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The '''Second Book of Esdras''' (IV Esdras) is found in the books of the [[Septuagint]], the Old Testament accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible'', and found in the books of the Old Testament of the ''[[Vulgate]]''. The core of the book, the "Jewish Apocalypse of Ezra", 2 Esdras 3–14, is canonical scripture in the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Church]]. It is not recognized as canonical by Jews, Catholics, Orthodox, or Protestants. It was not included in the canon of scripture by the [[Third Council of Carthage (397)]]. Since the [[Council of Trent]] it is not accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''—books of the Bible accepted as divinely inspired by the majority of Christian believers in the United States and throughout the world.<ref>The '''Catholic Church''' is the world's largest [[Christianity|Christian]] body comprised of several distinct [https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm "Rites"]. The [[Catholic Church|Catholic Church (Latin Rite)]] is the largest religious body in the United States, with over 60 million adherents (4 times as large as the second largest church, the Orthodox).<br/>[http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.]<br/>[http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]<br/>

The '''Second Book of Esdras''' (Esdras IV) is found among the books of the [[Septuagint]], and among the books of the Old Testament of the ''[[Vulgate]]''. The core of the book, the "Jewish Apocalypse of Ezra", 2 Esdras 3–14, is canonical scripture in the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Church]]. It is not recognized as canonical by Jews, Catholics, Orthodox, or Protestants. It was not included in the canon of scripture by the [[Third Council of Carthage (397)]]. Since the [[Council of Trent]] it is not accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''—books of the Bible accepted as divinely inspired by the majority of Christian believers in the United States and throughout the world.<ref>The '''Catholic Church''' is the world's largest [[Christianity|Christian]] body comprised of several distinct [https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm "Rites"]. The [[Catholic Church|Catholic Church (Latin Rite)]] is the largest religious body in the United States, with over 60 million adherents (4 times as large as the second largest church, the Orthodox).<br/>[http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.]<br/>[http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]<br/>

The '''Eastern Orthodox Church''', officially called the '''Orthodox Catholic Church''', and also referred to as the '''[[Orthodox Church]]''' and '''Orthodoxy''', is the second largest [[Christianity|Christian church]] in the world, with an estimated 225–300 million adherents, most of whom live in [[Eastern Europe]], the [[Middle East]], and [[Russia]].<br/>{{cite web |last1=Calivas |first1=Rev. Alciviadis C. |title=The Greek (Eastern) Orthodox Church |publisher=Greek Orthodox Archdiocese Of America |year=1983 |url=http://www.goarch.org/ourfaith/ourfaith7061 |accessdate=7 May 2014 |ref=none }}<br/>{{cite web |last1=Fairchild |first1=Mary |title=Christianity:Basics:Eastern Orthodox Church Denomination |publisher=about.com |url=http://christianity.about.com/od/easternorthodoxy/p/orthodoxprofile.htm |accessdate=22 May 2014 |ref=none }}<br/>{{cite web |title=Christianity |work=Major Branches of Religions Ranked by Number of Adherents |publisher=adherents.com |url=http://www.adherents.com/adh_branches.html#Christianity |accessdate=22 May 2014 |ref=none }}</ref><ref>See [http://www.888c.com/worldChristianDenominations.htm Percentage of Christians in Protestant Denominations (29.5%)].</ref>

The '''Eastern Orthodox Church''', officially called the '''Orthodox Catholic Church''', and also referred to as the '''[[Orthodox Church]]''' and '''Orthodoxy''', is the second largest [[Christianity|Christian church]] in the world, with an estimated 225–300 million adherents, most of whom live in [[Eastern Europe]], the [[Middle East]], and [[Russia]].<br/>{{cite web |last1=Calivas |first1=Rev. Alciviadis C. |title=The Greek (Eastern) Orthodox Church |publisher=Greek Orthodox Archdiocese Of America |year=1983 |url=http://www.goarch.org/ourfaith/ourfaith7061 |accessdate=7 May 2014 |ref=none }}<br/>{{cite web |last1=Fairchild |first1=Mary |title=Christianity:Basics:Eastern Orthodox Church Denomination |publisher=about.com |url=http://christianity.about.com/od/easternorthodoxy/p/orthodoxprofile.htm |accessdate=22 May 2014 |ref=none }}<br/>{{cite web |title=Christianity |work=Major Branches of Religions Ranked by Number of Adherents |publisher=adherents.com |url=http://www.adherents.com/adh_branches.html#Christianity |accessdate=22 May 2014 |ref=none }}</ref><ref>See [http://www.888c.com/worldChristianDenominations.htm Percentage of Christians in Protestant Denominations (29.5%)].</ref>

===Ezra's three questions===

===Ezra's three questions===

Chapters 3–14, the main text of 2 Esdras, is presented as a Jewish apocalypse of seven revelations given to Ezra while he was in Babylon. Ezra "the Scribe," is here also a great prophet, a new Moses who fasts and prays in the wilderness as he is being prepared by God to renew God's Law to the people.

Chapters 3–14, the main text of 2 Esdras, is presented as a Jewish apocalypse of seven revelations given to Ezra while he was in Babylon. Here Ezra "the Scribe," is also a great prophet, a new Moses who fasts and prays in the wilderness as he is being prepared by God to renew God's Law to the people.

"In the thirtieth year of the ruin of the city, I, Salathiel (the same is Esdras), was in Babylon, and lay troubled upon my bed."

"In the thirtieth year of the ruin of the city, I, Salathiel (the same is Esdras), was in Babylon, and lay troubled upon my bed." 2 Esdras 3:1a.

   

   

In the first vision, First Vision (iii.-v. 19): Ezra Esdras asks God how the misery of Israel can be in keeping with divine justice. asks God how Israel can be kept in such misery if God is just. The [[archangel]] [[Uriel (archangel)|Uriel]] is Ezra's guide and teacher, sent from God. Uriel is sent to answer him, The answer is given by Uriel: God's ways are unsearchable and the human mind can not grasp them; responding that God's ways cannot be understood by the human mind. But the end of the current world will come soon, and God's justice will be manifest. everything will be clear after the end of this world, which will soon come to pass. Then follows a description of the signs of the end.

In the First Vision (3:1–5:19) Ezra/Esdras asks God how Israel can be kept in such misery, and how the misery of Israel can be in keeping with divine justice, if God is just. The [[archangel]] [[Uriel (archangel)|Uriel]] is sent from God to answer him, to be Ezra's guide and teacher, responding that the answer is: God's ways are unsearchable and cannot be understood by the human mind; the human mind cannot grasp them. The end of the current world will soon come to pass. But after the end of this world everything will be clear and God's justice will be manifest. There follows a description of the signs of the end.

In the second vision, Second Vision (v. 20-vi. 34): Ezra asks why Israel was delivered up Why is Israel delivered up to the heathen? to the Babylonians. The answer is similar to that of the first vision: He is told that man cannot understand God's ways, Man can not solve the problem; and that the end is near. the end is near. Its signs are again revealed.

In the Second Vision (5:20–6:34) Ezra/Esdras asks why Israel is delivered up to the heathen Babylonians? Uriel responds with an answer similar to that of the first vision: Ezra is told that man cannot solve the problem, that man cannot understand God's ways; and that the end is near. The signs are again revealed.

In the third vision, Third Vision (vi. 35-ix. 25): Ezra asks why Israel, as God's chosen people, does not possess the world. Why does Israel not yet possess the world? Uriel tells him the current state of the people is a period of transition. The present state is a necessary transition to the future-Then follows a detailed description of the fate of the wicked and the righteous: The fate of evil-doers, who are the vast majority of mankind, as well as many Jews, is described—compared to the fate of the few righteous ones who will be saved. few will be saved; As Ezra Esdras attempts to intercede intercedes for the sinners, for those who are so harshly condemned, but he is told he is told that no one can that nobody will escape escape his destiny.his destiny.

In the Third Vision (6:35–9:25) Ezra asks why Israel, as God's chosen people, does not yet possess the world? Uriel tells him the current state of the people is a period of transition; the present state is a necessary transition to the future. There follows a detailed description of the fate of the wicked and the righteous: few will be saved; the fate of evil-doers, who are the vast majority of mankind, as well as many Jews, is described—and is compared to the fate of the few righteous ones who will be saved. Because the world is populated primarily by sinners, the vast majority of human souls will suffer eternal damnation. As Ezra/Esdras attempts to intercede for the sinners, those who are so harshly condemned, he is told that nobody will escape, that no one can escape his destiny. God answers that he cares only for the few truly good people like Ezra.<blockquote>"I will rejoice over the few who shall be saved, because it is they who have made my glory to prevail now, and through them my name has now been honored. And I will not grieve over the multitude of those who perish; for it is they who are now like a mist, and are similar to a flame and smoke—they are set on fire and burn hotly, and are extinguished." (8:61-62)</blockquote> Ezra is told that God has predestined from the beginning of creation those who are to be saved and those who are to be condemned, and it is not for Ezra, a mere human, to intervene on behalf of the damned, even when their fate seems cruel to him. No one can escape his fate, and even the prayers of parents begging for the lives of their children cannot influence the eternal decree of the sovereign and almighty God. This is similar to the doctrine of double [[predestination]] also found in [[Calvinism]].  

 

Ezra is deeply concerned with fairness, justice, and with theodicy, the problem of evil—why good people suffer, and why evil prospers, if God is both almighty and just—and the fact that, because the world is populated primarily by sinners, the vast majority of human souls will suffer eternal damnation. God answers that he cares only for the few truly good people like Ezra.<blockquote>"I will rejoice over the few who shall be saved, because it is they who have made my glory to prevail now, and through them my name has now been honored. And I will not grieve over the multitude of those who perish; for it is they who are now like a mist, and are similar to a flame and smoke—they are set on fire and burn hotly, and are extinguished." (8:61-62)</blockquote> Ezra is told that God has predestined from the beginning of creation those who are to be saved and those who are to be condemned, and it is not for Ezra, a mere human, to intervene on behalf of the damned, even when their fate seems cruel to him. No one can escape his fate, and even the prayers of parents begging for the lives of their children cannot influence the eternal decree of the sovereign and almighty God. This is the same doctrine of double [[predestination]] also found in [[Calvinism]].

===Four symbolic visions===

===Four symbolic visions===

The fourth vision Fourth Vision (ix. 26-x. 59): is of a Vision of a woman woman mourning for her only son, mourning for her only son. Esdras pictures to her the desolation of Zion. who when she hears of the desolation of Jerusalem and its temple is Suddenly instead of the woman transformed into a city appears a "builded city.". Uriel explains that the woman Uriel explains that the woman represents Zion.is a symbol of the holy city.

The Fourth Vision (9:26–10:59) is of a woman mourning for her only son. Esdras pictures to her the desolation of Zion, who, when she hears of the desolation of Jerusalem and its temple, is suddenly transformed into a city instead: the woman appears as a "builded city". Uriel explains that the woman represents Zion, and is a symbol of the holy city.

The fifth vision Fifth Vision (xi., xii.): shows Ezra Vision of an eagle an eagle with three heads which has three heads, and 20 wings (twelve wings, 12 large wings and eight smaller ones and eight smaller wings "over against them," ), which is and which is rebuked by a lion rebuked by a lion and then burned. and then burned. Uriel interprets this The eagle as a is the symbol the fourth kingdom of the vision of Daniel, fourth kingdom seen by Daniel; and the wings and heads as rulers. the lion is the Messiah. The vision presents the triumph of the Messiah over this empire.

The Fifth Vision (11–12): shows Ezra an eagle which has three heads, and 20 wings (twelve large wings, and eight smaller wings "over against them"), which is rebuked by a lion and then burned. Uriel interprets the eagle as a symbol of the fourth kingdom of the vision seen by Daniel; the wings and heads as ruler, and the lion is the Messiah. The vision presents the triumph of the Messiah over this empire.

The sixth vision Sixth Vision (xiii.): is Vision of a man of a man, representing the Messiah, who who burns the multitude assaulting him,  breathes fire on the crowd attacking him. He then turns and then calls to himself another but peaceable multitude. toward another peaceful multitude, which accepts him. The man is the Messiah; the first multitude are the sinners; the second are the Lost Tribes of Israel.

The Sixth Vision (13) is of a man, representing the Messiah, who breathes fire on the crowd attacking him, and burns the assaulting multitude. He then turns toward another peaceful multitude, and then calls to himself this peaceable multitude, which accepts him. The man is the Messiah; the first multitude are the sinners; the second are the Lost Tribes of Israel.

===Ezra transcribes the scriptures===

===Ezra transcribes the scriptures===

The seventh vision Seventh Vision (xiv.): concerns the restoration of The restoration of the Scripture.  sacred scripture. Esdras, sitting under an oak, is addressed by God from a bush and God appears to Ezra in a bush told that he will soon be translated; he asks for the restoration of the Law; God commands him to procure many tablets and five scribes and to tell the people to stay away for forty days. and commands him to restore the Law. Ezra Esdras does so, gathers five scribes and and, after having received a wondrous drink, begins to dictate. begins to dictate. After 40 days, he has produced 94 books: Within forty days ninety-four books are written, of which twenty-four, that is, the Hebrew canon, are to be published and seventy to be kept secret. the 24 books of the Hebrew Bible and 70 secret works which he is not to reveal to the masses.  

The Seventh Vision (14) concerns the restoration of the sacred Scripture. Esdras, sitting under an oak, is addressed by God from a bush. God appears to Ezra in the bush and reveals that he will soon be translated. Esdras asks for the restoration of the Law, and God commands him to procure many tablets and five scribes and to tell the people to stay away for forty days, and then commands him to restore the Law. Ezra/Esdras does so, and gathers five scribes and, after having received a wondrous drink, begins to dictate. Within forty days ninety-four books are written. After 40 days, he has produced 94 books: of these, twenty-four books are to be published and seventy are to be kept secret. These are the 24 books of the Hebrew canon of the Tanakh, and 70 secret works which he is not to reveal to the masses.<ref>See [http://www.sacred-texts.com/eso/sta/sta27.htm The Qabbalah, the Secret Doctrine of Israel (sacred-texts.com)]</ref>

The account of Esdras' translation is found only in the Oriental versions; This vision contained in the Greek text is omitted in the Latin translation of the text. in the Latin it has been omitted, because chapters 15 and 16 were added.

The account of Esdras' translation is found only in the Oriental versions, in the Greek text (''it is not included in the current Septuagint Old Testament of the canonical Greek Bible''). In the Latin translation of the text, it was omitted, because chapters 15 and 16 were added.

:See [http://www.sacred-texts.com/eso/sta/sta27.htm The Qabbalah, the Secret Doctrine of Israel (sacred-texts.com)]

==Historical-grammatical analysis: Historical setting==

==Historical-grammatical analysis: Historical setting==

The extant text of 2 Esdras states it was written by "Ezra", the name of the great Jewish priest-scribe and leader who primarily established Second Temple Judaic tradition around 400 B.C. after the Babylonian exile. This same author Ezra is also called "Salathiel" in the book, which could make him the father of the exile leader Zerubbabel, rather than Ezra the Scribe, since Zerubbabel is of the line of David, and Ezra the priest-scribe is of the line of Aaron.

The extant text of 2 Esdras states it was written by "Ezra", the name of the great Jewish priest-scribe and leader who primarily established Second Temple Judaic tradition after the Babylonian exile. This same author Ezra is also called "Salathiel" in the book, which could make him the father of the exile leader Zerubbabel, rather than Ezra the Scribe, since Zerubbabel is of the line of David, and Ezra the priest-scribe is of the line of Aaron. around 400 B.C. "In the thirtieth year of the ruin of the city," 587 B.C. – 30 = 557 B.C.

The book sets the date of the appearance of Uriel to Ezra/Esdras "In the thirtieth year of the ruin of the city" (3:1), in 557 B.C. The destruction of the city and the temple is generally held by historians to have occurred in 587 B.C. (587 B.C. – 30 = 557 B.C.).

See [[Literalist Bible chronology]].

See [[Literalist Bible chronology]].

==Historical-critical textual analysis==

==[[Historical-critical method (Higher criticism)|Historical-critical]] textual analysis==

One of the most interesting and the profoundest of all Jewish and Christian apocalypses is known in the Latin Bible as "Esdræ Quartus." (Fourth Esdræ). The number, usually a part of the name, depends on the method of counting the canonical Ezra-Nehemiah and the Greek Ezra: the book is called "I Esdras" in the Ethiopic, but is called "II Esdras" in late Latin manuscripts and in the English Bible, and "III Esdras" in other Latin manuscripts. Another division in Latin Bibles, separates II Esdras into three parts, each with a separate number, of which the main part is "Esdræ Quartus." Greek Fathers quote it as Ἔσδρας Προφήτης (''Esdras Prophetes'') or Αποκάλυψις Ἔαδρα (''Apocalypsis Eadra''). The most common modern names are "IV Esdras" and "II Esdras".

One of the most interesting, and the profoundest, of all Jewish and Christian apocalypses is known in the Latin Bible as "Esdræ Quartus." (Fourth Esdræ). The number, usually a part of the name, depends on the method of counting the canonical Ezra-Nehemiah and the Greek Ezra: the book is called "I Esdras" in the Ethiopic, but is called "II Esdras" in late Latin manuscripts and in the English Bible, and "III Esdras" in other Latin manuscripts. Another division in Latin Bibles, separates II Esdras into three parts, each with a separate number, of which the main part is "Esdræ Quartus." Greek Fathers quote it as Ἔσδρας Προφήτης (''Esdras Prophetes'') or Αποκάλυψις Ἔαδρα (''Apocalypsis Eadra''). The most common modern names for this book are "IV Esdras" and "II Esdras".

II Esdras is a characteristic example of the growth of apocalyptic literature: the misery of the present world leads to the seeking of compensation in the happiness of the future. But besides its historical value, this book is an unusually important monument of religious literature for all times.

II Esdras is a characteristic example of the growth of apocalyptic literature: the misery of the present world leads to the seeking of compensation in the happiness of the future. But besides its historical value, this book is an unusually important monument of religious literature for all times.

Study of 2 Esdras is complicated by the probability that some chapters may have been added to the beginning of the book and that later chapters may also suffer from similar additions, though this is debatable. Despite these and other difficulties with the text, the bulk of the work is considered one of the gems of Jewish apocalypticism.

Study of 2 Esdras is complicated by the debatable probability that some chapters may or may not have been added to the beginning of the book and that later chapters may or may not also suffer from similar additions. Despite these and other difficulties with the text, the bulk of the work is considered by literary scholars to be one of the gems of [[Judaism|Jewish]] [[Last Judgment|apocalypticism]]. See [[Messiah#Messiah son of David:|Messiah son of David]]

===Original language===

===Original language===

:(4) and (5) two independent Arabic versions;

:(4) and (5) two independent Arabic versions;

:(6) Georgian.

:(6) Georgian.

The Armenian version differs from the others; textual historians have not decided whether it was made from the Syriac or from a separate Greek version. The seven sections of the book have been called "visions" since Volkmar (1863): chapters 1-3 treat chiefly of religious problems; chapters 4-6 consist mainly of eschatological visions; chapter 7 tells of Ezra's literary activity and death.

The Armenian version differs from the others; textual historians have not decided whether it was made from the Syriac or from a separate Greek version. The seven sections of the book have been called "visions" since Volkmar (1863) <ref>Volkmar's view of the book as set forth in his ''Das vierte Buch Esra'', Zürich 1858, was criticised by Hilgenfeld 1858. ''Source''<br/>[https://books.google.com/books?id=R9U3AQAAMAAJ&pg=PA769&lpg=PA769&dq=volkmar+%281863%29&source=bl&ots=gI6mqHCR18&sig=2bINcBQEzwmjNP9flYd0UwnvRKg&hl=en&sa=X&ei=a0S7VOP5DoH-ggSXuoOoDQ&ved=0CDEQ6AEwBg#v=onepage&q=volkmar%20(1863)&f=false William Smith, ''Dr. William Smith's Dictionary of the Bible: Comprising Its Antiquities, Biography, Geography, and Natural History'', Volume 1. Houghton, Mifflin, 1881. Esdras, second book of. page 769a] (Google eBook)</ref>: chapters 1–3 treat chiefly of religious problems; chapters 4–6 consist mainly of eschatological visions; chapter 7 tells of Ezra's literary activity and death.

===Author===

===Author===

Critics have widely debated the origin of the book. Hidden under two layers of translation and probably the work of more than one writer, it is difficult to determine whether the primary Jewish author hailed from Alexandria, Jerusalem, Rome, or some other location. Although it claims to have been written by Ezra/Salathiel around 400 B.C., internal evidence suggests a much later date, probably late A.D. first century, with other sections possibly added even later.

Critics have widely debated the origin of the book. Hidden under two layers of translation and probably the work of more than one writer, it is difficult to determine whether the primary Jewish author hailed from Alexandria, Jerusalem, Rome, or some other location. Although it claims to have been written by Ezra/Salathiel around 400 B.C., internal evidence suggests a much later date, probably late A.D. first century, with other sections possibly added even later.

It has been questioned whether this apocalypse was written by one author. Kalisch ("Das 4te Buch Esra," Göttingen, 1889) tried to prove that it had five different sources; his views were largely adopted by De Faye and by Charles. But Gunkel rightly calls attention to the fact that the uniform character of the book forbids its reduction to several independent documents, and that its repetitions and slight discrepancies are a peculiarity of the author in dealing with his complicated problems. Closely akin to this book is the Apocalypse of Baruch; it has therefore been suggested that both might have been written by the same author. Although this can not be proved, it is at least certain that both books were composed at about the same time, and that one of them was the prototype of the other.

It has been questioned whether this apocalypse was written by one author. Kalisch (''Das 4te Buch Esra,'' Göttingen, 1889) tried to prove that it had five different sources; his views were largely adopted by De Faye and by Charles. But Gunkel rightly calls attention to the fact that the uniform character of the book forbids its reduction to several independent documents, and that its repetitions and slight discrepancies are a peculiarity of the author in dealing with his complicated problems. Closely akin to this book is the Apocalypse of Baruch; it has therefore been suggested that both might have been written by the same author. Although this can not be proved, it is at least certain that both books were composed at about the same time, and that one of them was the prototype of the other.

It is an open question among critics whether even the main body of the book—apart from the chapters found only in the Latin version—has a single author. Some see evidence of no fewer than five hands at work on the text. Others argue that, except for the apparently late Christian (?) interpolations, the book is most certainly written by one author. Even the "Christian" chapters are defended by some commentators as representing a Jewish concept of the Messiah as a supernatural being, as occasionally appears in later ''[[Midrash]]im'' and in the [[Talmud]]ic rabbinical tradition.

It is an open question among critics whether even the main body of the book—apart from the chapters found only in the Latin version—has a single author. Some see evidence of no fewer than five hands at work on the text. Others argue that, except for the apparently late Christian (?) interpolations, the book is most certainly written by one author. Even the "Christian" chapters are defended by some commentators as representing a Jewish concept of the Messiah as a supernatural being, as occasionally appears in later ''[[Midrash]]im'' and in the [[Talmud]]ic rabbinical tradition.

The author of II Esdras, also called "the prophet Ezra," in all probability, as shown by Wellhausen ("Skizzen und Vorarbeiten," vi. 248 et seq.), had before him the Baruch Apocalypse, written under the impression of the destruction of the Temple by the Romans; he reasons more on the general problems of sin and death and on the design of God regarding the few that are saved than on the national problem of Israel's adversity and the prosperity of the heathen. In the controversy between the schools of Shammai and of Hillel as to whether, in view of the prevalence of sin and sorrow, "it is good for man to be born or not" (; 'Er. 13b), the author sides with the pessimistic view of the former: "It would be better if we were not born than to live in sin and suffer, not knowing why" (II Esd. iv. 12). In the same light he views the final judgment of man by God. "The germ of evil sown into man by the first sin of Adam" ( ; 'Ab. Zarah 22b) results in sin and damnation for the great majority of men—indeed, there is no man who sinneth not—and makes the human destiny far inferior to that of the animal, which needs not fear the great Judgment Day (II Esd. vii. 45 [R. V. 115] et seq.; viii. 35). The author recognizes God's love for all His creatures (viii. 47), in spite of the fact that greater is the number of those lost than of those that are saved (ix. 15), but for him the end must be unrelenting justice and no mercy nor any intercession of saints; truth and righteousness alone must prevail (vii. 32-38 [R. V. 102-115]). Here, too, the author differs from the Hillelites, who teach that those souls whose merits and demerits are equal are saved by the mercy of God (who inclines the scale toward mercy), and sides with the Shammaites, who claim that these souls must go through the purgatory of the Gehenna fire before they are admitted into paradise (Sanh. xiii. 4; R. H. 16b). In another respect II Esdras (see iii. 30, ix. 22 et seq., xii. 34, xiii. 37 et seq.) manifests the spirit of the Shammaites in finding Messianic salvation granted only to the remnant of Israel, for it is Eliezer the Shammaite who, in opposition to the school of Hillel, denies all Gentiles a share in the world to come (Tosef., Sanh. xiii. 2).

The author of II Esdras, also called "the prophet Ezra," in all probability, as shown by Wellhausen (''Skizzen und Vorarbeiten,'' vi. 248 ''and following''), had before him the Baruch Apocalypse, written under the impression of the destruction of the Temple by the Romans; he reasons more on the general problems of sin and death and on the design of God regarding the few that are saved than on the national problem of Israel's adversity and the prosperity of the heathen. In the controversy between the schools of Shammai and of Hillel as to whether, in view of the prevalence of sin and sorrow, "is it good for man to be born or not" ( ; 'Er. 13b), the author sides with the pessimistic view of Shammai: "It would be better if we were not born than to live in sin and suffer, not knowing why" (II Esdras 4:12). In the same light he views the final judgment of man by God. "The germ of evil sown into man by the first sin of Adam" ( ; 'Ab. Zarah 22b) results in sin and damnation for the great majority of men—indeed, there is no man who sinneth not—and makes the human destiny far inferior to that of the animal, which needs not fear the great Judgment Day (II Esdras 7:45 [R. V. 115] ''and following''; 8:35). The author recognizes God's love for all His creatures (8:47), in spite of the fact that greater is the number of those lost than of those that are saved (9:15), but for him the end must be unrelenting justice and no mercy nor any intercession of saints; truth and righteousness alone must prevail (7:32-38 [R. V. 102-115]). Here, too, the author differs from the Hillelites, who teach that those souls whose merits and demerits are equal are saved by the mercy of God (who inclines the scale toward mercy), and sides with the Shammaites, who claim that these souls must go through the purgatory of the Gehenna fire before they are admitted into paradise (Sanh. xiii. 4; R. H. 16b). In another respect II Esdras (see 3:30, 9:22 ''and following'', 12:34, 13:37 ''and following'') manifests the spirit of the Shammaites in finding Messianic salvation granted only to the remnant of Israel, for it is Eliezer the Shammaite who, in opposition to the school of Hillel, denies all Gentiles a share in the world to come (Tosef., Sanh. xiii. 2).

 

In regard to the return of the Lost Ten Tribes, also, the author shares the view of Eliezer, in opposition to Akiba, that they will take part in the Messianic redemption, and the very name for the land of the exile of the Ten Tribes used by him, but obviously misunderstood by the translator, rests on the same Biblical words referred to by the two tannaim—"ereẓ aḥeret" (another land; Deut. xxix. 27; II Esd. xiii. 45, comp. 40; Sanh. x. 3; see Arzareth).

===Date and Value===

===Date and Value===

The length of the Messianic time is stated to be 400 years (II Esd. vii. 28: this is based upon Ps. xc. 15 and Gen. x. 13; comp. Sanh. 99a; Pesiḳ. R. 1). Especially significant is the apocalyptic sign for the Messianic era taken from Gen. xxv. 26, R. V. ("His [Jacob's] hand had hold on Esau's heel"), which is interpreted: "The end of Esau's [Edom's] reign, willform the beginning of Jacob's—that is, the Messiah's—kingdom" (II Esd. vi. 8, exactly as in Gen. R. lxiii.; comp. Yalḳ.). For other parallels to rabbinical sayings of the first century see Rosenthal, "Vier Apocryphische Bücher aus der Zeit und Schule R. Akiba's," 1885, pp. 39-71. Rosenthal also thinks (ib. p. 40) that the five sages who during forty days put into writing the twenty-four canonical and seventy hidden (apocryphal) books dictated by Ezra under inspiration (II Esd. xiv. 23-46) reflect the work of the five disciples of Johanan ben Zakkai.

Since most critics agree that the eagle in the fifth vision undoubtedly represents the Roman empire, The scholarly interpretation of the eagle of 2 Esdras 5 being the Roman Empire  the three heads (if that is the case)whose heads might be Vespasian, Titus and Domitian, are Vespasian, Titus, and Domitian, and since the destruction of Jerusalem so often referred to must be that by Titus in A.D. 70, Most scholars today suggest the most likely date for the composition of 2 Esdras is sometime after Titus' destruction of the Second Temple in A.D. 70. the book must date from the last quarter of the first century—probably between 90 and 96. indicate that the probable date of composition is toward the end of the first century, perhaps 90–96, though some suggest a date as late as 218.

Study of 2 Esdras is complicated by the probability that some chapters may have been added to the beginning of the book and that later chapters may also suffer from similar additions, though this is debatable. Despite these and other difficulties with the text, the bulk of the work is considered one of the gems of Jewish apocalypticism.

The length of the Messianic time is stated to be 400 years (II Esdras 7:28: this is based upon Psalm 90:15 and Genesis 10:13; comp. Sanh. 99a; Pesiḳ. R. 1). Especially significant is the apocalyptic sign for the Messianic era taken from Genesis 25:26, R. V. ("His [Jacob's] hand had hold on Esau's heel"), which is interpreted: "The end of Esau's [Edom's] reign, will form the beginning of Jacob's—that is, the Messiah's—kingdom" (II Esdras 6:8, exactly as in Gen. R. lxiii.; comp. Yalḳ.). For other parallels to rabbinical sayings of the first century see Rosenthal, ''Vier Apocryphische Bücher aus der Zeit und Schule R. Akiba's,'' 1885, pp. 39-71. Rosenthal also thinks (ibid. p. 40) that the five sages who during forty days put into writing the twenty-four canonical and seventy hidden (apocryphal) books dictated by Ezra under inspiration (II Esdras 24:23-46) reflect the work of the five disciples of Johanan ben Zakkai.

===Christian interpolations===

===Christian interpolations===

Additions: Chapters 1 and 2 of the Latin and English versions are of Christian origin (probably second century), and describe the rejection of the Jews in favor of the Christians. Chapters 15 and 16, which predict wars and rebuke sinners at length, may be Jewish; they date from the middle or the second half of the third century.

Additions:

The Greek form of this book in the Septuagint does not have the first two chapters of 2 Esdras which appear in the Latin version of the book. For this reason most scholars hold them to be of Christian origin, because they speak of the the Messiah in Christian terms and assert God's rejection of the Jews in words resembling Christian theological language of the second and third centuries.<blockquote>"I gathered you as a hen gathers her brood under her wings, but now, what shall I do to you? I will cast you out from my presence." (1:30) —Compare Matthew 23:37; Luke13:34; Deuteronomy 32:10-18.</blockquote>

The Greek form of this book in the Septuagint does not have the first two chapters of 2 Esdras which appear in the Latin version of the book. For this reason most scholars hold Chapters 1 and 2 of the Latin and English versions are them to be of Christian origin (probably second century), of Christian origin, because they speak of the the Messiah in Christian terms and assert God's rejection of the Jews and describe the rejection of the Jews in favor of the Christians. in words resembling Christian theological language of the second and third centuries.<blockquote>"I gathered you as a hen gathers her brood under her wings, but now, what shall I do to you? I will cast you out from my presence." (1:30) —Compare Matthew 23:37; Luke13:34; Deuteronomy 32:10-18.</blockquote>

This section also contains a vision of the the Messiah as the Son of God who ministers to the martyred saints in heaven:<blockquote>"Then I said to the angel, 'Who is that young man who places crowns on them and puts palms in their hands?' He answered and said to me, 'He is the Son of God, whom they confessed in the world.'" (2:46-47) —Compare Revelation 6:9-11; Daniel 7:13-14, 27.</blockquote>

This section also contains a vision of the the Messiah as the Son of God who ministers to the martyred saints in heaven:<blockquote>"Then I said to the angel, 'Who is that young man who places crowns on them and puts palms in their hands?' He answered and said to me, 'He is the Son of God, whom they confessed in the world.'" (2:46-47) —Compare Revelation 6:9-11; Daniel 7:13-14, 27.</blockquote>

Because of their apparently Christian character, many scholars and students of the Bible regard these chapters as late second or third century Christian additions to the work.

Because of their apparently Christian character, many scholars and students of the Bible regard these chapters as late second or third century Christian additions to the work.

==Lost verses==

==Lost verses==

Most Latin editions trace their common origin to one early manuscript, Codex Sangermanensis, which was missing an entire page, a large lacuna (a section of missing text) of about 70 verses between 7:36 and 7:37. An 1895 published critical edition restored the lost verses, numbered 7:36 to 7:106, with the verses formerly numbered 7:37–7:69 in the defective manuscripts renumbered to 7:107–7:137.

Most Latin editions trace their common origin to one early manuscript, Codex Sangermanensis, which was missing an entire page, a large lacuna (a section of missing text) of about 70 verses between 7:36 and 7:37. An 1895 published critical edition restored the lost verses, numbered 7:36 to 7:106, with the verses formerly numbered 7:37–7:69 in the defective manuscripts renumbered to 7:107–7:137.

==Purpose==

==Purpose==

The author wishes to console himself and his people in a time of great distress. He struggles with the deepest religious problems: What is the origin of suffering and evil in the world? Why does the All-Righteous create men, who He knows will suffer, or will do wrong and therefore perish? Why does man possess the mind or reason which makes him conscious of these things? Throughout these struggles the writer strives for assurance of salvation. Since this is reserved for some future era, he lays much stress on eschatology. Confidence in God's justice underlies all his thoughts.

The author wishes to console himself and his people in a time of great distress. He struggles with the deepest religious problems: What is the origin of suffering and evil in the world? Why does the All-Righteous create men, who He knows will suffer, or will do wrong and therefore perish? Why does man possess the mind or reason which makes him conscious of these things? Throughout these struggles the writer strives for assurance of salvation. Since this is reserved for some future era, he lays much stress on eschatology. Confidence in God's justice underlies all his thoughts.

While for Job the question is why what appears to be clearly unfair suffering is imposed by God on a righteous man (Job), in 2 Esdras it is the question of why God allows so many people to be eternally damned, and why he has allowed his beloved people of Israel to suffer. The answer given to Ezra is like that given to Job: God is absolutely sovereign, and his ways are not to be questioned by mere humans.

While for Job the question is why what appears to be clearly unfair suffering is imposed by God on a righteous man (Job), in 2 Esdras it is the question of why God allows so many people to be eternally damned, and why he has allowed his beloved people of Israel to suffer. Ezra is deeply concerned with fairness, justice, and with [[theodicy]], the problem of evil—why good people suffer, and why evil prospers, if God is both almighty and just. The answer given to Ezra is like that given to Job: God is absolutely sovereign, and his ways are not to be questioned by mere humans.

==Usage==

==Usage==

The ''introitus'' of the traditional Requiem in the Catholic Church is drawn from 2 Esdras 2:34-35:

The ''introitus'' of the traditional Requiem in the Catholic Church is drawn from 2 Esdras 2:34-35:

:"Eternal rest grant unto them, O Lord, and let perpetual light shine upon them."

:"Eternal rest grant unto them, O Lord, and let perpetual light shine upon them."

Several other liturgical prayers are taken from the book. Pope Clement VIII placed the book in an appendix after the New Testament with the rest of the Apocrypha, "lest they perish entirely" (the Clementine Vulgate).

Several other liturgical prayers are taken from the book. Pope Clement VIII placed the book (in the Clementine Vulgate) in an appendix after the New Testament with the rest of the Apocrypha, 1 Esdras and [[Prayer of Manasseh]], "lest they perish entirely".