Мұса пайғамбардың өсиеті және көтерілуі туралы ескі жазбалар

Jewish pseudepigraphical work possibly alluded to in Jude 1:9

The Assumption of Moses, also known as the Testament of Moses (Hebrew עליית משה), is a 1st century Jewish apocryphal work. It purports to contain secret prophecies Moses revealed to Joshua before passing leadership of the Israelites to him. It is characterized as a "testament", meaning the final speech of a dying person, Moses. 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 and the devil.

The Assumption of Moses 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.

The two titles of this manuscript are due to different identifications with lost texts. The Stichometry of Nicephorus and some other ancient lists refer to both a Testament of Moses and an Assumption of Moses, apparently as separate texts. 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. 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;
Charles, in his edition of 1897 suggests that the manuscript shall be identified with the Testament of Moses, because the extant text does not describe any 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.

Due to the vaticinia ex eventu, most scholars date the work to the early 1st century AD, contemporary with the latest historical figures it describes. These sections appear to be familiar with the death of Herod the Great, suggesting that at least these sections date from between 4 BCE–30 CE. Other scholars date the work to the previous century and suggest that the 1st century references in Chapters 6 and 10 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, with the Greek itself probably a translation from Hebrew or at least a text with considerable Semitic influence. There are no theological peculiarities to help us attribute the text to any specific Jewish group. 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 Gentiles. Another theme is the figure of Moses, who is shown as a mediator and intercessor between God and humanity. 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. (Acts 23:8 states this clearly.) Pharisees or some other Jewish group may have had ties to this document. 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 of the Temple services.