HarperCollins Study Bible

by Harold W. Attridge

  7.28 My son the Messiah, better “my Messiah.” A kingdom with God or the Messiah living among its citizens is envisaged in Psalms of Solomon 17.32–36; 1 Enoch 105.2. Its duration is limited; see 12.34. The Messiah’s assumed companions are also mentioned in 13.52; 14.9; cf. 1 Thess 3.13.

  7.29 Son, better “servant.” That the Messiah shall die is not explicit elsewhere, but see 2 Apocalypse of Baruch 30.1; cf. 1 Cor 15.28.

  7.30 The world reverts to the primordial state. Silence. See 6.39. Seven days corresponds to the seven days of creation.

  7.31 After seven days…roused. Cf. Ps.-Philo, Biblical Antiquities 3.10.

  7.32 Omit the words in silence. For chambers, see note on 4.35. The reunion of soul and body in resurrection is described. For a connection between chambers and resurrection, see 1 Clement 50.4.

  7.33 God alone judges humans; for the seat of judgment, see Dan 7.9. The withdrawal of compassion in judgment comes from the full revelation of truth; see v. 104.

  7.35 Recompense follows judgment.

  7.36 Torment, a common term for eschatological punishment (vv. 38, 47, 67); rest (vv. 38, 75, 95), delight (the translation of Hebrew Eden), common terms for reward.

  7.37 Despite the term nations, the contrast between the righteous and wicked dominates. Midrash on Proverbs 16.11 preserves a similar address.

  7.39–42 Abolition of the divisions of times and seasons. The list derives from Gen 8.22; cf. Zech 14.6–7; Sibylline Oracles 3.88–92.

  7.42 Or noon…the Most High, the development and eschatologization of Isa 60.19–20. Glory is connected with God’s appearance on earth; see 3.19; 7.60, 112, 122.

  7.43 Week of years, a seven-year period, used in apocalyptic reckonings; see Dan 9.24, 26.

  7.45–74 Ezra’s questions urge his point of view against the angel’s.

  7.45 Blessed are…commandments, a biblical commonplace; cf. Pss 1.1; 119.1; Lk 11.28; Rev 22.7.

  7.46 The statement that all have sinned is ancient and widespread, e.g., 1 Kings 8.46; Prov 20.9. The book often takes extreme positions at the start of an argument.

  7.47 In the world to come the righteous will be few; see 8.1–3. This issue of the few and the many pervades the rest of the third vision.

  7.48 See 3.2–22. Life, eternal life. As in v. 47, sin is not quite universal.

  7.51 The ungodly abound. The angel corrects Ezra’s words in vv. 46–47.

  7.52–57 A parable of precious and base metals. A similar image is the droplets and the wave (9.14–16).

  7.59 What you have thought, i.e., in the preceding verse.

  7.60–61 The few and the many from the angel’s perspective. Name, like glory, is a divine hypostasis; cf. Apocalypse of Abraham 29.17. Mist, flame, and smoke all convey impermanence in the Hebrew scriptures.

  7.62 Apostrophe of the earth; see 4.40. This opens a lament over the mind comparable with 4.12–22. Mind seems to mean consciousness.

  7.64 Punishment is related to mind; cf. v. 72; 2 Apocalypse of Baruch 15.6; 55.2.

  7.67 A special application of the idea of the survivors.

  7.69 A recapitulation of v. 63, ending the lament with one of its opening themes.

  7.70 He first prepared the judgment. A famous rabbinic dictum says paradise and Gehenna were created before the world.

  7.71 Ezra’s words in v. 64 are quoted.

  7.72 Understanding, iniquity. Cf. Rom 1.18–32. 2 Esdras uses terms like commandments and covenants (v. 83) for obligations placed on the Gentiles; cf. vv. 11, 21.

  7.73 See Mt 25.37, 44.

  7.74 The reasons for the delay of the end are discussed in 4.35–37.

  7.75–99 A prediction of the postmortem state of the righteous and wicked unparalleled in ancient Jewish literature; it is set in corresponding sets of seven, the seventh being the greatest.

  7.75 Will there be immediate recompense after death or only at the end of the age?

  7.76 Ezra is repeatedly assured of his own righteousness; cf. 8.47–51, responding to 7.45–74.

  7.77 Treasure…stored up with the Most High. Cf. 8.32, 36. The same terminology is found in many Jewish sources; cf. Mt 6.20; Lk 12.33; Mt 19.21; Mk 10.21.

  7.78 Decree…death. Cf. Sir 41.2–4. The spirit…who gave it, drawn from Eccl 12.7.

  7.80 Habitations, better “chambers” cf. 4.35. The righteous rest while the wicked wander.

  7.82 After judgment starts there is no repentance (v. 33), an idea here applied to the intermediate state (cf. 1 Enoch 63.5–9).

  7.83 Part of punishment is seeing the reward of the righteous; cf. v. 93.

  7.85 Quiet. Cf. rest in v. 95; such guardian angels are found in v. 95; 1 Enoch 100.5.

  7.87 Note the effect on the wicked souls of seeing the glory of God; cf. Midrash on Psalms 12.5.

  7.88 Mortal body, better “mortal vessel” cf. 4.11.

  7.90–91 A later development of this passage is Questions of Ezra A 19. The wicked wander on ways (v. 80), but the righteous ascend through orders.

  7.92 Righteousness is achieved with great effort, by struggle, the labor of v. 89. Evil thought. See note on 3.20–21. Corruptible…immortality. See 1 Cor 15.53–54.

  7.93 The converse of v. 83, implying precreation of eschatological punishment.

  7.94 Witness…concerning them, legal language.

  7.95 Chambers, better “treasuries.”

  7.96 A reference predominantly to the eschatological state.

  7.97 Their face is to shine. See v. 125. The righteous shine; see Dan 12.3; cf. Rev 1.16; 2 Enoch 1.5; 19.1. They resemble stars; see 4 Macc 17.5; 2 Apocalypse of Baruch 51.10.

  7.98 The face of him. The climax is the vision of God’s face; cf. Ex 33.20.

  7.100–115 Dialogic prediction about intercession.

  7.100 The reverse of v. 32. Will time therefore be given? means “How long will be given?”

  7.102–3 Cf. Ps.-Philo, Biblical Antiquities 33.5. The question of intercession dominates.

  7.104 Seal of truth, an expression strikingly paralleled in Babylonian Talmud Shabbat 55a; Babylonian Talmud Yoma 69b.

  7.105 Individual responsibility. Cf. Deut 24.16; Jer 31.28–29; Ezek 18.20.

  7.106 Abraham, Gen 18.23–33; Moses, Ex 32.11–14. On double verse numbering, see text note b at v. 35.

  7.107 Joshua, Josh 7.6–9.

  7.108 Samuel, 1 Sam 7.8–9; David, 2 Sam 24.17–25; Solomon, 1 Kings 8.22–53.

  7.109 Elijah, for drought, 1 Kings 18.2–6, 36–46; for revival, 1 Kings 17.21–23.

  7.110 Hezekiah, 2 Kings 19.15–19; Isa 37.16–20.

  7.111 This is an argument a fortiori.

  7.112 This present world is not the end, better “The end of this world has not yet come to pass.” Since the world does not exhibit glory fully, intercession can be effective.

  7.113–14 Cf. 6.27–28; 7.33–35.

  7.116–8.3 A dispute composed of a lament (vv. 116–26) and a midrash on the divine attributes (vv. 132–40), punctuated by angelic responses.

  7.116 A variant on the idea “Why was I born?” cf. v. 62. The earth is here said to do what God does in ch.

  37.117 Pessimistic; cf. vv. 62, 67–68; 2 Apocalypse of Baruch 14.14.

  7.118 Apostrophe to Adam, comparable to 3.20–22. Fall, better “misfortune.”

  7.119–25 Powerful rhetorical use of repetition and contrast.

  7.119 Death, eternal death.

  7.120 Everlasting hope. Cf. 1 Pet 1.3.

  7.121 Habitations, better “treasuries.”

  7.122 Glory as advocate is comparable with glory as judgment; cf. vv. 112–15.

  7.123 Fruit…abundance and healing. Cf. Ezek 47.12.

  7.125 For shining faces, see note on 7.97; for blackened faces, see 1 Enoch 62.10.

  7.127 The conflict of the good and evil inclinations in the human heart. See v. 92; cf. Apocryphon of John 26.4–6.

  7.128 vv. 59–61.

  7.129 Quotations are rare; this is Deut 30.19. Free will is asserted; cf. vv. 21–24, 72; 8.56–62; 14.34. The
idea here stands in tension with the idea elsewhere in the book of the evil root that inclines people to sin (3.22; 8.53).

  7.130 The prophets were rejected; cf. 2 Chr 36.15–16; Mt 5.17; 23.34–37.

  7.131 See vv. 45–74; 1 Enoch 94.10.

  7.132–40 A midrash on Ex 34.6–7, verses often quoted in penitential prayers.

  7.137 The world cannot survive without compassion; cf. Genesis Rabbah 12.15.

  7.139 Judge. Cf. Ex 34.7; 2 Apocalypse of Baruch 84.11.

  7.140 Cf. v. 48.15–16.

  2 ESDRAS 8

  1He answered me and said, “The Most High made this world for the sake of many, but the world to come for the sake of only a few. 2But I tell you a parable, Ezra. Just as, when you ask the earth, it will tell you that it provides a large amount of clay from which earthenware is made, but only a little dust from which gold comes, so is the course of the present world. 3Many have been created, but only a few shall be saved.”

  Ezra Again Appeals to God’s Mercy

  4I answered and said, “Then drink your fill of understanding,a O my soul, and drink wisdom, O my heart. 5For not of your own will did you come into the world,b and against your will you depart, for you have been given only a short time to live. 6O Lord above us, grant to your servant that we may pray before you, and give us a seed for our heart and cultivation of our understanding so that fruit may be produced, by which every mortal who bears the likenessc of a human being may be able to live. 7For you alone exist, and we are a work of your hands, as you have declared. 8And because you give life to the body that is now fashioned in the womb, and furnish it with members, what you have created is preserved amid fire and water, and for nine months the wombd endures your creature that has been created in it. 9But that which keeps and that which is kept shall both be kept by your keeping.e And when the womb gives up again what has been created in it, 10you have commanded that from the members themselves (that is, from the breasts) milk, the fruit of the breasts, should be supplied, 11so that what has been fashioned may be nourished for a time; and afterwards you will still guide it in your mercy. 12You have nurtured it in your righteousness, and instructed it in your law, and reproved it in your wisdom. 13You put it to death as your creation, and make it live as your work. 14If then you will suddenly and quicklyf destroy what with so great labor was fashioned by your command, to what purpose was it made? 15And now I will speak out: About all humankind you know best; but I will speak about your people, for whom I am grieved, 16and about your inheritance, for whom I lament, and about Israel, for whom I am sad, and about the seed of Jacob, for whom I am troubled. 17Therefore I will pray before you for myself and for them, for I see the failings of us who inhabit the earth; 18and now alsog I have heard of the swiftness of the judgment that is to come. 19Therefore hear my voice and understand my words, and I will speak before you.”

  Ezra’s Prayer

  The beginning of the words of Ezra’s prayer,h before he was taken up. He said: 20“O Lord, you who inhabit eternity,i whose eyes are exaltedj and whose upper chambers are in the air, 21whose throne is beyond measure and whose glory is beyond comprehension, before whom the hosts of angels stand trembling 22and at whose command they are changed to wind and fire,k whose word is sure and whose utterances are certain, whose command is strong and whose ordinance is terrible, 23whose look dries up the depths and whose indignation makes the mountains melt away, and whose truth is establishedl forever—24hear, O Lord, the prayer of your servant, and give ear to the petition of your creature; attend to my words. 25For as long as I live I will speak, and as long as I have understanding I will answer. 26O do not look on the sins of your people, but on those who serve you in truth. 27Do not take note of the endeavors of those who act wickedly, but of the endeavors of those who have kept your covenants amid afflictions. 28Do not think of those who have lived wickedly in your sight, but remember those who have willingly acknowledged that you are to be feared. 29Do not will the destruction of those who have the ways of cattle, but regard those who have gloriously taught your law.m 30Do not be angry with those who are deemed worse than wild animals, but love those who have always put their trust in your glory. 31For we and our ancestors have passed our lives in ways that bring death;n but it is because of us sinners that you are called merciful. 32For if you have desired to have pity on us, who have no works of righteousness, then you will be called merciful. 33For the righteous, who have many works laid up with you, shall receive their reward in consequence of their own deeds. 34But what are mortals, that you are angry with them; or what is a corruptible race, that you are so bitter against it? 35For in truth there is no one among those who have been born who has not acted wickedly; among those who have existedo there is no one who has not done wrong. 36For in this, O Lord, your righteousness and goodness will be declared, when you are merciful to those who have no store of good works.”

  Response to Ezra’s Prayer

  37He answered me and said, “Some things you have spoken rightly, and it will turn out according to your words. 38For indeed I will not concern myself about the fashioning of those who have sinned, or about their death, their judgment, or their destruction; 39but I will rejoice over the creation of the righteous, over their pilgrimage also, and their salvation, and their receiving their reward. 40As I have spoken, therefore, so it shall be.

  41“For just as the farmer sows many seeds in the ground and plants a multitude of seedlings, and yet not all that have been sown will come upp in due season, and not all that were planted will take root; so also those who have been sown in the world will not all be saved.”

  42I answered and said, “If I have found favor in your sight, let me speak. 43If the farmer’s seed does not come up, because it has not received your rain in due season, or if it has been ruined by too much rain, it perishes.q 44But people, who have been formed by your hands and are called your own image because they are made like you, and for whose sake you have formed all things—have you also made them like the farmer’s seed? 45Surely not, O Lordr above! But spare your people and have mercy on your inheritance, for you have mercy on your own creation.”

  Ezra’s Final Appeal for Mercy

  46He answered me and said, “Things that are present are for those who live now, and things that are future are for those who will live hereafter. 47For you come far short of being able to love my creation more than I love it. But you have often compared yourselfs to the unrighteous. Never do so! 48But even in this respect you will be praiseworthy before the Most High, 49because you have humbled yourself, as is becoming for you, and have not considered yourself to be among the righteous. You will receive the greatest glory, 50for many miseries will affect those who inhabit the world in the last times, because they have walked in great pride. 51But think of your own case, and inquire concerning the glory of those who are like yourself, 52because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed,t goodness is established and wisdom perfected beforehand. 53The root of evilu is sealed up from you, illness is banished from you, and deathv is hidden; Hades has fled and corruption has been forgotten;w 54sorrows have passed away, and in the end the treasure of immortality is made manifest. 55Therefore do not ask any more questions about the great number of those who perish. 56For when they had opportunity to choose, they despised the Most High, and were contemptuous of his law, and abandoned his ways. 57Moreover, they have even trampled on his righteous ones, 58and said in their hearts that there is no God—though they knew well that they must die. 59For just as the things that I have predicted awaitx you, so the thirst and torment that are prepared await them. For the Most High did not intend that anyone should be destroyed; 60but those who were created have themselves defiled the name of him who made them, and have been ungrateful to him who prepared life for them now. 61Therefore my judgment is now drawing near; 62I have not shown this to all people, but only to you and a few like you.”

  Then I answered
and said, 63“O Lord, you have already shown me a great number of the signs that you will do in the last times, but you have not shown me when you will do them.”

  next chapter

  * * *

  a Syr: Lat Then release understanding

  b Syr: Meaning of Lat uncertain

  c Syr: Lat place

  d Lat what you have formed

  e Syr: Meaning of Lat uncertain

  f Syr: Lat will with a light command

  g Syr: Lat but

  h Syr Ethiop; Lat beginning of Ezra’s words

  i Or you who abide forever

  j Another Lat text reads whose are the highest heavens

  k Syr: Lat they whose service takes the form of wind and fire

  l Arab 2: Other authorities read truth bears witness

  m Syr have received the brightness of your law

  n Syr Ethiop: Meaning of Lat uncertain

  o Syr: Meaning of Lat uncertain

  p Syr Ethiop will live; Lat will be saved

  q Cn: Compare Syr Arab 1 Arm Georg 2: Meaning of Lat uncertain

  r Ethiop Arab Compare Syr: Lat lacks O Lord

  s Syr Ethiop: Lat brought yourself near

  t Syr Ethiop: Lat allowed

  u Lat lacks of evil

  v Syr Ethiop Arm: Lat lacks death

  w Syr: Lat Hades and corruption have fled into oblivion; or corruption has fled into Hades to be forgotten

  x Syr: Lat will receive

  8.2 The earth’s response demanded by 7.55–56.

  8.3 A proverbial statement; cf. 9.15; Mt 22.14.

  8.4–19a A monologue, the third part of the third vision. Issues are raised—God creates, nurtures, and brings the end of humans (vv. 4–14)—and questions posed—how is Israel’s fate to be understood (vv. 15–19a)?