The books of 1 Esdras and 2 Esdras are books found in some Bibles, but are not considered canonical by most major Christian traditions. They are sometimes called the apocryphal books of Esdras or the pseudepigraphical books of Esdras. Let’s take a look at each one:
1 Esdras
1 Esdras is found in Bibles used by Eastern Orthodox churches and some Eastern Catholic churches. It is considered canonical Scripture by these traditions. 1 Esdras covers part of the same historical time period as the books of Ezra and Nehemiah in the Old Testament. There is significant overlap in content and narrative between 1 Esdras and Ezra-Nehemiah. However, there are also additional stories and expansions in 1 Esdras not found in Ezra-Nehemiah. Some key points about 1 Esdras:
- It contains 7 chapters, recounting events from the reigns of Josiah, Jehoiakim, Zedekiah, Cyrus, Darius, and Artaxerxes.
- Chapters 1-2 are parallel to 2 Chronicles 35-36.
- Chapters 3-5 contain additional material not found in Ezra or Nehemiah, including details about a story competition among three royal bodyguards.
- Chapters 6-7 overlap extensively with Ezra 1-10.
- The overall theme is the exiled Jews’ return to Jerusalem from Babylon and the rebuilding of the Temple.
- 1 Esdras likely originated sometime in the late 2nd or early 1st century BC.
- It is included in the Septuagint, the ancient Greek translation of the Old Testament.
While valued by the Eastern churches, most Protestant and Catholic groups view 1 Esdras as pseudepigraphical (falsely attributed to Ezra) and apocryphal (of dubious authenticity), and do not accept it as canonical Scripture. However, some still find it useful for historical understanding of the Post-Exilic period of Israel’s history.
2 Esdras
2 Esdras is found in some Bibles used by Eastern Orthodox churches, but is considered apocryphal and non-canonical by most Christian traditions. It contains mystical visions attributed to the prophet Ezra. Some key points about 2 Esdras:
- It contains 16 chapters written in two main sections.
- Chapters 3-14 contain a series of 7 visions attributed to Ezra.
- Chapters 1-2 and 15-16 are Christian additions most likely composed in the late 1st century AD.
- The original visions claim to have been written by Ezra during the Babylonian captivity.
- The text likely originated in Hebrew or Aramaic but has survived only in translations.
- The Apocalypse of Ezra is another name for chapters 3-14.
- Major themes include God’s justice, theodicy, salvation, and the final restoration of creation.
While sometimes published with Bibles, 2 Esdras was declared apocryphal by most churches. The visions attributed to Ezra are mystical and esoteric. The text may have originated with a Jewish-Christian sect such as the Ebionites. Most scholars view 2 Esdras as a pseudonymous work written in the late 1st century AD. Nevertheless, 2 Esdras represents an important example of Jewish apocalyptic literature and resonates with themes found in other apocryphal and deuterocanonical works.
Origins and Authorship
The origins and authorship of 1 and 2 Esdras remain somewhat uncertain, but most scholars believe:
- 1 Esdras was composed in Hebrew/Aramaic, possibly by a single author, in the late 2nd or early 1st century BC.
- 2 Esdras likely originated in Hebrew/Aramaic and underwent multiple stages of editing by unknown authors in the 1st centuries BC and AD.
- Both books are pseudepigraphical, falsely attributed to Ezra hundreds of years after his death.
- The names may come from Ezra 10:48 which refers to the “acta of Esdras.”
The unknown authors seem to have styled these works as new writings of the prophet Ezra to lend them legitimacy and continuity with the canonical books of Ezra and Nehemiah. This was a common literary device in the centuries around the time of Christ when many additional texts were being composed in the names of Old Testament figures.
Content Summary
To summarize the key content found in each book:
1 Esdras
- Reworks of OT history from 2 Chronicles, Ezra, Nehemiah
- Additional stories such as the tale of the three bodyguards
- Focuses on the return from exile and rebuilding of the Temple
- Meant to reinforce Jewish identity and covenant faithfulness
2 Esdras
- A series of apocalyptic visions attributed to Ezra
- Addresses issues of theodicy, salvation, restoration
- Contains mystical and esoteric symbolism
- Expresses an apocalyptic eschatology
Textual History
The textual history of the Esdras books includes:
- Original languages were likely Hebrew and Aramaic.
- No Hebrew or Aramaic texts have survived, just translations.
- 1 Esdras appears in manuscripts of the Septuagint from around 100 BC.
- 2 Esdras survives in Latin, Syriac, Ethiopic, Arabic, Armenian.
- There are some variations between manuscripts.
- Scholars construct a hypothetical Urtext based on analyzing translations.
- The names Esdras and Ezra are used interchangeably in manuscripts.
The study of the different manuscript traditions remains an important area of scholarship for understanding the compositional history of these books. Significant advances have been made in reconstructing original Hebrew/Aramaic portions using translation techniques, but many questions remain.
Interpretive Issues
There are several important interpretive issues to keep in mind when approaching these books:
- Determining which portions belonged to original visions vs. later redactions.
- Assessing influence from Hellenistic philosophy vs. Hebraic thought.
- Identifying the many intertextual references and connections to other biblical books.
- Placing theological concepts and eschatological ideas in their historical context.
- Distinguishing authorial intent and purpose from interpretive traditions about the books.
- Deciphering complex numerical symbolism and cryptic allegories.
Both books contain perplexing passages that resist easy interpretation. Recognizing the complicated textual history and possible editorial layers helps explain some of these difficulties. Most scholars take a critical analytical approach, but traditional religious interpretations also provide insights worth considering.
Theological Themes
Several significant theological themes emerge in the books of 1 and 2 Esdras:
- Sovereignty of God – God directs all history according to His providential will.
- Covenant Faithfulness – Israel’s exile was punishment for infidelity, return demonstrates God’s mercy.
- Justice and Theodicy – An attempt to grapple with the tension between God’s justice and the suffering of the righteous.
- Eschatology – Visions reveal God’s apocalyptic intervention to restore all creation.
- Salvation – Both corporate and individual salvation are ultimately found in God alone.
These themes place the Esdras books in continuity with biblical visions of Israel’s prophetic purpose despite exile and struggle. The books reflect a period of apocalyptic thinking and an urgent desire to make sense of Israel’s plight in light of God’s covenant promises.
Comparison to Canonical Ezra-Nehemiah
When compared to the canonical books of Ezra and Nehemiah, some key similarities and differences emerge:
Similarities
- Focus on rebuilding the Temple in Jerusalem after the Babylonian exile.
- Emphasis on true worship and covenant faithfulness.
- Return of temple artifacts and treasures.
- Lists of returning exiles and accounts of sacrificial offerings.
- Condemnation of intermarriage with foreigners.
Differences
- 1 Esdras expands stories, changes some chronology and sequences.
- 2 Esdras contains mystical visions not found in canonical Ezra-Nehemiah.
- Themes of salvation, final judgment, ultimate restoration are unique to Esdras.
- Pseudepigraphical authorship and apocalyptic perspectives contrast with Ezra-Nehemiah.
The books of 1 and 2 Esdras offer intriguing meditations on Israel’s story through the imaginative literary device of new writings attributed an esteemed Post-Exilic prophet. But they lack the historical authenticity and spiritual authority of the canonical books traditionally attributed to Ezra and Nehemiah.
Reception and Canonical Status
The reception and canonical status of 1 and 2 Esdras has varied:
- Eastern Orthodox churches accept 1 Esdras as canonical Scripture.
- Most Protestant and Catholic groups view both books as apocryphal.
- 1 Esdras was more widely read and cited by the Church Fathers.
- Martin Luther included 2 Esdras in his German Bible’s appendix.
- The books were excluded from the Jewish canon and most Christian canon lists.
- They are useful historical sources but not considered divinely inspired.
Thus, while providing valuable insights into Jewish thinking in the Second Temple period, 1 and 2 Esdras do not carry full scriptural authority for most major Christian traditions. They represent the diversity of literature and thought in Late Antiquity rather than divine revelation.
Influence and Significance
Despite their disputed scriptural status, the books of 1 and 2 Esdras have exerted significant literary and theological influence, including:
- Preserving additional Jewish legends and history from the 400-year intertestamental period.
- Providing a window into Jewish apocalyptic thought and eschatology.
- Inspiring many Christian apocalyptic works and vision accounts.
- Contributing theological concepts and imagery that have permeated Christianity.
- Representing Jewish pseudipigraphical and deutero-canonical writings from ca. 200 BC – 100 AD.
- Illustrating the diversity within Judaism during the late Second Temple period.
For these reasons, 1 and 2 Esdras remain highly significant works for understanding the milieu from which both Rabbinic Judaism and early Christianity emerged. They attest to the rich religious imagination and literary proficiency of Jewish authors responding creatively to the problems and questions of their age. Their influence echoes down to the present day.
Conclusion
The apocryphal books of 1 and 2 Esdras provide a fascinating window into Jewish thought and life in the centuries around the dawn of Christianity. Attributed to Ezra but likely composed pseudonymously, they reveal hopes for salvation and restoration that inspired courage in the face of foreign domination and questionings of divine justice. Though not accepted as scriptural by most Christians, they remain important touchpoints in the development of biblical literature and demonstrate its living, dynamic quality as God’s people continually reinterpret their story.