| Biblical Apocrypha and Pseudepigrapha INDEX |
Welcome to the second installment of the series on the Apocrypha and Pseudepigrapha of the christian and hebrew literary tradition.
This time we will take a look at the apocryphon called “The Ascension of Isaiah”, which as you will soon see, is a christian acid trip about a supposed prophetic vision by Isaiah about Jesus, just before he got turned into sliced salami.
The text is readily available in English and the translation that is usually found is one published by Robert Henry Charles in 1900, based on several ethiopian, greek and latin manuscripts. The book is now in the public domain and can be freely read or downloaded at this address. Keep in mind that most transcripts on the web contain several errors, mainly due to sloppy copy-pasting and poor OCR in the PDF. I have made sure to correct all of them in my transcript and I have also modernized the language (Charles favours KJV English).
Links for the original texts can be found further down or accessed from the main index for the series.
| CONTENTS |
Introduction
The “Ascension of Isaiah” is an extensive text comprising 11 chapters and 296 verses. It is not known exactly when it was written, but it is thought to be a product of the late 1st century or the second half of the 2nd century at most. It is certain that the final author was an unknown Christian (it is also certain that the text is a synthesis of text from several authors).
In christian literature it appears with various names:
- “Apocryphon of Isaiah” in Origen (Comm. Matthaei 10,18)
- “Ascension of Isaiah” in Epiphanius (Panarion 47,2)
- “Vision of Isaiah” (Montfaucon-Pitra apocrypha catalogue)
- “Testament of Hezekiah” in George Kedrenos (Vol.1, pp.120-121)
- “‘Ergata Īsāyèyās” is the title of the ethiopian version
- “Ascensio Isaiæ” is the title of the latin version
It should also be noted that the word “ascension” used in the title in English and Latin does not refer to the exact same concept as in Jesus’ Ascension. This is the reason why the “Anavatikon of Isaiah” and the “Analepsis of Jesus” are rendered with two different words in Greek; Isaiah “climbed up” while Jesus “was taken up”. I am uncertain if the distinction serves any other purpose than to keep the word “analepsis” exclusive to Jesus.
Surviving Manuscripts
The text survives in several manuscripts written in various languages. Charle’s reconstruction is based on 3 ethiopian manuscripts (which were used to produce a single text E), 2 latin manuscripts (L1, L2) and 1 greek one (G2). There is also a slavonic manuscript translated in latin (S) and another one in Greek (the Greek Lenend) which survives in its entirety (you can find comments on it at the end of the article.)
of the surviving manuscripts
| E | G2 | L1 | L2 | S | |
| 1;1-2;3 | |||||
| 2;4-13 | |||||
| 2;14-3;13 | |||||
| 3;14-4;4 | |||||
| 4;5-5;16 | |||||
| 6;1-16 | |||||
| 6;17 | |||||
| 7;1-19 | |||||
| 7;20-10;25 | |||||
| 10;26-28 | |||||
| 10;29-11;2 | |||||
| 11;3-18 | |||||
| 11;19-40 | |||||
| 11;41-43 |
● E is derived from i) Ricardo Laurence, “Ascensio Isaiae Vatis, Opusculum pseudepigraphum… cum Versione Latina Anglicanaque publici Iuris factum”, Oxoniae, 1819 and ii) August Dillmann, “Ascensio Isaiae Aethiopice et Latine, cum Prolegomenis Adnotationibus criticis et exegeticis, additis Versionum Latinarum Reliquiis edita”, Lipsiae, 1877.
● G2 makes first appearance in Charles’ book and comes from the Amherst Papyri.
● L1 is derived from Angelo Mai, “Scriptorum Veterum Nova Collectio”, III. part ii, 238
● L2 is based on i) Johann Carl Ludwig Gieseler, “Vetus Translatio Latina Visionis Iesaiae”, 1832 and ii) Dillmann’s reprint in his 1877 edition.
● S is the slavonic text of a manuscript from the Uspenschen Cathedral Library in Moscow translated in Latin by Gottlieb Nathaniel Bonwetsch specifically for Charles’ edition.
Summary
| READ FOR YOURSELF In English |
In the table below you can find a summary of the contents of the text. Bear in mind that the the text is a composite of the writings of several authors and the events are not presented in chronological order. Verses are marked in the classic manner /chapter/comma/verse/ (letters indicate a sentence’s ordinal number, e.g. 13a is the first sentence of the 13th verse).
Traditionally the first part of the text is called “The Martyrdom of Isaiah” and the second part “The Vision of Isaiah”, while the apocalyptic passage in the middle of the first section is known as “The Testament of Hezekiah”.
| The Martyrdom of Isaiah (ch.1-5) | |
| 1;1-13 | During the 26th year of the reign of Hezekiah, Isaiah visits him and prophecies that his son, Manasseh, with turn to the worship of Satan. |
| 2;1-6 | ΟManasseh becomes king and leads Israel astray into demon-worship and depravity. |
| 2;7-16 | Isaiah and several other prophet self-exile themselves. Manasseh murders Micah. |
| 3;1-13a | The false prophet Belchira rises in power and falsely accuses Isaiah of treason. |
| 3;13b-4;22 | The Testament of Hezekiah |
| 3;13b-20 | Short account of the life of Jesus. |
| 3;21-4;13 | Prophecy about the events leading up to the Second Coming. |
| 4;14-22 | The Second Coming. |
| 5;1-16 | Isaiah is arrested and executed (sawn in half lengthwise with a wooden saw). |
| The Vision of Isaiah (ch.6-11) | |
| 6;1-17 | Isaiah goes to Hezekiah and prophecies in the presence of a large number of prophets. |
| 7;1-12 | Isaiah begins with his prophecy. He says that an angel descended to lift him up to the 7th heaven. |
| 7;13-8;28 | Isaiah passes through the first six heavens, observing angels glorifying God and the Beloved. |
| 9;1-10;16 | Isaiah reaches the 7th heaven and there he finds the Righteous of the Old Testament and their thrones and their bright garments, along with the ones prepared for him. He also sees the book where everything that happens on earth is being recorded; and finally he observes the angel of the Holy Spirit and Christ praising God. Then Christ prepares to come down to Earth. |
| 10;17-31 | Christ descends to Earth, going through the six heavens and disguising himself as an angel of each heaven, so he won’t be recognized. |
| 11;1-17 | Mary finds herself pregnant and, after an intervention by the angel of the Spirit, Joseph decides not to throw her out. She gives birth to Jesus, but remains a virgin; both parents look at the infant and realize its divine nature, but the angel of the Spirit forbids them from spreading that knowledge. |
| 11;18-22 | Brief mentions of Jesus’ miracles, his execution, resurrection, sending his Apostles to teach and his Ascension. |
| 11;23-33 | Jesus ascends to the 7th heaven, passing through the other six and all angels wonder why they never saw him on his way down. Reaching the 7th heaven he sits next to God on the right. |
| 11;34-43 | Isaiah makes everyone swear that they won’t record his prophecy, nor will they ever reveal it. |
Theories about the text’s composition
It is widely accepted that the text was not written by a single author, but is an amalgamation of the writings of several scribes.
According to R.H. Charles’ theory, there were three authors (below you can see a graphical representation of who wrote what):
- A Hebrew, who wrote the first part of the “Martyrdom of Isaiah” (1;1-2a.6b-13a/ 2;1-3;12/ 5;1b-14) This piece is mentioned by several people (Origen, Jerome, Ambrose) and was almost certainly composed at the end of the 1st century, since it would have been difficult for a jewish text to enter christian circles after the 2nd century.
- A Christian, who wrote the “Testament of Hezekiah” (3;13b- 4;18), probably before L2 and the Greek Legend Charles places it between 88 and 100 A.D.
- A second Christian, who added the “Vision of Isaiah” (6;1-9;40/ 11;2-22) Because of the similarities between the text and the “Acts of Peter” and the “Protevangelium of James” it is placed at the end of the 1st century.
- The rest of the verses (1;2b-6a.13b/ 2;9/ 3;13a/ 4;1a.19-22/ 5;1a.15-16/ 11;41-43) are recognized as edits during the joining of the three parts, which is believed to have taken place at the end of the 2nd century; early 3rd century at most (based on available manuscripts).
AUTHOR ATTRIBUTION according to R.H. Charles and THEMATIC STRUCTURE
(click to magnify)
| The Martyrdom of Isaiah (hebrew) | |
| The Martyrdom of Isaiah (1st christian) | |
| The Vision of Isaiah (2nd christian) | |
| Editorial Additions |
E. Norelli presents a different theory. While he agrees that the text is indeed a composite, he believes that the entire text expresses the opinions of a prophetic docetic* christian sect, perhaps similar to that criticized by Ignatius of Antioch in his letters “To Smyrneans” and “To Trallians”. Norelli theorizes that the “Vision of Isaiah” is the oldest and the chapters 1-5 are a pessimistic introduction to the text written later. He places the text at the end of the 1st century as well, but before Matthew (given the entirely different account of Jesus’ conception).
* Docetism is a christian sect which believed that, when Jesus came to Earth, he was not a normal person, but a ghost or apparition. This alternative christology appears very soon (as soon as the end of the 1st century) and was condemned as heretical by the Synod of Nicaea in 325 A.D.
Notes on the text
Admittedly the text is extremly interesting as it offers a view into early christian thought and worldview; something especially useful to those who study the rise of this religion. Below you can find some thoughts on points in the text I found noteworthy.
Demonology
The “Ascension” has a very interesting demonology. The text presents several names of demonic entities, though at times it is not clear whether it is talking about multiple beings or uses different names for the same creature.
| Beliar | Also known as Belial. This is the main demon in the “Ascension” (it’s the demon that Manasseh starts worshiping). He is portrayed as the demon of lawlessness and as lord of the terrestrial world (which is odd, since traditional christian mythology places Satan in this role; perhaps the text confuses the two… or maybe he subcontracts). He is also referred to as “Matanbuchus” and seems to live in the atmosphere as a spirit of air (a common view of demons). |
| Satan | He makes fewer appearances in the “Ascension” and appears to have an influence over Manasseh (Isaiah says that his corruption by Satan is inevitable). It is not clear if he is meant to be the same being as Beliar, though it does not seem to be the case. In the text he is also referred to as “Sammael” and “Malchira” (a word unique to the “Ascension” of unknown etymology). The word “satan” also appears in the plural as a synonym of “demon”. |
In the “Ascension” we also find the word “Aguaron” as a synonym of Abaddon and Gehenna, denoting the place where lost souls are sent. This is an important point since in 10;8 we have a contrast to traditional christian doctrine: Typically Jesus is portrayed as descending into Hades to spread his teachings to the dead. Here he is sent to Sheol (the jewish Hades) but not Aguaron. So we have a distinction between the everyday vanilla dead and the cursed dead that reside in this protochristian Hell.
The reign of Manasseh (2;1-6)
This section presents a short account of the actions of Manasseh during his reign, during which he cancelled all of his father’s decrees and brought Israel back to the worship of Baal (he reigned for 55 years). The basis for this account can be found in the Bible, 2 Kings ch.21. This text augments it with the false prophet Belchira, who falsely accuses Isaiah and suggests to Manasseh to execute him by sawing him in half (this tradition also survives in the Talmud).
The Second Coming (3;20-4,22)
Of great interest is the apocalyptic vision that the first Christian author added, known as “Testament of Hezekiah”, especially since it appears to have been written at the same period as John’s Apocalypse. It is obvious that both texts bear similar motifs. The events of the apocalypse in the “Ascension” play out in the following order:
- There will be much commotion and there will be many shepherds that will lead their flock to destruction, because of their arrogance and avarice. There will be very few holy men and prophets.
- Beliar will assume the form of a man, a lawless king, who will kill one of the 12 Apostles, will perform miracles, proclaim himself a god and will reign for 3½ years.
- After this period, Jesus will come to smite Beliar, honour those who resisted him and punish those who worshiped him.
- Then the events of the Vision of Babylon will transpire, as described by Isaiah in the Bible (Isaiah ch.13; which prophecies the destruction of Babylon).
Beliar and his followers, from the book “Buch Belial” by Jacobus de Teramo (1473). Notice his appearance as a king.
Source: Wikipedia
Charles believes that the king Beliar transforms into (the lawless king who murders an Apostle, has killed his mother and proclaims himself as god) is none other than Nero. Nero was so infamous that after his death some rumours appeared which claimed that he was still alive and would return to reclaim his throne. Combined with his persecutions, it is hardly surprising that Christians had started regarding him as a demon. You can read more about this Nero legend and its mingling with the myths of the Antichrist and Beliar in Charles’ book (pp. li-lxxiii).
The Seven Heavens (7;13-10;16)
It is obvious that the jewish doctrine of the seven heavens is of great importance to the text. The heavens are described in the text as follows:
| 1st ● | 7;13-17 | One Throne, bright angels on the left and brighter ones on the right, glorifying God at the 7th heaven. |
| 2nd ● | 7;18-23 | Similar to the 1st heaven, but the angels are brighter than those of the 1st heaven (this motif repeats in the rest of the heavens). |
| 3rd ● | 7;24-27 | Similar to the 2nd heaven, but here no one speaks of things terrestrial. |
| 4th ● | 7;28-31 | Similar to the 3rd heaven. |
| 5th ● | 7;32-37 | Similar to the 4th heaven. The first 5 heavens communicate with the 6th and 7th heaven only partially. |
| 6th ● | 8;1-28 | There is no Throne here and all the angels (left and right) are equal in glory and praising and are directly controlled by the 7th heaven. The angels here also call the persons of the Trinity by name. |
| 7th ● | 9-10;16 | The 7th heaven is the abode of the Trinity and mortals are generally not allowed to enter it. The Righteous mortals come here after death and there is also a book where all the events of the mortal world are recorded. |
Odd concept of the Trinity (ch.9-10)
At first glance the text seems to support the classic trinitarian concept of God, but a more careful reading reveals significant deviations, which are what probably marked the text as apocryphal.
The Son is repeatedly referred to as “Beloved” and specifically called “Christ” and “Jesus”, but also “Only Begotten” and “he whose name is not know to the flesh”. He also the subject of the angels’ praising and the text calls him “God”.
The Holy Spirit is rather problematic because it does not appear as a person of the Trinity, but as an angel that brings divine wisdom to people. The text makes mention to the “angel of the Spirit” and the “angel of the Holy Spirit” which is identical to Gabriel (this is apparent in 11;4 and crystal clear in 3;16). Origen had a similar opinion on the matter and believed that the two seraphim that appeared to Isaiah in the Bible (Isaiah ch.6) were the Son and the Holy Spirit. Unlike the Son, the “angel of Spirit” is not referred to as “God”.
The Father in the text appears as “Glorious One” and seems to be of higher status then the Son and the Holy Spirit, since both worship him and sing his praises (9;40). Apparently the author of the “Vision” does not consider Jesus and the Holy Spirit as equals to the Father.
Conception and Birth of Jesus (11;1-17)
This passage describes the conception and birth of Jesus and even a cursory look will reveal that there are several important differences; especially on a dogmatic level.
Right off the bat we have a huge difference: Mary gets pregnant without being asked, as in the classic narration. The pregnancy proves to be a surprise both to Mary and Joseph, who considers sending her away (she was already pregnant when they got married). Similar to the gospel story, Joseph is convinced not to send Mary away due to divine intervention (the Holy Spirit in this case) and he never touched her… sexually.
Mary remains a virgin even after she has given birth (her hymen remains intact, per the catholic view). When they see the infact they are both awestruck, since they realize that the child is divine (in the classic story they know that beforehand).
The couple also appears to be residents of Bethlehem, mainly because the other citizens know that Mary is a virgin and that she and Joseph are newly-weds. Because rumours start circulating about Mary’s odd pregnancy, the couple moves to Nazareth.
Finally, the author minces no words when he tells us that Jesus’ birth went completely unnoticed by all men and princes and celestial beings. This version of the nativity has no room for Wise Men bearing gifts, nor for Herod’s rampage.
The Greek Legend
| READ FOR YOURSELF In Ancient Greek |
Compared to Charles’ reconstructed text, the best-preserved greek text is a good deal shorter, spanning only 3 chapters and 76 verses.
The first chapter is similar to the first chapter of the “Ascension”, where Isaiah informs Hezekiah about the future deeds of his son. The only difference is that the text adds that Isaiah was the one to dig up the spring that would become known as the Pool of Siloam.
The second chapter deals with the good stuff and describes Isaiah’s ascent to the 7th heaven, what he saw there and Jesus’ descent to the mortal realm. No real differences here either, other than the fact that Isaiah is reluctant to return to earth, but he wields, as it is important that he be tortured by Manasseh, as prophesied.
The third chapter desribes Manasseh’s rise to the throne, Israel’s apostacy, the flight of the prophets and the arrest and execution of Isaiah. The story is similar, but there’s an interesting detail added: Manasseh tries to execute Isaiah with an iron saw, but he proves impossible to injure because his destiny is to die by a wooden saw; Isaiah has to inform the king himself of this fact before he can kill him.
Reading this text makes the fact that the “Ascension” is a composite text even more apparent. This text is obviously more well-written and has the events in chronological order (not to mention that it doesn’t drag on and on with linguistic flourishes).
On the way to Ithaca 
Excellent piece. Impressively put together.
Thanks. It’s always nice to have one’s work appreciated. I wish I had more time to work on projects like these, but it’s so time-consuming.
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Your blind and become a fool.
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