In this second contribution on Ascension of Isaiah I discuss chapter 3:13-20, the first part of the so-called Testament of Hezekiah (3:13 – 4:22), a vast Christian section of this writing.
In Knibb’s translation (1) the text goes as follows, with ‘the Beloved’ as designation for Jesus:
(13) For Beliar was very angry with Isaiah because of the vision, and because of the exposure with which he had exposed Sammael, and that through him there had been revealed the coming of the Beloved from the seventh heaven, and his transformation, and his descent, and the form into which he must be transformed, (namely) the form of man, and the persecution with which he would be persecuted, and the torments with which the children of Israel must torment him, and the coming of the twelve disciples, and the teaching, and that before the sabbath he must be crucified on the tree, and be crucified with wicked men, and that he would be buried in a grave,
(14) and the twelve who (were) with him would be offended at him; and the guards who would guard the grave;
(15) and the descent of the angel of the church which is in the heavens, whom he will summon in the last days;
(16) and that the angel of the Holy Spirit and Michael, the chief of the holy angels, will open his grave on the third day,
(17) and that Beloved, sitting on their shoulders, will come forth and send out his twelve disciples,
(18) and they will teach all nations and every tongue the resurrection of the Beloved, and those who believe in his cross will be saved, and in his ascension to the seventh heaven from where he came;
(19) and that many who believe in him will speak through the Holy Spirit,
(20) and there will be many signs and miracles in those days.
After an introductory phrase (from the beginning of the fragment to Sammael), this passage describes the coming and teaching, and also the passion, death and resurrection of Jesus. At first sight not a single chronological indicator is present in this fragment. However, at the end of this fragment we find the phrase ‘there will be many signs and miracles in those days’. If ἐν ταῖς ἡμέραις ἐκείναις (in those days) refers to a period, we should carefully investigate what period could be meant.
At first we should stress that the signs and miracles of verse 20 do not refer to Jesus’ spectacular activity of miracles and exorcisms. The position of this possible time indicator at the end of the section suggests otherwise. Also, Josephus does not report extraordinary events which could be interpreted as signs and miracles in the thirties of the first century CE. Therefore a different question can be asked: is there another period in that era that is identifiable as a period – or maybe the period – of ‘signs and miracles’ (σημεῖα καἱ τέρατα)?
Below I discuss several fragments of Josephus’s War in which these two words are used. As we will see, a pattern can be discerned in Josephus’s use of σημεῖα and τέρατα: these words are frequently used in in a context of catastrophe, war, destruction or calamity. In the quotes below I underline the ‘signs’ and ‘miracles’ (or ‘portents’) nouns and I put in bold the words or phrases related to war or catastrophe.
In War Josephus only once uses the words σημεῖα and τέρατα together, at the very beginning of this work (Book I verse 28) when he oversees his undertaking: I will describe the burning of the Temple, perpetrated contrary to Caesar’s wishes, and the number of sacred treasures seized as booty from the flames; the capture of the city, and the signs and portents that preceded it.
In War I:377-378 the word τέρας is used twice, and σημεῖον once: Do not let the convulsions of inanimate nature disturb you or imagine that the earthquake is a portent (τέρας) of further disaster. These accidents to which the elements are subject have physical causes, and beyond the immediate injury inflicted bring no further consequences to mankind. A pestilence, a famine, subterranean commotions may possibly be preceded by some slighter premonition (σημεῖον), but these catastrophes themselves are limited by their very magnitude to their instant effects. I ask you, can war, even if we are defeated, do us more harm than the earthquake?
Our adversaries, on the other hand, have one grave portent (τέρας) of impending destruction in a recent incident, due neither to natural causes nor to the actions of others.
Elsewhere Josephus uses τἐρας (portent) alone:
War VI:288: Thus it was that the wretched people were deluded at that time by charlatans and pretended messengers of the deity; while they neither heeded nor believed in the manifest portents (τέρασιν) that foretold the coming desolation, but, as if thunderstruck and bereft of eyes and mind, disregarded the plain warnings of God.
This verse is followed by the enumeration of different omens in verse 289-294). Then follows verse 295, in which Josephus again uses both τέρας and σημεῖον.
It may be clear that Josephus uses σημεῖον and τέρας several times to describe ominous portents of a specific catastrophe, the destruction of the Temple and the capture of Jerusalem during the war against the Romans.
While at first sight there are no chronological clues in Ascension of Isaiah 3:13-20, at closer reading this section ends with a veiled time indication of Jesus’ life and passion. According to Josephus one specific catastrophe was preceded by signs and miracles in that era, and that catastrophe was the catastrophic end of Jerusalem and its temple. It is in that period that Ascension of Isaiah 3:20 places Jesus’ activity, passion and resurrection.