The Second Book of Esdras

2 Esdras Known as 4 Esdras in most Latin manuscripts; the (Protestant) English apocrypha, however, give it as II Esdras, from the opening words: "The second book of the prophet Esdras". Modern authors often call it the Apocalypse of Esdras. This remarkable work has not been preserved in the original Greek text; but we possess translations of it in Latin, Syriac, Arabic (two independent versions), Ethiopian, and Armenian. The Latin text is usually printed in the appendix to the editions of the Vulgate; but these editions miss seventy verses between 7:35 and 7:36. The missing fragment, which was read in the other versions, was discovered in a Latin manuscript by R.L. Bensly, in 1874, and has been since repeatedly printed. in the Latin the book is divided into sixteen chapters. The two opening (1, 2) and the two concluding (15, 16) chapters, however, which are not to be found in the Eastern translations, are unhesitatingly regarded by all as later additions, foreign to the primitive work. The body of the Second Book, the unity of which appears to be unquestionable, is made up of seven visions which Esdras is supposed to have seen at Babylon, the thirtieth year after the destruction of Jerusalem (the date given is wrong by about a century).

• In the first vision (3:1-5:20), Esdras is lamenting over the affliction of his people. Why does not God fulfil his promises? Is not Israel the elect nation, and better, despite her "evil heart", than her heathen neighbours? The angel Uriel chides Esdras for inquiring into things beyond his understanding; the "prophet" is told that the time that is past exceeds the time to come, and the signs of the end are given him.
• In another vision (5:21-6:34), he learns, with new signs of the end, why God "doeth not all at once".
• Then follows (6:35-9:25) a glowing picture of the Messianic age. "My son" shall come in his glory, attended by those who did not taste death, Moses, Henoch, Elias, and Esdras himself; they shall reign 400 years, then "my son" and all the living shall die; after seven days of "the old silence", the Resurrection and the Judgment.
• Next (9:26-10:60) Esdras beholds, in the appearance of a woman mourning for her son who died on his wedding day, an apocalyptic description of the past and future of Jerusalem.
• This vision is followed by another (11:1-12:39) representing the Roman Empire, under the figure of an eagle, and by a third (13) describing the rise of the Messianic kingdom.
• The last chapter (14) narrates how Esdras restored the twenty-four books of the Old Testament that were lost, and wrote seventy books of mysteries for the wise among the people. The Second Book of Esdras is reckoned among the most beautiful productions of Jewish literature. Widely known in the early Christian ages and frequently quoted by the Fathers (especially St. Ambrose), it may be said to have framed the popular belief of the Middle Ages concerning the last things. The liturgical use shows its popularity. The second chapter has furnished the verse Requiem oeternam to the Office of the Dead (24-25), the response Lux perpetua lucebit sanctis tuis of the Office of the Martyrs during Easter time (35), the introit Accipite jucunditatem for Whit-Tuesday (36-37), the words Modo coronantur of the Office of the Apostles (45); in like manner the verse Crastine die for Christmas eve, is borrowed from xvi, 53. However beautiful and popular the book, its origin is shrouded in mystery. The introductory and concluding chapters, containing evident traces of Christianity, are assigned to the third century (about A.D. 201-268). The main portion (3-14) is undoubtedly the work of a Jew -- whether Roman, or Alexandrian, or Palestinian, no one can tell; as to its date, authors are mostly widely at variance, and all dates have been suggested, from 30 B.C. to A.D. 218; scholars, however, seem to rally more and more around the year A.D. 97.