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Rh has fallen out between vi. and ii. 15-25. The Aramaic text behind 1 Esdras here is better than that behind the canonical Ezra. Next, viii.-ix. is from the Ezra document (= Ezra vii.-x.; Neh. vii. 73, viii. 1 sqq.), though implying a different Hebrew text. ii. 1-15; v. 7-73; vii. 2-4, 6-15 are from the Chronicles: likewise i. is from 2 Chron. xxxv.-vi., 2 Esdras being at the same time before the translator.

Date.—The book must be placed between 300 and  100, when it was used by Josephus. It is idle to attempt any nearer limits until definite conclusions have been reached on the chief problems of the book.

''MSS. and Versions''.—The book is found in B and A. The latter seems to have preserved the more ancient form of the text, as it is generally that followed by Josephus. The Old Latin in two recensions is published by Sabatier, Bibliorum sacrorum Latinae versiones antiquae, iii. Another Latin translation is given in Lagarde (Septuag. Studien, ii., 1892). In Syriac the text is found only in the Syro-Hexaplar of Paul of Tella ( 616). See Walton’s Polyglott. There is also an Ethiopic version edited by Dillmann (Bibl. Vet. Test. Aeth. v., 1894) and an Armenian.

.—Exegesis: Fritzsche, ''Exeget. Handb. zu den Apokr.'' (1851); Zöckler, Die Apokryphen, 155-161 (1891); Bissell in Lange-Schaff’s Comm. (1880); Lupton in Speaker’s Comm. (1888); Ball, notes to 1 Esdr. in the Variorum Apocrypha. Introduction and critical Inquiries: Trendelenburg, “Apocr. Esra,” in Eichhorn’s ''Allgem. Bibl. der bibl. Litt.'' i. 178-232 (1787); Pohlmann, “Über das Ansehen der apokr. dritten Buchs Esras,” in Tübingen Theol. Quartalschrift, 257-275 (1859); Sir H. Howorth, “Character and Importance of 1 Esdras,” in the Academy (1893), pp. 13, 60, 106, 174, 326, 524; and further studies entitled “Some Unconventional Views on the Text of the Bible,” in the Proceedings of the Society of Biblical Archaeology, 1901, pp. 147-159; 306-330, 1902, June and November.

 EZRA, FOURTH BOOK (or ) OF. This is the most profound and touching of the Jewish Apocalypses. It stands in the relation of a sister work to the Apocalypse of Baruch, but though the relation is so close, they have many points of divergence. Thus, whereas the former represents the ordinary Judaism of the 1st century of the Christian era, the teaching of 4 Ezra on the Law, Works, Justification, Original Sin and Free Will approximates to the school of Shammai and serves to explain the Pauline doctrines on those subjects; but to this subject we shall return.

Original Language and Versions.—In the Latin version our book consists of sixteen chapters, of which, however, only iii.-xiv. are found in the other versions. To iii.-xiv., accordingly, the present notice is confined. After the example of most of the Latin MSS. we designate the book 4 Ezra (see Bensly-James, Fourth Book of Ezra, pp. xxiv-xxvii). In the First Arabic and Ethiopic versions it is called 1 Ezra; in some Latin MSS. and in the English Authorized Version it is 2 Ezra, and in the Armenian 3 Ezra. Chapters i.-ii. are sometimes called 3 Ezra, and xv.-xvi. 5 Ezra. All the versions go back to a Greek text. This is shown by the late Greek apocalypse of Ezra (Tischendorf, Apocalypses Apocryphae, 1866, pp. 24-33), the author of which was acquainted with the Greek of 4 Ezra; also by quotations from it in Barn, iv. 4; xii. 1 = 4 Ezra xii. 10 sqq., v. 5; Clem. Alex. Strom. iii. 16 (here first expressly cited) = 4 Ezra v. 35, &c. (see Bensly-James, op. cit. pp. xxvii-xxxviii). The derivation of the Latin version from the Greek is obvious when we consider its very numerous Graecisms. Thus the genitive is found after the comparative (v. 13) horum majora; xi. 29 duorum capitum majus, even the genitive absolute as in x. 9, the double negative, de and ex with the genitive. Peculiar genders can only be accounted for by the influence of the original forms in Greek, as x. 23 signaculum tradita est; xi. 4 caput ( ) sed et ipsa. In vi. 25 we have the Greek attraction of the relative—omnibus istis quibus praedixi tibi. In his Messias Judaeorum (1869), pp. 36-110, Hilgenfeld has given a reconstruction of the Greek text. Till 1896 only Ewald believed that 4 Ezra was written originally in Hebrew. In that year Wellhausen (Gött. Gel. Anz. pp. 12-13) and Charles (Apoc. Bar. p. lxxii) pointed out that a Hebrew original must be assumed on various grounds; and this view the former established in his Skizzen u. Vorarbeiten, vi. 234-240 (1899). Of the numerous grounds for this assumption it will be necessary only to adduce such constructions as “de quo me interrogas de eo,” iv. 28, and xiii. 26, “qui per semet ipsum liberabit” (= ) = “through whom he will deliver,” or to point to such a mistranslation as vii. 33, “longanimitas congregabitur,” where for “congregabitur” (= ) we require “evanescet,” which is another and the actual meaning of the Hebrew verb in this passage. The same mistranslation is found in the Vulgate in Hosea iv. 3. Gunkel has adopted this view in his German translation of the book in Kautzsch’s ''Apok. und'' Pseud, des A. Testaments, ii. 332-333, and brought forward in confirmation the following remarkable instance in viii. 23, where though the Latin, Syriac, Ethiopic, Arabic and Armenian Versions read testificatur, the Second Arabic version and the Apostolic Constitutions have , which are to be explained as translations of . Another interesting case is found in xiv. 3, where the Latin and all other versions but Arabic[2] read super rubum and the Arabic[2] in monte Sinai. Here there is a corruption of “bush” into  “Sinai.”

Latin Version.—All the older editions of this version, as those of Fabricius, Sabatier, Volkmar, Hilgenfeld, Fritzsche, as well as in the older editions of the Bible, are based ultimately on only one MS., the Codex Sangermanensis (written 822), as Gildemeister proved in 1865 from the fact that the large fragment between verses 36 and 37 in chapter vii., which is omitted in all the above editions, originated through the excision of a leaf in this MS. A splendid edition of this version based on MSS. containing the missing fragment, which have been subsequently discovered, has been published by Bensly-James, op. cit. This edition has taken account of all the important MSS. known, save one at Leon in Spain.

Syriac Version.—This version, found in the Ambrosian Library in Milan, was translated into Latin by Ceriani, Monumenta sacra et profana, II. ii. pp. 99-124 (1866). Two years later this scholar edited the Syriac text, op. cit. V. i. pp. 4-111, and in 1883 reproduced the MS. by photo-lithography (Translatio Syra Peshitto V.T. II. iv. pp. 553-572). Hilgenfeld incorporated Ceriani’s Latin translation in his Messias Judaeorum. This translation needs revision and correction.

Ethiopic Version.—First edited and translated by Laurence, Primi Ezrae libri versio Aethiopica (1820). Laurence’s Latin translation was corrected by Praetorius and reprinted in Hilgenfeld’s Messias Judaeorum. In 1894 Dillmann’s text based on ten MSS. was published—''V.T. Aeth. libri apocryphi'', v. 153-193.

Arabic Versions.—The First Arabic version was translated from a MS. in the Bodleian Library into English by Ockley (in Whiston’s Primitive Christianity, vol. iv. 1711). This was done into Latin and corrected by Steiner for Hilgenfeld’s ''Mess. Jud.'' The Second Arabic version, which is independent of the first, has been edited from a Vatican MS. and translated into Latin by Gildemeister, 1877.

Armenian Version.—First printed in the Armenian Bible (1805). Translated into Latin by Petermann for Hilgenfeld’s Mess. Jud.; next with Armenian text and English translation by Issaverdens in the Uncanonical Writings of the Old Testament, pp. 488 sqq. (Venice, 1901).

Georgian Version.—According to F. C. Conybeare an accurate Georgian version made from the Greek exists in an 11th-century MS. at Jerusalem.

Relation of the above Versions.—These versions stand in the order of worth as follows: Latin, Syriac, Ethiopic. The remaining versions are paraphrastic and less accurate, and are guilty of additions and omissions. All the versions, save the Second Arabic one, go back to the same Greek version. The Second Arabic version presupposes a second Greek version.

Modern Versions.—All the English versions are now antiquated, except those in the Variorum Apocrypha and the Revised Version of the Apocrypha, and even these are far from satisfactory. Similarly, all the German versions are behindhand, except the excellent version of Gunkel in ''Apok. u. Pseud.'' ii. 252-401, which, however, needs occasional correction.

Contents.—The book (iii.-xiv.) consists of seven visions or parts, like the apocalypse of Baruch. They are: (1) iii. 1-v. 19; (2) v. 20-vi. 34; (3) vi. 35-ix. 25; (4) ix. 26-x. 60; (5) xi. 1-xii. 51; (6) xiii.; (7) xiv. These deal with (1) religious problems and speculations and (2) eschatological questions. The first three are devoted to the discussion of religious problems affecting in the main the individual. The presuppositions underlying these are in many cases the same as those in the Pauline Epistles. The next three visions are principally concerned with eschatological problems which relate to the nation. The seventh vision