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The disappearance of the last head of the eagle and the death of all of it in the flames (1–3). Ezra's prayer for the interpretation of the vision (4–9). Interpretation of the vision (10–36). God's command to write down everything he saw, but to keep it secret from the people (37–38). The promise of new revelation (39). Requests from the people who came to return Ezra to the city to lead the lives of the captives (40–45) and Ezra’s consent to this (46–51). 3Ezra 12:1 When the lion spoke these words to the eagle, I saw 3Ezra 12:2 that the head appeared no more, which remained together with the four wings, which passed to it and rose up to reign, but whose kingdom was weak and full of disturbances. 2. In the Vulgate, unexpectedly, instead of two (XI:24; XII:29), it speaks of four small wings that went under the right head. This error occurred due to an omission. In the manuscripts of the Latin text in this place, they first talk about the disappearance of 4 small wings, and then about two wings nestled under the right head. Just as before, noting the death of 12 large wings (XI:22), the author incidentally mentions two subordinate wings that disappeared along with them, so now, having talked about the destruction of the third head, he adds a note about the death of 4 small wings adjacent to the 3 heads, which did not change their place. In Eastern translations the idea is expressed with greater clarity. “And so the head that remained alive did not appear again. And the two wings that went over to her arose and rose up to reign, and their reign was weak and full of rebellion.” Since the third head dies at the hand of the Messiah, and the coming of the Messiah is expected by the author only in the future, it must be admitted that the book appeared in the last years of the reign of Domitian (61–96), around 96 AD. Domitian left no successors. The author, who lived through the troubled time from the death of Nero to the accession of the Flavians, anticipated its resumption and depicted it as two subordinate wings, ruling after the third head, likely contenders for the throne after the death of Domitian. The compilation of the prophetic book of Ezra is dated no later than 96 by Gfrerer (I, 88), Dilman (Herzogs Real-Encyklopedie B. XII. 1-te Aufl. und 2-te Aufl., 355), Wieseler (281–283), Bissel (644), Reis (736), Shirer (328), Wellhausen (241–245), Gunkel (352) and Lagrange; (497, 498, 500). Other researchers, such as: Volkmar (352–354), Langen (130–134), Renan (366–369), Gausrath (84–86), Rosenthal, Zeckler (446–447), Dielman in his last work (Ueber das Adlergesicht in der Apokalypse des Esra) and Clemen (242–243) are inclined to the fact that the author survived the death of Domitian, who fell from the sword of the Praetorians (Suetonius, Domitianus, 27. Dio Cassius, LVII, 15–17), since the interpretation of the vision is quite consistent with history and speaks of the death of the last head from the sword (XII: 27–28). The decline of power and rebellion that characterized the reign of the last two subsidiary wings really made themselves felt under Nerva (96–98). The decrepit old man, who relied not on the army, but on civilians, was powerless to breathe life into the decaying Greco-Roman empire. Finally, in October 97, a revolt of the Praetorians broke out, after which Nerva invited Trajan to be his co-ruler to save the empire from unrest. Not long before this, the author wrote his book. However, the text of the vision itself strongly speaks against such a view. The appearance of the Messiah, after whose accusatory speech the last head disappears, is only expected by the author in the very near future. There is no basis for an allegorical understanding of it in the sense of obviousness for every imminent retribution for the blood shed by a fratricide (Volkmar). Even more strange is the view of Lieke (in the first edition of his book, 1832) and Baldensperger, who push back the writing of the book to the reign of Trajan. During his reign, the thought of the imminent death of the Roman eagle could not arise. 3Ezra 12:3 And I saw, and behold they disappeared, and the whole body of the eagle was burned, and the earth was horrified, and I awoke from anxiety, frenzy of mind and great fear and said to my spirit: 3. In the next vision, the enemies of the Messiah are destroyed by fire coming out of His mouth (XIII:10–11). In the prophet Daniel (VII:1) the fourth beast is burned. 3Ezra 12:4 Behold, you have caused this to me by testing the ways of the Most High. 4. The author is aware that the main reason for granting him the terrible vision that he has just contemplated is his inquisitive mind, greedily striving to penetrate the ways of the Almighty. Wed. Dan VII:15–16. 3Ezra 12:5 Behold, I still tremble in heart and am very faint in my spirit, and I have no strength at all because of the great fear with which I was struck this night. 3Ezra 12:6 Therefore now I will pray to the Most High that He will strengthen me to the end. 3Ezra 12:7 And I said: Sovereign Lord! if I have found grace in Your sight, if You have found me righteous before many, and if my prayer has truly ascended before Your face, 3Ezra 12:8 Strengthen me and show me, Your servant, the meaning of this terrible vision, in order to completely calm my soul: 8. The prophet asks God to completely console his restless soul by explaining the meaning of his dream. The vision of his wife, depicting the glorious future of Zion, calmed him only partly. The main question of how the Roman yoke will be overthrown is revealed only in this vision. 1Ezra 12:9 For You have judged me worthy, to show me the last times. And He said to me: 3Ezra 12:10 This is the meaning of this vision: 3Ezra 12:11 The eagle which you saw rising from the sea is the kingdom shown in the vision to your brother Daniel; 3Ezra 12:12 But it was not explained to him what I will now explain to you. 12. The interpretation of the vision is not clear. A similar feature is strongly felt in the book of the prophet Daniel, which served as a model for the author. This circumstance prompts us to assign only a secondary place to its interpretation when analyzing the vision, especially in view of some of the contradictions noticed between the interpretation and the text of the vision itself. 3Ezra 12:13 Behold, the days are coming when a kingdom more terrible than all the kingdoms that were before it will arise on earth. 3Ezra 12:14 Twelve kings will reign in it, one after another. 3Ezra 12:15 The second of them will begin to reign and will retain power for a longer time than the other twelve. 3Ezra 12:16 This is the meaning of the twelve wings you saw. 3Ezra 12:17 And why did you hear a voice speaking, not coming from the heads of the eagle, but from the middle of its body, 3Ezra 12:18 this means that after the time of that kingdom there will be considerable strife, and the kingdom will be in danger of falling; but it will not fall then and will be restored to its original state. 17–18. XI:7–10. The Latin translation dates the troubles that threaten Rome's fall to the time after the reign of the 12 great wings (post tempus regni illius). According to eastern translations, they take place among their reign (inter tempus regni illius). Obviously, the author hints at the unrest that tore the empire apart after the death of Nero before the accession of Vespasian. The latter returned Rome to its former greatness. 3Ezra 12:19 And that you saw eight small underwing feathers connected to the wings, this means 3Ezra 12:20 that eight kings will arise in the kingdom, whose times will be easy and the years will be short, and two of them will perish. 3Ezra 12:21 When the middle time draws near, the four will remain until the time when its end is near; and two will remain until the end. 19–21. XI:11, 22–31; XII:2–3. The interpuncture must be corrected. The expression “when the middle time approaches” refers to the first two small wings. By “middle time” (tempus medium) we mean the period of interregnum, which was just discussed (XII:18, according to eff. and Armenian translation). Four further wings precede the 3 heads (XI:24–31) and the last two follow them. 3Ezra 12:22 And that you saw three heads resting, this means 3Ezra 12:23 that in the last days of the kingdom the Most High will raise up three kingdoms and subdue many others to them, and they will rule over the earth and its inhabitants 23. XI:32. The Latin translation suffers from vagueness due to the fact that the Greek word βασιλείς (kings) was taken for βασιλείας (kingdoms). Eastern texts reproduce the author’s thought in this form: “In his very last days, the Most High will raise up three kings, and they will introduce many innovations in him and will rule over the earth.” 3Ezra 12:24 with greater oppression than all that was before; that's why they are called eagle heads, 3Ezra 12:25 For they will complete his iniquities and put an end to him. 25. XI:44 (Latin manuscript). The author explains why the symbol of eagle heads was chosen for the three kings, whose reign would entail the end of the fourth world monarchy. They “will lead” (recapitulabunt - translation of the Greek άνακεφαλαιώσουσι) the iniquity of their predecessors. This term has an apocalyptic character. According to Jewish eschatology, at the end of the world, the hitherto scattered evil, as well as the good, will be gathered together and reach complete completion. In the eyes of the Jews, any foreign yoke was lawlessness. This was felt all the more strongly after the destruction of Jerusalem and the burning of the church by Titus (70 AD). The religious feeling of the Jews was most offended by the cult of the emperors, which finally developed under the Flavians. Vespasian was declared a god after his death. Titus established an entire college of priests for this purpose, called the Flavials. Titus was also ranked among the gods immediately after his death. Domitian, during his lifetime, proclaimed himself a god, allowing Roman citizens to call himself dominus and deus noster (Plinius. Panegiricus II. Suetonius. Domitianus 4, 5, 13). The didrachm, previously donated by the Jews for their church, after its burning was supposed to be given to the Capitoline Church, restored by the Flavians after the fire. Under Domitian, a new church was built near it, dedicated to the house of the Flavians (gens Flavia). 3Ezra 12:26 And when you saw that the big head appeared no more, this means that one of the kings will die on his bed, but with torment, 26. XI:33. The details of the disappearance of the first head are quite consistent with the circumstances of Vespasian's death. The expression of the book that he “will die on his bed, but with torment” is quite applicable to him. Vespasian died suddenly of dysentery (Suetonius. Vespasianus 24. Dio Cassius, LX-VI, 17. Aurelius Victor, 9). The Jews thought that he died from the same painful illness that brought Antiochus Epiphanes to the grave, and they saw in this the punishing hand of Providence. 3Ezra 12:27 And the sword will devour the remaining two; 3Ezra 12:28 The sword of one will devour the one who is with him, but in due course he too will die by the sword. 27–28. XI:35. The death of the third head from the sword expresses only the general idea that Domitian will suffer the same violent death for fratricide. He is killed by the Messiah by the action of His speech. 3Ezra 12:29 And what did you see, two underwing feathers moved to the head located on the right side, 3Ezra 12:30 These are those whom the Most High has preserved until the end of the kingdom, that is, a kingdom that is poor and full of troubles. 30. XII:2 (Eastern translation). 1Ezra 12:31 The lion whom you saw rise up from the forest and roar, speaking to the eagle and reproaching him for his iniquities with all his words that you heard, 3Ezra 12:32 This is the Anointed One, reserved by the Most High against them and their wickedness to the end, who will convict them and bring their oppressions before them. 32. In the Vulgate and the Slavic translation, instead of the Anointed One (Unctus), it speaks of the wind (ventus). The error is explained by the similarity in the style of the corresponding Latin words. The scribe represented the Messiah as a wind rising from the sea and sweeping away the wicked from the face of the earth (XIII:27). All Eastern translations note the origin of the Messiah from the seed of David. 3Ezra 12:33 He will bring them before the judgment of the living, and having convicted them, he will punish them. 1Ezra 12:34 In His mercy He will deliver the remnant of My people, those who are preserved within My borders, and He will make them glad until the end comes, the day of judgment, which I told you about at the beginning. 34. After the destruction of the fourth Daniel monarchy, God showers His favors on the Jews who survived the trials: the four-hundred-year Kingdom of the Messiah opens (VII: 27–29). The above historical interpretation of the vision of the eagle as applied to the Roman Empire from Julius Caesar to Domitian is currently generally accepted (Corrodi, Lieke in the 1st edition of his work, Gfrerer, Dielman, Volkmar, Ewald, Langen, Wieseler, Keil, Gausrath, Renan, Drummond, Reis, Bissel, Rosenthal, Baldenschlerger, Zeckler, Thomson, Wellhausen, Shirer, Gunkel, Lagrange and Bertholet). All others are significantly inferior to it, allowing for a number of contradictions to the vision in significant details. Shavrov (114–133) applies the vision of the eagle to the Syro-Egyptian monarchy formed after the death of Alexander the Great. Her yoke weighed heavily on Israel until the Maccabees, when Judea gained independence. The prophetic book of Ezra appeared, in his opinion, under Simon the Righteous (143–125 BC). Shavrov justifies the unification of the two kingdoms in the image of an eagle by the fact that both of them were equally hostile to Palestine and, one before the other, tried to subjugate it to themselves. Under the 12 large wings we mean 7 Syrian kings: 1) Seleucus I Nicator (312–232), 2) Antiochus I Soter (282–261), 3) Antiochus II Theos (261–246), 4) Seleucus II Callinicus (246–225), 5) Seleucus III Keraunus (225–231), 6) Antiochus III The Great (223–187) and 7) Seleucus IV Philopator (187–176), and 5 Egyptian: 1) Ptolemy I Lagus (324–284), 2) Ptolemy II Philadelphus (284–246), 3) Ptolemy III Euergetes (246–221), 4) Ptolemy IV Philopator (221–204) and Ptolemy V Epiphanes (204–180). The prophet's remark that some of the 12 great wings, although they rose, did not receive power (XI:21), indicates that they did not own Palestine. The Syrian kingdom, which had greater success in the struggle for the possession of Palestine, occupies the right side of the eagle in the vision; Egyptian - left. Behind the second wing, distinguished by its longevity, lies Ptolemy Lagus (324–284). The three heads of the eagle are Antiochus IV Epiphanes (176–164), Antiochus V Eupator (164–162) and Demetrius I Soter (162–150). Under Antiochus Epiphanes, the second Temple of Jerusalem was turned into a sanctuary of Zeus. Antiochus IV died of a painful illness (XII:26). After him, Demetrius Soter, the son of Seleucus Philopator, and Antiochus Eupator, the son of the deceased, came forward as contenders for the throne. The first defeated the second and stabbed him with a sword (XI:35), and he himself was subsequently killed by Alexander Balas (XII:28). Under the guise of 8 small wings, persons who were in hostile relations with the 12 kings listed above are depicted. In the first two of them you can see the commanders Alexander, Antigonus and his son Demetrius. Both of them fought with Seleucus Nicator and Ptolemy Lagus and at one time owned Palestine (XI:22). The next 4 represent Heliodorus, who poisoned Seleucus Philopator in order to seize the throne, Demetrius Soter, also depicted under the symbol of the right head, and the two sons of Ptolemy Epiphanes, Ptolemy VI Philometor (180–146) and Ptolemy VII Physcon (146–117). Antiochus Epiphanes, taking advantage of the minority of his nephews, captured Egypt and took away the opportunity for competition (XI: 24–31). Behind the last two accessory wings are hidden: the impostor Alexander Balas (150–145), posing as the son of Antiochus Epiphanes, and Demetrius II Nicator (145–144). Under them, Syria lost its former importance, and in 143 Judea gained independence. The leader of the people was recognized as the high priest Simon, represented in a vision as a lion, as well as the anointed one. Shavrov's interpretation captures two monarchies, while the vision speaks of one (XI:39–40; XII:11). As a result of this, Shavrov is forced to allow the simultaneous rule of two kings, Syrian and Egyptian, while the book of Ezra says that 12 Kings will rule one at a time (XI:8; XII:14). The details reported in the book of Ezra about the duration of the reign of the second large wing (XI:16) are left unattended by Shavrov. In fact, Ptolemy Lagus reigned far from twice as long as Seleucus Nicator. Shavrov understands the eating of the fifth and sixth accessory wings by the middle head only in an allegorical sense. Simon the Righteous did not play the major role that is attributed to the vision of the Messiah. The final destruction of the Syrian and Egyptian monarchy in his time was out of the question. Hilgenfeld (Judische Apokalyptik, 217–221; Esra und Daniel, 43–57; Messias Judaeorum. 85–95) admits that the fourth Danielic monarchy can only mean Greco-Macedonian rule. It ended in the middle of the 1st century BC, when Egypt and Syria were conquered by Rome. This was seen as a sign of the future end. The members of the second triumvirate are depicted in the form of three heads. Julius Caesar is of course under the middle one, Antony under the left and Octavian under the right. The words of the book about the death of the middle head on the bed, but with agony, seem to indicate that Caesar’s death did not occur in war, but in peacetime. Likewise, death by sword only means defeat in war, since Anthony remained alive after the battle with Octavian at Actaeus (30 BC). The appearance of the prophetic book of Ezra dates back to 30 BC. Hilgenfeld reveals no less arbitrariness in relation to the 12 large and 8 small wings. At first (Judische Apokalyptik) he saw them as the Ptolemies who ruled the Egyptian monarchy. The first group consists of: 1) Alexander the Great (336–323), 2) Ptolemy I Lagus (323–283), 3) Ptolemy II Philadelphus (385–247), 4) Ptolemy III Euergetes (247–222), 5) Ptolemy IV Philopator (222–206), 6) Ptolemy V Epiphanes (204–181), 7) Ptolemy VI Philometor (181–146), 8) Ptolemy VII Physcon (146–117), 9) Cleopatra I (130–89), 10) Ptolemy VII Latyrus (117–107, 86–81), 11) Ptolemy IX (Alexander I 107–69), 12) Ptolemy X (Alexander II 81), 13) Ptolemy XI (Alexander III 80) and 14) Ptolemy XII Auletes or Dionysius the Younger (80–51). Ptolemy X and Ptolemy XI, who reigned for only a few days, should be classified as small wings, disappearing simultaneously with the 12 large ones. Under the two small wings that went under the right head, there are probably two sons of Physcon, Ptolemy I Appion, who ruled Cyrene until 96, and Ptolemy I, who ruled Cyprus until 58. The possessions of both were captured by the Romans. The right head in this place is only a symbol of Roman power. Behind the next 4 accessory wings are hidden: the daughter of Ptolemy Auletes Veronica (58–55) and his son Ptolemy XIII (51–47), then Ptolemy XIV (47–44) and Cleopatra II (51–31). Under Cleopatra, in 47 BC, Egypt became a Roman province. What is especially striking in this interpretation is the artificiality with which the rulers of Cyrene and Cyprus are included among the small wings, just to make up for the missing figure. Feeling himself the weakness of this interpretation, Hilgenfeld (Esra und Daniel; Messias Judaeorum) applied the same method to the house of the Seleucids. But since there were more names here than needed, he had to throw some out. In all such cases, he relies on the lists of Syrian kings given by various historians. He lists the Seleucids in this order: 1) Alexander the Great (336–323), 2) Seleucus I Nicator (323–280), 3) Antiochus I Soter (280–261), 4) Antiochus II Theos (261–246), 5) Seleucus II Callinicus (246–229), 6) Seleucus III Keraunus (227–224), 7) Antiochus III the Great (234–187), 8) Seleucus IV Philopatra (187–175), 9) Antiochus IV Epiphanes (175–163), 10) Demetrius I Soter (162–150), 11) Demetrius II Nicator (146–138, 128–125) and 12) Antiochus VII Sidet (137–128) corresponds to 12 large wings. Adjacent to them are two small wings - Antiochus VIII Grypus (125-96) and Antiochus IX Cyzitic (113-95), who constantly fought among themselves. In the middle time (tempos medium, XII:21) between the disappearance of the large and two small wings and the awakening of the heads falls the reign of the son of Grypus, Seleucus VI (95–93), the son of Antiochus IX of Cysis, Antiochus X Eusebius (93), another son of Grypus, Demetrius Eucherus and, finally, the son of Eusebius, Antiochus XIII of Asia or the son of Grypus, Philip. In 64 BC, the Seleucids lost their throne forever. In this sense, one should understand the words of the book about eating two small wings with the middle head. Two small wings, separated from the rest, represent the side line of the Seleucids that survived the death of Antony; this is the son of Grypus, Philip, who was offered to take the Egyptian throne in 57, the husband of Veronica, Seleucus Kiviozakt, who took part in the reign, or the brother of Antiochus XIII of Asia. You can also see here a reference to the kings of Commagene Antiochus and Mithridates, who considered themselves to be Seleucids. The very complexity of the techniques that Hilgenfeld is forced to resort to speaks against his opinion. It is difficult to recognize the author as such a connoisseur of history as Hilgenfeld represents him. It is also unclear why the author, who in his opinion lived in Egypt, takes up the history of the Syrian monarchy. In both of Hilgenfeld's theories, the following are not maintained: the unity of the monarchy, depicted under the symbol of the eagle, the longevity of the second wing, more than twice the reign of his successors, and the exact information of the book about the death of the first and second heads, in no case allowing an allegorical interpretation. Laurens (Gfrörer. Prophetae Veteres Pseudepgraphi, 162–166), Van der Ulis (179–189), Lieke (in the 2nd edition of his book 196–209) attach the vision of the eagle to the history of Rome from Romulus to Julius Caesar. By three heads they mean Sulla, Pompey and Caesar. Sulla, represented under the image of the middle head, died according to the book of Ezra from a painful illness (XII:26). The book's remark that the right head kills the left (XII:26) hints at Julius Caesar's victory over Pompey. The book of the prophet Ezra was written, in their opinion, either during the life of Caesar (Like), or shortly after his assassination (Van der Ulis), or, finally, after the death of Anthony, between 28 and 25 AD. BC (Laurence). Earlier this view was expressed by Zemler (Vorzfugliche theologische Briefe. Lpsiae, 1781. T. I. S. 134–195) and Vogel (Commentatio de conjectures usu in crisi Novi Testamenti. Altonij, 1795. P. 50–51), who did not try to unravel the entire vision. Laurens selects 20 names of kings and power seekers from Roman history from the founding of Rome to Caesar and divides them into 2 groups. The first of them, corresponding to the 12 large wings, includes 7 Roman kings: 1) Romulus, 2) Numa Pompilius, 3) Tullus Hostilius, 4) Ancus Marcius, 5) Tarquinius I the Elder, 6) Servius Tullius and 7) Tarquinius II the Proud, and then five larger seekers for the throne: decemvir Appius Claudius, Spurius Melius, Marcus Manlius, Tiberius Gracchus and Caius Gracchus. 8 small wings are made up of individuals who tried to seize power into their own hands: Tribune Sulpicius, Marius the Elder, Cinna, Marius the Younger, Carbon, Sertorius, Lepidus and Antony. Van der Ulis and Lieke eliminate the connection between kings and defenders of the republican system that Laurens allowed in his explanation of the large wings. They argue that digital vision data cannot be given strict meaning. According to the first, the author of the prophetic book of Ezra increased Daniel's number of horns on the fourth beast in order to show that all the rulers of Rome were more than 11. In choosing the number he took, he could be guided by the structure of the eagle’s wings. Ancient ornithology had 6 groups of feathers for each eagle wing that controlled its flight. The author combined with his figure the idea of ​​a significant, but not infinite number of Roman rulers and at the same time the completeness of their power. When explaining the particulars, Van der Ulis replaces the numbers in the eagle's vision with numbers from Daniel's vision of the fourth beast. It takes 11 large wings. The disappearance of two small wings simultaneously with them suggests that the author did not know all the Roman rulers, but only 9. The remaining 6 small wings hint at Marius the Elder, Cinna, Marius the Younger, Carbon, Antony and Lepidus. Like brings the number of large wings closer to the legend of the austitia, which Romulus and Remus used when founding the city. These were 12 Korshunov. Lieke admits the possibility that the last of the small wings refers to Octavian before his proclamation as emperor. The main drawback of the theory of Laurens, Van der Ulis and Lieke is that the global character of the fourth Daniel monarchy is not maintained in it. Before the conquest of Palestine by Pompey, Roman history was of no interest to the Jew. To explain the completeness with which the author depicts the history of Rome during its darkest period, it must be assumed that he studied it from Livy. It is impossible to recognize the digital data of the vision as a mere imitation of the book of Daniel: the author treats his sample very freely, omitting in it the most important detail, the appearance of the eleventh horn, which destroys all the others. There is no basis for interpreting the death of the left head from the sword in the sense of Pompey’s defeat in the war. Gutschmid (II, 240–258) and Le-Hir (Ler-Hir. Etudes bibliques, I, 184–192) extend the vision of the eagle to the history of the Roman Empire from Julius Caesar to the beginning of the 3rd century. Earlier, this view was expressed by Corrodi (cited by Laurence. Gfrorer. Prophetae Veteres psendepigraphe 161) and Hartwig (Apologie der Apokalypse. F. IV. Chemnitij, 1783. S. 211–212). By three heads they mean Septimius Severus (193–211) and his two sons, Geta (211–212) and Caracalla (211–217). Caracalla killed Geta, with whom they reigned after the death of their father, but he himself was subsequently killed by Macrinus (XII: 27–28). The remaining emperors Gutschmid and Le-Ir are divided into two groups depending on the length of their reign. The 6 large wings on the right side of the eagle correspond to the 6 emperors from the house of Julia; under the guise of large wings lying to the left are Vespasian (69–79), Domitian (81–96), Trajan (98–117), Hadrian (117–138), Antony Pius (138–161) and Marcus Aurelius (161–180). The first 2 small wings mean Titus (79–81) and Nerva (96–98), the next 4 Commodus (180–192), Pertinax (193), Didius Julianus (193) and Pescennius Niger (193–194) and finally the last 2, the murderer of Caracalla Macrinus (216–217) and his son, Diadumenian, killed in 218. Shortly before this event, a vision of an eagle was drawn up. It represents a later interpolation in the book that appeared in agreement with Hilgenfeld in 31 BC. Le-Hire makes minor changes to the list of his predecessor. It combines the reigns of Marcus Aurelius and Commodus, following the example of Clement of Alexandria. Instead, he names Clodius Albinus, who was co-ruler with Septimius Severus (194–197). The inconsistency of this view follows from the fact that the vision of the eagle forms an essential part of the book, closely connected with the previous vision of the wife and the subsequent vision of the husband. In the selection of names one feels the same arbitrariness that distinguishes Hilgenfeld’s painstaking constructions - Galba, Otto and Vitellius are completely omitted, as they turn out to be superfluous. Kai Caligula is placed among the large wings on the right side, although he occupied the throne for only 3 years. Gutschmid violates his standard of classifying emperors as major or minor wings by classifying Commodus as a minor wing despite his twelve-year reign. The explanation under consideration does not stand up to the chronological indications given in the vision of small wings. Titus and Nerva did not rule before the time of interregnum (XII:21), but already when Vespasian ensured the peace of the empire. The remark about the participation of the right and left heads in eating the third pair of small wings does not apply to Goethe and Caracalla. Both did not take the slightest part in the deposition of Didius Julian and Pescennius Niger by their father. Attributing the origin of the entire book to the beginning of the 3rd century (Hartwig) is hampered by the fact that Clement of Alexandria, who died in 217, cites an excerpt from the prophetic book of Ezra as a divinely inspired work. From this it is obvious that it appeared long before the third century, when the passion for eschatology had already disappeared, and such a work could not attract the attention of readers. 3Ezra 12:35 This is the dream you saw, and this is its meaning. 3Ezra 12:36 You alone were worthy to know this secret of the Most High. 3Ezra 12:37 Write all this that you have seen in a book and put it in a secret place; 1Ezra 12:38 And teach this to the wise of your people, whose hearts you recognize as being able to receive and keep these secrets. 37–38. The revelation given to Ezra should not be made available to the entire people, since not everyone is able to understand it. The Prophet is commanded to immortalize him by committing him to writing and placing the book in a secret place. A similar example occurs twice in the book of Daniel (VIII:26; XII:4). A characteristic feature of all apocalyptic literature is the well-known shroud of mystery that shrouded the book. Since each apocalypse was usually attributed to a person who lived several centuries, and often even millennia ago, it was necessary to more or less plausibly explain to the reader why the book was completely unknown for so long and only recently put into circulation. There was a belief that revelations about the last days of the world were assigned only to the wise of the people, which were kept in deep secret from others, or had to lie in a secret place until the very last time. 3Ezra 12:39 And you remain here seven more days, so that you can be shown what the Most High will be pleased to show you. And he walked away from me. 3Ezra 12:40 When at the end of seven days all the people heard that I had not returned to the city, they all gathered together, from the least of them to the greatest, and came to me and said to me: 3Ezra 12:41 How have we sinned against you? And how did they offend you that you, leaving us, are sitting in this place? 41. Just as after the first vision the leader of the people, Phaltiel, comes to the prophet (V:16–19), so now all the people, young and old, gather to Ezra and beg him to return to the city. The entire introductory episode characterizes the high role of Ezra for the Jews in captivity. He is the only prophet, and the people would rather become victims of the fire that destroyed Jerusalem than lose it. 3Ezra 12:42 You alone of all the people remain to us, like a bunch of grapes, like a lamp in a dark place, and like a harbor and a ship saved from a storm. 42. The Vulgate text needs correction. “Of all the prophets, you alone remain with us, like a bunch of grapes, like a lamp in a dark place, and like a harbor for a ship that has escaped a storm.” The meaning of the prophet is compared with the meaning of the harbor, where a ship caught in a storm finds safe shelter and salvation. 3Ezra 12:43 Are the disasters that have befallen us not enough? 3Ezra 12:44 If you forsake us, it would be better for us to burn when Zion burned. 1Ezra 12:45 For we are not better than those who died there. And they cried with a loud cry. Answering them, I said: 44–45. The author recalls the burning of Jerusalem by Titus and expresses reverence for its defenders who died in the flames. 3Ezra 12:46 Hope, O Israel, and mourn not, O house of Jacob; 3Ezra 12:47 For the Most High remembers you, and the Mighty One did not forget you in adversity. 3Ezra 12:48 And I did not leave you and did not go away from you, but I came to this place to pray for the devastated Zion and to ask mercy for your despised shrine. 1Ezra 12:49 Now go every one to your house, and I will come to you after these days. 3Ezra 12:50 And the people went into the city, as I told them, 3Ezra 12:51 And I remained in the field for seven days, as I was commanded, and in those days I ate only the flowers of the field, and grass was my food.