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Time and place of revelation (1). The author’s bewilderment at the sight of the suffering of the chosen people and the prosperity of the pagans (2–3). Ezra's prayer to God for their resolution. The meaning of sin in the history of mankind in general and the chosen people in particular (4–27). Comparative assessment of pagans and Jews from a moral point of view (28–36). 3Ezra 3:1 In the thirtieth year after the destruction of the city I was in Babylon, and I was troubled as I lay on my bed, and thoughts came into my heart, 1. The thirtieth year of the Babylonian captivity (558 BC) falls a whole century earlier than the time of Ezra’s appearance as the leader of the chosen people. According to the canonical books of Ezra and Nehemiah, only in 458 BC Ezra received permission from the Persian king Artaxerxes to return to his native land along with the Jews who did not take advantage of Cyrus’ decree. According to the author, Ezra does not take the slightest part in the life of post-exilic Judaism. His activities are limited to the Babylonian captivity. Ezra was an eyewitness to the destruction of Jerusalem under Nebuchadnezzar (III:29). Along with other Jews, he was taken into captivity. In captivity, under the inspiration of God, he restores the lost sacred books and soon after that leaves the earth. Hilgenfeld (Die Judische Apokalyptik, 190, 191; Esra und Daniel, 10; Messias Judaeorum, 36, 37) and Ewald (65) recognize the anachronism as the fruit of weak historical knowledge of the author and the circle of his readers. Even the learned works of rabbis that appeared during the period of post-exilic Judaism suffer from this deficiency. Some passages in the canonical books could give rise to the transfer of Ezra's activities to a whole century earlier. In the canonical book of his name (VII: 1–2) he is named the son of the high priest Seraiah, who was killed according to the testimony of the 4th book of Kings (XXV: 18, 21) during the capture of Jerusalem by Nebuchadnezzar. Obviously, the genealogy lists only the main members of the house of Ezra. In addition, in the book of Nehemiah (XII: 1) the name of Ezra is found among the priests who returned with Zerubbabel. A later legend united Ezra the Elder and Ezra the Younger, attributing to the latter extraordinary longevity. An echo of it found its place in Epiphanes of Cyprus (Haereses, VIII, 8). According to him, around the 30th year of the Babylonian captivity, a certain priest Ezra, a teacher of the law, was sent from Babylon to Samaria to instruct the Assyrians, Kuttees and other peoples who lived there in the Law of Moses. Here, all the main features of the creator of the Jewish canon are transferred to Ezra the Elder. Ewald admits that the 30th year of captivity was due to the omission of the hundreds of digits from 130; examples of such abbreviations are found in the Talmud. However, the bleak situation of scattered Israel depicted by the author is only suitable for the time he indicates and is completely inapplicable to the era of Persian rule, when there could be almost no talk of slavery. He chooses the time when the Babylonian monarchy was in its most flourishing state, long before its conquest by the Persians, who greatly eased the lot of the Jews. It is possible that the indication of the 30th year of captivity was borrowed from the prophet Ezekiel, from the beginning of his book (Lucke, 195. Hilgenfeld. Messias Judaeorum, 36. Wieseler, 234. Gunkel, 352). The age of thirty was considered by Jews to be the time of full flowering of a person’s physical and mental strength. The author uses this round figure to highlight the idea that the pagan monarchy, under the yoke of which the Jewish people suffer, stands at the top of power and has revealed in its entirety its iniquities towards the Jews of the Diaspora. Volkmar (4, 363–370) and Wieseler (283) recognize the deviation from a firmly established chronology as deliberate. With his anachronism, the author seemed to inspire the reader from the first lines that his book was not talking about a famous historical figure of post-exilic Judaism, but about modern Roman rule, depicted only under the transparent cover of the Babylonian captivity. But to ensure the book's success among readers, it was necessary to give it such a form that it would be accepted as a genuine work of Ezra. If the anachronism of its first lines caught the readers' eyes, then there could be no talk of any attention to it. Therefore, it is fairer to recognize it as unintentional. He could not undermine the credibility of the book among its simple-minded readers. The authority that the priest Ezra enjoys among the Jews who returned with him from captivity testifies to his venerable age. The present book takes up an earlier period in his activity, not touched upon by the canonical books. The same role as a teacher of the people, taking measures to preserve the law, is played by Ezra in captivity (V: 17–18; XIV: 18–48). 3Ezra 3:2 For I have seen the desolation of Zion and the wealth of those who dwell in Babylon. 1–2. The author depicts the psychological state that determines the receipt of revelation. The visions occur at night (III:1; XI:1; XIII:1), when Ezra sleeps in his dwelling (III:1) or waits for them in the field in complete solitude (IX:26; XIV:1). He prepares for each vision several days in advance as directed by the Angel: he fasts for a whole week (V:20; VI:35), eating only vegetables (IX:26; XII:51). Only the latter visions, due to their joyful nature, are accompanied by a shorter fast. 3Ezra 3:3 And my spirit was troubled, and I began to speak with fear to the Most High, 3. The name of God the Most High (Altissimus) is characteristic of Jewish literature of the post-exilic period. It is used 68 times in the book and does not occur once in the first two and last two chapters. The author uses it preferably over all other names of God. Much less often, God is called the Strong (Fortis) and the Lord (Dominus). As a true Jew, the author carefully avoids the word “Jehovah” (Deus). In post-exilic Judaism, of all the properties of God, His transcendentality and inaccessibility to man comes to the fore (Baldensperger, 45, 46, 57). Therefore, between Ezra and God there is a mediator, the Angel Uriel. 3Ezra 3:4 and said: Sovereign Lord! You spoke from the beginning, when you alone founded the earth and commanded dust, 3Ezra 3:5 And you gave Adam a mortal body, which was also the work of Your hands, and breathed into him the spirit of life, and he became alive before You, 4–5. The author asks himself a two-fold question: one is purely abstract, where evil and disasters in the world come from, and the other is concrete, why the chosen people are so sinful and unhappy. The last question is only a partial subdivision of the first. To illuminate them, the author, like other apocalypses and New Testament books, unfolds the entire history of mankind from the appearance of the first people on earth. The desire for a broad formulation of questions sharply distinguished post-exilic Judaism from the narrowly national tendencies that governed Jewish literature before. In the story about the creation of the world and man, the idea is shaded that God alone participated in the act of creation. This gives even greater urgency to the question of the source of evil in the world. By creative command, man was created from dust: his lifeless body is the creation of God’s hands. Then God breathed into him the breath of life. The idea that the body of the first man was created by the hands of the Creator is based on Genesis II:7. Philo already expresses it (De nobilitate § 3, p. 440). In the Slavic Bible, according to the Vulgate, the command of God is referred not to the dust, but to the people (et imperasti populo). The correct reading is given by the Syriac and Ethiopic texts (pulveri). The error arose due to the fact that the command addressed to the inanimate earth seemed somewhat strange to the readers. It was understood as applied to a rational being, but in complete contradiction with the context. 3Ezra 3:6 And He brought him into the garden, which Thy right hand planted before the earth brought forth fruit; 6. The Russian and Slavic translations incorrectly convey the meaning of the Latin text. There the idea is expressed that paradise was created “before the earth appeared (antequam Terra adventaret).” The opinion that the creation of paradise preceded the creation of the world is based on an incorrect understanding of the story of the Writer of Genesis (II: 8). The word miqqedem can be understood in two ways: “in the east” (Genesis XI:2) and “before” (Exodus IX:11). This view is expressed by the majority of Talmudists (Gfrorer II, 8, 30–31, 42–43. Hamburger. Real-Enciklopedie des Judenthums. B. II. Talmud und Midrasch, Leipzig, 1896. S. 893). According to the Targum of Jerusalem, explaining Genesis III:24, “before the foundations of the world were laid, God created a law and prepared a paradise for the righteous, so that they could enjoy there and eat from the fruit of the tree” (Gfrorer, 42). Elsewhere, this idea is expressed even more clearly: “The lower (earthly) paradise was created 1365 years before the creation of the lower (i.e., earthly) world where we live” (Pirke Eliezer, p. 3). Paradise is not located on earth, since it is several times larger than it. The Garden of Eden is 60 times larger than the world, and paradise itself (Eden) is 60 times larger than the Garden of Eden (Corrodi. 188–189). 3Ezra 3:7 You commanded him to keep Your commandment, but he violated it, and You condemned him to death, and his generation and the generations and tribes that came from him, the peoples and their branches, which are without number. 7. Death is a divine institution as punishment for sins. But Adam’s descendants sin and die not as a result of hereditary corruption of nature due to the Fall, but as a result of the same evil heart that Adam had before he broke the commandment. 3Ezra 3:8 Every people began to walk according to their own desires, doing foolish things in Your sight and despising Your commandments. 8. In the eastern translations and the Spanish version, the idea of ​​complete freedom of human will is shaded. God did not prevent people from sinning (et tu non prohibnisti eos). 3Ezra 3:9 In time, You brought a flood on the inhabitants of the earth and destroyed them, 9. The author calls the earth a century. In other places, to distinguish it from the future age, he uses a more precise name: “this age”, “this age”. 3Ezra 3:10 And it was fulfilled on each of them: just as death was on Adam, so was the flood on these. 10. Latin manuscripts give this passage in a more distinct form: “And immediately (in uno, cf. simul, Syr., Aesth.) destruction befell them. As death overtook Adam, so did the flood come upon them.” 3Ezra 3:11 You left one of them, Noah and his family, and from him came all the righteous. 11. The end of the verse is according to the Vulgate (ex eo justi omnes) rendered in the Syriac and Ethiopic texts. Of the researchers, the majority (Volkmar, Hilgenfeld, Bensley and Gunkel) accept the reading: “ex eo justos omnes,” seeing here an indication that from the descendants of Noah only the righteous were spared by God. But it is much more natural to recognize this reading as a later one, which arose in order to eliminate the confusion that arose among readers, since Ham could hardly be called a righteous man. 3Ezra 3:12 When those who dwell on the earth began to multiply, and sons and nations and many generations multiplied, and again began to indulge in wickedness more than the first, 3Ezra 3:13 When they began to commit iniquity before You, You chose for Yourself a man from among them, whose name was Abraham, 3Ezra 3:14 And You loved him and revealed Your will to him alone, 14. The Spanish version and the Syrian and Ethiopian translations more accurately indicate the content of the revelations given to Abraham and the time of their giving: “And he loved him, and to him alone he revealed the end of times secretly at night” (cf. Gen. XV:9). Post-exilic Judaism was not satisfied with the information of the Writer of Genesis that the fate of the Jews in captivity in Egypt was predicted to Abraham, and extended the scope of visions to all subsequent times, especially to the near future to the end of the world. In the setting in which Abraham learns about the final destinies of the world, it is not difficult to notice similarities with the visions of the author himself. 3Ezra 3:15 And you made an everlasting covenant with him, and told him that you would never forsake his seed. And he gave him Isaac, and to Isaac he gave Jacob and Esau; 3Ezra 3:16 You chose Jacob for yourself, but you rejected Esau. And Jacob multiplied exceedingly. 16. Joshua XXIV:3–4; Gen. XXXII:11; Mal I:2–3; Rom IX:13. 3Ezra 3:17 When You brought his seed out of Egypt and brought him to Mount Sinai, 3Ezra 3:18 Then he bowed the heavens, he set down the earth, he shook the world, he caused the deep to tremble and the whole world to turmoil. 18. Exodus XIX:16; 2 Kings XXII:8–16; 1 Kings XIX:11–12; Ps XVII:8-16; LXVII:9. The expression “set the earth” (statuisti terram) is in little harmony with the situation of Sinai legislation. The correct reading is given by the eastern translations: Syrian, Ethiopic and the second Arabic: “shook the earth.” Volkmar (8) and Gunkel (353) suggest that the Latin translator misread the Greek word ' έσεισας, which could have been written in the imitated form έσέησας: he took it for ' έτησοίς. Bissel (645) and Zeckler (449) admit that the Greek text contained the expression έστης έις τήνγην (cf. 2 Kings XXII:10). But Eastern translations do not provide any basis for this. The granting of the Sinai legislation was accompanied by a number of signs, which were heeded by all nature and the peoples of the entire universe. The end of the verse depicts their echoes in the underworld and in heaven: “You have cast the deep into trembling and the heavens (saeculum) into confusion.” By the eyelid, judging by the context, the sky undoubtedly means (cf. VI: 1; VIII: 20; Ps. LXVII: 9). This replacement was made in one of the Latin manuscripts. 3Ezra 3:19 And Your glory passed away in four manifestations: fire, earthquake, stormy wind and frost, to give law to the seed of Jacob and zeal to the generation of Israel, 19. The original, as well as the Slavic translation, speaks of the passage of the glory of God through four gates (portas quattuor). These gates are fire, earthquake, wind and hail. Gunkel (354) sees here traces of the Jewish doctrine of the seven heavens. This hypothesis was created by Babylonian astronomers to explain the movement of the planets and underwent strong changes in Judaism. The fire, earthquake, stormy wind and hail listed here are located in the four lower heavens. The first three of them are mentioned in the story about the appearance of the Lord to Elijah the prophet (1 Kings XIX: 11–12). In the Psalter, among other majestic natural phenomena accompanying the intervention of heavenly forces in earthly relations, hail is named (XVII: 13–14). 3Ezra 3:20 But you did not take away the evil heart from them, so that your law might bear fruit in them. 3Ezra 3:21 With an evil heart, the first Adam transgressed the commandment and was overcome; so are all who came from him. 3Ezra 3:22 Infirmity and law remained in the heart of the people with the root of evil, and the good departed, and the evil remained. 20–22. The cause of sin lies in the evil heart (cor malignum) of man (cf. Gen. VI:5, VIII:21). An evil heart led to the violation of the commandment by Adam and continues to have an equally detrimental effect on all offspring. It cannot be identified with the breath of life that God breathed into man: it belongs to that side of man that was created from dust. Due to physical blood relationship, all offspring inherit from Adam the properties of his heart. This kinship does not extend to the spiritual side of man: the souls of all people were created in the beginning (IV:36). The concept of “first Adam” (adam gaqqademoni or garischon) in the post-exilic period is usually attached to the ancestor of humanity. Ap uses it. Paul (1 Cor. XV:45, 47). Since the root of evil (cum malignitate radicis) continued to remain in man, the law itself could not achieve its goal. It is not surprising if evil has spread its power so widely in the world, and good has disappeared completely. 3Ezra 3:23 The times passed and the years ended, and You raised up for Yourself a servant in the name of David; 3Ezra 3:24 commanded him to build a city of Your name and in it to offer You incense and sacrifices. 23–24. The author dwells on a few bright events in Jewish history that testified to the triumph of good. The accession of David, the founder of Jerusalem, seemed to foreshadow a sharp turn in the life of Israel towards good. But the hopes were not justified. Jerusalem in the eyes of the author is of exceptional importance as the center of the religious life of Israel. It bears the name of God (cf. Jer XXV:29; Dan IX:18–19). In the Russian and Slavic translations, according to the Vulgate, there is talk of smoking incense and making sacrifices in Jerusalem (thus et oblationes). The more correct reading is de tuis oblationes (Spanish version; cf. Sir., Ar. 1, 2), expressing the idea of ​​sacrificing that which constitutes the property of God as the Creator of all, or chosen by God as His inheritance (V:26). 3Ezra 3:25 This was fulfilled for many years, and then those who inhabited the city sinned, 3Ezra 3:26 Doing in everything just as Adam and all his descendants did; for they also had an evil heart. 3Ezra 3:27 And You delivered Your city into the hands of Your enemies. 3Ezra 3:28 Do the inhabitants of Babylon really live better and own Zion for this? 28–31. When comparing Judaism with the pagan world, the author must give preference to his people. The prosperity of the pagans does not at all indicate their righteousness. The Jews have a law whose beneficial effects affect all aspects of public and private life. The pagans have only blind enmity towards God, who does not use any signs to turn them away from the destructive path they have taken. 3Ezra 3:29 When I came here, I saw wickedness without number, and in this thirtieth year of captivity my soul saw many sinners, and my heart fainted, 29. The Latin text (hoc tricesimo anno) should be corrected in accordance with the majority of Eastern translations (Ar. 1, Eph. and Arm.), which says that the author observed the life of the pagans for thirty years. Such a long period made it possible to study it in the most thorough manner. 3Ezra 3:30 For I have seen how You support these sinners and spare the wicked, but You have destroyed Your people and preserved Your enemies and have not shown any sign about it. 3Ez.3:31 I don’t understand how this path could change. Is Babylon doing better than Zion? 30–31. The Vulgate has incorrect interpuncture. The author expresses the following thought: “And You did not show anyone (nemini) any sign regarding how this path should change” (Spanish version, eff., ar. 1). The author is aware of the abnormality of the current situation, reinforced by the complete ignorance of when it will be replaced by another fate more worthy of Israel. In the Vulgate the word nemini was taken for memini, from whence arose further changes in types of greater meaningfulness. 3Ezra 3:32 Or has another people known You besides Israel? or what nations believed in Your covenants, like Jacob? 3Ezra 3:33 Neither their reward was equal, nor did their labor bear fruit, for I walked among the nations and saw that they lived in abundance, although they did not remember Your commandments. 32–33. The pagans do not have proper knowledge of God and faith in Him and do not remember His commandments. The crimes of the pagan world are not mitigated by its ignorance. According to the view of the Jews, which found its place in Philo (De sept. Ed. Mang. II, 295), when the law was given at Sinai, besides Israel, 70 nations listened to it. The last digit is used in the meaning of a round number to designate all of humanity. The author’s view of fulfilling the law as a heavy burden or labor is very characteristic. According to the Psalmist, the law gives only a feeling of joy. Post-exilic Judaism, feeling the impossibility of the law, saw in it a burden unbearable for man. This view is shared by Ap. Paul. 3Ezra 3:34 Therefore weigh in the balance both our iniquities and the deeds of those living on the earth, and your name will not be found anywhere except in Israel. 34. In the intact text (Lat. Hand., Ar. 1. 2, Arm.), this verse is given as follows: “So, weigh in the scales our iniquities and the iniquities of those who live on earth, and it will be revealed where the arrow of the yoke will tilt” (et invenietur momentum puncti ubi declinet). The word momentum was taken as a nomen tuum, and the end of the verse was filled in to suit the context. 3Ezra 3:35 When did those who dwell on the earth sin against You? or what people have so kept Thy commandments? 3Ezra 3:36 Among these you will find those who keep Your commandments by name, but you will not find them among other nations. 36. In the Vulgate, the meaning of this passage has undergone significant changes due to an incorrectly read abbreviation. The author's thought embraces all humanity (homines), while the Vulgate limits it to one chosen people (hos). Ezra points out to God that no nation as a whole kept the commandments like Israel. “You will, of course, find people by name who kept Your commandments, but you will not find nations.” The righteous in the pagan environment, like Job, are a rare exception: they can be counted by name. Only among the Jews did the fulfillment of the law capture the entire people. Gunkel (354), Volkmar (11) and Kabisch (26–28) also refer the first half of the verse to the righteous from the people of God like Abraham and Moses. Kabish cites a number of excerpts from the Talmud, where only Jews are recognized as having the right to be called people, and pagans are considered pigs. The very souls of the pagans were supposedly the fruit of the confusion of the demon Sammael with Eve. But such an understanding does not fit well with the train of thought. The author tries to eliminate the objection that examples of fulfilling the commandments can also be found among the pagans. There they are of a singular nature; Meanwhile, in Israel, despite all its sinfulness, the commandments were kept by everyone with such zeal that could not be found among any other people in the mass.