Jude 9

[bahr]

Jude 9:

Yet Michael the chief messenger, when contending with the False Accuser he argued over the body of Moses, did not venture to bring a judgment for blasphemy, but said “The Prince should censure you!”

"Judaism's Strange Gods", by Michael Hoffman II, p.28:

It may come as a shock to learn that the rabbis are conscious of
their monumental fraud and they privately admit among
themselves that their system has no basis in Moses. In a cryptic
passage from a book of the Jewish Kabbalah (Tikkunei Zohar
1:27b), buried within a double-entendre, is a reference to the
Mishnah actually being "the burial place of Moses."

So it appears that we have an admission by the jews themselves: Michael argued about the "oral traditions of the elders", the Talmud. And it confirms once more that Jude is talking about the Edomite bastards, and that their origin is found in "the messengers not having kept their first dominion" (Jude 6).

[Staropramen]

8 Whereas likewise also these dreamers indeed defile the flesh while they reject authority and they blaspheme honor. 9 Yet Michael the chief messenger, when contending with the False Accuser he argued over the body of Moses, did not venture to bring a judgment for blasphemy, but said “The Prince should censure you!”

This exclamation, “The Prince should censure you!” as it appears in the Christogenea New Testament, is due to the optative mood of the verb, which is employed to express a wish or desire. According to William MacDonald, only about 38 optatives appear in the New Testament, and most of them seem to be in Paul's letters. A very similar exclamation appears at Zechariah 3:2: “And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?” Michael is, of course, mentioned in Daniel Chapters 10 and 12 and in the Revelation Chapter 12. The name means “who is like God” and here it refers to a definite individual.

The only other ancient, or perhaps not-so-ancient, extant mention of a story concerning the body of Moses is found in a book entitled The Assumption of Moses, which was translated by R.H. Charles in the very late 19th century, which is freely available through Google Books in PDF format. Charles estimates the work to have been written in the first century AD. I certainly do not accept that work as authentic because, among other reasons, it employs the Masoretic chronology, and it dates the death of Moses to exactly 2500 years from the creation of Adam. The book also employs that false jew/gentile terminology that we do not find in the Old Testament except perhaps in Esther, and later in the works of the Pharisees and their Christian followers. It states that the purpose of God's selection of Israel was to “convict the nations” (where Charles has gentiles), which is not true. Many commentators claim that Jude was referring to this work, for which there is no actual basis. In Deuteronomy 34 we read: “5 So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. 6 And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day.” There was no assumption of Moses: for the Scripture plainly states that he was buried in the land of Moab.

It is much more likely that Jude was citing an older and now lost record of some other event. It is also possible that Jude is referring not to the actual flesh of Moses, but to the Hebrew Law as the “body of Moses”, especially since the charge indicated for the guilt was blasphemy and is related to the rejection of authority – and not to the defilement or theft of a corpse.

http://christogenea.org/podcasts/epistl ... 05-11-2012

[MichaelAllen]

MOST interesting!