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The Catholic Church does not include 1 Esdras in the Bible. However, some Catholic theologians and apologists argue that 1 Esdras could theoretically be added as a tritiocanonical book by the Roman Catholic Magisterium (or pope) in the future. 1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra, which was in use within the early church and is still used by many modern Christians. The book is also known as Esdras A, Greek Esdras, or Greek Ezra.
| Characteristics | Values |
|---|---|
| Number of books associated with the prophet Ezra (Esdras) | 4 |
| Names of the books | 1 Esdras, 2 Esdras, Ezra, Nehemiah |
| Catholic Church stance on 1 Esdras | Not part of the Bible, but cited in the Extraordinary Missal of 1962 in the Offertory of the votive Mass for the election of a Pope |
| Catholic Church stance on 2 Esdras | Not part of the Bible |
| Catholic Church stance on 3 Esdras | Not part of the Bible, but accepted by Eastern Orthodox and Ethiopian Orthodox Tewahedo Church |
| Catholic Church stance on 4 Esdras | Not part of the Bible, but accepted by some Eastern Orthodox churches |
| Narrative of 1 Esdras | Reign of Persian King Artaxerxes preceding those of Cyrus the Great and Darius I |
| Narrative of 1 Esdras | Account of King Josiah's reforms and history of the destruction of the temple in 586 BC |
| Narrative of 1 Esdras | Chronicles the Jews' return from Babylonian captivity under Zerubbabel |
| Narrative of 2 Esdras | N/A |
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What You'll Learn
The Book of Ezra
The oldest surviving manuscript of Ezra is 4QEzra, also called 4Q117, which dates to the Hasmonean period (140–37 BC). The Hebrew text in full is found in the Aleppo Codex (10th century) and Leningrad Codex (11th century). The Book of Ezra is generally attributed to Ezra himself, based on Jewish tradition and several first-person references from chapter 8 onwards. The book is written against a worldwide backdrop of change and a search for meaning.
In older Catholic Bibles, the books of Ezra and Nehemiah were called 1 Esdras and 2 Esdras. Now, they are more commonly called Ezra and Nehemiah. The second two of the four books (3 and 4 Esdras) do not belong in the Bible and are not accepted by either Catholics or Protestants.
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Confusion over the name Esdras
The name Esdras is a source of confusion due to its various interpretations and associations with different books of the Bible. Esdras is also known as Ezra, a famous priest and scribe connected with Israel's restoration after the exile. The canonical books of Esdras and Nehemias provide chief sources of information about his life.
There have been four books associated with the prophet Ezra (or Esdras). In some circles, these became known as 1 Esdras, 2 Esdras, 3 Esdras, and 4 Esdras. However, in other circles, the first two books (1 and 2 Esdras) are known as Ezra and Nehemiah, while the second two (3 and 4 Esdras) are referred to as 1 and 2 Esdras. This discrepancy in naming conventions has led to considerable confusion.
The book of 1 Esdras, found in Origen's Hexapla, contains the whole book of Ezra with one additional section. It is part of the Septuagint translation and is considered canonical in Eastern churches but apocryphal in Western churches. The Vulgate calls 1 Esdras by the name 3 Esdras, further adding to the confusion. The book is cited in the Roman rite liturgy, specifically in the Extraordinary Missal of 1962 during the Offertory of the votive Mass for the election of a Pope.
The book of 2 Esdras, also known by various names, was written too late to be included in the Septuagint, and thus it does not appear in prominent canons. The book of 3 Esdras, or Ezra, is accepted as canonical by Eastern Orthodoxy and the Ethiopian Orthodox Tewahedo Church. Meanwhile, the canonical status of 4 Esdras, or 2 Esdras, varies among different denominations within the Eastern churches.
The confusion surrounding the name Esdras and the numbering of the associated books is further compounded by the fact that early Christian writings and citations often refer to the "Book of Ezra" without any specific qualification, and these citations are typically taken from the 1 Esdras section. The numbering and naming inconsistencies between different versions of the Bible, such as the Septuagint, Vetus Latina, and Vulgate, contribute to the complexity.
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The narrative of 1 Esdras
The Book of 1 Esdras is a biblical text that appears in the Greek Old Testament and the Septuagint, but not in the Hebrew Old Testament. It is considered apocryphal by some, including Jerome, who set a precedent for its rejection as it did not conform to the Hebrew Bible. However, it was considered Scripture by Josephus and the early Church Fathers. The book is also known as Esdras A, Greek Esdras, Greek Ezra, or 3 Esdras.
The content of 1 Esdras is substantially similar to the standard Hebrew version of Ezra-Nehemiah, with passages specific to Nehemiah removed or re-attributed to Ezra, and some additional material. This additional material includes four chapters with content such as King Josiah's reforms, a history of the temple's destruction, and the Jewish return under Zerubbabel's leadership. The core of 1 Esdras is formed by this additional material, which includes the story of the 'Darius Contest' or ''Tale of the Three Guardsmen', and Ezra 5, arranged in a literary chiasm around the celebration in Jerusalem at the exiles' return.
The book of 1 Esdras is not included in the Jewish, Protestant, or Catholic canon. However, it is included in the Septuagint, the Eastern Orthodox canon, an appendix to the Vulgate, and among the Apocrypha in the King James Version and Revised Standard Version. The Roman Catholic Council of Trent in 1546 recognised "the first book of Esdras, and the second" as part of the biblical canon, but these are believed to refer to the books of Ezra and Nehemiah, not 1 and 2 Esdras.
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Canonical status
The canonical status of 1 Esdras has been a subject of debate and confusion. While some sources consider it a part of the Bible, others regard it as apocryphal or non-canonical.
In the Catholic Church, there has been ambiguity regarding the canonical status of 1 Esdras. It is not explicitly included in the Bible but has been referenced in Catholic literature. For example, 1 Esdras is cited in the Extraordinary Missal of 1962 in the Offertory of the votive Mass for the election of a Pope. Additionally, Catholic theologians and apologists argue that 1 Esdras could be added as a "tritiocanonical" book by the Roman Catholic Magisterium in the future.
The confusion surrounding 1 Esdras arises from the different naming conventions and versions of the Bible. In older Catholic Bibles, what is now commonly known as the Book of Ezra was referred to as 1 Esdras, and the Book of Nehemiah was 2 Esdras. The current naming convention distinguishes between Ezra (1 Esdras) and Nehemiah (2 Esdras) as separate books. However, this change in nomenclature has led to some confusion, with some sources still using the older terminology.
Furthermore, the canonical status of 1 Esdras varies across different Christian denominations. It is considered canonical in the Eastern Orthodox Church and the Ethiopian Orthodox Tewahedo Church. In contrast, in Western Christianity, it is often regarded as apocryphal or non-canonical. This discrepancy is partly due to the different sources and versions of the Bible used by these denominations. For example, the Septuagint, an ancient Greek translation of the Hebrew Bible, includes 1 Esdras, while other Bible versions may not.
The content of 1 Esdras also contributes to the debate. Some scholars believe that 1 Esdras is a late 2nd or early 1st-century BC revision of Esdras and Esdras β, while others consider it an independent work. The book has been valued by scholars for its early alternative to the Septuagint and its citations of other books of the Bible. However, some Protestant and Catholic scholars assign less historical value to the sections of 1 Esdras that are not duplicated in Ezra–Nehemiah.
In conclusion, the canonical status of 1 Esdras remains ambiguous, especially within the Catholic Church. While it is not explicitly included in the Catholic Bible, it has been referenced in Catholic literature, and some theologians argue for its potential inclusion as a "tritiocanonical" book. The varying naming conventions, Bible versions, and interpretations across denominations contribute to the ongoing discussion surrounding the canonical status of 1 Esdras.
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The history of the Temple
The book of 1 Esdras begins with King Josiah, who is described as the Bible's greatest king since David. It then leads up to the story of Zerubbabel, a descendant of the Davidic dynasty, who played a significant role in the early Second Temple. Zerubbabel is depicted as a semi-messianic figure, renewing the Jewish commitment to the Law of Moses, with a focus on the Temple of Jerusalem and Jewish ethnic purity. The primary purpose of 1 Esdras seems to be to present the story of Zerubbabel and his importance to Second Temple Jews.
The book also includes an account of the destruction of the First Temple in 586 BC and chronicles the Jews' return from Babylonian captivity under Zerubbabel. This section of the text is known as the “Darius Contest" or the "Tale of the Three Guardsmen," forming the core of 1 Esdras. The purpose of this section is to retell the Return to Zion, revolving around a dispute among the courtiers.
Despite this, 1 Esdras has been widely quoted by early Christian authors and was included in Origen's Hexapla, a collection of various versions of the Old Testament. While it was not included in early canons of the Western Church, Pope Clement VIII later added it to the Vulgate as an appendix to the New Testament.
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Frequently asked questions
1 Esdras is not part of the Catholic Bible. However, it is regarded as canonical in the Eastern Orthodox Church.
1 Esdras is not part of the Catholic Bible because it is considered apocryphal by the Catholic Church. It is believed to be a late 2nd/early 1st-century BC revision of Esdras and Esdras β.
1 Esdras is an account of King Josiah's reforms and the history of the destruction of the temple in 586 BC. It also chronicles the Jews' return from Babylonian captivity under Zerubbabel.
Yes, 1 Esdras is cited once in the Extraordinary Missal of 1962 in the Offertory of the votive Mass for the election of a Pope.
