Difference between revisions of "Assumption of Moses" - New World Encyclopedia
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| − | [[Image:Moses-and-Joshua.jpg|thumb|Moses commissions Joshua before God's presence.]] | + | [[Image:Moses-and-Joshua.jpg|thumb|200px|Moses commissions Joshua before God's presence.]] |
| − | The '''''Assumption of Moses''''' (also called the '''''Testament of Moses''''') describes two or more is a Jewish [[apocrypha]]l works. The best known of these portrays the last prophecies of Moses to Joshua just before Moses' death. It is known from a single sixth-century manuscript in Latin that was discovered in Milan in the mid-nineteenth century and published by him in 1861. | + | The '''''Assumption of Moses''''' (also called the '''''Testament of Moses''''') describes two or more is a Jewish [[apocrypha]]l works. The best known of these portrays the last prophecies of [[Moses]], given to [[Joshua]] just before Moses' death. It is known from a single sixth-century manuscript in Latin that was discovered in [[Milan]] in the mid-nineteenth century and published by him in 1861. |
| − | This ''Assumption of Moses'' begins with a brief outline of Jewish history up until the first century CE with particular emphasis on the Hasmonean | + | This ''Assumption of Moses'' begins with a brief outline of Jewish history up until the first century CE with particular emphasis on the [[Hasmonean dynasty]], whose leaders it indicts for priestly corruption, probably aimed at the [[Sadducees]]. It portrays the tyrannical reign of [[Herod the Great]] and his sons as the result of God's wrath due to the sins of the Hasmonean rulers and priests. Finally, it predicts the coming of a [[Levite]] man named Taxo and his seven sons, who, rather than give in to these hellenizing influences, show an example of piety by seal themselves into a cave. It concludes with a messianic hymn and a depiction of Moses' final moments with Joshua, with the text unfortunately breaking off before a supposed description of Moses' death and possibly his [[ascension]]. |
| − | Most scholars date the work to the early first century CE, contemporary with the latest historical figures it describes, | + | Most scholars date the work to the early first century CE, contemporary with the latest historical figures it describes, namely [[Herod the Great]] and his sons. Others date the bulk of the text to the previous century and suggest that the first century CE references are later insertions into the text. |
| − | The title of | + | The title of this work, which ends before Moses' death, was assigned on the fact that one line of the text (1:14) matches a quotation in the writings of Pope [[Gelasius I]] from an otherwise lost work he referred to as the ''Assumption of Moses''. A problem posed by this identification is that both Gelasius and [[Origen]] refer to an incident related in their ''Assumption of Moses'' that does not appear in this text. The incident, a dispute between the archangel [[Michael (archangel)|Michael]] and [[Satan]] over the body of Moses, is famously quoted in the [[Epistle of Jude]] (1:9), though not attributed to any specific source. |
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| + | The ninth century ''[[Stichometry of Nicephorus]]'' and some other ancient lists refer to both a ''Testament of Moses'' and an ''Assumption of Moses'', apparently as separate texts. Thus, the question becomes whether the the ''Assumption'' of Gelasius and the current ''Assumption'' were two works or one. | ||
| + | The issue is further complicated by the existence of yet another fragmentary ''Assumption of Moses'', preserved by the eleventh century Rabbi [[Moses ha-Darshan]] which describes a visit by Moses to heaven, where he speaks with Aaron, God, and the Messiah. In this work Moses returns to earth and is pursued by the angel of death, to whom he refuses to submit but then surrenders his soul gladly to God. | ||
==Character== | ==Character== | ||
The Assumption of Moses was discovered by [[Antonio Ceriani]] in the [[Biblioteca Ambrosiana|Biblioteca Ambrosiana]] of Milan in 1861. Based on the literal translation of idioms within the text, it is generally accepted that the extant Latin version is a translation from Greek, with the Greek itself probably a translation from Hebrew. The text is missing several sections, which allowed Ceriani to account for the fact that it contains no mention of Moses' actual death or ascenscion, and is also missing passages quoted in the ''Assumption of Moses'' referred to by early Christian texts. | The Assumption of Moses was discovered by [[Antonio Ceriani]] in the [[Biblioteca Ambrosiana|Biblioteca Ambrosiana]] of Milan in 1861. Based on the literal translation of idioms within the text, it is generally accepted that the extant Latin version is a translation from Greek, with the Greek itself probably a translation from Hebrew. The text is missing several sections, which allowed Ceriani to account for the fact that it contains no mention of Moses' actual death or ascenscion, and is also missing passages quoted in the ''Assumption of Moses'' referred to by early Christian texts. | ||
Revision as of 03:33, 1 September 2008
The Assumption of Moses (also called the Testament of Moses) describes two or more is a Jewish apocryphal works. The best known of these portrays the last prophecies of Moses, given to Joshua just before Moses' death. It is known from a single sixth-century manuscript in Latin that was discovered in Milan in the mid-nineteenth century and published by him in 1861.
This Assumption of Moses begins with a brief outline of Jewish history up until the first century CE with particular emphasis on the Hasmonean dynasty, whose leaders it indicts for priestly corruption, probably aimed at the Sadducees. It portrays the tyrannical reign of Herod the Great and his sons as the result of God's wrath due to the sins of the Hasmonean rulers and priests. Finally, it predicts the coming of a Levite man named Taxo and his seven sons, who, rather than give in to these hellenizing influences, show an example of piety by seal themselves into a cave. It concludes with a messianic hymn and a depiction of Moses' final moments with Joshua, with the text unfortunately breaking off before a supposed description of Moses' death and possibly his ascension.
Most scholars date the work to the early first century CE, contemporary with the latest historical figures it describes, namely Herod the Great and his sons. Others date the bulk of the text to the previous century and suggest that the first century CE references are later insertions into the text.
The title of this work, which ends before Moses' death, was assigned on the fact that one line of the text (1:14) matches a quotation in the writings of Pope Gelasius I from an otherwise lost work he referred to as the Assumption of Moses. A problem posed by this identification is that both Gelasius and Origen refer to an incident related in their Assumption of Moses that does not appear in this text. The incident, a dispute between the archangel Michael and Satan over the body of Moses, is famously quoted in the Epistle of Jude (1:9), though not attributed to any specific source.
The ninth century Stichometry of Nicephorus and some other ancient lists refer to both a Testament of Moses and an Assumption of Moses, apparently as separate texts. Thus, the question becomes whether the the Assumption of Gelasius and the current Assumption were two works or one.
The issue is further complicated by the existence of yet another fragmentary Assumption of Moses, preserved by the eleventh century Rabbi Moses ha-Darshan which describes a visit by Moses to heaven, where he speaks with Aaron, God, and the Messiah. In this work Moses returns to earth and is pursued by the angel of death, to whom he refuses to submit but then surrenders his soul gladly to God.
Character
The Assumption of Moses was discovered by Antonio Ceriani in the Biblioteca Ambrosiana of Milan in 1861. Based on the literal translation of idioms within the text, it is generally accepted that the extant Latin version is a translation from Greek, with the Greek itself probably a translation from Hebrew. The text is missing several sections, which allowed Ceriani to account for the fact that it contains no mention of Moses' actual death or ascenscion, and is also missing passages quoted in the Assumption of Moses referred to by early Christian texts.
The Assumption of Moses adopts a harshly critical attitude toward Hasmonean dynasty that ruled the Jewish kingdom of Judaea on the foundation of the Maccabean revolt of the mid second century B.C.E. The writer is also critical of the more ancient priesthood, which he accuses of idolatry for creating graven images of animals (perhaps referring to the many bronze bulls) in the Temple of Jeruslaem. The brunt of his attack, however, is aimed at the Sadducean priests of the turn of the Common Era, whose luxurious style and hellenzed lifestyle he found intolerable.
The book predicts, however, that true religion will soon come to the fore and will be persecuted by a powerful tyrant, who forces the Jews to defile the temple and mutilate their bodies by an operation intended to reverse circumcision. A man of the tribe of Levi named Taxo will then arise and, in an act of extreme defiance, will seal himself with his sons in a cave rather than allow his family to sin. God will avenge them, the author claims, and then the kingdom of God shall be established.
Since the Essenes were harbor a particular animosity to the Temple priesthood of the time in question, an Essen writer is often considered the most likely candidate as the author of the Assumption of Moses. However, the Pharisees were also sometimes bitter opponents of the Sadducees, and thus a Pharisaic author is also plausible. Finally, the Zealots, too, should be mentioned as a third group, possibly overlapping the other two, who favored dramatic action against the Romans and their Jewish collaborators.
Summary
The text opens with Moses, at the age of 120, summoning Joshua to commission him to lead the Israelites into the Promised Land. Moses explains that God "prepared me before the foundation of the world, that I should be the mediator of His covenant. And now I declare unto you that the time of the years of my life is fulfilled and I am passing away to sleep with my fathers even in the presence of all the people."
In order that Joshua properly preserve the tradition of the Torah, Moses provides Joshua with the follow written prophecies. He predicts that Joshua will lead the Israelites into Canaan, and commands him to "appoint them local magistrates according to the good pleasure of their Lord in judgment and righteousness." After this, the will be ruled by kings and two "holy tribes" will be established centering on "the tower of his sanctuary," while ten tribes will break away and "establish kingdoms for themselves according to their own ordinances." Both the breakaway tribes and the two holy tribes will engage in idolatry, and "in the house of the Lord they shall work impiety and engrave every form of beast, even many abominations."
A "king from the east," probably Nebuchadnezzar II of Babylon, will then invade, carry away the holy vessels of the Temple, and carry away "all the people" into captivity, which will include both the two tribes and the ten (who are apparently not "lost" in this narrative). "Then they shall remember me, saying, in that day, tribe unto tribe and each man unto his neighbor: 'Is not this that which Moses did then declare unto us in prophecies.'"
An unidentified "one who is over them," will intercede with God on behalf of the people, who will then allow them to return to their homeland. A portion of the tribes will return and build the walls of the capital. "The two tribes shall continue in their prescribed faith... and the ten tribes shall increase and multiply among the Gentiles."
Despite these blessing, the people will become "divided as to the truth." Unauthorized priests will minister at the Temple altar, and many will take bribes and pervert justice. Kings will begin to rule (apparently the Hasmoneans) under whom the priests will "work iniquity in the holy of holies." Following this an even worse king will arise (probably Herod the Great), "a man bold and shameless," who will harshly punish these priests, but will also rule the entire land through fear for 34 years. His sons will succeed him. In this time "destructive and impious men shall rule, saying that they are just. And these shall stir up the poison of their minds, being treacherous men, self-pleasers, dissemblers in all their own affairs and lovers of banquets at every hour of the day, gluttons, gourmands, devourers of the goods of the poor."
Because of the sins of these rulers, God will again pour his wrath down on the nation, raising up "the kings of the kings of the earth" who will carry out a brutal persecution against the Jews. Jewish boys will be forced to undergo painful operations to reverse their circumcisions, and parents who refuse to comply will be crucified. Pious men will be forced by torture to blaspheme God.
At the point Taxo the Levite will arise and set the ultimate example of resistance, taking his seven sons and sealing himself with them in a cave to die rather than sin.
After a Messianic hymn of praise, Moses commands Joshua to preserve these words, urging him to "be strong and of good courage" in his ministry. Hearing of Moses impending death, Joshua tears his clothes in mourning, but receives words of comfort from Moses. Unfortunately, the text breaks off before its conclusion, and the death and supposed assumption of Moses is not described.
Another 'Assumption of Moses'
Another fragmentary Assumption of Moses is preserved in the Midrash Bereshit Rabbati of Rabbi Moses ha-Darshan, a manuscript kept in the library of the Jewish congregation in Prague. The following is a synopsis of its contents:
As the time for Moses' death approached, God permitted him to ascend into heaven, and unveiled to him the future world. God's the Attribute of Mercy came to him, saying: "I will announce good tidings." Turning his eyes to the mercy seat, Moses saw God building the Temple of Jerusalem out of precious stones and pearls. He also saw the rays of the Godhead, and the Messiah, the son of David, with the Torah in his arms. Moses also beheld the spirit of his own brother Aaron in his priestly robes.
Aaron imparted to Moses that his death was near at hand, whereupon Moses asked God for permission to speak with the Messiah, who revealed to him that the sanctuary and city which God was then constructing in heaven were the actual Temple and Jerusalem which would be established for Israel in the future world to endure for all eternity. Moreover, God had shown the same vision to Jacob in his famous dream in Bethel.
Moses asked when the new Jerusalem would descend to earth, and God replied: "I have not yet revealed the end to anyone; should I reveal it to you?" At this, Moses bargained: "Give me at least a hint from the events of history." God answered: "After I have scattered Israel among all the nations, I will stretch out my hand to gather them in a second time from all the ends of the earth."
Moses then joyfully departed from heaven, followed by the angel of death, who demanded his soul. Moses refused to yield it; but finally God appeared to him, and he surrendered his soul to God willingly and cheerfully.[1]
See also
Notes
- ↑ Apocalyptic Literature. jewishencyclopedia.com. Retrieved September 1, 2008.
ReferencesISBN links support NWE through referral fees
External links
- Apocalyptic literature. jewishencyclopedia.com
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