The Chronicles of Levi Insights from Jubilees, Enoch, and Scripture
The Chronicles of Levi
Insights from Jubilees, Enoch, and Scripture
The Testament of Levi holds a unique place within the body of ancient Hebrew literature, offering a window into the life of Levi, the third son of Jacob and Leah, and his prophetic legacy as a priest in Israel. Presented as one of the Twelve Patriarchs, Levi’s testament is a detailed account of his visions, spiritual insights, and prophetic revelations, providing critical insights into the role of the priesthood, the nature of divine judgment, and the future of Israel.
This study embarks on a comparative exploration of The Testament of Levi, delving into its theological, prophetic, chronological and genealogical significance. By drawing connections with other sacred texts such as The Book of Jubilees which calculates the Jubilees by using the (SJF), The Book of Enoch, and canonical Biblical Texts, this work seeks to uncover the layers of meaning embedded in Levi’s narrative and examine how his prophecies echo, complement, and sometimes diverge from other ancient traditions.
At the heart of this testament lies a profound tension between the forces of light and darkness, righteousness and corruption. Levi stands as a pivotal figure within this cosmic struggle, tasked with upholding the sacred covenant and guiding his descendants in their duties as priests of the Most High. The journey through his life story offers not only genealogical details but also a powerful message about the responsibilities of the priesthood, the consequences of moral degradation, and the hope for eventual restoration through divine intervention.
This study places Levi’s account within the broader context of apocalyptic literature, where themes of judgment, exile, and redemption are interwoven across the texts. Levi’s prophetic visions concerning the future of the priesthood, the pollution of the holy places, and the coming of a new priestly figure mirror the apocalyptic expectations found in The Book of Enoch and The Book of Jubilees. In doing so, it raises important questions about the transmission of sacred knowledge, the cycles of sin and repentance, and the ultimate fulfillment of God’s promises to Israel.
Levi’s narrative begins with his early experiences of divine revelation, his involvement in the avenging of his sister Dinah, and his eventual calling to serve as a priest. His testament chronicles not only his own spiritual journey but also the future of his lineage, foretelling periods of righteousness and corruption within the priesthood. These prophetic elements are critically examined through the lens of biblical prophecy, especially in relation to the seventy weeks mentioned in The Testament of Levi and the associated apocalyptic timelines.
Furthermore, this study explores the role of Levi’s descendants within the unfolding narrative of Israel’s history. From their early days in Egypt to their eventual leadership in the temple, Levi’s descendants are tasked with preserving the purity and sanctity of Israel’s worship. The genealogical information provided in the testament is cross-referenced with data from The Book of Jubilees, helping to construct a timeline of key events in the life of Levi and his family.
This genealogical focus allows for a deeper understanding of the continuity and significance of the priesthood in Israel’s spiritual life.
Ultimately, this study aims to illuminate the enduring relevance of The Testament of Levi. Its prophetic insights, grounded in the ancient traditions of Israel, continue to resonate with contemporary themes of moral responsibility, divine justice, and the hope for redemption. Through this detailed analysis, readers are invited to engage with Levi’s testament not merely as a historical or literary artifact but as a living text that speaks to the timeless struggle between good and evil and the ongoing journey toward divine fulfillment.
This introduction sets the stage for a thorough examination of each chapter of The Testament of Levi, framed by comparative insights drawn from The Book of Jubilees, The Book of Enoch, and the Bible. As we move forward, the study will reveal how Levi’s prophetic voice contributes to the broader landscape of apocalyptic and covenantal literature, offering a rich and multi-faceted perspective on the spiritual heritage of Israel.
Levi, born in Haran, recounts his life, beginning with his youth and the act of vengeance he and Simeon carried out against Hamor for their sister Dinah. He shares his spiritual awakening while tending flocks, which led to visions and encounters with angels, offering him glimpses into the heavenly realms. Levi was informed of his divine calling to serve as a priest and reveal sacred mysteries. He stresses the importance of righteousness, obedience to God's law, and the consequences of sin.
Levi provides a detailed account of his genealogy and significant moments in his life, noting his age at pivotal events: he was 20 when he avenged Dinah, 28 when he married, and 48 when he went to Egypt. He also lists his children—Gershom, Kohath, Merari, and Jochebed—along with their descendants. Levi prophesies about the future of the priesthood among his descendants, predicting periods of corruption followed by eventual restoration. The narrative concludes with Levi's death at the age of 137 and his burial in Hebron alongside his forefathers. His final message to his sons urges them to choose between the light of God's law and the darkness of Beliar (evil).
Genealogical Information Using The (SJF):
Levi: Third son of Jacob and Leah, born at 2170 AM.
Gersam: Levi's first son, born in
Kohath: Levi's second son, born when Levi was 35 years old at 2205 AM.
Merari: Levi's third son, born when Levi was 40 years old at 2210 AM.
Jochebed: Levi's daughter, born when he was 64 years old in Egypt at 2234 AM.
Levi's grandchildren: Lomni and Semei (sons of Gersam), Ambram, Issachar, Hebron, and Ozeel (sons of Kohath), Mooli and Mouses (sons of Merari).
Levi Genealogical Timeline Using The (SJF):
Levi: 20 at the time of avenging Dinah, 28 at marriage, 48 upon moving to Egypt, and 137 at death.
Levi was 46 years of age when he entered Egypt at (2216 AM).
Kohath: Born when Levi was 35 years old (2205 AM).
Kohath was 11 years old when he entered Egypt at (2216 AM).
Merari: Born when Levi was 40 years old. (2210 AM).
Merari: was 6 years of age when she entered Egypt in (2216 AM)
Jochebed: Born when Levi was 64 years old (2234 AM). 18 years after entering Egypt.
Levi lived in Egypt from age 48 to 137, spanning 89 years.
Levi was 62 years old at the time of Israel's death.
Levi died in the Jubilee year (2307 AM) at the age of 137 years. Moses would be born 70 years later in (2377 AM).
Aaron and Myriam were born before Moses at (2377 AM).
The Year Of The Exodus: (2459 AM).
Spiritual Legacy: The Testament of Levi recounts Levi's spiritual journey, his role as a priest, and his prophecies concerning his descendants, emphasizing adherence to divine law and righteousness throughout generations.
The record of the words of Levi, the instructions he gave to his sons, outlining all they should do and what would come to pass for them until the day of judgment. He was in good health when he summoned them, for it had been revealed to him that his time to die had come. When they had all gathered, he spoke to them.
Chapter 2
I, Levi, was born in Haran, and I came with my father to Shechem. I was young, about twenty years of age, when, with Simeon, I wrought vengeance on Hamor for our sister Dinah. And when I was feeding the flocks in Abel-Maul, the spirit of understanding of the Lord came upon me, and I saw all men corrupting their way, and that unrighteousness had built for itself walls, and lawlessness sat upon towers. And I was grieving for the race of the sons of men, and I prayed to the Lord that I might be saved. Then there fell upon me a sleep, and I beheld a high mountain, and I was upon it.
And behold the heavens were opened, and an angel of God said to me, "Levi, enter." And I entered from the first heaven, and I saw there a great sea hanging. And further, I saw a second heaven far brighter and more brilliant, for there was a boundless light also therein. And I said to the angel, "Why is this so?" And the angel said to me, "Marvel not at this, for you shall see another heaven more brilliant and incomparable."
"And when you ascend thither, you shall stand near the Lord, and you shall be His minister, and you shall declare His mysteries to men, and shall proclaim concerning Him that shall redeem Israel." And by you and Judah shall the Lord appear among men, saving every race of men. And from the Lord's portion shall be your life, and He shall be your field and vineyard, and fruits, gold, and silver.
Chapter 3
Hear, therefore, regarding the heavens which have been shown to you. The lowest is for this cause gloomy unto you, in that it beholds all the unrighteous deeds of men. And it has fire, snow, and ice made ready for the day of judgment, in the righteous judgment of God; for in it are all the spirits of the retributions for vengeance on men. And in the second are the hosts of the armies which are ordained for the day of judgment, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones. And in the highest of all dwells the Great Glory, far above all holiness.
In the next heaven are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous. Offering to the Lord a sweet-smelling savor, a reasonable and a bloodless offering. And beneath them are the angels who bear answers to the angels of the presence of the Lord. And in the next heaven are thrones and dominions, where they offer praise to God continually.
When the Lord looks upon us, all of us are shaken; the heavens, the earth, and the abysses are shaken at the presence of His majesty. But the sons of men, having no perception of these things, sin and provoke the Most High.
Now, therefore, know that the Lord shall execute judgment upon the sons of men. When the rocks are being rent, and the sun quenched, and the waters dried up, and the fire cowering, and all creation troubled, and the invisible spirits melting away; and Hades taketh spoils through the visitations of the Most High, men will be unbelieving and persist in their iniquity. Therefore the Most High hath heard thy prayer, to separate thee from iniquity, and that thou should become to Him a son, and a servant, and a minister of His presence.
Summary of Chapters 2 and 3 of The Testament of Levi with Biblical Cross-references and Verification using the Smith Jubilee Formula (SJF):
Chapter 1 of The Testament of Levi begins with Levi recounting his significant experiences. Levi states that he was 20 years old when he and Simeon exacted vengeance on Hamor for violating their sister Dinah. This event is paralleled in Genesis 34:25-31, where Simeon and Levi retaliate against Shechem. Following this act, Levi experienced a spiritual awakening while tending flocks in Abel-Maul, receiving divine visions and revelations. He was given insight into the corruption of mankind and saw the spiritual realms.
Levi was chosen by God for the priesthood, and his descendants were destined to serve as priests and reveal divine mysteries. This calling for priesthood aligns with Numbers 3:6-10, where the Levites are appointed as priests for the service of the Tabernacle.
Chapter 2 elaborates on Levi’s further visions of heaven and the role of his descendants. Levi is shown the different levels of heaven and is informed of the impending judgment on mankind for their sins. This warning of judgment echoes the themes found in Daniel 7:9-10 and Isaiah 26:21, where God’s judgment is portrayed as righteous and certain. Levi is told that his descendants will minister in the presence of God, as described in Deuteronomy 33:8-11, which confirms the Levitical priesthood’s role in teaching God’s law and executing justice.
Genealogical and Chronological Verification with the Smith Jubilee Formula (SJF)
By using the Smith Jubilee Formula alongside Biblical texts, we can verify the chronology and genealogy of Levi's life events.
Levi's Age and Major Events:
Levi avenged Dinah at age 20: This event in Genesis 34 occurred when Levi was 20, which aligns with 2192 AM using the SJF. Levi’s age at this event corresponds to the timeline presented in the Bible.
Levi moved to Egypt at age 48: Levi’s migration to Egypt during the famine (as detailed in Genesis 46:11) took place when he was 48 years old, in 2216 AM. According to the SJF, Levi lived in Egypt for 89 years and died at 137 years old, in 2307 AM, which is recorded as a Jubilee year (see Leviticus 25:8-13 for the concept of Jubilee years).
Genealogy:
Kohath, Merari, and Gershom: Levi's children are mentioned in Exodus 6:16-19. Kohath was born when Levi was 35 years old, around 2205 AM, and this aligns with the genealogy found in Exodus 6:16. Merari and Gershom were born later, with Jochebed being born after Levi entered Egypt. According to the SJF, Jochebed was born when Levi was 64 years old, in 2234 AM.
Jochebed: Jochebed is mentioned in Exodus 6:20, where she becomes the mother of Moses. Her birth, as calculated using the SJF, was 18 years after Levi moved to Egypt, showing consistency with the biblical narrative.
Levi's Death and the Timeline of Moses:
Levi's Death: According to Exodus 6:16, Levi lived 137 years. His death in 2307 AM aligns with the Jubilee cycle and is confirmed as a significant year within the biblical timeline.
Moses' Birth: Moses was born 70 years after Levi’s death, in 2377 AM. This calculation aligns with Exodus 2:1-2, where Moses’ birth is documented. Moses’ role in leading the Israelites out of Egypt during the Exodus is recorded in Exodus 12:40-41, which occurred in 2459 AM, consistent with the SJF timeline.
By using Biblical texts alongside the Smith Jubilee Formula, we can verify Levi’s genealogical and chronological records. His life events, including the avenging of Dinah, the move to Egypt, and his descendants’ roles as priests, all align with the biblical narrative. The SJF method helps clarify these timelines, ensuring that they fit within the framework of the Jubilee cycles, as laid out in Leviticus 25. The accuracy of the genealogical and chronological details further supports the consistency of the Bible’s historical record with Levi’s story as told in The Testament of Levi.
Chapter 3 with Comparison to the Book of Enoch and Biblical Texts
Chapter 3 of The Testament of Levi opens with Levi discussing his vision of the heavens. He describes the gloomy first heaven, where the unrighteous deeds of mankind are observed, and mentions fire, snow, and ice being prepared for the day of judgment. This depiction aligns with the apocalyptic imagery found in Revelation 6:12-17, where elements of nature respond violently to God's judgment.
Levi then describes the second heaven, where the hosts of armies await the day of vengeance on the spirits of deceit and Beliar (Satan). This passage resonates with Revelation 19:11-14, where heavenly armies accompany Christ in the final battle against evil. Levi also speaks of a higher realm inhabited by archangels, whose role is to intercede for the righteous, offering sweet-smelling sacrifices, akin to Revelation 8:3-4, where the prayers of the saints are symbolically represented by incense offered to God.
The highest heaven, Levi says, is the dwelling place of the "Great Glory," far above all holiness. This resonates with the image of God’s throne in Isaiah 6:1-4, where the Lord is depicted as seated in majesty, with seraphim praising Him continually. Levi notes that when the Lord looks upon His creation, everything—heavens, earth, and the abyss—shakes in response to His majesty, much like the scene in Revelation 4:5, where lightning, thunder, and voices emanate from God's throne.
Despite the overwhelming power of God, Levi laments that humanity remains oblivious to these realities, continuing in sin. This sentiment echoes Romans 1:20-23, where Paul speaks of mankind’s failure to recognize God's eternal power and divine nature, despite the evidence in creation.
Comparison to The Book of Enoch
Levi's description of the different heavens mirrors the hierarchical structure of the cosmos presented in the Book of Enoch. In 1 Enoch 18-19, Enoch witnesses multiple heavens, including places of punishment for the fallen angels and the spirits of the wicked. The second heaven, where Levi sees hosts of armies preparing for judgment, parallels 1 Enoch 21:6, where angelic forces are stationed for the day of retribution.
Levi’s vision of the archangels interceding for the righteous in the highest heavens aligns with 1 Enoch 9, where the archangels—Michael, Gabriel, Raphael, and Uriel—plead with God on behalf of humanity, calling attention to the transgressions of the fallen Watchers and their impact on creation. Levi’s vision of the highest heaven as the dwelling place of the Great Glory is also akin to Enoch’s vision of the Lord’s throne, as described in 1 Enoch 14:18-22, where the "Great Glory" is enthroned in the heavenly temple, surrounded by a host of angels who praise Him continually.
Finally, Levi’s statement about the Lord shaking the heavens and the earth echoes the apocalyptic themes in 1 Enoch 1:9, where the Lord descends from His dwelling place, causing mountains to melt and the earth to tremble. This vision reinforces the idea that divine judgment impacts the entire cosmos, a common theme in both The Testament of Levi and The Book of Enoch.
Chapter 3 of The Testament of Levi provides a vivid portrayal of the heavens and the coming divine judgment, themes that are echoed in the Book of Enoch and the Bible. The layered heavens, the role of the archangels, and the shaking of the earth at God’s presence are consistent with the apocalyptic visions found in both Revelation and 1 Enoch. Through the use of the Smith Jubilee Formula, these events are situated within the broader context of the Jubilee cycles, further emphasizing their significance in the divine timeline.
The Testament of Levi Chapter 4:
In The Testament of Levi Chapter 4, Levi continues his divine revelations, where the focus is on the coming judgment and Levi’s role as a light and leader for his people. Levi is told by the Lord that judgment will be executed upon humanity, and he describes apocalyptic imagery: the rocks will be rent, the sun will be darkened, waters will dry up, and fire will lose its strength. These cataclysmic events will bring trouble to all creation, even affecting invisible spirits and leading Hades to claim spoils from the visitations of the Most High. Despite these events, mankind will continue to persist in their sins, and for this, they will be judged.
However, the Lord has heard Levi’s prayer to separate him from this iniquity. Levi is assured that he will be like a son and a servant to the Lord, ministering in His presence. Levi is chosen to bring the light of knowledge to Jacob, and he is told that he will be like the sun to the seed of Israel. Blessings will be granted to him and his descendants until the Lord’s mercy extends to all the Gentiles. Levi is also given wisdom and counsel to pass on to his sons, with the promise that those who bless the Lord will be blessed, while those who curse Him will perish.
Comparison to The Book of Enoch and Biblical Texts:
The apocalyptic themes in this chapter align with similar prophecies found in The Book of Enoch and the Bible. In 1 Enoch 1:9, the coming judgment is described in similar terms, with mountains melting and the earth trembling before the Most High. The imagery of cosmic disturbances, such as the darkening of the sun and the upheaval of creation, echoes Isaiah 13:10 and Joel 2:31, where the sun and moon are darkened, and the heavens shake in the face of God's judgment. These passages reflect the same catastrophic events mentioned in The Testament of Levi Chapter 4.
Furthermore, the persistence of mankind in sin despite these signs of judgment resonates with Revelation 9:20-21, where humanity continues in their iniquity even after the plagues are released upon them. The separation of Levi from iniquity and his role as a light for Jacob is reminiscent of Genesis 12:3, where God promises to bless those who bless Abraham and curse those who curse him. Levi’s role as a light to Israel also reflects the priestly and prophetic duties often highlighted in Isaiah 49:6, where Israel is called to be a light to the nations.
Finally, Levi's lineage being blessed until the Lord visits the Gentiles echoes the promise of salvation extending beyond Israel, as seen in Romans 15:9-12 and Isaiah 42:6, where the light of salvation is prophesied to reach all peoples.
Chapter 4 of The Testament of Levi combines apocalyptic warnings with promises of divine favor for Levi and his descendants. The cosmic upheaval reflects familiar apocalyptic themes found in both The Book of Enoch and the Bible, while Levi's role as a servant and a light to Israel ties into broader biblical themes of priesthood, prophecy, and the eventual salvation of the Gentiles. This chapter emphasizes the duality of judgment and mercy, highlighting Levi’s special role in God's plan.
Chapter 5:
In Chapter 5 of The Testament of Levi, Levi recounts a divine vision in which the gates of heaven were opened to him by an angel. In this vision, he saw the holy temple and the Most High sitting on a throne of glory. The Lord spoke to Levi, telling him that the blessings of the priesthood had been granted to him and his descendants until the Lord Himself would dwell among the people of Israel.
Afterward, the angel brought Levi back down to earth and provided him with a shield and a sword. The angel instructed Levi to exact vengeance on Shechem for the violation of his sister Dinah, assuring him that the Lord had sent the angel to support him in this task. Levi then recounts how he destroyed the sons of Hamor, as it was written in the heavenly tables.
Levi, seeking a deeper connection with God, asked the angel to reveal the Lord’s name so that he might call upon it in times of trouble. The angel revealed that he was the one who intercedes for the nation of Israel to protect them from destruction, as evil spirits often attack the nation. Following this revelation, Levi awoke from his vision and praised the Most High and the angel who intercedes for Israel and the righteous.
Comparison with Biblical Texts and The Book of Enoch:
Heavenly Vision: Levi’s vision of the holy temple and the Most High seated on a throne of glory aligns with several biblical passages describing divine visions. In Isaiah 6:1, Isaiah sees the Lord sitting on a throne, high and lifted up, while Revelation 4:2-4 presents a similar image of the throne of God surrounded by heavenly beings. This theme of being given a glimpse into the heavenly throne room is also present in 1 Enoch 14:18-20, where Enoch witnesses the throne of the Great Glory.
Priestly Blessing: The Lord's pronouncement that Levi has been granted the blessings of the priesthood reflects the establishment of the Levitical priesthood in Exodus 28:1 and Numbers 3:5-10, where the descendants of Levi are appointed to serve as priests and ministers before the Lord. Levi’s priesthood would continue until the Lord Himself comes to dwell among His people, an anticipation of the divine presence among Israel, fulfilled in John 1:14 with the coming of the Messiah.
Vengeance on Shechem: The angel’s command to Levi to execute vengeance on Shechem refers to the events of Genesis 34:25-31, where Levi and Simeon avenge their sister Dinah by killing the men of Shechem. This act of vengeance is now revealed to have been ordained in the heavenly tables, indicating divine approval for the act, similar to how certain judgments and deeds are recorded in 1 Enoch 81:1-4, where Enoch is shown the tablets of heaven.
Intercession for Israel: The angel identifies himself as the one who intercedes for the nation of Israel, protecting them from being utterly destroyed by evil spirits. This echoes the role of angels as protectors and intercessors in Daniel 10:13, 21, where Michael the archangel is described as the defender of Israel against spiritual adversaries. Similarly, in 1 Enoch 9:1-3, the archangels intercede with God on behalf of humanity, pleading for protection and justice.
Awakening and Blessing: Levi concludes this chapter by blessing the Most High and the angel who interceded for Israel, recognizing both divine and angelic intervention in the protection of the nation. This theme of offering praise and acknowledgment of divine help is common in the Psalms, such as in Psalm 103:20-21, where the psalmist calls upon the angels to bless the Lord for their service to Him.
Chapter 5 of The Testament of Levi underscores Levi's divine appointment as a priest and protector of Israel, with the Lord granting him the blessings of the priesthood until He Himself comes to dwell with Israel. The chapter reflects key biblical themes of divine visions, priestly roles, and angelic intercession. These themes are further reinforced by apocalyptic literature such as The Book of Enoch, where similar divine and angelic interactions are depicted, providing continuity across these sacred texts.
Chapter 6 And when I was going to my father, I found a brazen shield; thus, the name of the mountain became Aspis, near Gebal, south of Abila. I kept these words in my heart. After this, I counseled my father and Reuben, my brother, to tell the sons of Hamor not to be circumcised, for I was zealous because of the abomination they had committed against my sister. I slew Shechem first, and Simeon slew Hamor.
Afterward, my brothers came and struck down the city with the edge of the sword. My father heard of these things, and he was angry and grieved because they had received circumcision and were then killed. In his blessings, he looked unfavorably upon us. For we had sinned by doing this against his will, and he became ill that day. But I saw that God had judged Shechem for evil, for they had sought to do to Sarah and Rebecca what they had done to Dinah, our sister. The Lord, however, prevented them.
They had also persecuted our father, Abraham, when he was a stranger, and they harassed his flocks when they were pregnant. They shamefully mistreated Eblaen, who was born in his house. They did the same to all strangers, taking away their wives by force and banishing them. But the wrath of the Lord came upon them to the utmost.
Chapter 6:
In Chapter 6 of The Testament of Levi, Levi recounts additional details of the events surrounding the vengeance taken on Shechem for the violation of their sister, Dinah. Levi begins by describing how, on his way to his father, he found a brazen shield, which led to the mountain being named Aspis, located near Gebal to the south of Abila. Levi kept these things in his heart.
Levi then recalls how he and Reuben counseled their father against circumcising the sons of Hamor, as Levi was zealous and outraged by the abomination committed against Dinah. Levi reveals that he personally slew Shechem, while his brother Simeon killed Hamor. Afterward, their brothers joined them in attacking the city of Shechem with the sword.
Their father, Jacob, upon hearing of these events, was angered and grieved. Jacob was upset because the men of Shechem had been circumcised and then killed, an act that he did not condone. As a result, Levi and Simeon were not blessed in their father’s good graces.
Levi acknowledges that they sinned in acting against their father's wishes and causing him distress. However, Levi believed that the judgment of God had fallen upon Shechem for their evil intentions, as they had sought to commit similar acts of abomination against Sarah and Rebekah as they had done to Dinah. The Lord prevented them from succeeding in those wicked acts.
Levi further explains that the Shechemites had persecuted Abraham when he was a stranger in their land, mistreating his flocks and even harming his servants, particularly Eblaen, who was born in his house. The Shechemites had a history of cruelty toward strangers, forcefully taking their wives and driving them away. This evil behavior led to the wrath of the Lord coming upon them, resulting in their destruction.
Comparison with Biblical Texts:
The events described in this chapter closely align with the account of Genesis 34, where Levi and Simeon take vengeance upon Shechem for defiling their sister, Dinah. In Genesis 34:25-26, Simeon and Levi kill all the males of Shechem, including Hamor and his son Shechem, after convincing them to be circumcised. The chapter in The Testament of Levi expands upon this event by providing additional context, such as Levi’s internal deliberations and his conversations with Reuben and Jacob.
The narrative also reflects Jacob’s anger and sorrow over the massacre, as seen in Genesis 49:5-7, where Jacob rebukes Levi and Simeon for their violent actions and curses their anger. The chapter highlights Jacob’s disapproval of the brothers’ actions, which ultimately affected how Jacob blessed his sons later in life.
Additionally, the references to Shechem’s persecution of Abraham and his household are not found in the biblical narrative but align with the broader theme of God’s protection over the patriarchs. The mistreatment of Abraham's household by foreign nations is a theme in the Bible, seen in Genesis 20 with Abimelech and Genesis 12:10-20 with Pharaoh. Levi’s account of Shechem’s aggression toward Abraham’s household adds another layer to the justification for their destruction.
Chapter 6 of The Testament of Levi provides deeper insight into the motivations and actions of Levi and his brothers during the incident with Shechem. It highlights Levi’s internal conflict and the divine judgment he perceived in their actions, while also addressing the tension between obedience to their father Jacob and their zeal for righteousness. The chapter serves as a reflection on the consequences of their actions, both from a familial and divine perspective, while also expanding upon the theme of God's judgment against wicked nations.
Chapter 7
And I said to my father Jacob: By thee will the Lord despoil the Canaanites, and will give their land to thee and to thy seed after thee. For from this day forward shall Shechem be called a city of imbeciles; for as a man mocketh a fool, so did we mock them. Because also they had wrought folly in Israel by defiling my sister. And we departed and came to Bethel.
Comparative Analysis:
The Testament of Levi Chapter 7 with The Book of Jubilees by Thomas L. Smith Using the Smith Jubilee Formula (SJF):
Chapter 7 of The Testament of Levi describes Levi’s prophecy to his father, Jacob, and reflects on the aftermath of the massacre of Shechem. Levi informs Jacob that by his hand, the Lord will despoil the Canaanites and give their land to Jacob’s descendants. Levi mocks Shechem for their foolishness, referring to the city as "a city of imbeciles" for their folly in defiling Dinah, which led to their destruction. Afterward, Levi and his family depart for Bethel.
Chronological Alignment with The Book of Jubilees by Thomas L. Smith:
The Despoiling of the Canaanites: In The Book of Jubilees, the conquest of Canaan is a key part of Israel’s history and is directly tied to the promises made to Abraham and his descendants. According to the Smith Jubilee Formula (SJF), the chronology surrounding the conquest and settlement of Canaan occurs after the Exodus and wilderness wanderings, culminating in the entry into the Promised Land under Joshua’s leadership.
Jubilee Connection: The conquest of Canaan under Joshua, occurring after the Israelites' 40 years in the wilderness, aligns with the chronological markers in the SJF. The conquest, occurring after the Jubilee year 2459 AM (the Exodus), takes place during the 51st Jubilee cycle, specifically around 2499 AM, as Israel begins to settle the Promised Land. Levi's prophecy in this chapter foresees the beginning of this conquest, although Levi himself would not live to see it.
The Naming of Shechem as a "City of Imbeciles": The aftermath of the attack on Shechem by Levi and Simeon, which is also recounted in Genesis 34, takes place during Levi’s early life, before the family’s move to Egypt. According to the Smith Jubilee Formula, Levi was approximately 20 years old at the time of Dinah's defilement and the subsequent attack on Shechem, placing this event around 2192 AM.
Jubilee Connection: This would place the destruction of Shechem during the 44th Jubilee cycle, well before the Israelites’ enslavement in Egypt and their later Exodus. Levi’s disdain for Shechem, as well as his renaming of the city, reflects his continued frustration with the moral degradation he witnessed, a theme carried throughout his life and visions.
Journey to Bethel: Levi and his family’s journey to Bethel follows their departure from Shechem. In Genesis 35:1-5, Jacob leads his family to Bethel, where he builds an altar to God. This event, as described in the SJF, takes place shortly after the destruction of Shechem, still within the 44th Jubilee cycle. The journey to Bethel, like other moments in Jacob’s life, represents a return to the land where God made His promises to him.
Jubilee Connection: The Smith Jubilee Formula emphasizes key moments in biblical history that correspond to pivotal events in Israel’s formation. The journey to Bethel and the building of the altar symbolize Jacob’s covenant relationship with God, reaffirmed during the 44th Jubilee cycle, which spans the time before the Hebrews’ descent into Egypt.
Chapter 7 of The Testament of Levi fits well within the broader context of Israel’s journey to the Promised Land, as described in The Book of Jubilees by Thomas L. Smith. The destruction of Shechem, Levi’s prophecy regarding the Canaanites, and the family’s journey to Bethel all occur during the 44th Jubilee cycle, according to the SJF. This alignment highlights the consistency of Levi’s life events with the calculated timeline, reinforcing the prophetic and historical significance of Levi’s role in the unfolding narrative of Israel’s history.
Chapter 8
And there again I saw a vision as the former, after we had spent there seventy days.
And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy.
And they severally carried these things and put them on me, and said unto me: From henceforth become a priest of the Lord, thou and thy seed forever.
And the first anointed me with holy oil, and gave to me the staff of judgment.
The second washed me with pure water, and fed me with bread and wine, even the most holy things, and clad me with a holy and glorious robe.
The third clothed me with a linen vestment like an ephod.
The fourth put around me a girdle like unto purple.
The fifth gave me a branch of rich olive.
The sixth placed a crown on my head.
The seventh-placed on my head a diadem of priesthood and filled my hands with incense, that I might serve as a priest to the Lord God.
And they said to me: Levi, thy seed shall be divided into three offices, for a sign of the glory of the Lord who is to come.
And the first portion shall be great; yea, greater than it shall none be.
The second shall be in the priesthood.
And the third shall be called by a new name, because a king shall arise in Judah, and shall establish a new priesthood, after the fashion of the Gentiles.
And His presence is beloved, as a prophet of the Most High, of the seed of Abraham our Father.
Therefore, every desirable thing in Israel shall be for thee and for thy seed, and ye shall eat everything fair to look upon, and the table of the Lord shall thy seed apportion.
And some of them shall be high priests, and judges, and scribes; for by their mouth shall the holy place be guarded.
And when I awoke, I understood that this dream was like the first dream.
And I hid this also in my heart, and told it not to any man upon the earth.
Comparative Analysis
Priesthood and Divisions of Levi’s Seed:
In The Testament of Levi, Chapter 8, Levi receives a vision where he is anointed and vested in priestly garments by seven men. He is given the mantle of priesthood for himself and his descendants, who will be divided into three offices. This division of Levi’s descendants into three priestly functions is significant, especially with the prophecy of a king arising from Judah to establish a new priesthood.
The Book of Jubilees (31:13-17) recounts the blessings of Jacob to Levi. Levi is blessed with the priesthood, and the promise is given that his descendants will offer sacrifices to the Lord, administer judgment, and keep the law. This directly parallels Levi’s vision in The Testament of Levi, confirming the inheritance of the priesthood and its responsibilities to his seed.
The Book of Enoch also discusses the importance of priesthood and divine justice. In 1 Enoch 10, there are similar themes of the priesthood being a divinely ordained institution, responsible for the execution of justice and the guarding of righteousness on earth. Enoch, like Levi, is a mediator between the divine and humanity, receiving visions of heaven and prophecy concerning the future of God’s people.
Symbols of the Priesthood:
The seven men in white garments give Levi various symbols associated with the priesthood: the robe of the priesthood, the crown of righteousness, the breastplate of understanding, the garment of truth, the plate of faith, the turban of the head, and the ephod of prophecy. These symbols reflect the role of Levi’s descendants as priests, judges, and guardians of the law.
The Book of Jubilees (32:1-9) describes the vestments of priests and their sacred role in detail. The consecration of Levi and his sons mirrors this vision, as the attire given to Levi in the vision aligns with the priestly garments described in the biblical texts, including Exodus 28, which outlines the ephod, breastplate, and other sacred garments to be worn by priests.
Prophecy of a King from Judah:
One of the most significant revelations in this chapter is the prophecy of a king from the tribe of Judah who will establish a new priesthood "after the fashion of the Gentiles." This refers to the eventual rise of a Messianic figure, combining both kingly and priestly roles, a concept reflected in Psalm 110:4 and later associated with the figure of Jesus Christ in Hebrews 7. The prophecy indicates that the traditional priesthood will be transformed with the coming of this king, aligning with the role of the Messiah in the New Testament as both king and priest.
This vision aligns with Jubilees 31:15, where Levi is blessed with leadership and his descendants are prophesied to be rulers and priests. However, the mention of a new priesthood arising from Judah signals a future transformation of Israel’s religious structure, which is further echoed in the Messianic prophecies found throughout 1 Enoch 46, where a chosen one arises to lead and judge the nations.
Table of the Lord:
Levi’s descendants are promised access to the "table of the Lord," where they will receive every desirable thing in Israel. This imagery reflects the priests’ role in the sacrificial system, where they eat of the sacrifices offered to God (as described in Leviticus 7:6). This promise further aligns Levi’s descendants with their role as stewards of the temple and the sacrifices.
Chapter 8 of The Testament of Levi depicts Levi receiving a divine vision where he is vested in priestly garments by seven men in white. Levi is told that his descendants will inherit the priesthood and be divided into three offices: one of greatness, one of priesthood, and one that will be established by a future king from Judah, who will bring a new priesthood modeled after the Gentiles. This prophecy points to the Messianic figure who will come from the tribe of Judah and establish a new order of worship.
The priestly symbols given to Levi reflect his and his descendants' sacred roles, paralleling the priestly blessings found in The Book of Jubilees and The Book of Enoch. The prophecy about a future transformation of the priesthood is significant, as it foreshadows the establishment of a Messianic priesthood that is echoed in later biblical prophecies. This chapter reinforces Levi’s pivotal role in Israel’s history as the father of the priestly line, while also pointing to future changes in the religious order with the coming of the Messiah.
Chapter 9
And after two days I and Judah went up with our father Jacob to Isaac, our father's father.
And my father's father blessed me according to all the words of the visions which I had seen. And he would not come with us to Bethel.
And when we came to Bethel, my father saw a vision concerning me, that I should be their priest unto God.
And he rose up early in the morning, and paid tithes of all to the Lord through me.
And so we came to Hebron to dwell there.
And Isaac called me continually to put me in remembrance of the law of the Lord, even as the angel of the Lord showed unto me.
And he taught me the law of the priesthood, of sacrifices, whole burnt offerings, first fruits, freewill-offerings, peace offerings.
And each day he was instructing me and was busied on my behalf before the Lord, and said to me:
Beware of the spirit of fornication; for this shall continue and shall by thy seed pollute the holy place.
Take, therefore, to thyself a wife without blemish or pollution, while yet thou art young, and not of the race of strange nations.
And before entering into the holy place, bathe; and when thou offerest the sacrifices wash; and again, when thou finishest the sacrifice, wash.
Of twelve trees having leaves, offer to the Lord, as Abraham taught me also.
And of every clean beast and bird offer a sacrifice to the Lord.
And of all thy first fruits and of wine, offer the first as a sacrifice to the Lord God.
And every sacrifice thou shalt salt with salt.
Comparative Analysis:
The Testament of Levi, The Book of Jubilees, and The Book of Enoch
Blessing and Priestly Role:
In The Testament of Levi, Chapter 9, Levi and Judah visit their grandfather, Isaac. Isaac blesses Levi according to the visions he has received, confirming Levi's role as a priest for the people of God. This blessing is reminiscent of the priestly line that is solidified through Levi’s descendants, which is consistent with the narrative found in The Book of Jubilees.
The Book of Jubilees (31:14-17) describes Jacob blessing Levi with the promise of the priesthood, emphasizing his descendants’ sacred duty to serve God. This is a direct parallel to Levi’s recounting of Isaac’s blessing in The Testament of Levi. Isaac’s confirmation reinforces the inheritance of the priesthood, which aligns with the tradition in Jubilees, where Levi’s priestly role is continually affirmed through visions and divine blessings.
Laws of the Priesthood:
Levi is taught the laws of the priesthood, including sacrifices, offerings, and purification rituals. Isaac teaches Levi to be careful of ritual impurity, especially from the spirit of fornication, which can pollute the holy place through his descendants. This idea of ritual purity is central to the priesthood, as described in Leviticus 6:8-13 and Numbers 18, where priests are instructed to remain clean and undefiled when ministering before the Lord.
The Book of Jubilees (21:1-4) contains instructions on offerings and sacrifices similar to those Isaac teaches Levi. Abraham is shown teaching his sons the laws of sacrifice, particularly the importance of using clean animals and ensuring that offerings are made with reverence. The detailed mention of specific sacrifices and the use of salt, as outlined in The Testament of Levi, corresponds with these priestly practices found in Jubilees and Leviticus 2:13, where every sacrifice is salted as a covenant with God.
Purification and Marriage:
Levi is instructed to take a wife without blemish or pollution, and not from foreign nations. This is a significant concern in both the Book of Jubilees and the broader biblical tradition. Jubilees 30:7-16 emphasizes the prohibition against intermarriage with foreign nations to keep the seed of Israel pure and undefiled. The concern with purity extends to the necessity of washing before and after performing sacrifices, as required in Exodus 30:17-21, where priests are commanded to wash their hands and feet before entering the Tabernacle to prevent death.
Offerings from the Twelve Trees:
The mention of offering leaves from twelve trees to the Lord as taught by Abraham connects to ancient priestly traditions that include symbolic offerings. While this specific ritual is not mentioned directly in the canon, Jubilees 7:20-25 highlights how Noah, Abraham, and their descendants observed sacrificial customs that were handed down through generations, often involving specific animals and plants. This practice may also reflect the influence of Edenic imagery, where trees and their produce held significant symbolic meaning.
Warning Against Fornication:
The warning against the spirit of fornication and the polluting effect it would have on Levi’s descendants is a recurring theme in both The Book of Enoch and Jubilees. In 1 Enoch 10:11-12, the corruption of the earth through sexual immorality and the influence of evil spirits is a major cause of divine judgment. Similarly, Jubilees 20:4 warns against marrying foreign women who might lead Israel away from their covenant with God.
Chapter 9 of The Testament of Levi reflects Levi’s journey with Judah to visit their grandfather Isaac, who blesses Levi according to the divine visions he has received. Levi is taught the laws of the priesthood, including sacrifices and offerings, and is instructed to remain ritually pure, especially in avoiding fornication, which would pollute the holy place. Levi is given specific instructions on how to conduct sacrifices, including the use of clean animals and salt, and is warned to take a wife from among the people of Israel.
This chapter is consistent with the traditions found in The Book of Jubilees, where the priesthood is passed down through Levi's descendants, and where laws of purity and sacrifice are emphasized. The warning against fornication and intermarriage reflects concerns in both Jubilees and The Book of Enoch, which highlight the dangers of immorality and the influence of evil spirits on humanity. Levi’s sacred role as a priest is affirmed in both visions and instruction, reinforcing the themes of purity, sacrifice, and covenant faithfulness.
Chapter 10
Now, therefore, observe whatsoever I command you, children: for whatsoever things I have heard from my fathers I have declared unto you.
And behold I am clear from your ungodliness and transgression, which ye shall commit in the end of the ages, deceiving Israel, and stirring up against it great evils from the Lord.
And ye shall deal lawlessly together with Israel, so He shall not bear with Jerusalem because of your wickedness; but the veil of the temple shall be rent, so as not to cover your shame.
And ye shall be scattered as captives among the Gentiles, and shall be for a reproach and for a curse there.
For the house which the Lord shall choose shall be called Jerusalem, as is contained in the book of Enoch the righteous.
Comparative Analysis:
The Testament of Levi, The Book of Jubilees, and The Book of Enoch
Prophecy of Transgression and Divine Judgment:
In Chapter 10, Levi warns his descendants of their future transgressions and the judgment that will come upon them. He foretells that they will deceive Israel, commit lawlessness, and bring great evils from the Lord. This prophecy points to the eventual downfall of Jerusalem and the scattering of Israel among the Gentiles, which echoes similar warnings found in The Book of Jubilees and The Book of Enoch.
The Book of Jubilees (23:16-21) discusses the future sins of Israel and the resulting punishment. The text describes how Israel will turn away from God’s commandments, leading to their exile among the Gentiles. This parallels Levi's prophecy about his descendants’ role in bringing about this judgment through their lawlessness.
The Rending of the Temple Veil:
Levi prophesies that the veil of the temple will be rent, symbolizing that their shame will no longer be hidden. The rending of the veil is also mentioned in the New Testament at the time of Christ’s crucifixion in Matthew 27:51, which signifies the breaking of the barrier between God and humanity. In the context of The Testament of Levi, it represents divine judgment and exposure of the people's sinfulness.
This symbolic act of the rending of the veil is not directly mentioned in The Book of Jubilees, but Jubilees 1:10-11 speaks of Israel’s failure to keep the commandments and their eventual scattering as a result of their rebellion against God. The veil being rent here can be seen as a judgment against the failure of the priests and leaders to maintain their covenant relationship with God.
Scattering Among the Gentiles:
Levi predicts that his descendants, along with Israel, will be scattered among the Gentiles and become a reproach and a curse. This theme of exile is prominent in both The Book of Jubilees and the Bible. In Jubilees 23:22-23, the scattering of Israel is foretold as a consequence of their disobedience, much like the prophecy Levi gives to his sons.
Deuteronomy 28:64 also predicts the scattering of Israel among the nations as a result of their unfaithfulness to God. This theme is a central part of Israel’s history, culminating in the Babylonian exile and, later, the destruction of the Second Temple.
Reference to The Book of Enoch:
The final verse of Chapter 10 references The Book of Enoch, confirming the inclusion of certain prophecies within Enoch’s writings. 1 Enoch 1:9 predicts the coming judgment upon all who commit ungodliness, which aligns with Levi’s warnings to his descendants. The connection to Enoch’s prophecies serves to validate Levi’s own visions and reinforces the idea of a divine plan that includes judgment and restoration.
The Book of Enoch (89:56-59) also describes the desecration of the temple and the scattering of the people, similar to what Levi predicts. This parallel highlights the shared apocalyptic and prophetic traditions between these ancient texts, emphasizing the theme of divine judgment and the eventual redemption of Israel.
Chapter 10 of The Testament of Levi serves as a prophetic warning to Levi’s descendants. Levi predicts that they will transgress against God and deceive Israel, resulting in severe judgment. The veil of the temple will be rent, and they will be scattered among the Gentiles as captives, becoming a reproach and a curse. This prophecy reflects the themes found in The Book of Jubilees and The Book of Enoch, where Israel’s disobedience leads to exile and punishment.
Levi’s reference to the veil of the temple being rent echoes symbolic imagery of judgment found in the New Testament, while the mention of Israel’s scattering among the Gentiles ties into broader biblical and apocalyptic narratives. The reference to The Book of Enoch reinforces the connection between Levi’s visions and the larger tradition of prophetic warnings and divine judgment present in ancient Jewish literature.
Chapter 11
Therefore when I took a wife, I was twenty-eight years old, and her name was Melcha.
And she conceived and bore a son, and I called his name Gersam, for we were sojourners in our land.
And I saw concerning him, that he would not be in the first rank.
And Kohath was born in the thirty-fifth year of my life, towards sunrise.
And I saw in a vision that he was standing on high in the midst of all the congregation.
Therefore I called his name Kohath, which is, "beginning of majesty and instruction."
And she bore me a third son, in the fortieth year of my life; and since his mother bore him with difficulty, I called him Merari, that is, "my bitterness," because he also was like to die.
And Jochebed was born in Egypt, in my sixty-fourth year, for I was renowned then in the midst of my brethren.
Comparative Analysis:
The Testament of Levi, The Book of Jubilees, and The Book of Enoch
Levi's Marriage and Children:
In The Testament of Levi, Levi recounts taking a wife, Melcha, at the age of 28 and subsequently having children. His sons are Gersam (or Gershom), Kohath, and Merari, with his daughter Jochebed being born later in Egypt. This sequence of events is consistent with the genealogical records found in Exodus 6:16-20, where Levi's descendants are listed.
The Book of Jubilees (46:14) also recounts the descendants of Levi, noting that Levi had three sons: Gershom, Kohath, and Merari. Jochebed, the daughter of Levi, is also mentioned, who later becomes the mother of Moses. This confirms the consistency of genealogical details between The Testament of Levi and The Book of Jubilees, which both emphasize the importance of Levi's lineage.
Prophetic Visions Regarding Kohath:
Levi has a vision regarding Kohath, his second son, whom he names because of a vision in which he sees Kohath standing in the midst of the congregation. Levi’s vision signifies Kohath's future importance within the Levitical priesthood. Kohath's descendants would indeed play a prominent role, with notable figures such as Moses and Aaron emerging from his line, as described in Exodus 6:18, 20 and Numbers 3:27-32.
This prophetic insight aligns with Jubilees 46:14-16, where Kohath's significance is also noted. His descendants would become central figures in Israel’s religious and civil leadership. Kohath's role in Levi's vision emphasizes the weight of his future responsibility within Israel's priesthood, particularly regarding the care of the sacred objects of the Tabernacle.
The Naming of Merari:
Levi names his third son Merari, meaning "bitterness," because his mother bore him with difficulty and feared for his life. The theme of naming children based on the circumstances of their birth is common in biblical texts, where names carry prophetic or symbolic significance. This reflects a broader tradition in Genesis and Jubilees, where names often reflect divine intervention or the circumstances of birth (e.g., Genesis 35:18 with Benjamin).
Jochebed's Birth in Egypt:
Levi’s daughter, Jochebed, is born in Egypt when Levi is 64 years old. Exodus 6:20 confirms Jochebed as the mother of Moses, Aaron, and Miriam. Her birth in Egypt signifies the beginning of the Hebrews' time in Egypt, which would eventually lead to the Exodus, as chronicled in Exodus 1:8-22. Levi’s role as a prominent figure among his brethren during this time reflects the importance of the Levitical lineage in the unfolding history of Israel.
Jubilees 46:9 similarly recounts the Hebrews’ arrival in Egypt and Levi’s continued prominence, highlighting his role in maintaining the faith and law of God amidst the growing influence of the Egyptians. Levi’s renown among his brothers underscores the leadership and priestly function he held during their time in Egypt.
Chapter 11 of The Testament of Levi recounts Levi's family life, including his marriage to Melcha and the birth of his children: Gersam, Kohath, Merari, and Jochebed. Levi has prophetic visions regarding his son Kohath, who would become a prominent figure in the Levitical priesthood. The birth of Merari is marked by difficulty, leading Levi to name him "bitterness." Jochebed is born in Egypt during Levi's 64th year, reflecting the beginning of the Hebrews' long stay in Egypt.
This chapter aligns with the genealogical records found in both The Book of Jubilees and the Bible, particularly in Exodus 6 and Numbers 3. The significance of Levi's lineage is emphasized through prophetic visions and the prominence of his descendants in Israel's history. The priestly roles of Kohath and the importance of Levi's descendants in the religious leadership of Israel are key themes that are reinforced across these ancient texts.
Chapter 12
And Gersam took a wife, and she bore to him Lomni and Semei.
And the sons of Kohath: Ambram, Issachar, Hebron, and Ozeel.
And the sons of Merari: Mooli and Mouses.
And in the ninety-fourth year of my life, Ambram took Jochebed, my daughter, to him as wife, for they were born on the same day, he and my daughter.
Eight years old was I when I went into the land of Canaan, and eighteen years old when I slew Shechem, and at nineteen years I became a priest, and at twenty-eight years I took a wife, and at forty-eight I went into Egypt.
And behold, my children, ye are a third generation.
In my hundred and eighteenth year, Joseph died.
Comparative Analysis:
The Testament of Levi, The Book of Jubilees, and The Book of Enoch
Levi’s Family Line and Chronological Details:
The Testament of Levi, Chapter 12 provides a genealogical account of Levi’s descendants through his sons Gersam (Gershom), Kohath, and Merari. Gersam has two sons, Lomni and Semei, while Kohath has four sons: Ambram (Amram), Issachar, Hebron, and Ozeel. Merari has two sons, Mooli and Mouses. This closely mirrors the genealogies presented in Exodus 6:16-20, where the descendants of Levi are enumerated, including Amram, who would become the father of Moses and Aaron.
The Book of Jubilees (46:14-16) also confirms the genealogies of Levi’s sons and grandsons, with a specific focus on Amram, who takes Jochebed as his wife, leading to the birth of Moses, Aaron, and Miriam. The genealogical details in both The Testament of Levi and The Book of Jubilees emphasize the significance of Levi’s lineage in the establishment of the Levitical priesthood and the leadership of Israel.
Levi’s Life Events and Chronological Markers:
Levi provides several key chronological markers in this chapter: he was eight years old when his family entered Canaan, eighteen when he killed Shechem, nineteen when he became a priest, twenty-eight when he married, and forty-eight when he went into Egypt. These markers help to situate Levi’s life within the broader biblical timeline and connect his personal milestones to significant events in Israel’s history.
The Book of Jubilees similarly provides a detailed timeline of the patriarchs’ movements, including the migration of Jacob’s family to Egypt in Jubilees 45:1-2, when Joseph summoned them during the famine. Levi’s chronological recollections align with the biblical timeline, and his entry into Egypt at the age of forty-eight corresponds to the family's relocation to Egypt under Joseph's protection.
Marriage of Amram and Jochebed:
Levi states that in the ninety-fourth year of his life, his son Amram took his daughter Jochebed as his wife, noting that they were born on the same day. This marriage is crucial as it leads to the birth of Moses, Aaron, and Miriam, who play central roles in the Exodus narrative. Exodus 6:20 also mentions that Amram married Jochebed, and they bore Moses, Aaron, and Miriam. This marriage is essential to the preservation and deliverance of Israel from Egypt.
The Book of Jubilees (47:1-2) mentions the birth of Moses and the family’s growing prominence in Egypt, confirming that Amram and Jochebed were key figures in the lead-up to the Exodus. Levi’s emphasis on their marriage highlights the continued importance of his lineage in God’s plan for Israel.
Joseph’s Death:
Levi recounts that Joseph died in the 118th year of his life. Genesis 50:26 records Joseph’s death at the age of 110, which Levi marks as a significant moment in his own life. The death of Joseph signals the end of an era for Israel in Egypt, as the subsequent Pharaohs would not remember Joseph and would eventually enslave the Israelites, leading to the events of the Exodus.
The Book of Jubilees (46:14-19) records the death of Joseph and the transition of Israel’s experience in Egypt, which moved from favor under Joseph’s leadership to oppression after his death. Levi’s connection to Joseph’s death further underscores the familial and generational ties between the patriarchs and the unfolding narrative of Israel’s redemption.
Chapter 12 of The Testament of Levi offers a detailed account of Levi’s descendants, particularly focusing on the genealogies of his sons Gersam, Kohath, and Merari, as well as the marriage of Amram and Jochebed, which leads to the birth of Moses. Levi also provides several chronological markers that situate key events in his life, including his entry into Canaan, his ordination as a priest, and his family’s migration to Egypt. The death of Joseph in Levi’s 118th year marks a turning point for the family in Egypt, setting the stage for the eventual Exodus.
This chapter aligns closely with genealogical and chronological details found in both The Book of Jubilees and the Bible, particularly in Exodus 6 and Genesis 50. Levi’s recounting of these events emphasizes the importance of his descendants in Israel’s history and the continuity of the priestly and prophetic roles within his family line. The marriage of Amram and Jochebed and the birth of Moses are particularly significant, as they highlight Levi’s enduring legacy in the redemption of Israel.
Chapter 13
And now, my children, I command you: Fear the Lord your God with your whole heart, and walk in simplicity according to all His law.
And do ye also teach your children letters, that they may have understanding all their life, reading unceasingly the law of God.
For every one that knoweth the law of the Lord shall be honored, and shall not be a stranger wheresoever he goeth.
Yea, many friends shall he gain more than his parents, and many men shall desire to serve him, and to hear the law from his mouth.
Work righteousness, therefore, my children, upon the earth, that ye may have it as a treasure in heaven.
And sow good things in your souls, that ye may find them in your life. But if ye sow evil things, ye shall reap every trouble and affliction.
Get wisdom in the fear of God with diligence; for though there be a leading into captivity, and cities and lands be destroyed, and gold and silver and every possession perish, the wisdom of the wise naught can take away, save the blindness of ungodliness, and the callousness that comes of sin.
For if one keeps oneself from these evil things, then even among his enemies shall wisdom be a glory to him, and in a strange country a fatherland, and in the midst of foes shall prove a friend.
Whosoever teaches noble things and does them, shall be enthroned with kings, as was also Joseph my brother.
Comparative Analysis: The Testament of Levi, The Book of Jubilees, and The Book of Enoch
Fear of the Lord and Keeping His Law:
In The Testament of Levi, Levi instructs his children to fear the Lord and follow His law wholeheartedly. He emphasizes the importance of simplicity and obedience to God’s commands. This echoes the teachings found in Deuteronomy 6:5-6, where Moses commands Israel to love the Lord with all their heart and to diligently keep His commandments.
The Book of Jubilees (20:2-10) also highlights the significance of fearing God and keeping His commandments. In this section, Abraham instructs his sons to follow the ways of the Lord, fear Him, and walk in righteousness. Both texts emphasize the connection between obedience to God’s law and the blessings of wisdom and honor.
Teaching Children and the Value of Wisdom:
Levi urges his children to teach their offspring the law of God and to study diligently. He highlights the value of wisdom, suggesting that it can bring honor and friends and make one respected wherever they go. This idea resonates with Proverbs 4:7-9, which emphasizes the pursuit of wisdom as the principal thing, leading to honor and favor in life.
Jubilees 7:20-29 similarly focuses on the importance of teaching children righteousness and wisdom. Noah instructs his sons and grandsons to live righteously and to teach their descendants the ways of the Lord. Wisdom is regarded as a safeguard against the corrupting influences of the world, much like in The Testament of Levi.
Sowing Good and Evil:
Levi warns his children that they will reap what they sow. If they sow good things in their souls, they will find peace and righteousness in their lives; however, if they sow evil, they will reap affliction and trouble. This concept is consistent with Galatians 6:7-8, where Paul writes, "Whatsoever a man soweth, that shall he also reap."
The Book of Enoch (100:7-9) discusses a similar theme of judgment and consequences based on one's actions. The righteous will receive peace and blessings, while the wicked will be punished. Both texts emphasize the inevitable connection between one’s deeds and the outcomes in their life.
Enduring Wisdom Amidst Trials:
Levi also instructs his children that even if they are led into captivity or lose their possessions, wisdom will remain with them as long as they avoid ungodliness and sin. This concept is echoed in Proverbs 3:13-18, where wisdom is portrayed as more valuable than gold or silver and brings peace and favor, even in difficult circumstances.
The Book of Jubilees (23:9-10) also reinforces the importance of wisdom and righteousness amidst hardship. The text describes how those who are faithful to God will be preserved even in times of tribulation and judgment. Wisdom is portrayed as a protective force that can lead to success and honor, even in foreign lands or among enemies.
Comparison to Joseph:
Levi concludes by comparing the benefits of teaching and practicing noble things to the example of Joseph, who rose to power and was enthroned with kings because of his wisdom and righteousness. Joseph’s story in Genesis 41:39-44 demonstrates how his wisdom, given by God, elevated him to a position of authority in Egypt, even though he was a foreigner and had been enslaved.
Jubilees 39:2-8 recounts Joseph’s rise to power as a result of his obedience and fear of God. His wisdom allowed him to navigate his trials and emerge as a ruler in Egypt, much like Levi’s encouragement that wisdom can lead to honor and influence, even among enemies.
Chapter 13 of The Testament of Levi emphasizes the importance of fearing God, following His law, and teaching wisdom to future generations. Levi instructs his children to sow righteousness in their souls and warns them of the consequences of sowing evil. He emphasizes that wisdom, obtained through the fear of God, will remain with them even in difficult times, protecting and honoring them, much like Joseph, who was exalted because of his wisdom.
This chapter aligns with teachings found in The Book of Jubilees, The Book of Enoch, and biblical wisdom literature, which all emphasize the pursuit of wisdom and righteousness as the key to blessings, honor, and protection, even in the midst of trials. Wisdom, once gained, cannot be taken away by external forces like captivity or loss of wealth, making it one of the most valuable attributes to cultivate.
Chapter 14
Therefore, my children, I have learned that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness; and to all the Gentiles shall ye become a scorn.
For our father, Israel is pure from the transgressions of the chief priests.
For as the heaven is purer in the Lord's sight than the earth, so also be ye, the lights of Israel, purer than all the Gentiles.
But if ye be darkened through transgressions, what, therefore, will all the Gentiles do living in blindness? Yea, ye shall bring a curse upon our race, because the light of the law which was given to lighten every man, this ye desire to destroy by teaching commandments contrary to the ordinances of God.
The offerings of the Lord ye shall rob, and from His portion shall ye steal choice portions, eating them contemptuously with harlots.
And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah.
And ye shall be puffed up because of your priesthood, lifting yourselves up against men, and not only so, but also against the commands of God.
For ye shall contemn the holy things with jests and laughter.
Comparative Analysis: The Testament of Levi, The Book of Jubilees, and The Book of Enoch
End-Time Transgressions and Scorn Among Gentiles:
In The Testament of Levi, Chapter 14, Levi foretells that his descendants will fall into grave transgressions against the Lord at the end of the ages. As a result, they will become a source of scorn among the Gentiles. This prophecy reflects a deep concern for the future apostasy of the priesthood and Israel’s leaders, which will lead to widespread dishonor.
The Book of Jubilees (23:11-19) similarly warns of the eventual decline of Israel’s spiritual leaders, stating that they will forsake the commandments of God, resulting in curses, exile, and disgrace among the nations. This resonates with the warnings Levi gives to his descendants, predicting the loss of their honored position and their fall into sin.
The Book of Enoch (91:5-10) also discusses a future time of lawlessness, where people will turn away from God’s law and face divine judgment. This eschatological warning echoes Levi’s predictions about the moral decline and eventual punishment of his descendants.
Israel's Purity and the Corruption of the Priesthood:
Levi emphasizes that his father, Israel, is pure and that his descendants should strive to be as pure as the heavens, shining as the lights of Israel. However, he warns that they will fall into corruption, and the light of the law that was meant to guide Israel will be extinguished through their transgressions. This metaphor of light and darkness reflects the importance of the law in guiding Israel's conduct.
Jubilees 15:25-32 speaks of the purity and holiness required of the people of Israel, particularly the priesthood. Levi’s warning about the corruption of the priests and their failure to uphold the law mirrors the concern in Jubilees about maintaining purity, especially in leadership.
1 Enoch 18:13-16 uses similar imagery of light and darkness, where the righteous are compared to stars and light, while the fallen are associated with darkness and punishment. Levi’s concern that the priesthood will fall into darkness parallels these themes in Enochic literature.
Defilement of the Sacred and Covetousness:
Levi describes how his descendants will corrupt the offerings of the Lord, steal from His portion, and eat the sacred offerings in the company of harlots. This desecration of sacred things and the moral degradation of the priesthood is a serious transgression, highlighting the danger of greed and impurity infiltrating religious leadership.
Jubilees 23:16-18 condemns similar behaviors, where leaders are accused of defiling the sacred and turning to wickedness. This fall into covetousness and the desecration of holy things is seen as a major reason for Israel’s downfall, leading to exile and judgment.
1 Enoch 98:6-8 warns against the greed and impiety of leaders who twist the law for personal gain and indulge in immorality, much like Levi’s description of his descendants’ future behavior. Enoch’s text echoes the warnings Levi gives about the consequences of such moral decay.
Marriage with Foreign Women and Immorality:
Levi predicts that his descendants will take foreign women as wives and engage in sexual immorality, comparing their behavior to the infamous sins of Sodom and Gomorrah. This warning against intermarriage and fornication reflects a broader concern in Jewish literature about preserving the sanctity of the covenant people.
Jubilees 30:7-17 prohibits intermarriage with foreign women and warns that such unions will bring judgment upon Israel. The concern for maintaining purity in marriage and sexual relations is a recurring theme in Jubilees, as well as in The Testament of Levi, where immorality is seen as a major threat to the holiness of the nation.
1 Enoch 10:11-12 condemns the sexual immorality and unlawful unions that led to the judgment of the Watchers, drawing parallels with the sins of Sodom and Gomorrah. Levi’s prophecy aligns with this broader apocalyptic concern about the consequences of such behavior.
Pride in the Priesthood and Mockery of the Holy:
Levi warns that his descendants will become prideful because of their priesthood, lifting themselves up not only against men but also against God’s commands. This arrogance will lead them to mock and desecrate the holy things of the Lord. Pride in religious office is portrayed as a precursor to downfall, as it leads to a disregard for the true purpose of the priesthood.
Jubilees 23:19 also criticizes the pride and arrogance of Israel’s leaders, who forsake the humility required of them and instead elevate themselves to positions of power and influence, leading to their downfall. The same theme of corrupt leadership is echoed in both texts.
1 Enoch 46:7-9 speaks of leaders who exalt themselves but are ultimately humbled and judged by God. The idea that pride leads to judgment is a recurring theme in apocalyptic literature, including in Levi’s warning to his descendants.
Summary of Chapter 14 with Analysis Results:
Chapter 14 of The Testament of Levi contains a prophetic warning from Levi to his descendants about their future transgressions. Levi predicts that at the end of the ages, his descendants will fall into wickedness, corrupt the priesthood, and desecrate the sacred things of God. This corruption will result in their being scorned by the Gentiles and facing divine judgment. Levi also warns of the dangers of pride, greed, immorality, and the pollution of the holy.
This chapter aligns with the concerns expressed in The Book of Jubilees and The Book of Enoch about the future moral decay of Israel’s leaders, particularly the priesthood, and the consequences of such transgressions. Both texts emphasize the importance of maintaining purity, obeying God’s law, and avoiding the pitfalls of pride and immorality. Levi’s prophecy highlights the gravity of straying from the covenant, drawing parallels with broader apocalyptic and prophetic traditions that foretell judgment upon the wicked and redemption for the righteous.
Chapter 15
Therefore the temple, which the Lord shall choose, shall be laid waste through your uncleanness, and ye shall be captives throughout all nations.
And ye shall be an abomination unto them, and ye shall receive reproach and everlasting shame from the righteous judgment of God.
And all who hate you shall rejoice at your destruction.
And if you were not to receive mercy through Abraham, Isaac, and Jacob, our fathers, not one of our seed should be left upon the earth.
Comparative Analysis: The Testament of Levi, The Book of Jubilees, and The Book of Enoch
The Destruction of the Temple:
In The Testament of Levi, Chapter 15, Levi foretells that the temple chosen by the Lord will be laid waste because of the uncleanness and transgressions of his descendants. This prophecy echoes the biblical theme of the destruction of the temple as a consequence of Israel’s disobedience, which is also prominent in Jeremiah 7:12-14 and Lamentations 2:1-7, where the destruction of the temple is attributed to the nation’s sin.
The Book of Jubilees (23:21-23) similarly predicts the destruction of the holy place due to Israel’s sinfulness. The temple's desecration is seen as part of the broader divine judgment on the people, a direct consequence of their failure to uphold the covenant. The emphasis in both texts on the temple’s destruction due to moral corruption highlights the significance of purity in maintaining God’s favor.
Captivity and Shame Among the Nations:
Levi warns that his descendants will become captives among the nations and will be viewed as an abomination, suffering reproach and shame. This theme of exile and shame is consistent with Deuteronomy 28:64-68, which outlines the consequences of disobedience to God’s law, including being scattered among the nations and enduring ridicule and reproach.
Jubilees 23:24-27 also predicts that Israel will be scattered among the nations due to their sins. Their exile will bring shame and dishonor, much like the scenario Levi describes. The scattering of Israel as captives is a recurring theme in Jewish apocalyptic literature, serving as a warning of the severe consequences of breaking God’s covenant.
The Book of Enoch (91:7-10) speaks of the judgment that will come upon the wicked, including exile and punishment. The shame and reproach Israel suffers in exile reflect the divine judgment for their transgressions, aligning with the eschatological visions in both The Testament of Levi and Enoch.
Rejoicing of Enemies at Israel’s Destruction:
Levi also prophesies that those who hate Israel will rejoice at their destruction. This idea of enemies celebrating Israel’s downfall is present in Lamentations 1:7, where it is said that Israel’s enemies mock and rejoice over their calamity. The theme of Israel’s enemies taking pleasure in their destruction is a common element in prophetic literature, highlighting the tragic consequences of Israel’s disobedience.
Jubilees 24:32 similarly reflects on the nations’ hatred toward Israel and their joy at Israel’s suffering. The mocking and rejoicing of enemies is portrayed as part of the divine judgment against the nation, further emphasizing the severity of the consequences for their unfaithfulness.
Divine Mercy Through the Patriarchs:
Despite the harsh judgment, Levi acknowledges that mercy will be extended to Israel through the covenant with Abraham, Isaac, and Jacob. This covenantal promise of mercy ensures that a remnant of Israel will survive, despite their sins. Genesis 22:17-18 recounts God’s covenant with Abraham, promising that his descendants will be as numerous as the stars and that through them, all nations will be blessed. This promise serves as the basis for the hope of restoration.
Jubilees 22:10-12 reinforces the idea that God’s mercy toward Israel is rooted in the covenant He made with the patriarchs. This divine mercy provides hope for Israel’s eventual redemption, even after severe punishment and exile. The promise to the patriarchs serves as a safeguard for Israel’s survival throughout their trials and tribulations.
The Book of Enoch 10:16-22 also reflects on the mercy God will show to the righteous remnant of Israel, ensuring their survival and restoration in the face of divine judgment. This recurring theme of mercy through the patriarchs is central to the narrative of Israel’s history, offering hope amid the destruction and exile prophesied by Levi.
Chapter 15 of The Testament of Levi foretells the destruction of the temple and the captivity of Israel due to the uncleanness and sins of Levi’s descendants. Israel will become an object of scorn among the nations, and their enemies will rejoice at their downfall. However, Levi offers hope by reminding his descendants that divine mercy will be extended through the covenant with Abraham, Isaac, and Jacob. This mercy will ensure that a remnant of Israel remains, despite the severity of the judgment.
This chapter parallels themes found in The Book of Jubilees and The Book of Enoch, where the destruction of the temple, exile, and divine judgment are prominent. Despite these grim prophecies, the promise of mercy through the patriarchal covenant offers hope for Israel’s future restoration. The chapter underscores the importance of maintaining purity and obedience to God’s law to avoid the devastating consequences of divine judgment.
Chapter 16
And now I have learned that for seventy weeks ye shall go astray, and profane the priesthood, and pollute the sacrifices.
And ye shall make void the law, and set at nought the words of the prophets by evil perverseness. And ye shall persecute righteous men, and hate the godly; the words of the faithful shall ye abhor.
And your holy places shall be laid waste even to the ground because of him.
And ye shall have no place that is clean; but ye shall be among the Gentiles a curse and a dispersion until He shall again visit you and in pity shall receive you.
Comparative Analysis
The Seventy Weeks Prophecy and Straying from the Law:
In Chapter 16, Levi predicts that for seventy weeks (which many interpret as prophetic weeks, or periods of time), his descendants will go astray, profane the priesthood, and pollute the sacrifices. This prediction of a seventy-week period is reminiscent of Daniel 9:24-27, which speaks of a prophetic timeline of seventy weeks concerning Israel's future, including sin, judgment, and eventual redemption.
The Book of Jubilees (23:19-22) also addresses the defilement of the priesthood and the sacrificial system as Israel turns away from God’s commandments. Both texts emphasize the moral and religious degradation that will come upon the people, leading to divine judgment.
The Book of Enoch (91:12-17) speaks of a similar pattern of apostasy, where righteousness will diminish and corruption will take over for a period before eventual restoration. The concept of prophetic periods, including weeks or cycles of time, is a common motif in apocalyptic literature, often signaling phases of decline and renewal.
Rejection of the Law and the Prophets:
Levi’s prophecy states that his descendants will make void the law and reject the words of the prophets, showing a deep level of perverseness and rebellion. This warning reflects the consistent theme in both biblical and extra-biblical texts where Israel is warned of the consequences of abandoning the law and persecuting the prophets. Jeremiah 7:25-26 and 2 Chronicles 36:15-16 document the repeated rejection of prophetic messages by the people, leading to judgment.
Jubilees 23:21 emphasizes the people’s failure to adhere to the laws and their rejection of divine instruction. This rejection leads to their downfall and scattering. In 1 Enoch 89:73-77, the fall of Israel due to the rejection of righteous teachings and the failure of their leaders is emphasized, underscoring the same themes present in The Testament of Levi.
Destruction of the Holy Places:
Levi foretells that the holy places will be laid waste to the ground. This destruction reflects the historical events of the Babylonian conquest and the later Roman destruction of the temple. Lamentations 2:7 and Daniel 9:26 both speak of the temple’s destruction as a consequence of Israel's disobedience. The desecration of sacred places serves as a symbol of God’s judgment against the people’s sin.
The Book of Jubilees (23:25) also predicts that the holy places will be defiled and destroyed due to the people’s unfaithfulness. The recurring theme of the destruction of sacred places in Jewish literature serves as a warning of the dire consequences of abandoning the covenant.
Exile and Dispersion Among the Gentiles:
Levi’s prophecy concludes with a grim picture of exile and dispersion among the Gentiles, where his descendants will be cursed and scattered until God visits them again in mercy. This theme of exile and eventual restoration is central to the biblical narrative, particularly in Deuteronomy 28:64-67 and Ezekiel 36:24-28, where Israel’s exile is followed by a promise of return and renewal.
Jubilees 23:22-26 also describes Israel’s exile among the Gentiles, where they will suffer until the time comes for God’s mercy to restore them. Similarly, 1 Enoch 90:33-38 speaks of the eventual return of the exiles after a period of suffering and punishment, signaling God’s faithfulness to His covenant despite Israel’s sins.
Promise of Restoration:
Despite the harsh judgment, Levi offers hope by reminding his descendants that God will eventually visit them in mercy and receive them again. This promise of restoration is consistent with prophetic promises found in Jeremiah 31:31-34 and Isaiah 40:1-2, where God pledges to renew His covenant with Israel after a period of punishment.
The Book of Jubilees (1:23-25) similarly emphasizes God’s eventual compassion and the restoration of Israel to their land. The promise of restoration serves as a reminder of the enduring covenant between God and the patriarchs, ensuring that even in the face of severe punishment, there is always the hope of redemption.
Chapter 16 of The Testament of Levi presents a prophetic warning of a seventy-week period during which Israel will stray from the law, profane the priesthood, and pollute the sacrifices. Levi predicts that his descendants will reject the law and the prophets, leading to the destruction of the holy places and their dispersion among the Gentiles. However, he also offers hope by promising that God will eventually visit them in mercy and restore them.
This chapter aligns closely with themes found in The Book of Jubilees, The Book of Enoch, and the Bible, particularly in relation to the destruction of the temple, exile, and the eventual restoration of Israel. The seventy-week prophecy, rejection of the law, and the promise of mercy are central to the apocalyptic and prophetic traditions in Jewish literature, highlighting the cyclical nature of sin, judgment, and redemption in Israel’s history.
Chapter 17
And whereas ye have heard concerning the seventy weeks, hear also concerning the priesthood. For in each jubilee, there shall be a priesthood.
And in the first jubilee, the first who is anointed to the priesthood shall be great, and shall speak to God as to a father. And his priesthood shall be perfect with the Lord.
In the second jubilee, he that is anointed shall be conceived in the sorrow of beloved ones; and his priesthood shall be honored and shall be glorified by all.
And the third priest shall be taken hold of by sorrow.
And the fourth shall be in pain, because unrighteousness shall gather itself against him exceedingly, and all Israel shall hate each one his neighbor.
The fifth shall be taken hold of by darkness.
Likewise also the sixth and the seventh.
And in the seventh shall be such pollution as I cannot express before men, for they shall know it who do these things.
Therefore shall they be taken captive and become a prey, and their land and their substance shall be destroyed.
And in the fifth week, they shall return to their desolate country, and shall renew the house of the Lord.
And in the seventh week shall become priests, (who are) idolaters, adulterers, lovers of money, proud, lawless, lascivious, abusers of children and beasts.
Comparative Analysis
The Seventy Weeks and the Priesthood Across Jubilees:
Chapter 17 of The Testament of Levi introduces a prophetic vision of the priesthood, detailing the roles of different priests across several jubilee periods. The notion of jubilee cycles determining the fate of the priesthood and Israel’s relationship with God aligns with Leviticus 25, where jubilee years are established as part of Israel’s timekeeping, emphasizing restoration and redemption.
The Book of Jubilees (23:15-19) also presents jubilee cycles as markers of Israel’s spiritual and moral condition. These jubilee periods often reflect Israel’s proximity to God’s commandments and the consequent blessings or curses. Levi’s prophecy about the priesthood follows a similar cyclical understanding, with periods of righteousness followed by corruption and eventual restoration.
Righteous and Corrupted Priesthoods:
Levi describes the first priest as one who will be great and speak to God as to a father, suggesting a high level of intimacy and purity in the relationship between the priest and the Lord. This ideal priesthood reflects the original intentions of the Levitical order, which was to maintain a close connection with God and serve as intermediaries for Israel, as established in Exodus 28:1-4 with Aaron and his sons.
Jubilees 30:7-20 discusses the importance of maintaining purity within the priesthood and the consequences of defilement. Levi’s prophecy about the subsequent priesthoods in later jubilees reflects a gradual decline, where priests begin to experience sorrow, pain, darkness, and eventually corruption. This pattern of degradation mirrors Israel’s cycle of faithfulness and disobedience, culminating in the pollution of the priesthood.
Pollution and Moral Degradation:
In the seventh jubilee, Levi describes an extreme form of pollution that he cannot even express before men, indicating the depth of moral decay that will occur within the priesthood. This pollution involves idolatry, adultery, greed, and even the abuse of children and animals, echoing the sins of Sodom and Gomorrah, as seen in Genesis 19:1-25. The severity of this corruption leads to Israel's captivity and destruction.
The Book of Enoch (91:5-10) similarly warns of a period of great corruption, where the leaders and priests will be filled with lawlessness, leading to judgment and destruction. The pollution described by Levi reflects a state of utter depravity that goes beyond individual sin, signifying a collective fall from righteousness.
Exile and Return:
Levi predicts that after this period of pollution and captivity, Israel will eventually return to their desolate land and renew the house of the Lord in the fifth week. This period of restoration after judgment is consistent with Jeremiah 29:10-14, where God promises to bring Israel back from exile and rebuild Jerusalem after their punishment for sin.
Jubilees 23:26-28 also emphasizes the theme of exile and eventual return, where Israel is scattered among the nations but is ultimately brought back by God’s mercy. The renewal of the house of the Lord in Levi’s prophecy reflects the cyclical nature of Israel’s relationship with God, where periods of destruction are followed by restoration through divine intervention.
Corrupted Priests in the Final Week:
In the seventh week, Levi predicts that the priests will become idolaters, adulterers, and lawless individuals, engaging in various abominations. This complete moral breakdown of the priesthood corresponds to Ezekiel 8, where the prophet sees visions of the priests committing idolatry within the temple, leading to the destruction of Jerusalem.
The Book of Enoch (89:67-72) describes a similar situation where the shepherds (leaders) of Israel become corrupt, leading the people astray and engaging in sinful behavior, which brings about divine judgment. Levi’s description of the priesthood’s corruption in the seventh week aligns with these apocalyptic warnings of moral collapse and subsequent punishment.
Chapter 17 of The Testament of Levi presents a prophetic vision of the priesthood across several jubilee cycles. Levi describes the rise and fall of the priesthood, beginning with a great and righteous priest in the first jubilee, followed by a gradual decline into sorrow, darkness, and eventually extreme corruption. This pollution of the priesthood leads to Israel's captivity and the destruction of their land. However, Levi also predicts a period of restoration in the fifth week, when the people will return to their desolate country and renew the house of the Lord.
This chapter aligns with themes in The Book of Jubilees and The Book of Enoch, where jubilee cycles and prophetic periods are used to describe the spiritual state of Israel. The moral degradation of the priesthood and the nation leads to judgment and exile, but there is always the promise of restoration and renewal through God’s mercy. The corrupted priesthood in the seventh week reflects the severe consequences of abandoning God’s law, a recurring theme in apocalyptic and prophetic literature.
Chapter 18
And after their punishment shall have come from the Lord, the priesthood shall fail.
Then shall the Lord raise up a new priest. And to him all the words of the Lord shall be revealed; and he shall execute a righteous judgment upon the earth for a multitude of days.
And his star shall arise in heaven as of a king, lighting up the light of knowledge as the sun the day, and he shall be magnified in the world.
He shall shine forth as the sun on the earth, and shall remove all darkness from under heaven, and there shall be peace in all the earth.
The heavens shall exult in his days, and the earth shall be glad, and the clouds shall rejoice, and the knowledge of the Lord shall be poured forth upon the earth, as the water of the seas. And the angels of the glory of the presence of the Lord shall be glad in him.
The heavens shall be opened, and from the temple of glory shall come upon him sanctification, with the Father's voice as from Abraham to Isaac.
And the glory of the Most High shall be uttered over him, and the spirit of understanding and sanctification shall rest upon him.
For he shall give the majesty of the Lord to His sons in truth for evermore; and there shall none succeed him for all generations forever.
And in his priesthood, the Gentiles shall be multiplied in knowledge upon the earth and enlightened through the grace of the Lord. In his priesthood shall sin come to an end, and the lawless shall cease to do evil, and the just shall rest in him.
And he shall open the gates of paradise and shall remove the threatening sword against Adam.
And he shall give to the saints to eat from the tree of life, and the spirit of holiness shall be on them.
And Beliar shall be bound by him, and he shall give power to his children to tread upon the evil spirits.
And the Lord shall rejoice in His children and be well pleased in His beloved ones forever.
Then shall Abraham and Isaac and Jacob exult, and I will be glad, and all the saints shall clothe themselves with joy.
Comparative Analysis:
The New Priest and Revelation of God's Word:
Levi prophesies that after the punishment of the corrupted priesthood, the Lord will raise up a new priest, and all of God’s words will be revealed to him. This new priest will execute righteous judgment on the earth. This prophecy reflects the expectation of a coming redeemer and priest-king who would restore righteousness and justice, a concept echoed in Isaiah 11:1-5, where the Messiah is described as one who will judge with righteousness and bring peace to the earth.
The Book of Jubilees (23:30-31) also speaks of a future time when righteousness will be restored, and God's chosen leader will reign in justice. The role of this priest-king aligns with the messianic figure who is expected to reveal the fullness of God's law and restore order to the world.
1 Enoch 46:1-4 presents a similar vision of a "Son of Man" figure who is given dominion and authority by God to judge the wicked and bring peace. Levi’s vision of the new priest parallels this expectation of a divine leader who will execute God's will on earth.
The Light of Knowledge and Universal Peace:
Levi describes the new priest as one whose "star shall arise in heaven as of a king," and who will bring the light of knowledge to the earth, removing darkness and establishing peace. This imagery reflects Malachi 4:2, where the coming of the "sun of righteousness" is prophesied to bring healing and peace to the land. The imagery of light dispelling darkness is a common motif representing divine revelation and the triumph of good over evil.
Jubilees 50:2-5 also emphasizes the importance of the light of knowledge and the role of God's chosen one in spreading divine wisdom to all nations. Levi’s vision includes a universal scope, where peace and knowledge will cover the earth like the waters of the seas.
1 Enoch 48:1-7 speaks of the coming of a chosen one who will bring salvation and light to the nations, similar to Levi’s vision of a priest whose influence spreads throughout the world, bringing enlightenment and peace.
Heaven’s Rejoicing and Divine Sanctification:
The prophecy includes a description of the heavens opening, and the Father’s voice proclaiming sanctification over the new priest, much like the divine declaration over Isaac in Genesis 22:16-18. The idea of the heavens opening and the Father's voice blessing a chosen one echoes Matthew 3:16-17, where at the baptism of Jesus, the heavens open, and God declares Jesus as His beloved Son.
Jubilees 19:27-29 describes similar divine favor and blessings upon Isaac, tying into the idea of God's chosen ones being sanctified and set apart for a special purpose. The heavenly endorsement of the new priest in Levi’s vision highlights his role as a unique and divinely ordained leader.
1 Enoch 71:14-17 also portrays a heavenly figure who is glorified and sanctified by God, further linking Levi’s prophecy with apocalyptic expectations of a divinely appointed redeemer who would be acknowledged by God Himself.
Restoration of Paradise and Victory Over Evil:
Levi’s prophecy includes the removal of the sword that barred Adam from paradise and the restoration of access to the tree of life, symbolizing a return to the original state of harmony between God and humanity. This imagery mirrors
Revelation 22:1-5, where the tree of life is restored in the new creation, and believers are granted eternal life.
The Book of Jubilees (3:28-36) recounts the story of Adam’s exile from Eden and the placement of the cherubim with a flaming sword to guard the way to the tree of life. Levi’s prophecy of this barrier being removed indicates the ultimate restoration of the relationship between humanity and God.
1 Enoch 10:16-22 also describes the binding of the evil spirits and the final defeat of Beliar (or Belial, representing the forces of evil). Levi’s vision includes this victory over evil, where the new priest gives power to his children to tread upon evil spirits, reflecting a final triumph over the forces of darkness.
The Rejoicing of the Patriarchs and Saints:
Levi concludes with a vision of joy, where Abraham, Isaac, Jacob, and all the saints rejoice in the restoration brought by the new priest. This depiction of the patriarchs celebrating the fulfillment of God's promises reflects Hebrews 11:13-16, where the patriarchs are said to have seen the promises from afar and now rejoice in their fulfillment.
Jubilees 23:32 similarly describes the joy and restoration of Israel in the end times, where righteousness will flourish, and the saints will rejoice in the fulfillment of God's covenant. Levi’s vision of the saints clothing themselves with joy symbolizes the ultimate vindication and celebration of God’s plan.
1 Enoch 62:14-16 also describes the joy of the righteous and the elect at the end of the age, where they celebrate the triumph of God's chosen one and the restoration of righteousness on earth.
Chapter 18 of The Testament of Levi contains a prophetic vision of the coming of a new priest who will restore righteousness and bring light and knowledge to the earth. This priest will be divinely anointed, and his star will rise like a king, dispelling darkness and establishing peace throughout the world. Heaven will rejoice in his days, and he will restore access to paradise, defeating the forces of evil. The patriarchs and saints will exult in the fulfillment of God's promises, and righteousness will flourish.
This chapter aligns with themes found in The Book of Jubilees, The Book of Enoch, and the Bible, particularly regarding the coming of a messianic figure who will restore righteousness, defeat evil, and bring peace to the earth. The imagery of light, knowledge, and the restoration of paradise reflects the broader apocalyptic hope of the ultimate triumph of God’s chosen one and the fulfillment of His covenant with Israel.
Chapter 19
And now, my children, ye have heard all; choose, therefore, for yourselves either the light or the darkness, either the law of the Lord or the works of Beliar.
And his sons answered him, saying, Before the Lord we will walk according to His law.
And their father said unto them, The Lord is witness, and His angels are witnesses, and ye are witnesses, and I am witness, concerning the word of your mouth. And his sons said unto him: We are witnesses.
And thus Levi ceased commanding his sons; and he stretched out his feet on the bed, and was gathered to his fathers, after he had lived a hundred and thirty-seven years.
And they laid him in a coffin, and afterward, they buried him in Hebron, with Abraham, Isaac, and Jacob.
Comparative Analysis:
Choice Between Light and Darkness:
In The Testament of Levi, Chapter 19, Levi urges his sons to choose between light and darkness, the law of the Lord or the works of Beliar (a representation of evil or lawlessness). This choice between righteousness and wickedness echoes Deuteronomy 30:19-20, where Moses similarly urges the Israelites to choose life and blessings by following God’s law, rather than death and curses by turning away from it.
The Book of Jubilees (30:22-25) reflects a similar theme, where the people of Israel are reminded of the importance of keeping the law and avoiding the path of wickedness. The stark choice between light and darkness represents the broader theme of covenantal faithfulness, where adherence to God’s law brings blessings, while rejection of it brings judgment.
1 Enoch 94:1-5 also presents a similar message, encouraging the righteous to choose the path of light and warning against the fate of those who choose the way of darkness and sin. The duality of light and darkness is a common motif in apocalyptic literature, representing the cosmic struggle between good and evil.
Covenantal Witness and Commitment:
Levi’s sons respond to his command by affirming their commitment to walk according to the law of the Lord. Levi then calls upon the Lord, His angels, his sons, and himself as witnesses to their vow. This act of establishing a covenantal witness is reminiscent of Joshua 24:22-24, where Joshua calls upon the people of Israel to bear witness to their commitment to serve the Lord.
Jubilees 24:15-18 similarly emphasizes the importance of the covenant between Israel and God, with the people being reminded of their responsibilities and the witnesses who will hold them accountable. The idea of divine witnesses, including angels, reinforces the solemnity of the commitment to obey God's law.
1 Enoch 104:1 discusses the role of the angels as witnesses to the deeds of humanity, both good and evil. The presence of witnesses in Levi’s command underscores the seriousness of the covenant and the expectation that the vow will be upheld.
Levi's Death and Burial:
After giving his final instructions to his sons, Levi peacefully passes away, stretching out his feet on the bed and being gathered to his fathers. The phrase "gathered to his fathers" is a traditional biblical expression for death and burial among one's ancestors, as seen in Genesis 25:8 and Genesis 35:29, where Abraham and Isaac are described as being "gathered to their people."
Levi’s burial in Hebron, alongside Abraham, Isaac, and Jacob, mirrors Genesis 50:13, where Jacob is buried by his sons in the cave of Machpelah in Hebron, the ancestral burial site. Levi’s final resting place alongside the patriarchs emphasizes his role as a significant figure in the lineage of Israel and the continuity of the covenant.
The Book of Jubilees (46:9-10) recounts the burial of Jacob and mentions the family’s connection to the burial site in Hebron. This detail highlights the importance of ancestry and lineage in the covenantal relationship between God and Israel, with burial among the patriarchs symbolizing the fulfillment of promises made to the family of Abraham.
End of Leadership and Continuation of Legacy:
With Levi’s death, the leadership of the priestly line passes on to his descendants. The careful emphasis on Levi’s instructions to his sons about choosing the path of light and following the law underscores the importance of maintaining the integrity of the priesthood and the covenant with God. The passing of leadership from one generation to the next is a key theme in Numbers 20:25-28, where Aaron’s priestly garments are passed on to his son Eleazar, symbolizing the continuation of the priestly line.
Jubilees 45:15-16 highlights the continuity of leadership and the responsibility of the descendants to maintain righteousness and obedience to the covenant. Levi’s final exhortation to his sons to choose light over darkness represents a symbolic handing down of his spiritual and priestly responsibilities, ensuring the perpetuation of the covenant.
1 Enoch 91:1-3 similarly discusses the passing of leadership and the continuation of righteousness through future generations. The emphasis on the importance of remaining faithful to God’s law and the witness of angels serves as a reminder of the enduring nature of the covenant, even after the death of a leader like Levi.
Chapter 19 of The Testament of Levi presents Levi's final instructions to his sons, urging them to choose between light and darkness, between the law of the Lord and the works of Beliar. His sons vow to follow God's law, and Levi calls upon the Lord, His angels, and his sons as witnesses to this commitment. After giving his last commands, Levi passes away peacefully and is buried in Hebron alongside Abraham, Isaac, and Jacob.
This chapter parallels themes found in The Book of Jubilees, The Book of Enoch, and the Bible, particularly the choice between good and evil, the establishment of a covenantal witness, and the passing of leadership to the next generation. Levi’s final exhortation reflects the importance of maintaining faithfulness to God’s law and upholding the covenant established through the patriarchs. His burial among the patriarchs symbolizes the continuation of the covenantal promises and the enduring legacy of righteousness in Israel’s priestly line.
Summary and Reflection
This work has taken a comprehensive journey through The Testament of Levi, exploring the spiritual, prophetic, and genealogical legacy of Levi, the third son of Jacob and Leah. The analysis delves into Levi's visions, actions, and teachings, comparing them with corresponding themes in The Book of Jubilees, The Book of Enoch, and the Bible. Through each chapter, we have witnessed Levi’s unique role in Israel’s history, particularly in the context of priesthood, covenant, and prophecy.
From the outset, Levi’s life is marked by profound experiences and visions. His involvement in the avenging of Dinah, his spiritual revelations while tending the flocks, and his encounters with angels all set the stage for his role as a priest and a revealer of divine mysteries. Levi's visions of heavenly realms, encounters with the divine, and prophetic insights into the future of his descendants highlight his importance as both a spiritual leader and a prophet. His detailed genealogical record underscores the role of his lineage in maintaining the priesthood through Israel's history.
The analysis across these sacred texts reveals several recurring themes. First, Levi’s prophecies often center around the cyclical nature of Israel’s faithfulness to God, with periods of righteousness followed by corruption and eventual redemption. This cycle is mirrored in The Book of Jubilees, which outlines Israel’s history through jubilee cycles, emphasizing periods of divine judgment and restoration. The notion of seventy weeks, introduced in The Testament of Levi, echoes similar timelines in The Book of Daniel and The Book of Enoch, pointing to apocalyptic expectations of judgment, exile, and renewal.
Levi’s role as a priest is central to his narrative. Throughout his life, he instructs his descendants in the importance of maintaining purity, obedience to God’s law, and faithfulness to the covenant. Levi’s teachings align with the priestly responsibilities described in the Bible, particularly in Levitical law, where the priesthood is charged with upholding the sanctity of Israel’s worship and sacrificial system. The analysis highlights how Levi’s descendants are expected to follow in his footsteps, continuing the priestly legacy and serving as intermediaries between God and the people.
However, Levi also foresees a dark period of moral decline, particularly within the priesthood. His warnings about the pollution of the priesthood, the defilement of the sacrifices, and the rejection of the law are echoed in The Book of Jubilees and The Book of Enoch, where similar concerns about the corruption of Israel’s leaders and the consequences of abandoning God’s commandments are prominent. These texts emphasize that Israel’s failure to maintain purity and faithfulness will result in exile, destruction of the temple, and severe judgment.
Yet amid these warnings, there is also hope. Levi prophesies that a new priest will arise, one who will restore righteousness and execute judgment on the earth. This messianic figure will bring enlightenment, peace, and the removal of darkness, ultimately defeating evil and restoring paradise. This prophetic vision parallels the expectations found in apocalyptic literature, where the coming of a divine redeemer heralds the fulfillment of God’s promises and the restoration of His people.
Levi’s final exhortations to his sons encapsulate the core message of his testament. He urges them to choose between light and darkness, between the law of the Lord and the works of Beliar. His sons affirm their commitment to walk according to God’s law, and Levi calls upon God, His angels, and his sons as witnesses to this covenant. In his final moments, Levi is gathered to his fathers, joining the ranks of Abraham, Isaac, and Jacob. His burial in Hebron alongside the patriarchs symbolizes the continuity of the covenantal promises made to Israel. Levi’s legacy as a priest and prophet is firmly established, and his descendants are charged with maintaining the sacred duties of the priesthood for future generations.
The analysis of The Testament of Levi in comparison with The Book of Jubilees, The Book of Enoch, and biblical texts reveals a rich tapestry of prophetic themes, covenantal obligations, and the eternal struggle between light and darkness. Levi’s testament serves not only as a record of his life but as a prophetic blueprint for the future of Israel, highlighting the importance of maintaining purity, righteousness, and faithfulness to God’s law in the face of moral corruption and divine judgment. As this final chapter draws to a close, it is clear that Levi’s words continue to resonate across time, offering both a warning and a hope for all who seek to walk in the light of the Lord.
Integration of the Jubilee Cycles and Covenantal Themes
To fully appreciate the significance of the jubilee cycles as they appear in The Testament of Levi, it is essential to consider the rich tradition surrounding the concept of jubilees, which is deeply rooted in biblical law and tradition. The understanding of the jubilee years plays a key role in interpreting the themes of justice, restoration, and divine mercy that recur in Levi’s testament. These jubilee cycles are explored in both The Book of Jubilees and The Book of Leviticus, and their influence permeates Levi’s prophetic vision.
The Book of Jubilees – Chapter 1
The Book of Jubilees begins with a profound recounting of Israel’s future, detailing the covenant between God and His people, structured around periods of jubilee cycles. The opening chapter emphasizes the cycles of sin, exile, repentance, and restoration that Israel will experience. It lays out how the covenant is maintained through adherence to divine law, with the jubilee years serving as markers of these periods of renewal. Each jubilee is a time when debts are forgiven, land is returned, and the people are given an opportunity to reset their relationship with God. This cyclical view of history serves as a foundation for Levi’s understanding of the ebb and flow of Israel’s faithfulness and the corresponding judgments and blessings from God.
In The Testament of Levi, the idea of the seventy weeks is an extension of this cyclical pattern. Levi foresees that during the course of these seventy weeks, Israel will stray from the law, profane the priesthood, and face divine judgment, but ultimately, they will experience redemption. This mirrors the message in The Book of Jubilees where periods of exile and judgment are balanced by promises of renewal and restoration, often aligned with the jubilee cycles.
The Book of Leviticus – Chapter 26
Leviticus 26 provides one of the most critical passages regarding the covenantal relationship between God and Israel, laying out the blessings for obedience and the curses for disobedience. This chapter emphasizes that if Israel remains faithful to God’s commandments, they will experience peace, prosperity, and protection. However, if they reject the law, they will face severe punishment, including famine, disease, defeat by enemies, and ultimately, exile from their land.
The concept of the jubilee year is introduced in Leviticus 25, where every fiftieth year is to be a jubilee year—a time of liberation, restoration of property, and freedom for slaves. The importance of keeping the sabbatical cycles and the jubilee is deeply connected to the covenantal blessings and curses outlined in Leviticus 26. Disobedience to these cycles results in a breakdown of the relationship between Israel and God, leading to exile and loss of the land. Conversely, repentance and a return to God’s laws bring restoration and the opportunity to live in the land once more.
Levi’s warnings in his testament about the defilement of the priesthood, the rejection of the law, and the consequences of sin are closely aligned with the curses described in Leviticus 26. His vision of the ultimate destruction of the temple and the scattering of Israel among the nations reflects the fulfillment of these covenantal warnings. Yet, like Leviticus, The Testament of Levi also points toward the eventual mercy and restoration that will come after a period of punishment, once the people turn back to God.
Synthesis of the Jubilee Concept in The Testament of Levi
In The Testament of Levi, the themes of justice, sin, and redemption are intricately tied to the cyclical patterns of the jubilee years. Levi’s prophecies reflect the deeper jubilee framework of Israel’s history, where periods of moral decline are followed by divine judgment and the promise of restoration. The seventy-week prophecy, the corruption of the priesthood, and the eventual rise of a new priestly figure are all informed by the understanding that time is divided into these sacred cycles, where God periodically resets His covenant with His people.
The jubilee framework also reinforces the idea of hope and renewal that underpins Levi’s visions. Even in the midst of corruption and destruction, the promise of a future jubilee—a time when the land and people will be restored, and the relationship with God will be renewed—serves as a source of hope for Levi’s descendants. The final vision of the new priest who will restore righteousness and bring peace to the earth echoes the jubilee promise of liberation and restoration, both spiritually and physically.
Through the integration of The Book of Jubilees, The Book of Leviticus, and The Testament of Levi, this study has illuminated the profound role that the jubilee cycles play in shaping the prophetic vision of Levi. The cyclical nature of time, as defined by the jubilee years, serves as a backdrop for the unfolding of Israel’s history—one marked by periods of faithfulness and rebellion, judgment and mercy, exile and restoration. Levi’s testament, when understood in light of these cycles, reveals a deeper understanding of Israel’s destiny and the enduring promise of redemption for those who remain faithful to God’s covenant.
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