Tyndale Open Bible Dictionary

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ESDRAS, Second Book of

Composite Jewish and Christian writing included in some canons of the Bible (see discussion above under 1 Esdras).

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• Author

• Date

• Background

• Purpose and Theological Teaching

Author

The core of 2 Esdras (chs 3–14) possibly was written by a Palestinian Jew. Two additions (chs 1–2 and 15–16) were written by later, unknown Christian authors. Some students of the text think it may originally have been written in Hebrew, though the extant manuscripts consist only of Greek and Coptic fragments and full Syriac, Ethiopic, Arabic, Armenian, Georgian, and Latin versions.

Date

Most textual critics date the Jewish portions of the book to around AD 95–100. Chapters 1 and 2 are thought to have been written about AD 200 or later. Chapters 15 and 16 are variously dated from AD 120 to 300 because they seem to reflect Christian persecution conditions.

Background

Second Esdras was written in an apocalyptic style. Jewish or Christian apocalypses, often produced during periods of persecution, portray a certain prophetic viewpoint about God’s ultimate purpose in history, with highly descriptive and symbolic language. Such writings were prevalent between 200 BC and AD 350, dates that embraced the persecution of Jews in the Maccabean period, the armed conflict between zealot Judaism and Rome, and persecution of Christians in the Roman Empire. A common thread among Jewish apocalypses was the destiny of Israel or Judaism. Second Esdras 14 mentions a restoration of the “sacred books” to Ezra through a series of visions as he prepared to die. Along with 24 OT books, 70 esoteric apocalypses are alluded to, indicating that to the author and his readers the apocalypse was a popular phenomenon. Jews at that time thought that prophecy had come to an end, so the author used a standard apocalyptic device of putting supposed revelations in the mouth of an earlier prophetic figure. Here the author is supposedly Ezra writing 30 years after the destruction of Jerusalem by the Babylonians.

The Jewish core of the apocalypse (chs 3–14) was evidently titled “Ezra the Prophet,” or “The Apocalypse of Ezra.” It became known as 4 Esdras from the Latin Vulgate Bible (a translation from the Hebrew by biblical scholar Jerome completed in AD 404) and is known as 3 Esdras in the Septuagint (the ancient Greek OT). The book is called 2 Esdras in Protestant versions. The Christian additions were sometimes circulated separately. Chapters 1 and 2 were called 5 Esdras, and chapters 15 and 16 were titled 6 Esdras. The so-called “Confession of Ezra” (8:20-36) also circulated separately, adding to the confusion of manuscripts, texts, and editions.

Purpose and Theological Teaching

The occasion for the writing of 2 Esdras was the destruction of Jerusalem and the temple by the Romans in AD 70. The book attempts to provide a brighter hope for the Jews’ future.

The Jewish portion of the book grapples with some basic theological questions. Why does God not reward the piety of the faithful instead of letting them suffer under pagan rule? Why does God allow humans to have evil in their hearts? When God gave his law, why did he not remove people’s evil inclination so they could keep the law? Why are humans given understanding but denied answers to these questions? No final answers are given, and Ezra is reminded that God’s ways are inscrutably higher than man’s. Such problems will be solved only in the end-of-the-age occurrences themselves: the manifestation of God’s justice in a 400-year rule by the Messiah, the resurrection, the judgment, and eternal reward in heaven or punishment in Gehenna (hell). Ezra is told that God does rejoice in the righteous few, however, and Ezra and those like him are assured of their salvation.

Second Esdras is considered to be one of the best and most profound of the Jewish apocalypses. Its perceptive theological concern and daring analysis gave it broad appeal in the revelation of things to come. The fourth vision is of a mourning woman who is transformed into the heavenly Jerusalem, typifying Zion’s eventual redemption. In vision five an eagle with 12 wings and three heads—usually thought to be Rome’s Flavian emperors Vespasian (69–79), Titus (79–81), and Domitian (81–96)—is equated with the fourth beast in the book of Daniel (Dn 7). Ezra witnesses the eagle’s destruction by a lion, symbolizing the Messiah. A man rising from the sea and attacked by “an innumerable multitude,” which he destroys, comprises vision six and again speaks of the Messiah’s victories. In the last vision Ezra dictates the contents of 94 sacred books to five specially chosen scribes, and prepares for his assumption into heaven.

Chapters 15 and 16 threaten judgment on heathen nations for their unbelief and comfort God’s people who are suffering persecution.