Assumption of Moses: Difference between revisions

The '''Assumption of Moses''' (otherwise called the '''Testament of Moses''') is a [[Jewish apocrypha]]l [[pseudepigrapha|pseudepigraphical]] work. It is known from a single sixth-century incomplete manuscript in [[Latin]] that was discovered by [[Antonio Ceriani]] in the [[Biblioteca Ambrosiana]] in [[Milan]] in the mid-nineteenth century and published by him in 1861.<ref>Manuscript "C. 73 inf" published by A. Ceriani with the title of ''Fragmenta Assumptionis Mosis'' in ''Monumenta sacra et profana'' 1,1, Milano 1861 pag 55-66</ref> It purports to contain secret prophecies [[Moses]] revealed to [[Joshua]] before passing leadership of the [[Israelites]] to him.

*[[Antonio Ceriani|Ceriani]], and recentlylater 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 ᾽Ανάληψις or ᾽Ανάβασις Μωυσέως in Greek, is also mentioned by other ancient writers, including [[Athanasius]] (in his ''Synopsis Sacræ Scripturæ'') and [[Origen]];

==Relation withto the Epistle of Jude==

This explanation has 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 high priest. The change from "body of Jesus" (Greek spelling of Jeshua) to "body of Moses" would be required to avoid confusion with Jesus, and also to reflect the historical context of Zech. 3 in Nehemiah concerning intermarriage and corruption in the "body" of the priesthood. (3) The example of Zech. 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. 25B2:5B 1987</ref>

Due to the ''[[Vaticinium ex eventu|vaticinia ex eventu]]'', most scholars date the work to the early 1st century CE, contemporary with the latest historical figures it describes. Some others,<ref>for example J. Licht ''Taxo, or the Apocalyptic Doctrine of Venegance'' JJS 12 p. 95-103 (1961) or G. Nickelsburg</ref> however, do date it to the previous century and suggest that the 1st-century references in chapters six and ten were later insertions.

* The main theme is the apocalyptic determinism of a history that unfolds according only to God's plan, regardless of the acts of either the [[Israelites]] or the [[Gentile]]s. Another theme is the figure of Moses, who is shown as a mediator and [[Intercession|intercessor]] between God and humanity.