The question of the basic time-frame of composition seems for the most part closed, but where it was and who had it for 2,000 years is still wide open.
After spending some quality time with the Gabriel Tablet, Yardeni and Elitzur published an article in 2007 in the Hebrew language periodical This is important because these two textual scholars were most concerned with reconstructing and reading the actual text and less concerned with broader interpretation or how it might “shake the very foundation of Christian history.” Upon reading Yardeni’s and Elitzur’s English translation of Gabriel’s Revelation and the English-language summary of their article from Cathedra’s Web site, one wonders what the controversy could possibly be? We have here a very unusual artifact emerging from the Second Temple period that gives us a new but very small window into the variety of Jewish prophetic literature of the period.
It is a very poorly preserved artifact and a good deal of the text is either gone or indecipherable—but this is, of course, a key reason for the mystery and the current controversy surrounding it.
Paleographic analysis (that is, a study of the script and materials of writing) place the date of composition from the late ﬁrst-century BC to the early ﬁrst century AD—the same general time frame that has been assigned to the Dead Sea Scrolls.
In both appearance and apocalyptic tenor, the Gabriel Tablet appears to have more than a little in common with these other ancient Hebrew texts from the Qumran community.