Assumption of Moses: Difference between revisions

*[[Antonio Ceriani|Ceriani]], and later Tromp with him, identified the manuscript with the ''Assumption of Moses'' (which is also called the ''Ascension of Moses'') due to a match of verse 1:14 with a quotation included in the ''Historia Ecclesiastica'' of [[Gelasius of Cyzicus]].<ref>verse 2,17,17 critical edition: G.C. Hansen, Gelasius ''Anonyme Kirchengeschichte (hansen) Gcs Nf 9'' {{ISBN|3-11-017437-5}} pag 58</ref> This apocryphal work, entitled פטירת משה in Hebrew, and {{lang|grc|᾽Ανάληψις}} or {{lang|grc|᾽Ανάβασις Μωυσέως}} in Greek, is also mentioned by other ancient writers, including [[Athanasius]] (in his ''Synopsis Sacræ Scripturæ'') and [[Origen]];

*[[Robert Henry Charles|Charles]], in his edition of 1897<ref>R.H Charles ''The Assumption of Moses, Translated from the Latin Sixth Century MS., the Unemended Text of Which Is Published Herewith, Together with the Text in Its Restored and Critically Emended Form'', London 1897</ref> suggests that the manuscript shall be identified with the ''Testament of Moses'', because the extant text does not describe any [[Entering heaven alive|assumption]] of Moses to heaven, but simply contains the last exhortations of Moses (thus his ''testament''). Charles furthermore suggests that these two separate texts were later united to form a single work.

Some ancient writers, including [[Gelasius of Cyzicus|Gelasius]] (verse 2,21,177) and [[Origen]] (in ''De principiis'', [httpIII://www.ccel.org/ccel/schaff/anf04.vi.v.iv.iv.html III,2,1]), cite the ''Assumption of Moses'' with reference toregarding the dispute over the body of Moses, referred to in the [[Epistle of Jude]] {{bibleverse-nb||Jude|1:9|KJV}}, between the archangel [[Michael (archangel)|Michael]] and the [[devil]].

This dispute does not appear in Ceriani's manuscript;, thiswhich could lend support to the identification of the manuscript with the ''Testament of Moses'', but could also be explained by the text's incompleteness (it is believed that about a third of the text is missing).

* general Jewish traditions about Michael as a gravedigger for the just as in the ''[[Apocalypse of Moses]]''

* contrast with the [[angel of the Lord]] not rebuking Satan over the body of [[Joshua the High Priest]] in [[BookZechariah of Zechariah|Zechariah3]] 3.

This explanation has three arguments in its favour three arguments: (1) Jude quotes from both 1 Enoch 1:9 and Zechariah 3. (2) Jeshua in Zechariah 3 is dead - his grandson is serving as the high priest. The change from the "body of Jesus" (Greekto spelling of Jeshua) tothe "body of Moses" would be required to avoid confusion with Jesus, and also to reflect the historical context of Zech.Zechariah 3 in Nehemiah concerning intermarriage and corruption in the "body" of the priesthood. (3) The example of Zech.Zechariah 3 provides an argument against the "slandering of heavenly beings", since the Angel of the Lord does not do in Zech. 3 what Michael is reported to do in 1En1.<ref>2 Peter, Jude - Neyrey, Jerome H. - Yale University Press 1995</ref><ref>Carol L. Meyers, Haggai, Zechariah 1-8 Anchor Bible Series, Vol. 2:5B 1987</ref>

The text is in twelve chapters:

* Chapter 8 narrates a great [[persecution of Jews]] at the hands of hypocrites. Some scholars read this as an [[eschatology|eschatological]] prophecy, while others, like [[Robert Henry Charles|Charles]], interpret this as events that happened before the [[Maccabee]] rebellion]]. Charles also suggests that chapters 8 and 9 were originally located between chapters 5 and 6.

* Chapter 10 contains an eschatological hymn: At the end of the times God will arise, punish the Gentiles[[Gentile]]s, and exalt Israel. Before the coming of God a messenger (Latin ''nuntius'')<ref>The ''nuntius'' is usually identified with [[Michael (archangel)|Michael]], with an interesting parallel in [[Melchisedek#Melchizedek in the Dead Sea Scroll 11Q13|11QMelch]]</ref> with sacerdotal tasks is prophesied, who will avenge Israel.

Due to the ''[[Vaticinium ex eventu|vaticinia ex eventu]]'', most scholars date the work to the early 1st century CEAD, contemporary with the latest historical figures it describes. SomeThese otherssections appear to be familiar with the death of [[Herod the Great]], suggesting that at least these sections date from between 4 BCE&ndash;30 CE.<ref>{{cite book |last=Grabbe |first=Lester L. |authorlink=Lester L. Grabbe |date=2020 |title=A History of the Jews and Judaism in the Second Temple Period: The Maccabean Revolt, Hasmonaean Rule, and Herod the Great (174&ndash;4 BCE) |location= |publisher=T&T Clark |volume=95 |series=Library of Second Temple Studies |pages=102–103 |isbn=978-0-5676-9294-8}}</ref> Other scholars<ref>for example J. Licht ''Taxo, or the Apocalyptic Doctrine of Venegance'' JJS 12 p. 95-103 (1961) or G. Nickelsburg</ref> however,date dothe date itwork to the previous century and suggest that the 1st-century references in chaptersChapters six6 and ten10 were later insertions.

Based on the literal translation of idioms within the text, it is generally accepted that the extant [[Latin]] version is a translation from [[Koine Greek|Greek]], with the Greek itself probably a translation from [[Hebrew language|Hebrew]] or at least a text with considerable Semitic influence.

There are no theological peculiarities to help us attribute the text to any specific [[JewJewish]]ish group.{{citation needed|date=September 2012}}

*The dispute mentioned between the Archangel Michael and the Devil does not suit itself to the doctrinal views of the [[Sadducees,]] since they denied the existence of angels. ([http://www.biblegateway.com/passage/?search=acts+23%3A8&version=KJV Acts 23:8] states this clearly.) [[Pharisees]] or some other Jewish group may have had ties to this document.{{citation needed|date=August 2013}}

*{{harvp|Charles|1911}} finds the most striking feature in this work to be the writer's scathing condemnation of the priesthood before, during, and after the Maccabean period, and an unsparing deprecation<!--was 'depriciation', presumably 'deprecation' is meant?--> of the Temple services.<ref name="EB1911">{{EB1911|inline=y|wstitle=Moses, Assumption of|volume=18|pages=896–897|first=Robert Henry |last=Charles}}</ref>

[[Category:1st-century1861 worksarchaeological discoveries]]