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Pseudo Jonathan Deuteronomy

About this book
Chapter 34

And Mosheh went up from the plains of Moab to the mountain of Nebo, to the summit of the height which is over against Jericho; and the Word of the Lord showed him all the strong ones of the land, and the mighty acts which would be done by Jeptha of Gilead, and the victories of Shimeon bar Manoah of tribe of Dan; and the thousand princes of Beth Naphtali who would gather with Barak, and the kings who would be slain by Jehoshua bar Nun of the tribe of Ephraim, and the deeds of strength to be wrought by Gideon bar Yoash of the tribe of Menasheh, and all the kings of Israel, and of the kingdom of Beth Jehudah, who would have dominion in the land until the latter sanctuary should be destroyed. And the king of the south who will combine with the king of the north to destroy the inhabitants of the land and the Ammonites and Moabites, the dwellers in the plain, who will oppress Israel, and the captives of Elijah"s disciples who will be dispersed from the plain of Jericho, and the captives of Elisha"s disciples who will be dispersed from the city of palm trees by the hand of their brethren of Beth Israel, two hundred thousand men; and the affliction of generation after generation, and the punishment of Armalgos the wicked, and the battle of Gog, when in the time of that great tribulation Michael will rise up to deliver by his arm. And the Lord said to him, This is the end of the word concerning the land, and this is the land which I covenanted unto Abraham, to Izhak, and to Jacob, saying, I will give it unto your children. I grant thee to see it with thine eyes, but thou shalt not pass over to it. Mosheh, the Rabban of Israel, was born on the seventh day of the month Adar, and on the seventh day of Adar he was gathered from the world. A voice fell from heaven, and thus spake: Come, all ye who have entered into the world, and behold the grief of Mosheh, the Rabban of Israel, who hath laboured, but not to please himself, and who is ennobled with four goodly crowns:⁠ the crown of the Law is his, because he brought it from the heavens above, when there was revealed to him the Glory of the Lord"s Shekinah, with two thousand myriads of angels, and forty and two thousand chariots of fire. The crown of the Priesthood bath been his in the seven days of the peace offerings. The crown of the kingdom they gave him in possession from heaven: he drew not the sword, nor prepared the war horse, nor gathered he the host. The crown of a good name he possesseth by good works and by his humility. Therefore is Mosheh, the servant of the Lord, gathered in the land of Moab, by the kiss of the Word of the Lord. Blessed be the Name of the Lord of the world, who hath taught us His righteous way. He hath taught us to clothe the naked, as He clothed Adam and Hava; He hath taught us to unite the bridegroom and the bride in marriage, as He united Hava to Adam. He bath taught us to visit the sick, as He revealed Himself to Abraham when he was ill, from being circumcised; He hath taught us to console the mourners, as He revealed Himself again to Jakob when returning from Padan, in the place where his mother had died. He hath taught us to feed the poor, as He sent Israel bread from heaven; He hath taught us to bury the dead by (what He did for) Mosheh; for He revealed Himself in His Word, and with Him the companies of ministering angels. Michael and Gabriel spread forth the golden bed,⁠ fastened with chrysolites, gems, and beryls, adorned with hangings of purple silk, and satin, and white linens. Metatron, Jophiel, and Uriel, and Jephephya, the wise sages, laid him upon it, and by His Word He conducted him four miles, and buried him in the valley opposite Beth Peor; that Israel, as oft as they look up to Peor, may have the memory of their sin; and at sight of the burying place of Mosheh may be humbled: but no man knoweth his sepulchre unto this day. Mosheh was a son of a hundred and twenty years when be died; the orbs of his eyes were not darkened, nor had his teeth passed away. And the children of Israel wept for Mosheh in the plains of Moab thirty days; and the days of weeping in the mourning for Mosheh were completed on the eighth of the month of Nisan. And on the ninth of Nisan the people of Beth Israel prepared their vessels and set their cattle in order, and passed over the Jordan on the tenth of Nisan. And the manna ceased for them on the sixteenth of Nisan. They found manna to eat thirty-seven days after the death of Mosheh, for the sake of his righteousness. But Jehoshua bar Nun was filled with the Spirit of wisdom; for Mosheh had laid his hands upon him; and the children of Israel received instruction from him, and did as the Lord had commanded (by) Mosheh. But no prophet hath again risen in Israel like unto Mosheh, because the Word of the Lord had known him to speak with him word for word, in all the signs, and wonders, and manifestations which the Word of the Lord sent him to perform in the land of Mizraim upon Pharoh, and all his servants, and all the people of his land; and in all the strength of the Mighty Hand by which he bare the rod whose weight was forty savin and that divided the sea, and smote the rock; and in all the solemn things which Mosheh did when he received the two tables of sapphire stone, whose weight was forty savin, and carried both of them in his bands in the sight of all Israel.

Texts in conversation

Compare Jude 1:9 and Pseudo Jonathan Deuteronomy 34:15

New Testament · Targum

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Summary

Jude mentions an argument between the archangel Michael and the devil over Moses' body, a story the Hebrew Bible never tells. In the Aramaic Targum Pseudo-Jonathan, the angels Michael and Gabriel help bury Moses by preparing a golden bed for his body.

Passages

Jude 1:9

New Testament
8 Yet these men, as a result of their dreams, defile the flesh, reject authority, and insult the glorious ones. 9 But even when Michael the archangel was arguing with the devil and debating with him concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend.
60–80 CE (scholarly estimate) Read in Jude

Pseudo Jonathan Deuteronomy 34:15

Targum
He hath taught us to feed the poor, as He sent Israel bread from heaven; He hath taught us to bury the dead by (what He did for) Mosheh; for He revealed Himself in His Word, and with Him the companies of ministering angels. Michael and Gabriel spread forth the golden bed, fastened with chrysolites, gems, and beryls, adorned with hangings of purple silk, and satin, and white linens. Metatron, Jophiel, and Uriel, and Jephephya, the wise sages, laid him upon it, and by His Word He conducted him four miles, and buried him in the valley opposite Beth Peor; that Israel, as oft as they look up to Peor, may have the memory of their sin; and at sight of the burying place of Mosheh may be humbled: but no man knoweth his sepulchre unto this day.
300–1200 CE (scholarly estimate) Read in Pseudo Jonathan Deuteronomy

References

“... What we know of the character of the work makes it quite plausible that its account of the contest over the body of Moses could derive from the Testament of Moses. [...] Several features of this text should be noticed: (1) Features which have already been discussed in section I above are the unproblematic nature of Moses' death in this account, the role of Joshua and the burial by the archangel rather than by God himself. These distinguish the account from rabbinic traditions, with which there are nevertheless some contacts (2 and 3 below). (2) The name Σαμουήλ is not really Samuel but Samma'el, a name by which the devil is known in the Ascension of Isaiah (where in 1:8 he is identified with Malkira, i.e. the Melkireša' of 4QAmram, and in 11:41 with Satan) and from rabbinic sources ('the chief of all the satans': Deut. R. 11:10). In rabbinic traditions of Moses' death he appears as the angel of death, commanded by God to take Moses' soul but unable to do so. A remnant of his dispute with Michael survives in these traditions, but transposed from the context of Moses' burial to that of his death (Midrash Petirat Moshe 11; Deut. R. 11:10). (3) The removal of Moses' body (συστέλλειν must here mean 'remove,' despite the rarity of this meaning) – to be buried elsewhere – corresponds to the tradition to be found in Targum Pseudo-Jonathan to Deuteronomy 34:6 and Sifre Deuteronomy 335, in which God and his angels carry the body four miles from the place of Moses' death to bury it. This feature is intended to explain Deuteronomy 34:6. ...”
Richard Bauckham, Jude and the Relatives of Jesus in the Early Church (London: T&T Clark International, 2004), 250–251.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Jude 1:9 and Pseudo Jonathan Deuteronomy 34:15

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