2 Esdras 6

He said to me: “In the beginning, when the earth was made, this was before the borders of the world stood in place, and before the winds ever blew.

1And he said unto me, In the beginning, when the earth was made, before the borders of the world stood, or ever the winds blew,

Note"He" is the angel who has been answering Esdras since chapter 4, named Uriel earlier in the book. From verse 6 the speaker talks as God himself ("they all were made through me alone"), and the text never marks the change, so readers have long disagreed whether the angel is quoting God or God has taken over the speech. "In the beginning" deliberately echoes the opening words of Genesis. KJV's "the borders of the world" renders a word other manuscripts give as portals or gates, the openings where the winds and weather were imagined to be stored.

2It was before there was any thunder or lightning, and before the foundations of paradise were laid.

2Before it thundered and lightened, or ever the foundations of paradise were laid,

NoteIn this book paradise is a real place with "foundations" like a building, made before the world and kept ready for the righteous, not a word for heaven in general.

3It was before the beautiful flowers were seen, before the powers that shake the earth were set in place, and before the countless host of angels was gathered together.

3Before the fair flowers were seen, or ever the moveable powers were established, before the innumerable multitude of angels were gathered together,

NoteKJV's "the moveable powers" is an attempt at a Latin phrase meaning the powers that produce earthquakes, the forces that make the ground move.

4It was before the heights of the air were lifted up, before the measures of the sky were named, and before the footstool of Zion was set in place.

4Or ever the heights of the air were lifted up, before the measures of the firmament were named, or ever the chimneys in Sion were hot,

Note"The firmament" is the sky imagined as a solid dome stretched over the earth, so it can have measurements. "The chimneys in Sion were hot" comes from a Latin manuscript reading caminis, furnaces or chimneys; other manuscripts read scabellum, footstool, giving "before the footstool of Zion was set in place," Zion being pictured as the place beneath God's throne. Sion is Zion, the temple hill of Jerusalem.

5It was before the present years were counted out, before the plans of those who now sin were turned aside, and before those were sealed who have stored up faith as a treasure.

5And ere the present years were sought out, and or ever the inventions of them that now sin were turned, before they were sealed that have gathered faith for a treasure:

NoteTo be "sealed" is to be stamped with a mark of ownership, the way a document or a jar of wine was sealed; the image is of people marked out as God's before the world existed. "Gathered faith for a treasure" pictures faith piled up the way money is stored.

6Then I considered these things, and they were all made through me alone and through no one else. By me also they will be ended, and by no one else.”

6Then did I consider these things, and they all were made through me alone, and through none other: by me also they shall be ended, and by none other.

7Then I answered and said: “What will the dividing of the times be? Or when will the end of the first age come, and the beginning of the age that follows?”

7Then answered I and said, What shall be the parting asunder of the times? or when shall be the end of the first, and the beginning of it that followeth?

NoteThe book divides all of history into two ages, the present one and the one that follows it. Where the King James says "world" it is usually translating a word that means age or era, as in verses 9, 25 and 34.

8And he said to me: “From Abraham to Isaac, since Jacob and Esau were born to him: Jacob’s hand held Esau’s heel from the very first.

8And he said unto me, From Abraham unto Isaac, when Jacob and Esau were born of him, Jacob’s hand held first the heel of Esau.

NoteThe reference is to Genesis 25:24 to 26: Esau was born first, and Jacob came out gripping his brother's heel. "Born of him" means born to Isaac.

9For Esau is the end of this age, and Jacob is the beginning of the age that follows.

9For Esau is the end of the world, and Jacob is the beginning of it that followeth.

NoteEsau stands for the present age and Jacob for the age that follows. The point of the birth story is that the two came out one immediately after the other, with nothing in between.

10The beginning of a man is his hand, and the end of a man is his heel. About what lies between the heel and the hand, Esdras, ask no other question.”

10The hand of man is betwixt the heel and the hand: other question, Esdras, ask thou not.

NoteThe King James line "The hand of man is betwixt the heel and the hand" is garbled; the Latin reads that the beginning of a man is his hand and the end of him is his heel, so hand and heel mark start and finish. The angel is forbidding any question about a gap between the two ages. "Esdras" is the Latin and Greek form of the name Ezra.

11Then I answered and said: “O Lord, you who rule over all, I ask this of you, if I have found favor in your sight.

11I answered then and said, O Lord that bearest rule, if I have found favour in thy sight,

Note"O Lord that bearest rule" is a form of address meaning sovereign Lord, master of everything. "If I have found favour in thy sight" is the standard polite formula for asking a superior for something.

12I beg you, show your servant the end of your signs, part of which you showed me last night.”

12I beseech thee, shew thy servant the end of thy tokens, whereof thou shewedst me part the last night.

Note"Tokens" in the King James means signs or portents, events that point to something coming, not keepsakes.

13So he answered and said to me: “Stand up on your feet, and you will hear a voice with a mighty sound.

13So he answered and said unto me, Stand up upon thy feet, and hear a mighty sounding voice.

14It will be like a great shaking, but the place where you are standing will not be moved.

14And it shall be as it were a great motion; but the place where thou standest shall not be moved.

NoteVerses 14 to 16 differ between manuscripts. The King James has the ground under Esdras staying still; the Latin others follow has the foundations of the earth themselves hearing, understanding and shaking, because they know their end is coming.

15So when it speaks, do not be afraid, for the word is about the end, and it is the foundation of the earth that is meant.

15And therefore when it speaketh be not afraid: for the word is of the end, and the foundation of the earth is understood.

16And why? Because the speech about these things trembles and shakes, since it knows that the end of these things must be changed.”

16And why? because the speech of these things trembleth and is moved: for it knoweth that the end of these things must be changed.

17And it happened that when I had heard this, I stood up on my feet and listened. And there was a voice speaking, and the sound of it was like the sound of many waters.

17And it happened, that when I had heard it I stood up upon my feet, and hearkened, and, behold, there was a voice that spake, and the sound of it was like the sound of many waters.

Note"The sound of many waters" is a stock comparison for an overwhelming roar, the noise of a river in flood or of surf, used elsewhere for the voice of God.

18It said: “Look, the days are coming when I will begin to draw near, and to visit those who live on the earth.

18And it said, Behold, the days come, that I will begin to draw nigh, and to visit them that dwell upon the earth,

NoteTo "visit" someone, in older English, is to come to them in order to inspect and then act, whether to rescue or to punish. It is not a social call.

19I will begin to examine them, to find out who they are that have done harm unjustly by their wrongdoing, and when the suffering of Zion is complete.

19And will begin to make inquisition of them, what they be that have hurt unjustly with their unrighteousness, and when the affliction of Sion shall be fulfilled;

Note"Make inquisition" means conduct a formal investigation, the way a court examines a case. "The affliction of Sion" is the suffering of Jerusalem; the book presents itself as spoken thirty years after Babylon destroyed the city and its temple.

20And when the world, which is beginning to fade away, is finished, then I will show these signs: the books will be opened in front of the sky, and everyone will see them together.

20And when the world, that shall begin to vanish away, shall be finished, then will I shew these tokens: the books shall be opened before the firmament, and they shall see all together:

Note"The books" are the record books kept in heaven, ledgers of what each person has done. They are opened "before the firmament," in front of the dome of the sky, so that everyone can read them at once.

21Children a year old will speak with their own voices. Women who are pregnant will give birth to babies of only three or four months, and those babies will live and be raised up.

21And the children of a year old shall speak with their voices, the women with child shall bring forth untimely children of three or four months old, and they shall live, and be raised up.

NoteThese are signs in the form of reversals of the natural order: infants too young to talk speaking, and babies born months early surviving. Where the King James has "and be raised up," the Latin verb is read by others as "dance."

22Suddenly the fields that were sown will look as though nothing was sown in them, and the full storehouses will suddenly be found empty.

22And suddenly shall the sown places appear unsown, the full storehouses shall suddenly be found empty:

23And the trumpet will give a sound, and when everyone hears it they will suddenly be afraid.

23And the trumpet shall give a sound, which when every man heareth, they shall be suddenly afraid.

NoteThe trumpet here is the signal horn used to muster an army or announce a public event, not an instrument played for pleasure.

24At that time friends will fight one another like enemies. The earth will stand in fear, along with those who live on it. The springs of the fountains will stand still, and for three hours they will not run.

24At that time shall friends fight one against another like enemies, and the earth shall stand in fear with those that dwell therein, the springs of the fountains shall stand still, and in three hours they shall not run.

25Whoever is left after all these things I have told you about will escape, and will see my salvation and the end of your world.

25Whosoever remaineth from all these that I have told thee shall escape, and see my salvation, and the end of your world.

26And the men who were taken up, who have not tasted death since their birth, will see it. And the hearts of those who live on the earth will be changed and turned into a different spirit.

26And the men that are received shall see it, who have not tasted death from their birth: and the heart of the inhabitants shall be changed, and turned into another meaning.

Note"The men that are received" are those taken up out of the world alive without dying, such as Enoch in Genesis 5:24 and Elijah in 2 Kings 2:11. "Turned into another meaning" is the King James wrestling with a phrase meaning changed into a different spirit or frame of mind.

27For evil will be put out, and deceit will be quenched.

27For evil shall be put out, and deceit shall be quenched.

28As for faith, it will flourish. Corruption will be overcome, and the truth, which has been so long without fruit, will be made known.”

28As for faith, it shall flourish, corruption shall be overcome, and the truth, which hath been so long without fruit, shall be declared.

29And while he talked with me, little by little I looked at the one in front of whom I was standing.

29And when he talked with me, behold, I looked by little and little upon him before whom I stood.

NoteThe manuscripts split here. The Latin usually reads that the place where Esdras stood rocked back and forth little by little; the King James translators took the verb as Esdras looking at the one standing in front of him.

30And he said these words to me: “I have come to show you the time of the night that is coming.

30And these words said he unto me; I am come to shew thee the time of the night to come.

31If you will pray still more, and fast seven days again, I will tell you in the daytime things greater than these that I have heard.

31If thou wilt pray yet more, and fast seven days again, I shall tell thee greater things by day than I have heard.

NoteSeven days of fasting is the standard preparation for a vision in this book, and the whole work is built as a series of these fasts followed by revelations.

32For your voice has been heard before the Most High. The Mighty One has seen how justly you act, and he has also seen your purity, which you have kept ever since you were young.

32For thy voice is heard before the most High: for the Mighty hath seen thy righteous dealing, he hath seen also thy chastity, which thou hast had ever since thy youth.

Note"Chastity" in the King James covers purity of life in general, self discipline and integrity, not only sexual continence.

33And so he has sent me to show you all these things, and to say to you: Take heart, and do not be afraid.

33And therefore hath he sent me to shew thee all these things, and to say unto thee, Be of good comfort and fear not

34Do not be in a hurry over the times that are past, thinking empty thoughts, so that you do not hurry away from the last times.”

34And hasten not with the times that are past, to think vain things, that thou mayest not hasten from the latter times.

NoteThis line is obscure in every surviving text. The sense is roughly: do not be impatient about the ages that have already gone, so that you are not left rushing through the last ones.

35And after this it happened that I wept again, and fasted seven days in the same way, so that I might complete the three weeks he had told me about.

35And it came to pass after this, that I wept again, and fasted seven days in like manner, that I might fulfil the three weeks which he told me.

Note"The three weeks" counts this fast together with the earlier seven day fasts in the book, making three complete periods of mourning and fasting.

36And on the eighth night my heart was troubled inside me again, and I began to speak before the Most High.

36And in the eighth night was my heart vexed within me again, and I began to speak before the most High.

37For my spirit was greatly set on fire, and my soul was in distress.

37For my spirit was greatly set on fire, and my soul was in distress.

38And I said: “O Lord, you spoke at the beginning of creation, on the very first day, and said this: ‘Let heaven and earth be made.’ And your word did the work perfectly.

38And I said, O Lord, thou spakest from the beginning of the creation, even the first day, and saidst thus; Let heaven and earth be made; and thy word was a perfect work.

NoteFrom here to verse 54 Esdras retells the six days of creation in Genesis 1, adding details that came from later Jewish tradition rather than from Genesis itself.

39Then there was the spirit, and darkness and silence were on every side. The sound of a human voice had not yet been formed.

39And then was the spirit, and darkness and silence were on every side; the sound of man’s voice was not yet formed.

Note"The spirit" is the wind or breath moving over the waters in Genesis 1:2. The same word in Hebrew, Greek and Latin covers wind, breath and spirit, and the ambiguity is in the original.

40Then you commanded a beautiful light to come out of your storehouses, so that your work could be seen.

40Then commandedst thou a fair light to come forth of thy treasures, that thy work might appear.

Note"Treasures" in the King James means storehouses or treasuries, rooms where things are kept in reserve until they are needed. Light is pictured as stored there before it was let out.

41On the second day you made the spirit of the expanse of the sky, and commanded it to divide, and to make a separation between the waters, so that one part might go up and the other stay below.

41Upon the second day thou madest the spirit of the firmament, and commandedst it to part asunder, and to make a division betwixt the waters, that the one part might go up, and the other remain beneath.

NoteThe "firmament" is again the solid dome of the sky, which in Genesis 1:6 to 7 holds back an upper body of water and separates it from the sea below.

42On the third day you commanded that the waters be gathered into the seventh part of the earth. Six parts you dried up and kept, so that some of them, planted by God and worked, might serve you.

42Upon the third day thou didst command that the waters should be gathered in the seventh part of the earth: six parts hast thou dried up, and kept them, to the intent that of these some being planted of God and tilled might serve thee.

NoteGenesis gives no proportions for sea and dry land. The idea that the water was gathered into one seventh of the earth and six sevenths left dry is a tradition from outside Genesis, and it matters later in the chapter when the two great creatures are divided between the wet part and the dry.

43For as soon as your word went out, the work was made.

43For as soon as thy word went forth the work was made.

44For at once there was great fruit beyond counting, and many different pleasures for the taste, and flowers of colors that do not change, and scents with a wonderful smell. And this was done on the third day.

44For immediately there was great and innumerable fruit, and many and divers pleasures for the taste, and flowers of unchangeable colour, and odours of wonderful smell: and this was done the third day.

Note"Divers" means various or of many kinds. "Flowers of unchangeable colour" means blossoms whose color never faded.

45On the fourth day you commanded that the sun should shine, that the moon should give her light, and that the stars should be in their order.

45Upon the fourth day thou commandedst that the sun should shine, and the moon give her light, and the stars should be in order:

46And you gave them a charge to serve mankind, who was going to be made.

46And gavest them a charge to do service unto man, that was to be made.

47On the fifth day you said to the seventh part, where the waters were gathered, that it should bring forth living creatures, birds and fish. And so it happened.

47Upon the fifth day thou saidst unto the seventh part, where the waters were gathered that it should bring forth living creatures, fowls and fishes: and so it came to pass.

48For the water, which is mute and without life, brought forth living things at the command of God, so that all peoples might praise your wonderful works.

48For the dumb water and without life brought forth living things at the commandment of God, that all people might praise thy wondrous works.

Note"Dumb" in the King James means unable to speak, with no suggestion of stupidity. The wonder is that water, which is mute and lifeless, produced living things.

49Then you set apart two living creatures. The one you called Enoch, and the other you called Leviathan.

49Then didst thou ordain two living creatures, the one thou calledst Enoch, and the other Leviathan;

Note"Enoch" here is a scribal corruption. The creature meant is Behemoth, the huge land beast described in Job 40:15 to 24, whose name was miscopied in the Latin. Leviathan is the matching sea monster of Job 41. In Jewish tradition the two were a pair, one ruling the dry land and one the deep.

50And you separated one from the other, because the seventh part, where the water was gathered together, could not hold them both.

50And didst separate the one from the other: for the seventh part, namely, where the water was gathered together, might not hold them both.

51To Enoch you gave one part, the part that was dried up on the third day, so that he should live in it, where there are a thousand hills.

51Unto Enoch thou gavest one part, which was dried up the third day, that he should dwell in the same part, wherein are a thousand hills:

Note"A thousand hills" echoes Psalm 50:10, where the cattle on a thousand hills belong to God; it is a way of saying a vast expanse of pasture land.

52But to Leviathan you gave the seventh part, the wet one, and you have kept him to be eaten by whoever you wish, and when you wish.

52But unto Leviathan thou gavest the seventh part, namely, the moist; and hast kept him to be devoured of whom thou wilt, and when.

Note"To be devoured of whom thou wilt" means to be eaten by whomever God chooses. It draws on the tradition that these two monsters were being kept alive to be served as food at the feast at the end of the age.

53On the sixth day you gave a command to the earth, that in front of you it should bring forth beasts, cattle, and creeping things.

53Upon the sixth day thou gavest commandment unto the earth, that before thee it should bring forth beasts, cattle, and creeping things:

Note"Creeping things" is the Genesis 1 category for small animals that move along the ground, including reptiles and insects.

54And after these, Adam also, whom you made lord over all your creatures. From him we all come, and so do the people you have chosen.

54And after these, Adam also, whom thou madest lord of all thy creatures: of him come we all, and the people also whom thou hast chosen.

Note"Of him come we all" makes Adam the ancestor of everyone; "the people also whom thou hast chosen" is Israel, singled out from that common descent.

55All this I have said in front of you, O Lord, because you made the world for our sake.

55All this have I spoken before thee, O Lord, because thou madest the world for our sakes

56As for the other peoples, who also come from Adam, you have said that they are nothing, and that they are like spit. You have compared the great number of them to a drop that falls from a bucket.

56As for the other people, which also come of Adam, thou hast said that they are nothing, but be like unto spittle: and hast likened the abundance of them unto a drop that falleth from a vessel.

Note"Spittle" is spit. The comparison to "a drop that falleth from a vessel" echoes Isaiah 40:15, where the nations are a drop from a bucket and dust on the scales.

57And now, O Lord, look: these nations, which have always been counted as nothing, have begun to rule over us and to devour us.

57And now, O Lord, behold, these heathen, which have ever been reputed as nothing, have begun to be lords over us, and to devour us.

Note"Heathen" is the King James word for the nations, that is, peoples other than Israel. It carries no comment on what they believe. In the story these are the Babylonians who hold Jerusalem's people captive.

58But we, your people, whom you have called your firstborn, your only child, and the one who loves you deeply, are given into their hands.

58But we thy people, whom thou hast called thy firstborn, thy only begotten, and thy fervent lover, are given into their hands.

Note"Firstborn" and "only begotten" are titles used for Israel as a nation, as in Exodus 4:22 where Israel is called God's firstborn son. "Thy fervent lover" renders a Latin phrase that can mean the one who loves you passionately or, on another reading, the one you love most.

59If the world is indeed made for our sake, why do we not possess the world as our inheritance? How long will this go on?”

59If the world now be made for our sakes, why do we not possess an inheritance with the world? how long shall this endure?

Note"Inheritance" is land language: the permanent share of territory a family or tribe holds and passes on. The complaint is that the people who supposedly own the world have no portion of it.