled it to supplant all other existing English translations.
Source: 1/4/26 from https://www.churchofjesuschrist.org/study/scriptures/bd/bible-english?lang=eng
Canon
A word of Greek origin, originally meaning “a rod for testing straightness,” now used to denote the authoritative collection of the sacred books used by the true believers in Christ. In The Church of Jesus Christ of Latter-day Saints, the canonical books are called standard works. The history of the process by which the books of the Bible were collected and recognized as a sacred authority is almost hidden in obscurity. There are several legends extant and these may have some truth in them but certainly are not complete or totally accurate. Though many of the details have not been preserved, we know that the servants of the Lord have been commanded to keep records even from the earliest times, and that those records have been revered by the faithful and handed down from generation to generation.
Much of the information we now have on this subject has come to us through latter-day revelation. For example, we learn that Adam was an intelligent being who could read and write and had a pure and perfect language. Sacred records were kept by him and handed down to succeeding patriarchs, even to Enoch and Abraham, who also added their own writings to the collection (Moses 6:3–6, 46; Abr. 1:31). Likewise Moses kept a record in his day (Moses 1:40–41). A collection of Old Testament documents and other writings was available in Jerusalem in 600 B.C., written upon plates of brass, and was obtained by Nephi from Laban (1 Ne. 4; 5:10–19).
The various Old Testament prophets wrote or dictated to scribes who recorded (such as Jeremiah to Baruch, Jer. 36), and thus the sacred books were produced and collected.
In New Testament times the apostles and prophets kept records, giving an official testimony of the earthly ministry of the Savior and the progress and teachings of the Church. Many of the details, such as time and place involved in the production and the preservation of the records, are not available, but the general concept is clear that the servants of the Lord wrote what they knew to be true of Jesus. Thus came the Gospels. The epistles were primarily written to regulate affairs among the members of the Church.
With the multiplicity of true books, of both Old and New Testament origin, there was also a proliferation of false writings from apostates and from authors who for one reason or another wished to propagate some particular thesis. From time to time decisions needed to be made as to which books were authoritative and which were false. A council of Jewish scholars met for this purpose in Jamnia, or Javneh (near Joppa), in about A.D. 90, and some determinations were made as to what were the official and accepted books of the Jews’ religion. This probably was a defensive reaction to the rise of Christian writings, and perhaps also from the fact that the Christians freely used the Jewish scriptures (Old Testament) as well as the writings of the Apostles and the early Christian leaders. It appears that the rabbis wanted to make clear the distinction between the two.
Councils were held in early Christianity to determine which of the writings were authoritative and which were heretical. Some good judgment was used, and many spurious books were rejected, while our present New Testament was preserved. Times of persecution also precipitated decisions as to which books were true and which false. If a Christian is forced by the Roman government to burn his books, he most likely will surrender those that are nonauthoritative and conceal the more valuable documents. In order to do this, he must know which are which.
No doubt many writings, of both Old and New Testament times, have been lost, and perhaps even willfully destroyed (see Lost books). When the Church was in apostasy, whether before or after the time of Christ, some valuable writings were misjudged to be in error (because the judges lacked the truth) and so were discarded. Likewise some books of lesser value may have been judged to be good. In the main, however, sound guidelines were established that helped to preserve the authoritative books. Among these rules were the following: (1) Is it claimed that the document was written by a prophet or an apostle? (2) Is the content of the writing consistent with known and accepted doctrines of the faith? (3) Is the document already used and accepted in the Church? By application of these tests the books now contained in the Bible have been preserved.
Although the decisions were made in the past as to which writings are authoritative, that does not mean that the canon of scripture is complete and that no more can be added. True prophets and apostles will continue to receive new revelation, and from time to time the legal authorities of the Church will see fit to formally add to the collection of scripture.
Source: 1/4/26 from https://www.churchofjesuschrist.org/study/scriptures/bd/canon?lang=eng
Apocrypha
Secret or hidden. By this word is generally meant those sacred books of the Jewish people that were not included in the Hebrew Bible (see Canon). They are valuable as forming a link connecting the Old and New Testaments and are regarded in the Church as useful reading, although not all the books are of equal value. They are the subject of a revelation recorded in D&C 91, in which it is stated that the contents are mostly correct but with many interpolations by man. Among these books the following are of special value:
The First Book of Esdras. Contains an account of Josiah’s religious reforms and the subsequent history down to the destruction of the Temple 588 B.C. It then describes the return under Zerubbabel and the events that followed, of which we have another account in the books of Ezra and Nehemiah. Esdras is another form of the name Ezra.
In Esdras 3:1–5:6 is a story that tells how Zerubbabel by his wisdom as page of Darius won the king’s favor and obtained permission to restore the captive Jews to their own country. This section is entirely independent of the canonical scriptures.
Of the date of the compilation of the book we know nothing save that its contents were known to Josephus (born A.D. 38).
The Second Book of Esdras. Contains seven visions or revelations made to Ezra, who is represented as grieving over the afflictions of his people and perplexed at the triumph of gentile sinners. The book is marked by a tone of deep melancholy. The only note of consolation is presented in the thought of the retribution that is to fall upon the heads of the Gentiles who have crushed the Jews. The references to the Messiah (7:28–29; 12:32; 13:32, 37, 52) deserve special notice. Many scholars feel the book was composed in the 1st century A.D.
The Book of Tobit. The story is briefly as follows: Tobit is a Jew of the tribe of Naphtali, living in Nineveh, a pious God-fearing man and very strict in the observance of the Jewish law. Trouble comes upon him, and he loses his eyesight. He sends his son Tobias to fetch ten talents of silver, which he had left in the hands of his kinsman Gabael who dwelt at Rages in Media. Tobias takes a traveling companion with him, who is in reality the angel Raphael. On the way they stop at Ecbatana and lodge at the house of one Raguel, whose daughter Sara has through the evil spirit Asmodeus been seven times deprived of husbands on the night of wedlock. Tobias on the ground of kinship claims her in marriage, and her parents grant consent. By supernatural means, with which Raphael had supplied him, he is able to expel the demon Asmodeus. During the marriage festivities the angel journeys to Rages and obtains the money from Gabael. Tobias and his wife then return to Nineveh; and by further application of supernatural means Tobias is able to restore his father’s sight. Raphael, having revealed his true nature, disappears. Tobit breaks forth into a song of thanksgiving. He and his family end their days in prosperity. The work’s general character seems to show that it was written in praise of a life spent in devout consistency with the Jewish law, even in a strange land.
The Book of Judith. Purports to describe a romantic event in the history of the Jews, that is, the murder of the Assyrian general Holofernes by Judith, a rich and beautiful widow of Betulia. The historical contradictions in the story, as well as its general character, leave us no reason to doubt that it is a work of fiction, in which perhaps some traditional deed of heroism in early days has been worked up.
The rest of the chapters of the Book of Esther. These chapters expand in greater detail the narrative of the canonical book. Their object is to illustrate the hearing of prayer and the deliverances from the Gentiles that God wrought for His people the Jews.
The Book of the Wisdom of Solomon. Written in praise of “Wisdom” and in condemnation of those who willfully rejected her. It purports to be addressed by the Israelite king Solomon to the kings and rulers of the earth. Many scholars feel it is of 1st century A.D. origin, in the Greek language. It shows traces of the influence of Greek philosophy. The most famous passages are those containing the description of “the righteous man” (4:7–18) and the picture of “Wisdom” (Wisdom 7–9).
The object of the book is to warn Alexandrian Jews against abandoning the religion of their fathers. The “Wisdom” of the book of Proverbs, “the fear of the Lord,” is asserted to be the basis of all true happiness.
The Wisdom of Jesus the son of Sirach, or Ecclesiasticus. This is the only book in the Apocrypha to which the name of the author can be assigned. In Ecclesiasticus 50:27 he speaks of himself as “Jesus the son of Sirach of Jerusalem.” We know nothing of him beyond what is told in the prologue to the book.
In style and character the book resembles the canonical book of Proverbs. The greater part is occupied with questions of practical morality. Some of the subjects discussed are friendship, old age, women, avarice, health, wisdom, anger, servants. The Song of Praise of the works of Creation (42:15–43:33) is a very powerful and beautiful composition, and the eulogy of the nation’s great men covers all of the Old Testament heroes, the omission of Ezra, Daniel, and Mordecai being remarkable.
The book was originally written in Hebrew and has come down to us in a Greek translation made by the author’s grandson, who prefixed to it a preface. This preface deserves special notice for its reference to the Jewish scriptures under the threefold title of “the Law, the Prophets, and the rest of the writings.” Some leaves containing about 23 chapters in Hebrew were discovered at Cairo in 1896.
The name Ecclesiasticus dates from the time of Cyprian (Bishop of Carthage, A.D. 248–58). It has no connection with Ecclesiastes.
The Book of Baruch. So called because it purports to contain a work written by Baruch, the prophet, in Babylon, in the fifth year after the destruction of Jerusalem by the Chaldeans. Most scholars feel that it was probably composed at a later date.
Attached to the Book of Baruch is the so-called Epistle of Jeremy, purporting to be a letter written by the prophet Jeremiah to the Jews who were being carried away captive to Babylon.
The Song of the Three Children. Purports to be the song sung by Shadrach, Meshach, and Abed-nego (they are called Ananias, Azarias, and Misael in verse 66) in the midst of the burning, fiery furnace.
The History of Susanna. This story describes how Daniel as a young man procured the vindication of Susanna from a shameful charge, and the condemnation of the two elders who had borne false witness against her.
Bel and the Dragon. In this fragment we have two more anecdotes related of Daniel. In the first, Daniel discovers for King Cyrus the frauds practiced by the priests of Bel in connection with the pretended banquets of that idol. In the second we have the story of his destruction of the sacred dragon that was worshipped at Babylon. Both stories serve the purpose of bringing idolatry into ridicule.
The Prayer of Manasses, king of Judah. This is a penitential prayer built up, for the most part, of sentences and phrases taken from the canonical scriptures. There is little reason for giving it the title that it bears.
The First Book of the Maccabees. (See Maccabees.) The importance of this work for our knowledge of Jewish history in the 2nd century B.C. can hardly be surpassed. It recounts with great minuteness the whole narrative of the Maccabean movement from the accession of Antiochus Epiphanes (175) to the death of Simon (135). The persecution of Antiochus Epiphanes and the national rising led by the aged priest Mattathias, the heroic war of independence under the lead of Judas the Maccabee, and the recovery of religious freedom and political independence under Jonathan (160–143) and Simon (143–135) mark the chief divisions of the stirring period that the book chronicles.
The Second Book of the Maccabees. Deals with the history of the Jews during 15 years (175–160) and therefore goes over part of the period described in 1 Maccabees. It is inferior to that book both in simplicity and in accuracy because legends are introduced with great freedom. However, the doctrine of the Resurrection is strongly affirmed.
The books mentioned above taken together make up what is generally known as the Apocrypha. They are frequently printed along with the canonical scriptures. The Roman Church regards as part of the canon the books of Tobit, Judith, Wisdom of Solomon, Ecclesiasticus, Baruch, 1 and 2 Maccabees, and the additions to Daniel and Esther. Besides these books, there are other Jewish apocryphal writings. The chief are the Psalms of Solomon, the Book of Enoch, the Apocalypse of Baruch, the Testaments of the Twelve Patriarchs, the Assumption of Moses, the Book of Jubilees, and the Sibylline Oracles.
Source: 1/4/26 from https://www.churchofjesuschrist.org/study/scriptures/bd/lost-books?lang=eng
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