Assumption of Moses: Difference between revisions

The text is thought to have been originally written in [[Hebrew]] or another Semitic language, and then translated to [[Koine Greek]]. The only surviving manuscript is a 6th-century [[Latin]] translation of the Greek text. The manuscript was incomplete, and the rest of the text is lost. From references in ancient works, it is thought that the missing text may have depicted a dispute over the body of Moses, between the archangel [[Michael (archangel)|Michael]] and the [[devil]]Satan.

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>

* Chapter 10 contains an eschatological hymn: At the end of the times God will arise, punish the [[Gentile|Gentiles]]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 AD, 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 itthe work to the previous century and suggest that the 1st-century references in Chapters 6 and 10 were later insertions.

[[Category:LatinTexts textsin Latin]]