Name of the book

Ancient Judaism produced a number of books that have been associated in some way with the biblical figure of Ezra. (“Esdras” is simply the Greek form of the Hebrew name “Ezra.”) The names given these books can be very confusing. The book with which we are concerned here is contained in the Apocrypha of Protestant Bibles, where it has been called 1 Esdras in English Bibles since 1560. It is not included in Catholic Bibles, but it is found in the Latin Vulgate, where it is known as 3 Esdras. Orthodox Christianity accepts the book as canonical Scripture, and calls it 1 Esdras. In editions of the Greek Old Testament known as the Septuagint, it is called 1 Esdras, and precedes what it calls “2 Esdras,” which consists of the canonical books of Ezra and Nehemiah, considered as one book.

1 Esdras is sometimes referred to as Greek Ezra, in an effort to be clear.

This book has no connection whatever with the book called “2 Esdras” in the Apocrypha of Protestant Bibles.

Relationship to other books

1 Esdras is essentially a compilation of material from parts of the canonical books of 2 Chronicles, Ezra, and Nehemiah. For convenience, the parallels are given here:

1.1-33 — 2 Chr 35.1-27
1.34-58 — 2 Chr 36.1-21
2.1-15 — Ezra 1.1-11
2.16-30 — Ezra 4.7-24
5.7-46 — Ezra 2.1-70; Neh 7.4-73
5.47-65 — Ezra 3.1-13
5.66-73 — Ezra 4.1-5
6.1-22 — Ezra 5.1-17
6.23-34 — Ezra 6.1-12
7.1-15 — Ezra 6.13-22
8.1-27 — Ezra 7.1-28
8.28-67 — Ezra 8.1-36
8.68-90 — Ezra 9.1-15
8.91-96 — Ezra 10.1-5
9.1-36 — Ezra 10.6-44
9.37-55 — Neh 7.73–8.12

This chart shows that most of 1 Esdras consists of parallels to canonical Ezra. The only original material in 1 Esdras runs from 3.1 to 5.6.

The exact relation between the history told in Ezra-Nehemiah and that told in 1 Esdras is much debated. Some have said that it is a compilation from Ezra-Nehemiah as found in the Septuagint. Some claim it is based on a Greek translation earlier than the Septuagint. Still others have argued that it is a separate translation from the Hebrew and Aramaic of Chronicles-Ezra-Nehemiah. If so, it is certainly a freer translation than the version of those books found in the Septuagint, and in better Greek. We assume 1 Esdras to be a separate translation from the original Hebrew and Aramaic text.

This leads to the question of whether the compiler of the book as we now know it was himself the translator. This cannot be known, partly because the purpose of the book is not really clear (see the comments below). In the commentary we will refer at times to the author or to the author/translator, but without pretending to know if the person responsible for the book as we know it did the actual translation. Fortunately, the translator does not have to be concerned with this.

It is clear that the Jewish historian Josephus of the first century A.D. used 1 Esdras as his source for that part of his Jewish Antiquities which deals with the time of Ezra. The relevant sections of Jewish Antiquities are 10.4.5–5.2 and 11.1.1–5.5.

Subject matter of the book

1 Esdras begins with an account of a Passover celebration held while Josiah was king of Judah (640–609 B.C.) and swiftly passes on to the fall of Jerusalem in 587 B.C. Passing over the time the Jews spent in exile in Babylonia, the history jumps to the decree that Cyrus of Persia issued in 539 B.C., allowing the exiled Jews to return to their homeland. We are very briefly told of the return, after which we are told of interference with the Jews’ attempt to rebuild their Temple during the reign of Artaxerxes I of Persia (465–424 B.C.). At this point the story jumps backward to the reign of Darius (521–486 B.C.), where we are told of a contest held by three of the emperor’s bodyguards, one of whom is the Jew Zerubbabel. Zerubbabel wins the contest, and Darius grants his wish that the Jews be allowed to return to their homeland. We are told of the return, and again of opposition to the work of rebuilding the Temple. Darius verifies that his predecessor Cyrus had granted the Jews freedom to do this, and he allows the work to proceed.

Ezra appears in the narrative for the first time in 1 Esd 8.1, where his return to Judah along with another group of exiles is dated to the reign of Artaxerxes. At 8.25 the narrative shifts into the first person, as Ezra himself tells of his return from Babylonia and how he learned that many Jewish men had married non-Jewish women. At 8.91 the third person narrative resumes, telling of measures that were taken for these women, along with their children, to be separated from the Jewish community. The last scene in the book is that in which Ezra reads the Law of Moses publicly to a large assembly.

While the reading of the Law is the last scene, it does not appear that the book ended there originally. The last sentence in the book is only a fragment, and all scholars assume that additional material existed at one time. Some scholars also believe that the book is missing its original beginning as well. The beginning is not ungrammatical, but it is a bit abrupt.

Date and purpose of the book

The date when 1 Esdras was written is uncertain. It was clearly after the writing of the biblical books of Chronicles-Ezra-Nehemiah, and scholars have noted similarities in style to the rather late books of Esther and Daniel. (It has been suggested that all three of these books were translated by the same person.) If this is valid, we may be justified in saying it could have been written no earlier than around 150 B.C. Since Josephus used it as a source, it clearly had to have been written before his Jewish Antiquities, sometime before 100 A.D. Most scholars are comfortable with saying it dates from the first century B.C.

The purpose of the book is obscure as well. Obviously the author/translator is devoted to the Law and the observance of the sacrificial calendar, the Temple ritual, and the religious calendar, but no convincing argument has been put forward to account for any particular reason the author had for producing the book. While Ezra is obviously the important figure in the book, Nehemiah is mentioned only at 1 Esd 5.8 and 5.40. Clines suggests that the book could be from a Jewish group that honored Ezra over Nehemiah, pointing out that in 2 Macc 1.18–2.13 and Sir 49.13 Ezra is conspicuously absent, while Nehemiah gets the credit. However, this could be due to the strong possibility that we do not possess the entire book, and this in turn, is another reason for our being unable to identify the author’s purpose.

Some discussions of purpose, as well as of composition, center around the story of the three bodyguards in 3.1–5.6, which is the only part of 1 Esdras without parallel in Chronicles-Ezra-Nehemiah. More has been written about this than any other section, and this scholarship identifies the story as arising from a non-Jewish folk tradition and worked into the Israelite Wisdom tradition. Sometimes the existence of this story is assumed to be the only reason for the preservation of 1 Esdras. It is usually taken to be an intrusion into the context with no relation to what goes before or after it. We agree with this scholarship as to the origin of the story, but it is our position that it is definitely an integral part of the narrative that our author/translator wishes to tell.

Clines expresses the situation clearly: “It is hard for even a careful reader to resist the impression that the book has no clear theme. The very reason for its existence is not apparent, and the selection of material from the other biblical books has been carried out on principles no longer evident to us.”

Problems in translating 1 Esdras

History: The narrative does not follow historical reality. This is clear from the fact that it goes from the time of Cyrus (2.1; 549–529 B.C.) to Artaxerxes I (2.16; 465–424 B.C.), backward to Darius (3.1; 521–486 B.C.), and then on again to Artaxerxes (8.1). Translators will find that the material does not follow the sequence of events in the biblical books it parallels. Translators, however, must avoid any temptation to make the narrative in 1 Esdras harmonize with that in Chronicles-Ezra-Nehemiah. 1 Esdras, like any book, must be translated as an entity in its own right.

Relationship to the Hebrew text: We will make no attempt to point out every difference between the narrative of 1 Esdras and that within Chronicles-Ezra-Nehemiah. There are many, and as is said in the paragraph above, the two narratives should not be harmonized. On a few occasions, however, the Greek is ambiguous or vague, and we think it fair enough in these circumstances to take a clue from the original Hebrew to assist in translating the Greek (see, for example, the comments on \jmp 1 Esd 9.6). These are circumstances when we may fairly assume that the author/translator had the Hebrew (or Aramaic) text in front of him and so translated it, rather than circumstances in which our author/translator may have deliberately altered the meaning of the original text, or may have had a somewhat different Hebrew or Aramaic text before him.

Proper names: 1 Esdras contains a huge number of Hebrew personal names, most of which are unknown outside the books of Ezra and Nehemiah, and some are unknown even there. Sometimes in 1 Esdras there are Greek forms of Hebrew names. Whenever names can be clearly identified with names in Ezra or Nehemiah, we suggest that translators use whatever forms of those names were used in their translation of those books. They may simply want to use whatever forms the reader will find easiest to handle. Our practice in this Handbook is to follow the Good News Translation (GNT) for names. The only exception we make to this practice is in chapter 5.

One geographical name calls for attention. We use the country name “Judah” rather than “Judea” (the Greek form), since this name is part of Old Testament history, and we are giving it the same form as in other Old Testament books.

Jews or Israelites: To be perfectly correct, we should refer to “Israelites” or “Judeans” before the Babylonian Exile. Since the religion we today call Judaism took definitive form during and just after the Exile, we are historically justified in using the word “Jews” after that time. However, 1 Esdras uses both “Jews” and “Israelites,” and translators should feel free to use both also, if it will not be confusing to the reader. If consistency on this matter is important, we suggest “Jews” or “Jewish people,” since the book pertains to matters that point forward to rabbinic Judaism more than backward toward Israelite religion as practiced in Old Testament history.

Verse numbers: Translators may be confused at times by variations in verse numbers among translations and editions of the Greek text. This is common in all the apocryphal/deuterocanonical books. If translators have previous versions of 1 Esdras in their language, they should use that system of numbering verses. If not, we suggest they join us in following the verse numbering of the Revised Standard Version (RSV).

Outline of 1 Esdras, giving parallels to Chronicles-Ezra-Nehemiah

1.1-22 Josiah celebrates the Passover (2 Chr 35.1-19)
1.23-33 The end of King Josiah’s reign (2 Chr 35.20-27)
1.34-36 King Jeconiah of Judah (2 Chr 36.1-4)
1.37-42 King Jehoiakim of Judah (2 Chr 36.5-8)
1.43-46a The kingdom of Judah grows weak (2 Chr 36.9-10)
1.46b-58 King Zedekiah and the fall of Jerusalem (2 Chr 36.11-21)
2.1-15 King Cyrus of Persia allows the Jews to return (Ezra 1.1-11)
2.16-30 Opposition to rebuilding Jerusalem (Ezra 4.7-24)
3.1–4.63 A debate on the question: What is the most powerful of all forces?
3.1-17a The king’s bodyguards decide to hold a debate
3.17b-24 The speech about wine
4.1-12 The speech about the king
4.13-32 Zerubbabel speaks about women
4.33-41 Zerubbabel speaks about the power of being reliable
4.42-63 The result of the contest
5.1-46 A list of those who returned from exile (Ezra 2.1-70; Neh 7.4-73)
5.47-53 Worship begins again (Ezra 3.1-6)
5.54-65 The people begin rebuilding the Temple (Ezra 3.7-13)
5.66-73 The people of the land interfere with work on the Temple (Ezra 4.1-5)
6.1-22 The Persian governor interferes with work on the Temple (Ezra 5.1-17)
6.23-26 King Cyrus’ order is found (Ezra 6.1-5)
6.27-34 King Darius orders the work to continue (Ezra 6.6-12)
7.1-9 The Jews dedicate their new Temple (Ezra 6.13-18)
7.10-15 The Passover (Ezra 6.19-22)
8.1-7 Ezra arrives in Jerusalem (Ezra 7.1-10)
8.8-24 Ezra’s letter from the king (Ezra 7.11-26)
8.25-90 The words of Ezra (Ezra 7.27–9.15)
8.25-27 Ezra praises God (Ezra 7.27-28)
8.28-40 A list of people who returned from exile with Ezra (Ezra 8.1-14)
8.41-49 Ezra finds priests and Levites for the Temple (Ezra 8.15-20)
8.50-53 Ezra leads his companions in fasting and prayer (Ezra 8.21-23)
8.54-60 Gifts for the Temple (Ezra 8.24-30)
8.61-67 Ezra’s return to Jerusalem (Ezra 8.31-36)
8.68-90 Ezra learns that Jews have married non-Jews (Ezra 9.1-15)
8.91–9.17 The plan for ending mixed marriages (Ezra 10.1-17)
9.18-37a The men who had foreign wives (Ezra 10.18-44; Neh 7.73a)
9.37b-55 Ezra reads the Law to the people (Neh 7.73b–8.12)

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Esdras. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here.

Name of the book

The book known as 2 Esdras in the Protestant Apocrypha is one of a number of books from ancient Jewish and Christian writers associated with the name of Ezra, the Old Testament figure. Besides the canonical books of Ezra and Nehemiah, which are considered as one book in the Jewish tradition, there is the book known in the Protestant Apocrypha as 1 Esdras, which is substantially a repetition of much that is in Ezra, as well as some material from 2 Chronicles and Nehemiah, and the book we are considering here, known as 2 Esdras in the Protestant Apocrypha. There is no relation whatever between the books we know as 1 Esdras and 2 Esdras. (In the Latin Bible, also called the Vulgate, 1 Esdras is the canonical Ezra, 2 Esdras is the canonical Nehemiah, 3 Esdras is the Protestant 1 Esdras, and 4 Esdras is the book we are working with here, 2 Esdras.)

2 Esdras is a composite of three writings. The core of the book, chapters 3–14, is known to scholars, in academic discussion only, as 4 Ezra. This is a book of Jewish origin which probably dates from late in the first century A.D. To this core has been added an introduction by a Christian writer, probably in the mid-second century A.D. This constitutes chapters 1–2 of the book; scholars have come to call these two chapters 5 Ezra. Still later, probably during the third century A.D., another Christian writing was added to the end of the book. This writing composes chapters 15–16 of the book; scholars know these two chapters as 6 Ezra. The scholarly names 4 Ezra, 5 Ezra, and 6 Ezra will not be used in this Handbook, but translators will encounter them in the scholarly literature. We shall refer to the book as 2 Esdras, but its composite character will be made clear in the outline.

The textual history of the book

It is generally agreed that the two Christian additions to the book, chapters 1–2 and 15–16, were written in Greek, while chapters 3–14 were written in Hebrew (perhaps Aramaic), but translated into Greek. Both the Hebrew and the Greek texts have long since disappeared, and scholars know the entire book largely from a Latin version, although there are manuscripts in other ancient languages. All the surviving translations appear to have been made from the now missing Greek. A Syriac translation appears to be closely related to the Latin, while versions in Ethiopic, Georgian, and Coptic represent another tradition, but one that may have as strong a claim to represent at least the Greek, if not the original, as does the Latin. Only the Latin version contains all three sections of the book we know as 2 Esdras. All modern translations are made from the Latin text, with occasional reference to the other ancient versions.

However, there is no standard text of the Latin. For this Handbook we have relied primarily on the Latin text edited by A. Frederik J. Klijn (Der Lateinische Text der Apokalypse des Esra) for chapters 3–14. For chapters 1–2 and 15–16 we have relied primarily on the 1895 edition by Robert Bensly (The Fourth Book of Ezra: The Latin Version Edited from the MSS). Bensly’s text has been frequently consulted for chapters 3–14 as well. We have occasionally referred to the Vulgate edition published by Deutsche Bibelgesellschaft (Biblia Sacra: Iuxta Vulgatam Versionem), as well as Bruno Violet’s 1910 edition of chapters 3–14 (Die Esra-Apokalypse [IV. Esra]: Erster Teil, die Überlieferung).

There is a special textual problem relating to chapter 7. In RSV and many other modern versions there is a section with two sets of verse numbers. RSV presents verses 36-105 with those verse numbers in square brackets, and then it continues with each verse having two numbers, one numbering 36-70 not in brackets, and another numbering 106-140 in brackets. All this material has always been known to exist in the ancient versions except for the Latin. Until 1874 all Latin manuscripts lacked the section numbered verses 36-105, and this led scholars to doubt the authenticity of the material found in the other ancient versions. In 1874 a Latin manuscript was discovered by Robert Bensly which contained this material, and since then it has been accepted as a genuine part of the book produced by the author of chapters 3–14. The double set of numbers is due to the fact that early modern translations, such as KJV, did not contain this extra material, and numbered what they had as verses 1-70. When the new material became known, it was inserted at the proper place, with an alternative system of numbering. Some modern translations, such as GNT, do not bother with the older numbering any longer, since it no longer serves any useful function. In this Handbook we shall use only the longer numbering, with no reference to the shorter one, and we certainly recommend that translators do this also.

The contents of the book

Chapters 1–2: These two chapters are a short apocalypse obviously of Christian origin. (See, for instance, the quotation from the Gospels in 1.30, and reference to “circumcisions of the flesh” in 1.31.) The narrator claims to be the Ezra of the Old Testament, who receives a revelation from God that he will reject the Jews as his chosen people, Jerusalem will be destroyed, Assyria (representing Rome) will be punished, and God will call to himself a new people. The new people are not identified, but Christians are clearly meant. At the end Ezra has a vision of the Son of God, who is obviously Jesus, but not identified as such. Specific mention of Jesus, the Christian movement, or danger from Rome would clash with the picture being presented of the Old Testament Ezra receiving the revelation.

Chapters 3–14: These chapters are the core of the book. It consists of typical Jewish apocalyptic writing, books in which the climax or end of history is foretold by visions that are interpreted for the one receiving the revelation, which in this case is Ezra. This part is divided into seven sections, of unequal length and with no common structure, consisting of seven revelations made to Ezra. The first four revelations begin with Ezra praying to God. After the first three of these prayers, the angel Uriel appears to Ezra and tells him of things that must happen at the end of the world. After the fourth prayer, Ezra has a vision of a weeping woman. Uriel then appears to interpret the vision. After the first three revelations, Ezra is told to observe a week-long fast. After the fourth revelation, he is told only that two nights later he will have a dream. The fifth revelation occurs in the dream. It is of an eagle with three heads and many wings (representing the Roman Empire), which is challenged by a lion (representing the Messiah). Uriel explains the dream to Ezra. At the end of this section Ezra once again fasts (eating only certain plants for seven days). The sixth revelation is also a dream. In it a man comes out of the sea and soars to the top of a mountain. Nations gather to make war against him, but he conquers them by fire from his mouth. Another people, a peaceful people, then gather around the mountain. The angel then interprets the dream to refer to God’s judgment on his sinful people, and to the safety of God’s faithful people, including the people of the northern kingdom of Israel who were conquered by the Assyrians long before Ezra’s time. Three days pass and a seventh revelation occurs. This time there is no angel or introductory prayer. God speaks directly to Ezra from a bush, and tells him to see to it that the books of Holy Scripture are preserved. Ezra selects five scribes, to whom he dictates not only the books of the Jewish canon of Scripture, but seventy additional books. The canonical books are to be made public, but the contents of the seventy others are to be shared only with those wise enough to understand them.

Some passages of this part relate directly to the book of Daniel, which is explicitly mentioned in 12.11. There are also close relationships to a book known as 2 Baruch, but scholars are not certain which writing may have influenced the other or whether the two books draw from the same sources.

Chapters 15–16: This part, added by a Christian writer, never uses the name of Ezra. In it God speaks directly, telling of all sorts of disasters coming on specific countries (representing the full extent of the Roman Empire). It warns that in the end times even God’s people must expect to suffer, but that God will be their guide through the times of suffering.

Date, authorship, and place of writing

The authors of the three parts of 2 Esdras cannot be identified. One can only say that the writer of the first part was Christian, the writer of the third one was almost certainly Christian, and the writer of the second one was Jewish. In the past there was some feeling that chapters 3–14 were themselves composed of sections of older material, but today it is commonly accepted that they are the work of one author. Scholars are in general agreement that the central part, chapters 3–14, was written toward the end of the first century A.D.; the first two chapters were written during the second century; and the last two chapters during the third century. Palestine has been suggested as the place of writing for chapters 3–14 (Rome is mentioned, but thought of as less likely), but for the Christian additions or the editing of the whole book there is really no place we can suggest.

Importance of the book

It seems that 2 Esdras was never considered part of canonical Scripture by Jews or Christians. However, it was regarded highly enough by some Christians for the book to survive in several ancient translations, and to become part of the Apocrypha of the Protestant Bible. In the Armenian Church and the Ethiopic Church it has a semi-canonical status. The book is a major source for scholars investigating the history of the Messianic hope and Messianic titles. It is a prime example of apocalyptic literature.

Problems in translating 2 Esdras

Is the angel speaking or is God speaking?: The most confusing problem the translator will face is the identity of the speaker in certain passages in chapters 3–14. These chapters describe seven revelations made to Ezra. In the first six chapters the account begins with Ezra praying to God. Then comes an answer. On the first occasion an angel, Uriel, appears and talks to Ezra (4.1-2). Uriel reappears in the account of each of the next five revelations and answers Ezra’s prayer, but it is not always clear in the narrative whether Uriel is speaking or God is speaking directly. For instance, in the third vision the angel appears at 7.1 and begins speaking in 7. 2. But at 7.11 God is clearly speaking. At 7.19 the angel speaks of God. At 7.28 God is clearly speaking. At 7.33 the angel is speaking. At 7.44 God is the speaker. At 7.50 the angel speaks of God. At 7.60 God is speaking. At 7.70 the angel speaks. At 7.132 Ezra is clearly speaking to the angel, and at 8.1 the angel is speaking of God. At 8.4 Ezra begins praying to God. At 8.37 we are told simply “He answered,” and at 8.39 it is obvious that God is talking. But at 8.48 Uriel is speaking about God. At 9.8 God is speaking, but at 9.25 the discourse ends with Uriel as the speaker. Only in the last revelation does the angel not appear at all. Instead, God speaks directly to Ezra from a bush, recalling Moses’ encounter with God at the burning bush.

All of this would be less confusing to the ancient Jewish reader than it is to modern readers. The angel (literally “messenger” in Hebrew and Greek) delivers a message from God, and at times the writer does not make a clear distinction between the two. Thus in the third revelation detailed above, the discourse switches back and forth between Uriel and God as the speaker. Ordinarily the advice of the Handbooks, in situations like this, is to make the passage easier for the reader by keeping the speaker consistent. In this case, however, this creates more problems than it is worth. Our advice to the translator will be to translate these passages literally. Where God is clearly speaking, leave God as the speaker; where the angel is speaking, leave the angel as the speaker. We suggest, for the translator’s consideration, the insertion of an occasional footnote, for example, “At times [or, In this passage] the writer makes no distinction between the angel who delivers God’s message and God himself.” We will offer this suggestion at 5.40, but at no other place. Translators who feel such a footnote is helpful may use it in any place where they feel it would be helpful. Those who think it would make reading the book more confusing may certainly ignore the suggestion.

A related problem is how Ezra addresses God or the angel. At times he says “Lord” or “my Lord,” which, if addressed to the angel, may be translated in English as “sir,” an address that would never be used to refer to God. Some languages will have no difficulty here, since a word like señor in Spanish or Herr in German may be freely used of God or of a man. At times, however, Ezra will say “Lord and Master” or “Sovereign Lord,” even in contexts where he seems to be talking to the angel. Once again, our advice will be to make no effort to strive for consistency, but to translate literally, using the above comments if they are felt to be appropriate.

World or age?: The Latin word saeculum, like the Hebrew word ʿolam, may refer to the world or to an age, whether this age or the age to come. Most translators will have to make a choice. At times one is clearly better than the other, and while we will try to point these out, the word occurs too often to point out the ambiguity each time it occurs. Translators should bear in mind while working through the book that this is a frequently recurring problem.

Latin has no articles: Unlike Greek or Hebrew or English, the Latin language has no articles, whether definite (“the”) or indefinite (“a/an”). The natural tendency of scholars working with the text, especially those more accustomed to working with Greek or Hebrew, is to insert the definite article before nouns. There are often places in the book, however, where the meaning seems to become clearer if one translates (in English) with an indefinite article. Some of these will be pointed out in the commentary, but translators should be aware that an indefinite article or no article at all is always an option.

Visions or revelations or auditions: Scholars usually speak of the seven “visions” of Ezra in chapters 3–14, but this is a bit of a problem because in the seventh one, beginning at 13.58b, Ezra sees nothing. Rather, he hears God speaking to him. This is technically an “audition” rather than a “vision,” something heard rather than something seen. We have referred to the seven episodes as “revelations,” occasions on which God reveals something to Ezra. Translators must use their best judgment here.

Outline of the book

I. An introduction by a Christian writer (1.1–2.48)
A. The writer and the book (1.1-3)
B. God’s judgment on his people (1.4–2.9)
1. The Lord complains to Ezra about Israel (1.4-11)
2. The Lord will reject Israel (1.12-32)
3. A new people will take the place of Israel (1.33-40)
4. Israel and Jerusalem will be destroyed (2.1-7)
5. The Lord will punish Assyria (2.8-9)
C. God will choose a new people (2.10-48)
1. Jerusalem will be given to the Lord’s new people (2.10-14)
2. The Lord speaks to the Church (2.15-32)
3. Israel rejects Ezra (2.33-41)
4. Ezra encounters the Son of God (2.42-48)

II. The seven revelations to Ezra (3.1–14.48)
A. The first revelation (3.1–5.20)
1. Ezra speaks to God about Israel’s sinful history (3.1-27)
2. Ezra complains to God (3.28-36)
3. The angel Uriel questions Ezra (4.1-12)
4. A fable about a forest and the sea (4.13-21)
5. Ezra objects again (4.22-25)
6. The end of time (4.26-43)
7. Ezra sees fire and rain (4.44-50)
8. Signs of the end of time (4.51–5.13)
9. Ezra wakes up (5.14-20)
B. The second revelation (5.21–6.34)
1. Ezra complains to God (5.21-30)
2. Uriel answers Ezra (5.31-37)
3. God’s care for every human generation (5.38-55)
4. God will bring the end of the world (5.56–6.10)
5. More signs of the end of time (6.11-34)
C. The third revelation (6.35–9.25)
1. Ezra complains to God (6.35-59)
2. Uriel answers Ezra (7.1-16)
3. People must keep God’s Law (7.17-25)
4. The Messiah will come and the dead will be raised (7.26-44)
5. Only a few will be saved (7.45-61)
6. People must use their minds responsibly (7.62-74)
7. What happens to the wicked after death (7.75-87)
8. What happens to the righteous after death (7.88-101)
9. When the wicked die it is too late to pray for them (7.102-115)
10. Ezra wonders why people were ever created (7.116-131)
11. God’s mercy endures, but few will be saved (7.132–8.3)
12. Ezra determines to pray (8.4-19a)
13. Ezra’s prayer (8.19b-36)
14. God replies to Ezra (8.37-41)
15. Ezra objects to God’s reply (8.42-45)
16. God replies to Ezra again (8.46-62a)
17. More signs of the end of time (8.62b–9.13)
18. Few will be saved (9.14-25)
D. The fourth revelation (9.26–10.59)
1. God’s Law will always exist (9.26-37)
2. Ezra’s vision of a weeping woman (9.38–10.28)
3. Uriel interprets Ezra’s vision (10.29-59)
E. The fifth revelation (11.1–12.51)
1. Ezra’s vision of an eagle with three heads and twelve wings (11.1-35)
2. Ezra sees a lion talking to the eagle (11.36–12.3a)
3. The meaning of the eagle (12.3b-30)
4. The meaning of the lion (12.31-39)
5. The people come to Ezra (12.40-51)
F. The sixth revelation (13.1-58a)
1. Ezra sees a man coming out of the sea (13.1-13a)
2. Uriel explains the vision (13.13b-58a)
G. The seventh revelation (13.58b–14.48)
1. Ezra hears a voice speaking from a bush (13.58b–14.18)
2. Ezra is told to copy the sacred books (14.19-26)
3. Ezra dictates the sacred books (14.27-48)

III. A conclusion by a Christian writer (15.1–16.78)
A. Disasters coming on the world (15.1-27)
B. God’s judgment on Assyria (15.28-33)
C. God’s judgment on Babylon (15.34-45)
D. God’s judgment on Asia (15.46-63)
E. Judgment is certain (16.1-17)
F. The earth will be desolate and its people desperate (16.18-34)
G. God’s people must be prepared (16.35-52)
H. People cannot hide their sins from God (16.53-67)
I. God will rescue his people from persecution (16.68-78)

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Esdras. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here.