1 Esdras

1 Esdras contains the whole of Ezra with the addition of one section; its verses are numbered differently. Just as Ezra begins with the last two verses of 2 Chronicles, 1 Esdras begins with the last two chapters; this suggests that Chronicles and Esdras may have been read as one book at sometime in the past.

Ezra 4:6 includes a reference to a King Ahasuerus. Etymologically, Ahasuerus is the same as Xerxes, who reigned between Darius I and Artaxerxes I. In 1 Esdras, the section is reorganized, leading up to the additional section, and the reference to Ahasuerus is removed.

The additional section begins with a story variously known as the 'Darius contest' or 'Tale of the Three Guardsmen' which was interpolated into 1 Esdras 3:4 to 4:4.[5] This section forms the core of 1 Esdras with Ezra 5, which together are arranged in a literary chiasm around the celebration in Jerusalem at the exiles' return. This chiastic core forms 1 Esdras into a complete literary unit, allowing it to stand independently from the book of Nehemiah. Indeed, some scholars, such as W. F. Albright and Edwin M. Yamauchi, believe that Nehemiah came back to Jerusalem before Ezra.[6][7]

The Septuagint: A column of uncial text from 1 Esdras in the Codex Vaticanus, the basis of Sir Lancelot Charles Lee Brenton's Greek edition and English translation.

The purpose of the book seems to be retelling the Return to Zion in a way that it revolved around the story of the dispute among the courtiers, the 'Tale of the Three Guardsmen'. Since there are various discrepancies in the account, most scholars hold that the work was written by more than one author. However, some scholars believe that this work may have been the original, or at least the more authoritative. Most scholars agree that the original language of the work was Aramaic and Hebrew, with a few arguing for the originality of the Greek.[9] The text contains similarities to the vocabulary in the Book of Daniel and II Maccabees, and it is presumed that the authors came either from Lower Egypt or Palestine and wrote during the Seleucid period. Assuming this theory is correct, many scholars consider the possibility that the book made use of an Aramaic chronicle.[10]

Josephus makes use of the 1 Esdras which he treats as Scripture, while generally disregarding the canonical text of Ezra–Nehemiah. Some scholars believe that the composition is likely to have taken place in the second century BC.[11] Many Protestant and Catholic scholars assign no historical value to the sections of the book not duplicated in Ezra–Nehemiah. The citations of the other books of the Bible, however, provide an early alternative to the Septuagint for those texts, which increases its value to scholars.

In the current Greek texts, the book breaks off in the middle of a sentence; that particular verse thus had to be reconstructed from an early Latin translation. However, it is generally presumed that the original work extended to the Feast of Tabernacles, as described in Nehemiah 8:13–18. An additional difficulty with the text appears to readers who are unfamiliar with chiastic structures common in Semitic literature. If the text is assumed to be a Western-style, purely linear narrative, then Artaxerxes seems to be mentioned before Darius, who is mentioned before Cyrus. (Such jumbling of the order of events, however, is also presumed by some readers to exist in the canonical Ezra and Nehemiah.) The Semitic chiasm is corrected in at least one manuscript of Josephus in the Antiquities of the Jews, Book 11, chapter 2 where we find that the name of the above-mentioned Artaxerxes is called Cambyses.

Some scholars, including Joseph Blenkinsopp in his 1988 commentary on Ezra–Nehemiah, hold that the book is a late 2nd/early 1st century BC revision of Esdras and Esdras β,[12] while others such as L. L. Grabbe believe it to be independent of the Hebrew-language Ezra–Nehemiah.[13]

The book was widely quoted by early Christian authors and it found a place in Origen's Hexapla. According to Jerome, 3 Esdras was considered apocryphal.[14][15] As Jerome's Vulgate version of the Bible gradually achieved dominance in Western Christianity, 1 Esdras no longer circulated. From the 13th century onwards, Vulgate Bibles produced in Paris reintroduced a Latin text of 1 Esdras, in response to commercial demand. Clement VIII placed it in an appendix to the Vulgate along with 2 Esdras and the Prayer of Manasseh "lest they perish entirely".[16] However, the use of the book continued in the Eastern Church, and it remains a part of the Eastern Orthodox canon.

The Vulgate text of 3 Esdras is a translation from the Greek version of the Septuagint called Esdras A.[17]

In the Roman rite liturgy, the book is cited once in the Extraordinary Missal of 1962 in the Offertory of the votive Mass for the election of a Pope. Non participentur sancta, donec exsurgat póntifex in ostensiónem et veritátem ("Let them not take part in the holy things, until there arise a priest unto showing and truth.") (3 Esdras 5, 40).[18]

The book normally called 1 Esdras is numbered differently among various versions of the Bible. In most editions of the Septuagint, the book is titled in Greek: Ἔσδρας Αʹ and is placed before the single book of Ezra–Nehemiah, which is titled in Greek: Ἔσδρας Βʹ.

• Esdras
• 2 Esdras
• Deuterocanonical books in Orthodox Christianity
• Septuagint
• Ocidelus

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The complete Greek text of 1 Esdras

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The complete text of Wycliffe's 1 Esdras

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The complete Authorised Version of 1 Esdras

• Various translations of 1 Esdras at the World Wide Study Bible
• Catholic Encyclopedia: Esdras: THE BOOKS OF ESDRAS: III Esdras
• Jewish Encyclopedia: Esdras, Books of: I Esdras
• 1 Esdras 1 – NRSV
• 1 Esdras at Early Jewish Writings
• 1 Ezra: 2012 Critical Translation with Audio Drama at biblicalaudio
• "Ezra, Third Book of" . Encyclopædia Britannica (11th ed.). 1911.