THE NEW SCHAFF-HERZOG
Augustus; the troubles of the central period point then to the events after Nero's death; the three heads may be Vespasian, Titus, and Domitian. Other combinations have been worked out differing in details only from that just suggested. The date has been placed as early as 31 B.C. (Gutschmid) with Christian interpolations, and as late as 75-100 a.d. (Le Hir), with interpolations by Jews or Christians c. 218 a.d. The attempts made by Kabisch and De Faye to analyze the book into component sources fail in view of the general unity of coloring prevailing throughout. The place might be either Palestine — on account of the Hebrew language of the original — or Rome, where it might have issued from the diaspora (cf. iii. 2, 29, v. 17).
8. "V and VI Ezra: Into the Christian Church the Jewish Ezra-Apocalypse came with many changes. Since the first Latin Bible of 1462, the book has been enlarged by two chapters prefixed and two added at the end, these being of Christian origin, the first section appearing both as IV Ezra i.-ii. and as V Ezra and the second as IV Ezra xv.-xvi. and as VI Ezra. At any rate these are to be distinguished both from the Apocalypse of Ezra and from each other. The first is complete in itself, and separates into two parts: (1) i. 5-ii. 9 is a threat against the early people of God, the Jews, who are rejected by God because of their unthankfulness; (2) ii. 10—47 consists of promises to the present people of God, the Christian, to whom the heavenly kingdom belongs. It was written in Greek, uses abundantly Old-Testament prophecy, is vigorous in style, and reminds one of Stephen's speech and of the Letter of Barnabas by its polemics. Its relations with the Shepherd of Hermas and with the Acts of Perpetua and Felicitas suggest the year 200 a.d. as the lowest date for its composition, and the West as the place. VI Ezra threatens the heathen (IV Ezra xv. 6-xvi. 35) and comforts Christians (xvi. 36-78) because the day of distress is near. The general tone implies Christian origin, reflects a persecution in the entire eastern half of the Roman empire, and suggests 120- 300 as the date, and Asia Minor as the place of composition. 9. The Logos of Ezra: Tischendorf published in his Apocalypses Apocryphi (Leipsic, 1866), pp. 24 sqq., a " Logos and Apocalypse of the Holy Ezra and of the Beloved God," a Christian apocalypse of very late date showing the inavertibility of divine judgment upon sinners and setting forth the impending punishments. Other apocalyptic literature under the name of Ezra is known, one concerning the sway of Islam (cf. Baethgen, ZATW, 1886).
10-11. Baruch Apocalypses: Besides the Apocryphal Baruch, a series of Jewish and Christian writings have appeared under the name of Baruch, the friend and helper of Jeremiah. (10) The best known and worthiest of these is that discovered by Ceriani in a Syriac manuscript of Milan and by him published in the original (Monumenta sacra et pro/ana, 1871, and Translatio Syra Pescitto, iv. 257 sqq., 1883), and in Latin translation {Monumenta sacra et pro/ana, i. 2, pp. 73 sqq., 1866). The letter of Baruch to the nine and a half tribes, standing at the end, was known earlier and printed in the Paris
and London polyglots. A new English translation of the Apocalypse by Charles appeared in 1897, and one in German by Ryssel in 1900. The Syriac is from a Greek original of which xii. 1-xiii. 2 and xiii. 11-xiv. 3 were found by Grenfell and Hunt. The Greek goes back to a Hebrew original. In i.v. it appears that in the twenty-fifth year of Jeconiah God announced to Baruch the imminent fall of Jerusalem. The next day the Chaldeans appear before the city, and angels have concealed the sacred vessels and destroyed the walls (vi.viii.). Baruch fasts seven days and receives further revelations, and Jeremiah accompanies the captives to Babylon (ix.-xii.). After another fast Baruch learns that judgment awaits the heathen; Zion is thrown down that the world's end may the sooner come (xiii.-xx.). The first destruction of Jerusalem is to be followed by a second, which ushers in the time of blessedness (xxi.-xxxiv.). Then follows a series of visions, some of them preceded by fasts, in the first of which the Messiah appears and establishes his kingdom. One reveals the history of Israel from Adam on, the sea appears as of alternating dark and clear waters, each having its significance; and then come the two letters, one to the nine and a half tribes, the other to the two and a half (xxxv.-lxxvi., where the text breaks off). This book was written after the destruction of Jerusalem by Titus, as is shown by the characterization of the destroyers (as Chaldeans, a mask which the author employs) and by clear reference to the defilement of the temple by Pompey (the first destruction). Sections appear which seem to indicate for parts a date earlier than this, e.g., xxxix.-xl., lxix.-lxx. Relations exist between this book and IV Ezra; one must have used the other, though which is the earlier is doubtful, and the scholars are nearly equally divided upon the question. Other data for settling the time of composition than comparison with IV Ezra and the general historical background do not exist. While 70 a.d. is the terminus a quo, the apparent use of it by Papias in the depiction of the fruitfulness of the millennial kingdom fixes the terminus ad quern. The author was an adherent of Judaism, but his residence is not determinable. (11) A Greek Apocalypse of Baruch was discovered by Butler in a manuscript in the British Museum in 1897 and published by James (TS, v. 1), accompanied by an English translation of the Slavonic text by Morfill; German translation after James' text by Ryssel in Kautsch's Apocrypha und Pseudepigrapha (1900). The Slavonic text is an extract from the Greek, which is shorter than the original known to Origen — he speaks of seven heavens, the Greek has five, the Slavonic only two. It sets forth that Baruch, grieving over the fall of Jerusalem, is comforted by the promise that he shall learn deep secrets, and he journeys through the five heavens in company with an angel. The narrative reminds one of the Slavonic Enoch. The basis is Jewish, but there are Christian interpolations. Other Baruch literature exists, but of Christian origin, one writing picturing the fortunes of the Church, especially the Ethiopic Church; another is a Slavonic Vision of Baruch, and there is a Latin Apocalypse of Baruch.