General Information 一般资料
Esdras is the first two books of the Old Testament Apocrypha.埃斯德拉斯是首两本书的旧约apocrypha 。 Although the books are not included in the canon of the Bible, they are intimately connected with the Old Testament.虽然书并不包含在佳能公司的圣经，它们是紧密联系，与旧约。
Except for one section (1 Esdras 3:1-5:6), which is not found elsewhere in the Old Testament, 1 Esdras is a Greek paraphrase of a Hebrew text containing the canonical Book of Ezra, part of chapters 7 and 8 of the canonical Book of Nehemiah, and 2 Chronicles 35:1-36:21.除上述一组（一埃斯德拉斯3:1-5:6 ） ，这是不是在其他地方发现，在旧约， 1埃斯德拉斯是希腊语意译的希伯来文载有典型的书以斯拉，部分章节的第7和第8典型的书尼希米记，和2方志35:1-36:21 。 Starting abruptly with an account of the Passover of the Judean king Josiah, 1 Esdras tells of the subsequent decline of Judah; of the Babylonian exile, or Babylonian Captivity, from the fall of Jerusalem in 586 BC to the reconstruction in Palestine of a new Jewish state after 538 BC; and of events in Jerusalem during the immediate postexilic period.开始突然一个账户的逾越节的犹太国王乔赛亚， 1埃斯德拉斯告诉的，随后跌幅犹大;巴比伦流放，或巴比伦囚禁，从秋季耶路撒冷在586到公元前重建巴勒斯坦的一个新的犹太人国后，公元前538和事件在耶路撒冷期间，即时postexilic时期。 It ends abruptly with a description of the Hebrew priest and reformer Ezra, reading "the book of the law" (1 Esdras 9:45).它两端突然以描述希伯来文神父和改革者以斯拉，读， "这本书的法律" （ 1埃斯德拉斯9:45 ） 。 The section that is independent of other Old Testament sources (1 Esdras 3:1-5:6) describes a competition between three Jewish youths at the Persian court.该科是独立于其他旧约来源（ 1埃斯德拉斯3:1-5:6 ）描述了一个互相竞争的三个犹太青年在波斯语法院。 Each youth speaks in favor of what he believes to be the strongest thing.每一个青年说，赞成他相信什么是最有力的东西。 The victor, who argues in favor of truth, gains the king's permission for the Jews to return to Jerusalem.胜利者，他们辩称，有利于真理，得到国王的许可，准许犹太人返回耶路撒冷。 First Esdras is thought by most scholars to be the work of a single, unknown translator who produced it sometime between 150 and 50BC.第一埃斯德拉斯被认为是由大多数的学者成为工作的一个单一的，译者不详制作人，这之间150和50bc 。
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Chapters 1-2, written in Greek, were added soon after, either by an unknown Greek or by an unknown Jewish Christian.章节1-2 ，写在希腊语，加上不久后，无论是由一种未知的希腊，或由一个不知名的犹太人基督徒。 The apocalyptic passages of these chapters show a Christian bias (particularly 2 Esdras 1:24-40).世界末日通道，这些章节显示，基督教偏见（特别是二埃斯德拉斯1:24-40 ） 。 Chapters 15-16, also written in Greek, were appended, perhaps as late as 270, by another unknown Christian.章15-16日，也写在希腊，分别附在，也许迟至270 ，另一名不知名的基督徒。 They are considerably less important than the earlier portion, valued for its similarity in parts to certain possibly contemporaneous books of the New Testament, such as Revelation.他们是相当大的重要性，不及早前部分，价值为相似零件某些可能同时代书籍的新约圣经，如启示。 Second Esdras became particularly popular with the Christian church, as evidenced by the many versions in which it was rendered (Latin, Syriac, and Coptic); by its frequent quotation by the Fathers of the Church; and by the fact that several phrases - including lux perpetua (Latin, "perpetual light") - were drawn from its text into the Christian liturgy.第二埃斯德拉斯变得特别受欢迎，与基督教教会所证明的那样，许多版本，它提供了（拉丁语，叙利亚文，科普特） ;由其频繁报价，由教会的神父们，并通过这种事实，即几个句子-包括勒克司perpetua （拉丁语， "永恒之灯" ） -取自其内容纳入基督教的祷告仪式。
ARTICLE HEADINGS:文章标题：
I Esdras: i埃斯德拉斯：
Name and Versions.名称和版本。
Contents.内容。
Purpose and Origin.宗旨和来历。
Date and Value.日期和价值。
II Esdras:二埃斯德拉斯：
Name and Versions.名称和版本。
Contents.内容。
Purpose and Origin.宗旨和来历。
Date and Value.日期和价值。
Apocryphal writings ascribed to Ezra.猜测著作归功于以斯拉。
I Esdras: i埃斯德拉斯：
Name and Versions.名称和版本。
The apocryphal Book of Ezra, or, better, the "Greek Ezra" (Esdræ Græcus), is called Εσδρας in the Greek Bible, where it precedes the canonical books of Ezra and Nehemiah, counted there as one book, Εσδρας β'.在猜测书中的以斯拉，或者更好， "希腊以斯拉" （ esdræ græcus ） ，是所谓εσδρας在希腊语圣经，在那里先行典型的帐簿，以斯拉和尼希米记，算，因为有一本书， εσδρας β ' 。 In the old Latin Bible it was I Esdras; but after Jerome, with his strong preference for the books preserved in Hebrew, had rejected it from the canon, it was usually counted as III Esdras: then either Ezra was I Esdras, and Nehemiah was II Esdras; or Ezra-Nehemiah was I Esdras, and ch.在旧拉丁语圣经是我埃斯德拉斯但杰罗姆后，以他强烈的偏好书籍保存在希伯莱语，拒绝了，它从佳能，它通常是算作第三埃斯德拉斯：那么无论以斯拉是我埃斯德拉斯，尼希米记是二埃斯德拉斯;或以斯拉-尼希米记是我埃斯德拉斯，和CH 。 1, 2 of the Apocalypse of Esdras was II Esdras.一日，二日的启示埃斯德拉斯是第二埃斯德拉斯。 Sometimes, however, the Greek Ezra is called II Esdras: then Ezra-Nehemiah is I Esdras, and the Apocalypse is III Esdras; or, as in the Ethiopic Bible, the latter is I Esdras, and Ezra-Nehemiah follows as III Esdras or as III and IVEsdras.有时候，但是，希腊以斯拉是所谓的第二埃斯德拉斯：那么以斯拉-尼希米记是我埃斯德拉斯和启示是三埃斯德拉斯;或者，如同在ethiopic圣经，而后者是我埃斯德拉斯，以斯拉-尼希米记如下作为第三埃斯德拉斯或由于三和ivesdras 。 In the English Bible it is again entitled I Esdras; here the canonical book retained the Hebrew form of its name, that is, "Ezra," whereas the two apocryphal books, ascribed to the same author, received the title in its Græco-Latin form-"Esdras."在英文圣经又是题为i埃斯德拉斯;这里典型书中保留了希伯来语的形式，它的名字，那就是"以斯拉" ，而这两个猜测书籍，归因于同一作者，获得冠军，在其græco -拉丁语形式- "埃斯德拉斯" 。 In the ancient Latin version I Esdras has the subscription "De Templi Restitutione."在古拉丁语版I埃斯德拉斯已认购"德templi restitutione " 。 Two Latin translations were made: the "Vetus Latina" (Itala) and the "Vulgate."两个拉丁语翻译发了言： "老拉丁" （名单）和" vulgate " 。 In Syriac the book is found only in the Syro-Hexaplar of Paul, Bishop of Tella (616-617), not in the older Peshiṭta.在叙利亚文这本书，发现只有在syro - hexaplar保罗主教tella （ 616-617 ） ，而不是在老年人peshiṭta 。 There are also an Ethiopic and an Armenian version.此外，还有一个ethiopic和一个亚美尼亚的版本。
I Esdras may be divided into ten sections, eight of which are only excerpts from certain parts of II Chronicles, Ezra, and Nehemiah: i埃斯德拉斯可分为10个章节，其中八个是只摘录的某些部分二，地方志，以斯拉，并尼希米记：
Contents.内容。
Ch.甲烷。 i.一。 = II Chronicles xxxv. =二方志三十五。 1-xxxvi. 1 -三十六。 21: Josiah's Passover; his death; the history of Judah until the destruction of Jerusalem. 21 ：乔赛亚的逾越节，他的死因;历史上的犹大，直至摧毁耶路撒冷。 Verses 21-22, however, are not found elsewhere, and are probably an addition of the compiler.小诗21-22 ，不过，都没有出现在其他地方，可能是一个另外的编译器。 Ch.甲烷。 ii.二。 1-14 = Ezra i. 1-14 =以斯拉一。 1-11: The edict of Cyrus. 1-11 ：法令居鲁士。 Ch.甲烷。 ii.二。 15-26 = Ezra iv. 15-26 =以斯拉四。 7-24: First attempt to rebuild the Temple; intervention of the Samaritans. 7月24日：第一次尝试重建庙宇;干预撒玛利亚。 Ch.甲烷。 iii.三。 1-v. 1 -五。 3 =-: Dispute of the three courtiers of Darius; the victory of the Jewish youth; decree of Darius that the Jews might return and that the Temple and the cult be restored.三=- ：争端的三个] Courtiers大流士;胜利的犹太青年;法令大流士说，犹太人可能返回，并表示，庙方和邪教组织得到恢复。 Ch.甲烷。 v. 4-6 =-: Beginning of a list of exiles who returned with Zerubbabel.五4-6 =- ：年初名单流亡者回国与所罗巴伯。 Ch.甲烷。 v. 7-73 = Ezra ii: 1-iv.五7-73 =以斯拉二： 1 -四。 5: List of exiles who returned with Zerubbabel; work on the Temple; its interruption until the time of Darius. 5 ：名单上的流亡者回国与所罗巴伯;工作，对寺庙，它的中断，直至当时的大流士。 Ch.甲烷。 vi.-vii. vi. -七。 9 = Ezra v. 1-vi. 9 =以斯拉诉1 -六。 18: Correspondence between Sisinnes and Darius concerning the building of the Temple; completion of the Temple. 18 ：书信来往sisinnes和大流士关于建设庙;完成该庙。 Ch.甲烷。 vii.七。 10-15 = Ezra vi. 10-15 =以斯拉六。 19-22: Celebration of the Passover by the Jews "of the Captivity" and those who had stayed in the land. 19-22日：庆祝逾越节的，由犹太人"的圈养" ，而那些留在大地。 Ch.甲烷。 viii.八。 1-ix. 1 -九。 36 = Ezra vii. 36 =以斯拉七。 1-x. 1 - X低。 44: Return of exiles under Ezra; abolishment of mixed marriages. 44 ：返回流亡下以斯拉;废止的异族通婚。 Ch.甲烷。 ix.九。 37-55 = Nehemiah vii. 37-55 =尼希米记七。 73-viii. 73 -八。 12: The reading of the Law.第12条：读法律。
Purpose and Origin.宗旨和来历。
It is evident that the compiler of I Esdras chose as a center the tale, commonly called the "Dispute of the Courtiers," of the contest among the three pages in waiting, and that he grouped around this tale several extracts from other writings with the intention of giving it its historical environment.很明显，编译器的I埃斯德拉斯选择为中心的故事，俗称"之争的] Courtiers "的竞赛当中三页，在等待，他都围绕着这个故事，几个摘录自其他著作与意向给予它的历史环境。 The results of the contest were the restoration of the Temple and of the Jewish cult and community; and this is, indeed, the leading thought of the entire work.结果该竞赛被恢复庙的犹太邪教和社区，这确实是领导思想的全部工作中。 The events that led to the destruction of the Temple are therefore given as an introduction, and after the restoration the doings of Ezra, of vital importance in the development of Judaism, are related.该事件导致了以摧毁庙宇，因此，作为一个导言，并修复后的所作所为以斯拉，具有很重要的发展，犹太教，是连在一起的。 There are several discrepancies to be noted in the different parts of the book, first of all in the central episode.有几个出入须注意，在不同的部分，这本书，将首先在中央插曲。 The story is that three pages of King Darius each agree to write "one thing that shall be strongest," and to let King Darius bestow great honor on him whose answer is the wisest.故事是说，三页，国王大流士每同意写"一件事，即应采取最强烈的" ，让国王大流士赐给很大的荣誉对他的答案是最明智的。 The first writes "Wine"; the second, "The king"; the third, "Women, but above all things truth."首写道： "酒" ;第二， "国王" ;第三， "妇女，但上述一切事物的真相" 。 Then they explain their answers.然后他们解释自己的答案。 The third, the victor, asks as reward the return of the Jews.第三，胜者，要求作为报酬归还犹太人。 His name is given as "Zerubbabel" in iv.他的名字是作为"所罗巴伯"四。 13 and as "Joakim the son of Zerubbabel" in v. 5. 13 ，并作为" joakim的儿子所罗巴伯"在五5 。 The latter seems to be the original; at the same time the second part of his answer, "truth," seems to be an addition to the original story.后者似乎是原;在同一时间内的第二部分，他的答复，并以"真理" ，似乎是除了原有的故事。 Other discrepancies are found in the style of the different pieces and in their relative value for the textual criticism of the originals.其他的差异，发现在风格不同的作品，并在其相对值为考据学的正本。 These facts indicate that several individuals must have worked over the book before it received its final shape.这些事实表明，有些个人必须工作超过这本书，才获得了最后的形状。
Date and Value.日期和价值。
Since Josephus (c. 100 CE) made use of I Esdras, and since it is very likely that I Esdras iii.自从约瑟夫（长100策）用的I埃斯德拉斯，因为它是极有可能，我埃斯德拉斯三。 1-2 was influenced by Esth. 1-2影响esth 。 i.一。 1-4, the book was probably compiled in the last century before, or the first century of, the common era. 1-4 ，这本书可能是编译在上个世纪之前，还是第一个世纪，我们共同的时代。 It has no historical value, because it bears every mark of a true midrash, in which the facts are warped to suit the purpose of the writer.它没有任何历史价值，因为它关系到每一个标志，一个真正的midrash ，其中事实扭曲，以适应目的的作家。 The extracts from other Old Testament writings, however, are valuable as witnesses of an old Greek translation of the Hebrew text, made probably before the Septuagint (see Guthe in Kautzsch, "Die Apokryphen," i. 1 et seq., and P. Volz in Cheyne and Black, "Encyc. Bibl." ii. 1488-94).摘录来自其他旧约著作，但都是宝贵的作为证人的一个老希腊语翻译希伯莱文，作了大概前septuagint （见guthe在kautzsch ， "死apokryphen ， "一， 1段及以下各段，并页volz在进益及黑色， " encyc 。 bibl " 。二， 1488年至1494年） 。
II Esdras:二埃斯德拉斯：
Name and Versions.名称和版本。
One of the most interesting and the profoundest of all Jewish and Christian apocalypses is known in the Latin Bible as "Esdræ Quartus."其中最有趣和最深刻的所有犹太人和基督教的启示是有名，在拉丁语圣经" esdræ的Quartus " 。 The number, which usually is a part of the name, depends upon the method of counting the canonical Ezra-Nehemiah and the Greek Ezra: the book is called "I Esdras" in the Ethiopic, "II Esdras" in late Latin manuscripts and in the English Bible, "III Esdras" in other Latin manuscripts.数目，它通常是一个部分的名称，取决于方法计数典型以斯拉-尼希米记和希腊以斯拉：这本书是所谓的"我埃斯德拉斯"在ethiopic ， "二埃斯德拉斯"后期拉丁语手稿和在英文圣经， "三埃斯德拉斯： "在其他拉丁语手稿。 There is another division in Latin Bibles, separating II Esdras into three parts, each with a separate number, of which the main part is "Esdræ Quartus."还有另一部在拉丁语圣经，政企分开二埃斯德拉斯分为三部分，每一个单独的号码，其中的主要部分是" esdræ的Quartus " 。 Greek Fathers quote it as Ἔσδρας Προφήτης or Αποκάλυψις Ἔαδρα.希腊教父引述它作为ἔσδρας προφήτης或αποκάλυψις ἔαδρα 。 The most common modern name is "IV Esdras."最常见的现代名称是"四埃斯德拉斯" 。 Only ch.只有你的。 iii.-xiv., the original apocalypse, will be discussed here. iii. -十四，原来的启示，将在这里讨论。 The original was written in Hebrew, and then translated into Greek, as has been proved by Wellhausen, Charles, and finally by Gunkel; but neither the Hebrew nor the Greek text is extant.原写于希伯莱语，然后再翻译成希腊文，作为已被证明是由wellhausen ，查尔斯，并最终由gunkel ，但既不是希伯来语，也不是希腊文，是现存。
Contents.内容。
From the Greek were made the following versions: (1) Latin, which is the basis of the English version; (2) Syriac; (3) Ethiopic; (4) and (5) two independent Arabic versions; (6) Georgian.从希腊分别作出以下版本： （ 1 ）拉，这是根据英文版本; （ 2 ）叙利亚文; （ 3 ） ethiopic ; （ 4 ）和（ 5 ）两个独立的阿拉伯语版本， （ 6 ）格鲁吉亚。 The Armenian version differs from the others; whether it was made from the Syriac or from a separate Greek version has not yet been decided.亚美尼亚的版本不同，从别人的无论是从叙利亚文，或由一个单独的希腊语版本尚未决定。 The book consists of seven sections, called "visions" since Volkmar (1863): 1-3 treat chiefly of religious problems; 4-6 consist mainly of eschatological visions; 7 tells of Ezra's literary activity and death.该书共分七节，所谓的"视野" ，因为volkmar （ 1863年） ： 1-3治疗，主要的宗教问题; 4-6 ，主要由eschatological愿景;七日告诉的以斯拉的文学活动和死亡。
First Vision (iii.-v. 19): "In the thirtieth year of the ruin of the city, I, Salathiel (the same is Esdras), was in Babylon, and lay troubled upon my bed."第一视觉（ iii.-v.十九日）表示： "在第30年的废墟中的城市来说，我salathiel （相同的是埃斯德拉斯） ，是在巴比伦，并奠定困扰了我的床" 。 Esdras asks God how the misery of Israel can be in keeping with divine justice.埃斯德拉斯问上帝如何苦难的以色列可以在符合神的公义。 The answer is given by Uriel: God's ways are unsearchable and the human mind can not grasp them; everything will be clear after the end of this world, which will soon come to pass.答案是给予uriel ：上帝的途径是unsearchable和人的头脑不能把握;一切都将清晰结束后，这个世界上，将很快出现。 Then follows a description of the signs of the end.然后如下描述迹象到底。
Second Vision (v. 20-vi. 34): Why is Israel delivered up to the heathen?第二个愿景（五20 -六34 ） ：为什么以色列发表了向异教徒？ The answer is similar to that of the first vision: Man can not solve the problem; the end is near.答案是类似当年的第一视觉：男性是解决不了问题的;结束在即。 Its signs are again revealed.其标志是，再次暴露无遗。
Third Vision (vi. 35-ix. 25): Why does Israel not yet possess the world?第三个愿景（ vi. 35 -九25 ） ：以色列为什么还不具备世界？ Answer: The present state is a necessary transition to the future.答：目前的状况是一个必要的过渡到未来。 Then follows a detailed description of the fate of the wicked and the righteous: few will be saved; Esdras intercedes for the sinners, but he is told that nobody will escape his destiny.接着详细说明了命运的邪恶和正义：很少将被保存;埃斯德拉斯intercedes为罪人，但他说，没有人会逃脱自己的命运。
Fourth Vision (ix. 26-x. 59): Vision of a woman mourning for her only son.第四愿景（ ix. 26 -十59 ） ：视觉一名女子悼念她唯一的儿子。 Esdras pictures to her the desolation of Zion.Suddenly instead of the woman appears a "builded city."埃斯德拉斯照片向她苍凉的zion.suddenly不是该名女子似乎是一个" builded城市"的美誉。 Uriel explains that the woman represents Zion. uriel解释说，这名妇女代表锡安。
Fifth Vision (xi., xii.): Vision of an eagle which has three heads, twelve wings, and eight smaller wings "over against them," and which is rebuked by a lion and then burned.第五愿景（ xi. ，第十二章） ：视觉的一个老鹰球，其中有三头， 12个联队， 8个规模较小的翅膀" ，对他们" ，这是谩骂，由醒狮队，然后被烧毁。 The eagle is the fourth kingdom seen by Daniel; the lion is the Messiah.鹰是第四个英国看到丹尼尔;狮子，是救世主。
Sixth Vision (xiii.): Vision of a man who burns the multitude assaulting him, and then calls to himself another but peaceable multitude.第六愿景（ xiii. ） ：视觉的一个人的烧伤众多殴打他，然后拨打自己的另一但爱好和平千头万绪。 The man is the Messiah; the first multitude are the sinners; the second are the Lost Tribes of Israel.这名男子是弥赛亚;第一千头万绪，是罪人;二是失去了部落以色列。
Seventh Vision (xiv.): The restoration of the Scripture.第七届愿景（ xiv. ） ：恢复经文。 Esdras, sitting under an oak, is addressed by God from a bush and told that he will soon be translated; he asks for the restoration of the Law; God commands him to procure many tablets and five scribes and to tell the people to stay away for forty days.埃斯德拉斯，坐在一个橡木，是处理由上帝从布什说，他将很快被翻译，他要求政府为恢复国家的法律;上帝命令他购置许多片和5个文士，并告诉人们要远离为四十天。 Esdras does so, and, after having received a wondrous drink, begins to dictate.埃斯德拉斯这样做，而且，以后她收到了令人惊奇的饮料，开始占上风。 Within forty days are written ninety-four books, of which twenty-four, that is, the Hebrew canon, are to be published and seventy to be kept secret. 40天内写94书籍，其中2004年，也就是在希伯来佳能，要发表，并有七十被严格保密。 Esdras' translation is found only in the Oriental versions; in the Latin it has been omitted, because ch.埃斯德拉斯'翻译是仅见于东方版，在拉丁美洲，它已被略去，因为甲烷。 xv.十五。 and xvi.和第十六章。 were added.增加了。
Purpose and Origin.宗旨和来历。
The author wishes to console himself and his people in a time of great distress.作者希望安慰自己和自己的人的时候，莫大的困扰。 He struggles with the deepest religious problems: What is the origin of suffering and evil in the world?他的奋斗与最深切的宗教问题：什么是原产地的痛苦和罪恶，在世界上呢？ Why does the All-Righteous create men, who He knows will suffer, or will do wrong and therefore perish?为何不全部正义创造男子，因为他们知道他会受苦，还是会做错误的，所以亡？ Why does man possess the mind or reason which makes him conscious of these things?人为什么具备了主意或理由，使他意识到这些东西吗？ Throughout these struggles the writer strives for assurance of salvation.在这些斗争中，作者力图为保证的救赎。 Since this is reserved for some future era, he lays much stress on eschatology.因为这是预留作一些未来的时代，他奠定了非常强调对末世。 Confidence in God's justice underlies all his thoughts.信心，在上帝的公义强调了他的所有想法。
It has been questioned whether this apocalypse was written by one author.它一直质疑这是否启示作者是一位作者。 Kalisch ("Das 4te Buch Esra," Göttingen, 1889) tried to prove that it had five different sources; his views were largely adopted by De Faye and by Charles.卡利施（下称"之4te buch esra " ，哥廷根， 1889年）试图证明它有5个不同的来源，他的意见被采纳，主要由德法耶夫和查尔斯。 But Gunkel rightly calls attention to the fact that the uniform character of the book forbids its reduction to several independent documents, and that its repetitions and slight discrepancies are a peculiarity of the author in dealing with his complicated problems.但gunkel正确地要求注意一个事实，即统一字符的这本书，禁止其还原为多个独立的文件，以及它的重复和轻微的差异，是一个特殊性的作者，在处理与他的复杂问题的能力。 Closely akin to this book is the Apocalypse of Baruch; it has therefore been suggested that both might have been written by the same author.密切近似，这本书的启示baruch ;因此，它被认为都可能被人写同一作者。 Although this can not be proved, it is at least certain that both books were composed at about the same time, and that one of them was the prototype of the other.虽然这不能证明，它至少有肯定的是，两本书的人组成，在大约同一时间，并表示，他们一个是原型的另一方。
Date and Value.日期和价值。
Since the eagle in the fifth vision undoubtedly represents the Roman empire, most critics agreeing that the three heads are Vespasian, Titus, and Domitian, and since the destruction of Jerusalem so often referred to must be that by Titus in 70 CE, the book must date from the last quarter of the first century-probably between 90 and 96.自从雄鹰在第五远景，无疑代表着罗马帝国，大多数批评者一致认为，三国元首是vespasian ，弟兄，并domitian ，而自摧毁耶路撒冷，所以常常被称为必须是由弟兄在后70年，这本书一定要日期从上个季度的第一个世纪很可能介于90和96 。
II Esdras is a characteristic example of the growth of apocalyptic literature: the misery of the present world leads to the seeking of compensation in the happiness of the future.二埃斯德拉斯是一个典型例子增长世界末日文学：苦难的目前世界线索，以寻求补偿，在幸福的未来。 But besides its historical value, this book is an unusually important monument of religious literature for all times.但是，除了它的历史价值，这本书是一个非同寻常的重要丰碑宗教文献，为所有倍。
Additions: Ch.增加：甲烷。 i.一。 and ii.和第二卷。 of the Latin and English versions are of Christian origin (probably second century), and describe the rejection of the Jews in favor of the Christians.该拉丁语和英语版本的基督教起源（可能是二世纪） ，并说明拒绝的犹太人主张基督徒。 Ch.甲烷。 xv.十五。 and xvi., which predict wars and rebuke sinners at length, may be Jewish; they date from the middle or the second half of the third century.和第十六章，其中预测的战争，而责备的罪人，在长度，可犹太人，他们的日期是从中东或下半年的第三个世纪。
Richard Gottheil, Enno Littmann, Kaufmann Kohler理查德戈特海尔，恩诺littmann ，考夫曼科勒
Jewish Encyclopedia, published between 1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:参考书目：
Schürer, Gesch. schürer ， gesch 。 3d ed., 1898, iii.三维版， 1898年，三。 246-250 (contains a complete bibliography); Gunkel, in Kautzsch, Apokryphen, etc., ii. 246-250 （包含一个完整的书目） ; gunkel ，在kautzsch ， apokryphen等，二。 331 et seq.; idem, Der Prophet Esra, Tübingen, 1900.GE Li. 331页起;同上，明镜先知esra ，蒂宾根， 1900.ge李。
The author of II Esdras, also called "the prophet Ezra," in all probability, as shown by Wellhausen ("Skizzen und Vorarbeiten," vi. 248 et seq.), had before him the Baruch Apocalypse, written under the impression of the destruction of the Temple by the Romans; he reasons more on the general problems of sin and death and on the design of God regarding the few that are saved than on the national problem of Israel's adversity and the prosperity of the heathen.作者的第二埃斯德拉斯，也被称为"先知以斯拉， "在所有的概率，如图所示，由wellhausen （ " skizzen und vorarbeiten ， "六， 248页起） ，曾在他面前的baruch启示，写的印象的破坏了该庙由罗马人，他的理由更多的一般性问题，罪恶和死亡，并就设计上帝就很少被保存比对国家的问题，以色列的逆境和繁荣的异教徒。 In the controversy between the schools of Shammai and of Hillel as to whether, in view of the prevalence of sin and sorrow, "it is good for man to be born or not" (; 'Er. 13b), the author sides with the pessimistic view of the former: "It would be better if we were not born than to live in sin and suffer, not knowing why" (II Esd. iv. 12).在争议与学校的shammai和hillel至于是否，鉴于对流行的单仲偕和悲伤， "这是好人类以出生或不" （ ; '呃。 13B条） ，作者两岸同悲观的看法前说： "它会更好，如果我们没有出生的，比生活在罪恶和受苦，不知道为什么" （二公共服务电子化。四， 12 ） 。 In the same light he views the final judgment of man by God.按照同样道理，他的意见，最后判决的人都是神安排的。 "The germ of evil sown into man by the first sin of Adam" ( ; 'Ab. Zarah 22b) results in sin and damnation for the great majority of men-indeed, there is no man who sinneth not-and makes the human destiny far inferior to that of the animal, which needs not fear the great Judgment Day (II Esd. vii. 45 [RV 115] et seq.; viii. 35). "胚芽邪恶播种到人，由第一单的亚当" （ ; '抗体。 zarah 22 B条） ，结果单仲偕及damnation ，为维护社会政治稳定多数的男人-实际上，没有人sinneth不收，并使得人类命运远不如当年的动物，而不必害怕伟大末世论（二公共服务电子化。七， 45 [的RV 115 ]段及以下各段;八， 35 ） 。 The author recognizes God's love for all His creatures (viii. 47), in spite of the fact that greater is the number of those lost than of those that are saved (ix. 15), but for him the end must be unrelenting justice and no mercy nor any intercession of saints; truth and righteousness alone must prevail (vii. 32-38 [RV 102-115]).作者认识到天主的爱，为他的所有动物（ viii. 47 ） ，尽管事实更是有多少人失去了比那些被保存（ ix. 15 ） ，但他最终必须不屈不挠的正义和没有怜悯，也没有任何干涉的圣人;真理和正义，要占上风（ vii. 32-38 [风疹病毒102-115 ] ） 。 Here, too, the author differs from the Hillelites, who teach that those souls whose merits and demerits are equal are saved by the mercy of God (who inclines the scale toward mercy), and sides with the Shammaites, who claim that these souls must go through the purgatory of the Gehenna fire before they are admitted into paradise (Sanh. xiii. 4; RH 16b).在这里，太中，作者不同，从hillelites ，谁教这些灵魂，其优点和缺点都是平等得救望天打卦（卫生组织倾向规模走向慈悲） ，以及两岸同shammaites ，有人声称这些灵魂必须经过炼狱的地狱之火前，他们是获准进入天堂（ sanh.十三，四日;铑16B条） 。 In another respect II Esdras (see iii. 30, ix. 22 et seq., xii. 34, xiii. 37 et seq.) manifests the spirit of the Shammaites in finding Messianic salvation granted only to the remnant of Israel, for it is Eliezer the Shammaite who, in opposition to the school of Hillel, denies all Gentiles a share in the world to come (Tosef., Sanh. xiii. 2).在另一个方面二埃斯德拉斯（见三， 30日，第九至22段及以下各段，十二34 ，十三， 37页起）舱单精神上来，把shammaites在寻找救世主的救恩只给予残的以色列，因为这是埃利泽在shammaite人，在反对学校的hillel ，否认所有外邦人分享未来世界（ tosef. ， sanh第十三第二款） 。
In regard to the return of the Lost Ten Tribes, also, the author shares the view of Eliezer, in opposition to Akiba, that they will take part in the Messianic redemption, and the very name for the land of the exile of the Ten Tribes used by him, but obviously misunderstood by the translator, rests on the same Biblical words referred to by the two tannaim-"ereẓ aḥeret" (another land; Deut. xxix. 27; II Esd. xiii. 45, comp. 40; Sanh. x. 3; see Arzareth).在关于归还失去的十年部落，同时，笔者赞同这样的观点的伊利瑟，反对秋叶表示，他们将参加在救世主的救赎，并非常名称为使土地的流亡藏人的十个部落用他的意思，但显然误解的译者，在于对同一圣经的话所指的，由两个tannaim - " ereẓ aḥeret " （另一种土地; deut 。二十九。 27 ;二，公共服务电子化。十三， 45 ，可比40点; sanh第十3个;见arzareth ） 。 The length of the Messianic time is stated to be 400 years (II Esd. vii. 28: this is based upon Ps. xc. 15 and Gen. x. 13; comp. Sanh. 99a; Pesiḳ. R. 1).这么长的救世主的时候，是向400岁（二公共服务电子化。七， 28 ：这是基于对聚苯乙烯。 XC的15和将军十， 13岁;可比。 sanh 。 99A型巨力; pesiḳ 。传译1 ） 。 Especially significant is the apocalyptic sign for the Messianic era taken from Gen. xxv.特别重要的意义，是世界末日的先兆救世主的时代，从将军二十五。 26, RV ("His [Jacob's] hand had hold on Esau's heel"), which is interpreted: "The end of Esau's [Edom's] reign, willform the beginning of Jacob's-that is, the Messiah's-kingdom" (II Esd. vi. 8, exactly as in Gen. R. lxiii.; comp. Yalḳ.). 26 ，风疹病毒（ "他的[雅各布的手已持有以扫的脚跟" ） ，这是解释说： "去年底以扫的[益登的]统治， willform开始jacob's -那就是， messiah's -王国" （二公共服务电子化。六，八，正是因为在将军传译lxiii ;可比。 yalḳ ） 。 For other parallels to rabbinical sayings of the first century see Rosenthal, "Vier Apocryphische Bücher aus der Zeit und Schule R. Akiba's," 1885, pp.至于其他的平行线，以犹太教熟语的第一世纪见罗森塔尔" ， vier apocryphische bücher澳大利亚明镜塞特und schule传译秋叶奇摩" ， 1885年，页。 39-71. 39-71 。 Rosenthal also thinks (ib. p. 40) that the five sages who during forty days put into writing the twenty-four canonical and seventy hidden (apocryphal) books dictated by Ezra under inspiration (II Esd. xiv. 23-46) reflect the work of the five disciples of Johanan ben Zakkai.K.罗森塔尔也认为， （ ib.第40页） ，这五名圣人，他们在四十天投入写作24典型和七十隐患（猜测）书出于以斯拉下的启示（二公共服务电子化。十四23-46 ）反映工作中的五个弟子的约哈难奔zakkai.k 。
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