THE TESTAMENT OF YEHOSHUA
The Revealed Secrets of Jesus and the Divine Library
The Jubilees and Jasher in the Light of the Testament of Yehoshua: History, Law, and Divine Justice
September 19, 2026 URN Hitamwoneza
The book entitled The Testament of Yehoshua: The Revealed Secrets of Jesus and the Divine Library, written by Shaliach Ntungwanayo and Rabbi Ruterana, offers a comparative reading of ancient texts, prophecies, religious laws, and questions related to governance.
Among the texts examined are the Book of Jubilees and the Book of Jasher. These writings are used to broaden reflection on the history of the patriarchs, the divine commandments, the sacred calendar, and the ways in which Yehoshua’s message may be interpreted from the perspective of justice and governance.
Important clarification: Jubilees and Jasher are not the “Book of the Dead” of ancient Egypt. They are different texts associated with the history of ancient Jewish literature. In this article, they are studied as sources that may help explain certain ancient religious and historical ideas. Their origins, dates, and status are not matters of identical scholarly consensus.
The Publishing House and the Purpose of the Work
According to its editorial preface, INTAHE Y’UKURI KWA AFRIKA, meaning “The Source of Africa’s Truth,” is an African publishing house devoted to memory, knowledge, and historical truth. It publishes works on history, culture, spirituality, theology, philosophy, science, politics, social sciences, diplomacy, and the history of civilizations.
The publishing house states that it seeks to support African authors and researchers, as well as people who write about Africa, so that the continent’s testimonies, knowledge, and wisdom may reach readers with their origins respected and on the basis of serious research. It does not seek to impose a single opinion. Instead, it encourages research, free reflection, constructive dialogue, and the pursuit of truth through sources, evidence, and analysis.
Within this perspective, the preface presents The Testament of Yehoshua: The Revealed Secrets of Jesus and the Divine Library as a research work composed of twenty parts. The book brings together the history of civilizations, the study of ancient texts, theology, philosophy, linguistics, politics, social sciences, and diplomacy.
The announced journey begins with questions concerning the origin and historical nature of revelations. It then addresses the formation of the canon, ancient manuscripts, Jewish traditions, the Book of Enoch, the Book of Jubilees, the Mets’hafe Kidan, and other testimonies. Its aim is to examine the origins of faith and the circumstances in which the Scriptures were transmitted to different peoples.
The work also studies Yehoshua in his Hebrew, historical, and spiritual context. It addresses the Hebrew roots of faith, the biblical calendar, divine justice, the Covenant, the origin of evil, the role of celestial beings, the restoration of the righteous, and hope for the world to come.
Political Power, Religious Institutions, and the Decolonization of Knowledge
The preface states that the book critically examines the relationship between state authority, the responsibilities of leaders, and the authority of God. According to the perspective defended by the authors, power must serve all citizens, while rulers must promote justice, truth, peace, obedience to God’s commandments, and the well-being of the population.
The book also invites readers to reflect on the role of religious institutions. It argues that political and religious leaders must exercise their responsibilities within a framework of authority and accountability. It questions situations in which human traditions, institutional interests, or particular opinions replace God’s commandments. This is the authors’ theological and political argument; it must be distinguished from the constitutional rules of each state and from the principle of freedom of conscience.
The work further calls for constructive dialogue between religions and states. According to the preface, such dialogue should make it possible to return to the sources, examine teachings and traditions, and discern what promotes justice and peace. The authors hope that this dialogue can help prevent violence, injustice, division, discriminatory ideologies, and genocide.
Another major theme is the decolonization of knowledge. This is not presented as the rejection of one culture in favor of another. Rather, it is an invitation to re-examine the origins, languages, traditions, and inheritances that have shaped religious and historical knowledge.
Within this framework, Alkebulan, the term used by the authors to refer to Africa, occupies a special place. The continent is presented as a bearer of memory, wisdom, culture, and a major role in the history of humanity, civilizations, and biblical traditions. The publishing house therefore seeks to help restore Africa’s voice and restore value to its heritage, while calling readers to an open, critical approach grounded in the examination of evidence.
The Spirit of the Book: Recovering the Ancient Paths
The new preface presents three biblical passages as expressions of the spirit in which the work was conceived: Deuteronomy 29:29, concerning hidden and revealed things; Jeremiah 6:16, which calls people to seek the ancient paths; and John 8:32, concerning the truth that sets people free. For the authors, these passages express three orientations: recognizing the limits of human knowledge, seeking the ancient roots of understanding, and viewing truth as a force of spiritual and intellectual liberation.
The book is described as the result of a long process of study, research, and reflection. The preface explains that one of the authors has written for many years on history, political thought, philosophy, and theology. He has also studied and taught the Holy Scriptures as a Shaliach, a term presented here as meaning “messenger of God” or “His representative.”
This work led to the launch of a training and research program that brought the authors and other collaborators together for two years. Their aim was to understand the Scriptures more deeply by bringing into dialogue the philosophy of Alkebulan, a theology grounded in the Word of God, the history of civilizations, ancient languages, and the cultural context of biblical texts.
An Interdisciplinary Approach and the Unity of the Human Family
The preface maintains that the Scriptures cannot be fully understood when separated from their historical, linguistic, and cultural context. Every revelation is connected to a context, every word has a history, and every culture transmits a particular memory. The search for truth must therefore examine both the texts and the world in which they were produced and transmitted.
The proposed method combines biblical interpretation, the history of religions, philology, cultural anthropology, philosophy, and the study of ancient traditions. Philology, meaning the historical study of languages and texts, can help examine words, their transformations, and the meanings they may have acquired over time.
The preface also defends the idea of a common origin of humanity, drawing on biblical passages that present Noah as the ancestor of the peoples after the Flood and affirm the unity of humankind (Genesis 9:18–19; Acts 17:26). This conviction leads the authors to defend a concept of human dignity that transcends race, skin color, and community affiliation.
From this perspective, the philosophy of Alkebulan seeks to re-examine the history of peoples and civilizations without erasing certain memories. It aims to reconnect spirituality, culture, and human identity while restoring a place for the study of ancient African civilizations.
Powers, Prophecies, and the Reading of Kingdoms
The questions studied include the transmission of sacred texts, the development of religious traditions, changes in theological interpretation, the relationship between human institutions and divine authority, and the influence of philosophy and culture on the history of faith.
In its reading of Daniel’s prophecies, the book connects the kingdoms of Babylon, the Medes and Persians, Greece, and Rome with successive stages in the history of human power. It also relates this reading to the figure of Esau or Edom, interpreted as a symbol of forces opposed to Jacob’s heritage. This interpretation belongs to the authors’ theological framework; it should be distinguished from historical consensus and presented as one reading among several possible interpretations of the prophetic texts.
Religious Assembly, the State, and the Responsibility of Leaders
The preface distinguishes the practice of gathering in the synagogue, studying the Torah, praying, and serving in truth from religious institutions that may have acquired political power or placed themselves above state authority. It refers in particular to passages concerning the appointment of just leaders, the king’s obligation to read the Torah, and the role of priests and Levites in teaching the laws and handling difficult cases (Exodus 18:21–23; Deuteronomy 1:16–17; 16:18–20; 17:14–20).
According to the argument defended by the book, religious leaders must also remain subject to the Torah and must not transform spiritual service into absolute power. Holy assemblies and the study of the laws are therefore presented primarily as practices of prayer and instruction, rather than as a government intended to replace civil authority (Leviticus 23:3; Deuteronomy 31:10–13).
The preface connects this reflection with the warnings in Mark 7:6–13 and Matthew 15:3–9 against replacing the commandments with human traditions. This position should nevertheless be understood as a theological and political proposal of the book. In a modern state, it must be considered alongside the Constitution, the rule of law, freedom of conscience, and equality before the law.
A Book Presented as a Work of Restoration
At the end of its preface, The Testament of Yehoshua is presented as a work of restoration: the restoration of memory, understanding, and the connection between revelations and their historical roots. It is not merely a matter of recovering texts, but also of re-examining the foundations of faith with seriousness, humility, and discernment.
The work is also described as the product of collaboration. For two years, the authors and their partners shared their readings, analyses, ideas, and experiences. The diversity of their backgrounds is presented as a means of examining multiple perspectives and building a common work.
The preface finally invites the reader to examine, conduct research, and exercise discernment. It states that truth does not fear examination and refers in particular to Acts 17:11 and 1 Thessalonians 5:21, which encourage verification and the testing of all things. The book is therefore offered not as an imposed conclusion, but as a journey into the Scriptures, history, and spiritual understanding.
Papal Bulls and the Conquest of Non-Christian Lands
A historical question often associated with European colonization concerns certain documents issued by popes in the fifteenth century. The two pontiffs most often cited are Pope Nicholas V and Pope Alexander VI. It is more accurate, however, to speak of papal bulls used by colonial powers than to claim that all popes adopted one uniform policy or that these documents alone created modern colonial law.
In 1452, Pope Nicholas V issued the bull Dum Diversas. In 1455, he also issued Romanus Pontifex. These texts are associated with Portuguese ambitions to expand in Africa and with authorization to fight, subdue, and enslave populations described in the language of the period as Muslim or “pagan.” Romanus Pontifex granted the king of Portugal rights connected with conquest and territories along the African coast.
In 1493, Pope Alexander VI issued Inter Caetera in the context of Christopher Columbus’s voyages and the rivalry between the crowns of Portugal and Castile. This bull is often cited in the history of what is called the Doctrine of Discovery—a set of legal and political ideas that were used to justify the seizure of Indigenous territories by European powers. The doctrine was later developed by states and courts, especially in colonial contexts, and should not be reduced to a single papal document.
These texts were used to support the idea that lands inhabited by non-Christian peoples could be conquered, their resources appropriated, and their systems of sovereignty displaced. Their content must be placed in the context of medieval Christendom, competition among European kingdoms, maritime expansion, and colonization. They do not prove that every Christian or every pope defended the same practices, nor can they morally justify violence, slavery, or expropriation.
There were also later papal texts that took a different position. In 1537, Pope Paul III, in the bull Sublimis Deus, stated that Indigenous peoples should not be deprived of their liberty or possession of their property, even if they were outside the Christian faith. This historical contrast shows that ecclesiastical positions were not uniform and that the documents must be examined individually.
In 2023, the Holy See stated that the “Doctrine of Discovery” was not part of the official teaching of the Catholic Church. At the same time, it acknowledged that the bulls Dum Diversas, Romanus Pontifex, and Inter Caetera did not adequately reflect the equal dignity and rights of Indigenous peoples, and that their contents had been used for political purposes to justify immoral acts. This statement should not erase historical suffering or debates about institutional responsibility; rather, it represents a contemporary acknowledgment of the consequences and political instrumentalization of these texts.
This history can be connected with the reflections of The Testament of Yehoshua on justice, authority, and human dignity. Biblical passages affirming that God shows no partiality (Deuteronomy 10:17–19), that all peoples share a common human origin (Acts 17:26), and that one’s neighbor must be loved as oneself (Leviticus 19:18) provide a critical framework for evaluating conquest, slavery, discrimination, and expropriation. They do not replace historical study of the bulls, but they make it possible to question whether practices of domination are compatible with the demands of divine justice.
1. What Is the Book of Jubilees?
The Book of Jubilees, also called the Book of the Divisions of the Times or the Little Genesis, is an ancient Jewish text that retells and reinterprets parts of Genesis and the early history of Israel. It discusses Adam and Eve, Noah, Abraham, Isaac, Jacob, Joseph, and the origin of the tribes of Israel. In its final form, it is generally dated to around the second century BCE, although it incorporates older traditions.
The book does more than repeat biblical narratives. It organizes them according to a precise concept of time and adds developments concerning angels, covenants, festivals, religious practices, and observance of the laws.
The Calendar and Sacred Time
One of the central themes of Jubilees is the idea that God established an order of time. The text emphasizes the Sabbath, festivals, appointed days, and the need to respect the religious calendar.
This conception gives time a moral dimension. The calendar is not merely a practical tool for counting days. It becomes a sign of faithfulness to the covenant and a means of preserving religious identity.
From this perspective, the authors of The Testament of Yehoshua relate Jubilees to the question raised in Daniel 7:25 concerning the power to change times and laws. The book invites readers to ask whether individuals or institutions may arbitrarily alter what is regarded as established by God.
2. Points of Contact Between Jubilees and the Message of The Testament of Yehoshua
Returning to the Sources
The Testament of Yehoshua invites readers to return to ancient texts, compare them, and examine them without depending on a single later interpretation.
Jubilees fits within this approach because it retells ancient narratives and interprets them through a particular understanding of history, the calendar, and the covenant. It can therefore serve as a source for studying how some ancient Jewish groups understood their past and religious obligations.
The study of an ancient text must not, however, be confused with automatic acceptance of all its claims. Texts should be examined according to their date, language, transmission, and historical context.
Law as the Foundation of Collective Life
In Jubilees, the law is not presented merely as a liturgical rule. It also concerns family, loyalty, responsibility, morality, and relationships within the community.
This idea connects with the message of The Testament of Yehoshua, according to which Yehoshua’s teaching should be examined not only in the religious sphere but also in its consequences for social and political life. From this perspective, a faith that speaks of justice should influence how people treat one another and how institutions exercise authority.
Time and Responsibility
In Jubilees, history is not a meaningless succession of events. Time is associated with responsibility, commitments, and faithfulness to the covenant.
In contemporary society, this idea raises several questions: Do leaders respect the mandate entrusted to them? Are laws changed for the general good or for the benefit of a few? Does the economic pace leave enough room for rest, family, and reflection? Is material progress accompanied by moral responsibility?
3. What Is the Book of Jasher?
The Book of Jasher, or Sefer ha-Yashar, is mentioned in Joshua 10:13 and 2 Samuel 1:18. These biblical passages refer to a “Book of Jasher,” but the exact identity of that ancient work has not been established with certainty.
The text circulating today under the title Book of Jasher is not unanimously recognized by specialists as the ancient book mentioned in the Bible. Its origin and date are debated. It should therefore be presented as a research source, not as incontrovertible evidence.
Themes in the Jasher Circulating Today
The Jasher known today develops narratives concerning Abraham, Nimrod, Isaac, Jacob, Joseph, Moses, and Joshua. It adds details to familiar stories and emphasizes themes such as faithfulness, courage, resistance to idolatry, wisdom, and conflicts between human power and trust in God.
From a literary perspective, this type of narrative often seeks to fill gaps in a shorter account. It can therefore help study how communities sought to explain the motives of characters, the significance of battles, and the role of divine intervention in history.
4. Points of Contact Between Jasher and The Testament of Yehoshua
History as a Place to Examine Power
The stories concerning Abraham and Nimrod present a conflict between human power, idolatry, and faithfulness to God. In the reading proposed by The Testament of Yehoshua, these stories invite readers to ask whether power based on coercion can endure, whether progress without truth can produce peace, and whether a leader can demand absolute obedience.
The question remains relevant today: should power be accepted simply because it is strong, or should it be evaluated in light of justice, truth, and the protection of vulnerable people?
Joseph and Faithfulness in the Exercise of Authority
The story of Joseph is used as an example of a leader who passes through trials while maintaining faithfulness, patience, wisdom, and a sense of the common good.
This reading supports the idea that good government is not measured only by a leader’s statements. It is also measured by how that leader protects vulnerable people, manages common resources, and resists the abuse of power.
Joshua, War, and the Question of Authority
Jasher also develops narratives connected with Joshua, particularly around Joshua 10:13, which refers to the stopping of the sun and the moon.
The Testament of Yehoshua proposes that this account should not be read only as a story of war or miracle. It also invites readers to ask how ancient peoples interpreted extraordinary events, how victory narratives contributed to collective identity, and how religion could be misused to justify violence.
This caution is essential. Historical and religious texts can contribute to peace and moral reflection, but they can also be manipulated to give one group the right to dominate or humiliate another.
5. Jubilees, Jasher, and Yehoshua: Main Points of Connection
The following table summarizes the connections proposed by the book. The biblical references illuminate the themes; they do not mean that the Books of Jubilees and Jasher have the same status as the biblical books.
Biblical References and Central Ideas
| Theme | Biblical reference | Central idea in the work |
| Covenant and history | Genesis 12:1–3; 17:1–8 | The patriarchal narratives are read as a history of covenant and responsibility. |
| Law and sacred time | Exodus 20:8–11; Leviticus 23:1–4 | Jubilees is connected with the Sabbath, festivals, and respect for appointed times. |
| Justice and governance | Deuteronomy 16:18–20; 17:18–20 | A leader must know the law, administer justice fairly, and remain subject to divine authority. |
| Kingdom and truth | Daniel 7:25–27; Matthew 6:33 | Human power is confronted with hope for a Kingdom founded on justice and truth. |
| Joshua and discernment | Joshua 10:12–14; 2 Samuel 1:17–18 | References to Jasher invite careful study of ancient narratives and a distinction between memory, tradition, and evidence. |
6. Ancient Jewish Conceptions of Divine Justice
Ancient Jewish conceptions of divine justice concerned more than worship. They also addressed family life, commerce, courts, political leadership, land management, and the protection of people without power, as shown by the laws concerning impartiality, the poor, and foreigners (Leviticus 19:9–18; Deuteronomy 10:17–19).
God as the Judge of Truth
In this view, God does not judge according to appearance, wealth, or social position. A person’s value is measured by their actions and faithfulness to justice, because God shows no partiality and does not accept gifts that distort judgment (Deuteronomy 10:17–18; 16:19–20; 1 Samuel 16:7).
This conception means that rich and poor must be treated fairly, judges must not accept bribes, witnesses must not lie, and foreigners and vulnerable people must be protected (Exodus 23:1–9; Deuteronomy 24:17–18; Proverbs 31:8–9).
This idea remains highly relevant today, particularly in the struggle against corruption, favoritism, and impunity.
Justice and Mercy
In ancient traditions, justice did not consist only of punishment. It also involved the possibility of restoring social relationships, recognizing victims, and allowing wrongdoers to change, as expressed in the prophetic call to abandon evil and practice good (Ezekiel 18:21–23; Micah 6:8).
This conception distinguishes restorative justice from simple revenge. In contemporary society, it can encourage dialogue, mediation, reintegration, and genuine repair for victims.
Protecting Vulnerable People
Ancient laws and texts paid particular attention to the poor, widows, orphans, foreigners, and people without power (Deuteronomy 24:19–22; Psalm 82:3–4; James 1:27).
In modern governance, this principle can be translated into public policies that protect disadvantaged people through education, health care, poverty reduction, and the guarantee of fundamental rights.
The Sabbath and the Right to Rest
The Sabbath also had a social and economic dimension. It reminded people that human beings should not be reduced to a permanent labor force and that rest should be granted to the whole community, including servants, foreigners, and animals (Exodus 20:8–11; Deuteronomy 5:12–15).
Today, this idea can contribute to reflection on the right to rest, workers’ protection, mental health, and balance between employment and family life.
Covenant and Responsibility
In ancient texts, the covenant between God and the people involved both rights and obligations. This logic helps explain that authority cannot be separated from responsibility (Exodus 19:3–6; Deuteronomy 6:4–9).
In contemporary life, this means that citizens’ rights are accompanied by duties, political power must be accountable, public resources must serve the common interest, and promises made to the people must be translated into action.
7. The Role of These Principles in Modern Society
Building Power Subject to the Law
The conviction that the ruler is also subject to the law can help combat personal rule and arbitrariness. The law given to the king commands him to read the Torah and not consider himself superior to his fellow citizens (Deuteronomy 17:18–20). In modern society, a just government must have clear rules, institutions capable of checking authority, an independent judiciary, and mechanisms through which citizens can hold public officials accountable.
Fighting Corruption and Favoritism
If divine justice does not depend on wealth or rank, society must also resist practices that turn money, personal relationships, or social position into judicial and political privileges. Biblical texts explicitly condemn gifts that blind judges and false testimony (Exodus 23:8; Proverbs 17:23).
This requires transparency in the management of resources, protection for whistleblowers, impartial punishment of corruption, and equal access to public services.
An Economy with Moral Responsibility
Ancient conceptions of justice raise an enduring question: should the economy pursue profit alone, or should it also protect human life?
A just economy should guarantee fair pay, prevent the exploitation of children, protect natural resources, expand opportunities for disadvantaged people, and ensure that the enrichment of some does not depend on the destruction of others’ lives. This requirement is consistent with the prohibition against withholding a worker’s wages and the call to solidarity with the poor (Leviticus 19:13; Deuteronomy 15:7–11; James 5:4).
Justice and Technology
Ancient texts do not discuss digital technologies, but their principles can help reflection on the use of personal data, equitable access to innovation, artificial intelligence, disinformation, and the power of large technology companies.
Technology can strengthen justice, but it can also create new forms of discrimination when used without transparency, oversight, and protection of human rights.
Ubuntu and Justice in Africa
The message of The Testament of Yehoshua can be related to the African concept of Ubuntu, according to which a person becomes fully human through relationships with others. Ubuntu should not be confused with a biblical concept, but it may be compared with the call to love one’s neighbor and seek the common good (Leviticus 19:18; Matthew 22:37–40; Philippians 2:3–4).
Ubuntu reminds us that one person’s prosperity should not be built on the destruction of another. It emphasizes solidarity, respect, family, reconciliation, and collective responsibility—values also associated with sharing, mutual aid, and peace in the early Christian communities (Acts 2:44–47; Romans 12:15–18).
8. Key Points and Necessary Precautions
Connecting Jubilees, Jasher, and The Testament of Yehoshua can enrich reflection, but it must be done carefully.
First, not all ancient texts have the same origin or status. Some are recognized by certain communities, others are treated as supplementary writings, while their authenticity or dating remains debated.
Second, a religious text should not be confused with historical or scientific proof. Spiritual meaning, literary genre, historical context, and scientific demonstration must be distinguished.
Finally, the language of justice must not be used to justify violence. Narratives of war, miracles, or divine power should be read with discernment, especially in societies marked by conflict, discrimination, and division.
Likewise, Basileia should not be used to impose a religious power that denies the freedom of others. In contemporary governance, the values of truth, justice, compassion, equality, and responsibility should contribute to the common good, regardless of citizens’ beliefs.
Conclusion
Jubilees and Jasher enable The Testament of Yehoshua to broaden the discussion of history, law, time, prophecy, and governance. Jubilees emphasizes the order of time, the Sabbath, festivals, and the covenant. Jasher develops narratives about patriarchs, heroes, and leaders while reminding readers of the need to verify its origin and status.
Read comparatively, these texts lead to an essential question: How should God’s message be expressed in human justice and governance?
Ancient Jewish conceptions of divine justice still offer relevant principles: leaders are subject to the law, vulnerable people must be protected, power must be accountable, the economy must have a moral conscience, and justice must remain connected to truth and compassion.
From this perspective, The Testament of Yehoshua does not merely ask readers to revisit history. It invites them to consider how the Torah, Basileia, Ubuntu, and justice can become visible realities in daily life.
Justice must not remain a word in books; it must be visible in governance, the economy, the family, and everyday life.
News, research, and analysis for a better understanding of truth.
URN HITAMWONEZA
