TRANSLATION<\/p>\n
4:1In the eighteenth year of his reign, Nabouchodonosor [Nebuchadnezzar] said,
\n\u201cI was living at peace in my home,
\nand prospering on my throne.
\n2I saw a dream and I was alarmed,
\nand fear fell upon me.
\n7I was sleeping and, lo,
\na tall tree was growing on the earth.
\nIts appearance was huge and there was no other like it.
\n9Its branches were about thirty stadia long,
\nand all the animals of the earth found shade under it,
\nand the birds of the air hatched their brood in it.
\nIts fruit was abundant and good,
\nand it sustained all living creatures.
\n8And its appearance was great.
\nIts crown came close to heaven,
\nand its span to the clouds, filling the area under heaven.
\nThe sun and the moon dwelled in it and illuminated the whole earth.
\n10I continued looking in my sleep; lo, an angel was sent in power out of heaven.
\n11And he called and said:
\n\u2018Cut it down and destroy it,
\nfor it has been decreed by the Most High to uproot and render it useless.\u2019
\n12And thus he said: \u2018Spare one of its roots in the ground,
\nso that he may feed on grass like an ox,
\nwith the animals of the earth in the mountains,
\n13and his body may be changed from the dew of heaven,
\nand he may graze with them for seven years,
\n14until he acknowledges
\nthat the LORD of heaven has authority over everything,
\nwhich is in heaven and which is on the earth,
\nand does with them whatever he wishes.\u2019
\n14aIt was cut down before me in one day,
\nand its destruction was in one hour of the day.
\nAnd its branches were given to every wind,
\nand it was dragged and thrown away.
\nHe ate grass with the animals of the earth.
\nAnd he was delivered into prison,
\nand was bound by them with shackles and bronze manacles.
\nI marveled exceedingly at all these things and my sleep escaped from my eyes.
\n15And when I arose in the morning from my bed I called Daniel,
\nthe leader of the savants and the head of those who decide dreams,
\nand I described the dream for him,
\nand he showed me its entire interpretation.<\/p>\n
16But since Daniel was greatly amazed and since foreboding pressed him and since he was afraid, as trembling seized him and his appearance changed, having shaken his head, having marveled for one hour, he answered me in a quiet voice: \u2018O king, may this dream be for those who hate you, and [may] its interpretation come upon your enemies! 17The tree that was planted in the earth, whose appearance was great\u2014it is you, O king, 18and all the birds of the [sky] which nest in it. The strength of the earth and the nations and all the languages unto the ends of the earth and all countries serve you.19Furthermore, the fact that that tree was exalted and neared heaven, and that its span touched the clouds is: You, O king, have been exalted above all humans who are upon the face of the whole earth. Your heart was exalted with pride and power, vis-\u00e0-vis the holy one and his angels. Your works were seen; how you ravaged the house of the living God pertaining to the sins of the sanctified people. 20And the vision, which you saw, that an angel was sent in power by the LORD and that he said to destroy and cut off the tree: the verdict of the great God will come upon you 21and the Most High and his angels are pursuing you. 22They will take you away to prison and send you away into a desert place. 23And the root of the tree which was spared, since it was not uprooted: the place of your throne will be kept for you for a season and an hour. Lo, they are being prepared against you and they will whip you and they will bring the judgments against you. The LORD lives in heaven and his authority is over the whole earth. 24Entreat him concerning sins and atone for all your iniquities with alms, so that equity might be given to you and you might be long-lived on the throne of your kingdom and not be destroyed. Gladly receive these words; for my word is accurate and your time is complete.\u2019<\/p>\n
Additions to Daniel<\/p>\n
Matthias Henze<\/p>\n
The book of Daniel is significantly longer in the Greek and Latin versions of the Bible than it is in the Masoretic Text (MT), where it is written in Hebrew and Aramaic. Differences between the three versions include some short insertions, and in chapters 4\u20136, the text of Daniel in the Old Greek is completely different from what appears in the MT. However, the most significant difference is that the Greek and Latin Bibles contain three longer Additions as well: The Story of Susanna, the Prayer of Azariah and the Song of the Three Jews, and Bel and the Dragon.
\nThe three Additions closely resemble the stories about Daniel in Dan. 1\u20136. They are set in the Jewish Diaspora; they portray Daniel interacting with foreign monarchs; and in Bel and the Dragon, Daniel is thrown into the lions\u2019 den, much as in Dan. 6. The Additions do not appear to be dependent on the Hebrew\/Aramaic book, however. Rather, they are independent compositions that resulted from an ongoing process of composing stories associated with Daniel, a popular biblical and literary character in the Jewish Diaspora. These stories had become part of the \u201creceived\u201d (or canonical) Greek Jewish biblical tradition by the 1st century BCE.<\/p>\n
SUGGESTED READING<\/p>\n
Collins, J. J. Daniel. Hermeneia. Minneapolis: Fortress, 1993.
\nGruen, E. S. Heritage and Hellenism. Berkeley: University of California Press, 1998.
\nMoore, C. A. Daniel, Esther and Jeremiah: The Additions. New York: Doubleday, 1977.
\nNickelsburg, G. W. E. Jewish Literature between the Bible and the Mishnah. 2nd ed. Minneapolis: Fortress, 2005.<\/p>\n
The Story of Susanna and the Elders<\/p>\n
The apocryphal Story of Susanna and the Elders is about a devout Jewess in Babylon who is unjustly accused of adultery and condemned to death, but ultimately proven innocent and vindicated when Daniel intervenes at the last moment.<\/p>\n
Date of Composition<\/p>\n
Susanna\u2019s date of composition is not known, though the 3rd or 2nd century BCE is likely. The two extant Greek versions diverge significantly from one another. In the Old Greek, Susanna follows the book of Daniel as chapter 13, together with Bel and the Dragon, whereas Theodotion places Susanna before chapter 1, presumably because Daniel is here called \u201ca young lad\u201d (Sus. 45). Theodotion is significantly longer than the Old Greek and adds numerous details.<\/p>\n
Significance<\/p>\n
In genre and setting, the story of Susanna resembles the legends about Daniel in Dan. 1\u20136, as well as other Jewish novels of the period, such as Esther (including the Greek Additions) and the apocryphal books of Judith and Tobit. That a woman plays a leading role links this story to books such as Esther, Ruth, and Judith, though by comparison Susanna remains rather passive. She is set apart not by her deeds (it is Daniel, after all, who rescues her), but by her piety.
\nNot much is known about the origin of the story. Composed originally in Hebrew, or perhaps in Aramaic, no Semitic source text survives, and\u2014like the other two Additions to Daniel\u2014the story is now preserved in two Greek versions: the Old Greek and the later Theodotion. Modern interpreters have found in Susanna the Jewish reworking of a pagan folklore motif about the wise and righteous protagonist who is accused and condemned to death but rescued by God and ultimately vindicated (cf. Gen. 37\u201350; Ahiqar; Wis. 2\u20135). Many scholars also suggest that Susanna is a Pharisaic work written as a polemic against Sadducean court procedures. The Pharisees encouraged more demanding examination of witnesses (cf. M. Sanh. 5:1\u20132; M. Avot 1:8\u20139; J. Sanh. 6:3, 23B) and ruled that false witnesses in a capital case must be executed even if the defendant had not yet been executed (M. Mak. 1:4).<\/p>\n
TRANSLATION<\/p>\n
1There was a man living in Babylon whose name was Joakim. 2He married the daughter of Hilkiah, named Susanna, a very beautiful woman and one who feared the LORD. 3Her parents were righteous, and had trained their daughter according to the law of Moses. 4Joakim was very rich, and had a fine garden adjoining his house; the Jews used to come to him because he was the most honored of them all.
\n5That year two elders from the people were appointed as judges. Concerning them the LORD had said: \u201cWickedness came forth from Babylon, from elders who were judges, who were supposed to govern the people.\u201d 6These men were frequently at Joakim\u2019s house, and all who had a case to be tried came to them there.
\n7When the people left at noon, Susanna would go into her husband\u2019s garden to walk. 8Every day the two elders used to see her, going in and walking about, and they began to lust for her. 9They suppressed their consciences and turned away their eyes from looking to heaven or remembering their duty to administer justice. 10Both were overwhelmed with passion for her, but they did not tell each other of their distress, 11for they were ashamed to disclose their lustful desire to seduce her. 12Day after day they watched eagerly to see her.
\n13One day they said to each other, \u201cLet us go home, for it is time for lunch.\u201d So they both left and parted from each other. 14But turning back, they met again; and when each pressed the other for the reason, they confessed their lust. Then together they arranged for a time when they could find her alone.
\n15Once, while they were watching for an opportune day, she went in as before with only two maids, and wished to bathe in the garden, for it was a hot day. 16No one was there except the two elders, who had hidden themselves and were watching her. 17She said to her maids, \u201cBring me olive oil and ointments, and shut the garden doors so that I can bathe.\u201d 18They did as she told them: they shut the doors of the garden and went out by the side doors to bring what they had been commanded; they did not see the elders, because they were hiding.
\n19When the maids had gone out, the two elders got up and ran to her. 20They said, \u201cLook, the garden doors are shut, and no one can see us. We are burning with desire for you; so give your consent, and lie with us. 21If you refuse, we will testify against you that a young man was with you, and this was why you sent your maids away.\u201d
\n22Susanna groaned and said, \u201cI am completely trapped. For if I do this, it will mean death for me; if I do not, I cannot escape your hands. 23I choose not to do it; I will fall into your hands, rather than sin in the sight of the LORD.\u201d
\n24Then Susanna cried out with a loud voice, and the two elders shouted against her. 25And one of them ran and opened the garden doors. 26When the people in the house heard the shouting in the garden, they rushed in at the side door to see what had happened to her. 27And when the elders told their story, the servants felt very much ashamed, for nothing like this had ever been said about Susanna.
\n28The next day, when the people gathered at the house of her husband Joakim, the two elders came, full of their wicked plot to have Susanna put to death. In the presence of the people they said, 29\u201cSend for Susanna daughter of Hilkiah, the wife of Joakim.\u201d 30So they sent for her. And she came with her parents, her children, and all her relatives.
\n31Now Susanna was a woman of great refinement and beautiful in appearance. 32As she was veiled, the scoundrels ordered her to be unveiled, so that they might feast their eyes on her beauty. 33Those who were with her and all who saw her were weeping.
\n34Then the two elders stood up before the people and laid their hands on her head. 35Through her tears she looked up toward heaven, for her heart trusted in the LORD. 36The elders said, \u201cWhile we were walking in the garden alone, this woman came in with two maids, shut the garden doors, and dismissed the maids. 37Then a young man, who was hiding there, came to her and lay with her. 38We were in a corner of the garden, and when we saw this wickedness we ran to them. 39Although we saw them embracing, we could not hold the man, because he was stronger than we, and he opened the doors and got away. 40We did, however, seize this woman and asked who the young man was, 41but she would not tell us. These things we testify.\u201d
\nBecause they were elders of the people and judges, the assembly believed them and condemned her to death.
\n42Then Susanna cried out with a loud voice, and said, \u201cO eternal God, you know what is secret and are aware of all things before they come to be; 43you know that these men have given false evidence against me. And now I am to die, though I have done none of the wicked things that they have charged against me!\u201d
\n44The LORD heard her cry. 45Just as she was being led off to execution, God stirred up the holy spirit of a young lad named Daniel, 46and he shouted with a loud voice, \u201cI want no part in shedding this woman\u2019s blood!\u201d
\n47All the people turned to him and asked, \u201cWhat is this you are saying?\u201d 48Taking his stand among them he said, \u201cAre you such fools, O Israelites, as to condemn a daughter of Israel without examination and without learning the facts? 49Return to court, for these men have given false evidence against her.\u201d
\n50So all the people hurried back. And the rest of the elders said to him, \u201cCome, sit among us and inform us, for God has given you the standing of an elder.\u201d 51Daniel said to them, \u201cSeparate them far from each other, and I will examine them.\u201d
\n52When they were separated from each other, he summoned one of them and said to him, \u201cYou old relic of wicked days, your sins have now come home, which you have committed in the past, 53pronouncing unjust judgments, condemning the innocent and acquitting the guilty, though the LORD said, \u2018You shall not put an innocent and righteous person to death.\u2019 54Now then, if you really saw this woman, tell me this: Under what tree did you see them being intimate with each other?\u201d He answered, \u201cUnder a mastic tree.\u201d 55And Daniel said, \u201cVery well! This lie has cost you your head, for the angel of God has received the sentence from God and will immediately cut you in two.\u201d
\n56Then, putting him to one side, he ordered them to bring the other. And he said to him, \u201cYou offspring of Canaan and not of Judah, beauty has beguiled you and lust has perverted your heart. 57This is how you have been treating the daughters of Israel, and they were intimate with you through fear; but a daughter of Judah would not tolerate your wickedness. 58Now then, tell me: Under what tree did you catch them being intimate with each other?\u201d He answered, \u201cUnder an evergreen oak.\u201d 59Daniel said to him, \u201cVery well! This lie has cost you also your head, for the angel of God is waiting with his sword to split you in two, so as to destroy you both.\u201d
\n60Then the whole assembly raised a great shout and blessed God, who saves those who hope in him. 61And they took action against the two elders, because out of their own mouths Daniel had convicted them of bearing false witness; they did to them as they had wickedly planned to do to their neighbor. 62Acting in accordance with the law of Moses, they put them to death. Thus innocent blood was spared that day.
\n63Hilkiah and his wife praised God for their daughter Susanna, and so did her husband Joakim and all her relatives, because she was found innocent of a shameful deed. 64And from that day onward Daniel had a great reputation among the people.<\/p>\n
The Prayer of Azariah and The Song of the Three Jews<\/p>\n
The apocryphal Prayer of Azariah and the Song of the Three Jews is inserted into the Aramaic narrative between Dan. 3:23 and 3:24, where it appears as Dan. 3:24\u201390 in the Greek and Latin Bibles. Daniel 3 tells the story of Daniel\u2019s three companions, who refuse to worship a golden statue set up by Nebuchadnezzar in the province of Babylon. In Dan. 3:23 the three young men are tied up and thrown into a fiery furnace, and in 3:24\u201325 the Babylonian king is astounded to see four men (the three companions and an angel) walking freely and unharmed in the flames. The insert in the Greek text bridges the somewhat abrupt transition from Nebuchadnezzar\u2019s fury to his astonishment, and tells the reader what happened in the furnace and underscores the miraculous nature of the episode. Furthermore, ancient readers may have been bothered that Nebuchadnezzar praises God (Dan. 3:28) while the three companions are silent (see B. Sanh. 92B). The Rabbis similarly insert prayers into the mouths of the three companions (B. Pes. 118A).<\/p>\n
The Greek Versions<\/p>\n
Composed originally in Hebrew, no Semitic source text of the Prayer of Azariah and the Song of the Three Jews survives. The Prayer is now preserved in two Greek versions: the Old Greek and the later Theodotion. The two Greek versions diverge only slightly from one another, which suggests that they both go back to the same Semitic original. The medieval Chronicle of Jerahmeel includes an Aramaic version of Daniel 3 with the Prayer.<\/p>\n
GUIDE TO READING<\/p>\n
The Prayer of Azariah and the Song of the Three Jews consists of three parts. The first part is the Prayer of Azariah (vv. 1\u201322). In form, this prayer is a communal confession of sin, with the community (not Azariah, as the narrative introduction would suggest) as its subject. Such prayers are common in post-exilic literature. The Prayer closely adopts the covenant theology characteristic of its period. It follows the theology of the book of Deuteronomy, according to which obedience brings the blessings of the covenant, and disobedience, its curses. The second part is a short prose insert that describes the extreme heat of the furnace and explains the mysterious appearance of the angel (vv. 23\u201327). The third part, finally, is the Song of the Three Jews (vv. 28\u201368).<\/p>\n
TRANSLATION<\/p>\n
1They walked around in the midst of the flames, singing hymns to God and blessing the LORD. 2Then Azariah stood still in the fire and prayed aloud:
\n3\u201cBlessed are you, O LORD, God of our ancestors, and worthy of praise; and glorious is your name forever! 4For you are just in all you have done; all your works are true and your ways right, and all your judgments are true. 5You have executed true judgments in all you have brought upon us and upon Jerusalem, the holy city of our ancestors; by a true judgment you have brought all this upon us because of our sins. 6For we have sinned and broken your law in turning away from you; in all matters we have sinned grievously. 7We have not obeyed your commandments, we have not kept them or done what you have commanded us for our own good. 8So all that you have brought upon us, and all that you have done to us, you have done by a true judgment. 9You have handed us over to our enemies, lawless and hateful rebels, and to an unjust king, the most wicked in all the world. 10And now we cannot open our mouths; we, your servants who worship you, have become a shame and a reproach.\u201d
\n11\u201cFor your name\u2019s sake do not give us up forever, and do not annul your covenant. 12Do not withdraw your mercy from us, for the sake of Abraham your beloved and for the sake of your servant Isaac and Israel your holy one, 13to whom you promised to multiply their descendants like the stars of heaven and like the sand on the shore of the sea.\u201d
\n14\u201cFor we, O LORD, have become fewer than any other nation, and are brought low this day in all the world because of our sins. 15In our day we have no ruler, or prophet, or leader, no burnt offering, or sacrifice, or oblation, or incense, no place to make an offering before you and to find mercy. 16Yet with a contrite heart and a humble spirit may we be accepted, 17as though it were with burnt offerings of rams and bulls, or with tens of thousands of fat lambs; such may our sacrifice be in your sight today, and may we unreservedly follow you, for no shame will come to those who trust in you.\u201d
\n18\u201cAnd now with all our heart we follow you; we fear you and seek your presence. 19Do not put us to shame, but deal with us in your patience and in your abundant mercy. 20Deliver us in accordance with your marvelous works, and bring glory to your name, O LORD. 21Let all who do harm to your servants be put to shame; let them be disgraced and deprived of all power, and let their strength be broken. 22Let them know that you alone are the LORD God, glorious over the whole world.\u201d
\n23Now the king\u2019s servants who threw them in kept stoking the furnace with naphtha, pitch, tow, and brushwood. 24And the flames poured out above the furnace forty-nine cubits, 25and spread out and burned those Chaldeans who were caught near the furnace. 26But the angel of the LORD came down into the furnace to be with Azariah and his companions, and drove the fiery flame out of the furnace, 27and made the inside of the furnace as though a moist wind were whistling through it. The fire did not touch them at all and caused them no pain or distress.
\n28Then the three with one voice praised and glorified and blessed God in the furnace:<\/p>\n
29\u201cBlessed are you, O LORD, God of our ancestors, and to be praised and highly exalted forever;
\n30And blessed is your glorious, holy name, and to be highly praised and highly exalted forever.
\n31Blessed are you in the temple of your holy glory, and to be extolled and highly glorified forever.
\n32Blessed are you who look into the depths from your throne on the cherubim, and to be praised and highly exalted forever.
\n33Blessed are you on the throne of your kingdom, and to be extolled and highly exalted forever.
\n34Blessed are you in the firmament of heaven, and to be sung and glorified forever.<\/p>\n
35Bless the LORD, all you works of the LORD; sing praise to him and highly exalt him forever.
\n36Bless the LORD, you heavens; sing praise to him and highly exalt him forever.
\n37Bless the LORD, you angels of the LORD; sing praise to him and highly exalt him forever.
\n38Bless the LORD, all you waters above the heavens; sing praise to him and highly exalt him forever.
\n39Bless the LORD, all you powers of the LORD; sing praise to him and highly exalt him forever.
\n40Bless the LORD, sun and moon; sing praise to him and highly exalt him forever.
\n41Bless the LORD, stars of heaven; sing praise to him and highly exalt him forever.<\/p>\n
42Bless the LORD, all rain and dew; sing praise to him and highly exalt him forever.
\n43Bless the LORD, all you winds; sing praise to him and highly exalt him forever.
\n44Bless the LORD, fire and heat; sing praise to him and highly exalt him forever.
\n45Bless the LORD, winter cold and summer heat; sing praise to him and highly exalt him forever.
\n46Bless the LORD, dews and falling snow; sing praise to him and highly exalt him forever.
\n47Bless the LORD, nights and days; sing praise to him and highly exalt him forever.
\n48Bless the LORD, light and darkness; sing praise to him and highly exalt him forever.
\n49Bless the LORD, ice and cold; sing praise to him and highly exalt him forever.
\n50Bless the LORD, frosts and snows; sing praise to him and highly exalt him forever.
\n51Bless the LORD, lightnings and clouds; sing praise to him and highly exalt him forever.<\/p>\n
52Let the earth bless the LORD; let it sing praise to him and highly exalt him forever.
\n53Bless the LORD, mountains and hills; sing praise to him and highly exalt him forever.
\n54Bless the LORD, all that grows in the ground; sing praise to him and highly exalt him forever.
\n55Bless the LORD, seas and rivers; sing praise to him and highly exalt him forever.
\n56Bless the LORD, you springs; sing praise to him and highly exalt him forever.
\n57Bless the LORD, you whales and all that swim in the waters; sing praise to him and highly exalt him forever.
\n58Bless the LORD, all birds of the air; sing praise to him and highly exalt him forever.
\n59Bless the LORD, all wild animals and cattle; sing praise to him and highly exalt him forever.<\/p>\n
60Bless the LORD, all people on earth; sing praise to him and highly exalt him forever.
\n61Bless the LORD, O Israel; sing praise to him and highly exalt him forever.
\n62Bless the LORD, you priests of the LORD; sing praise to him and highly exalt him forever.
\n63Bless the LORD, you servants of the LORD; sing praise to him and highly exalt him forever.
\n64Bless the LORD, spirits and souls of the righteous; sing praise to him and highly exalt him forever.
\n65Bless the LORD, you who are holy and humble in heart; sing praise to him and highly exalt him forever.<\/p>\n
66Bless the LORD, Hananiah, Azariah, and Mishael; sing praise to him and highly exalt him forever. For he has rescued us from Hades and saved us from the power of death, and delivered us from the midst of the burning fiery furnace; from the midst of the fire he has delivered us.
\n67Give thanks to the LORD, for he is good, for his mercy endures forever.
\n68All who worship the LORD, bless the God of gods, sing praise to him and give thanks to him, for his mercy endures forever.\u201d<\/p>\n
Bel and the Dragon<\/p>\n
The apocryphal story Bel and the Dragon consists of two roughly parallel tales. In the first (vv. 1\u201322), Daniel uncovers the ongoing fraud committed by the Babylonian priests of the idol Bel, who secretly consume the daily food rations prepared for their idol while claiming that it is Bel who eats them. In the second tale (vv. 23\u201342), Daniel kills a large serpent that is worshiped by the Babylonians. Daniel is then thrown into the lions\u2019 den but survives miraculously, while the prophet Habakkuk provides him with food.<\/p>\n
Provenance<\/p>\n
The original language of Bel and the Dragon is unknown, though Hebrew or Aramaic seems most likely. Bel and the Dragon is preserved in two Greek versions, the Old Greek (OG) and Theodotion, where the story is placed at the end of the book of Daniel. Rabbinic literature retells part of the dragon story in Hebrew (Gen. Rab. 68) and Aramaic (J. Ned. 3:2, 37D) and the entire addition is found in Syriac in a medieval midrashic collection. The date of composition is likewise unknown, with most scholars proposing the 3rd or 2nd century BCE.
\nSome interpreters have suggested that Bel and the Dragon is drawn in part from Isaiah, in which the God of Israel also speaks to Cyrus (Isa. 45:1), telling him that there is no other god besides the God of Israel (45:5\u20136), who is the Creator (45:18). Furthermore, Isa. 46:1 LXX opens with the words, \u201cBel has fallen.\u201d All these aspects of Isaiah have close parallels in Bel and the Dragon. Other interpreters have pointed to Jeremiah, where the inhabitants of Zion mourn their own defeat by King Nebuchadnezzar, by comparing the Babylonian tyrant to a \u201cdragon\u201d (also translated as \u201cmonster,\u201d see Gen. 1:21; Isa. 27:1; 51:9) who has \u201cfilled his belly with my dainties\u201d (Jer. 51:34). Of course, Bel and the Dragon may have been inspired by more than one motif or text. The reader is struck, above all, by the book\u2019s lightheartedness and humor\u2014completely absent from any of its alleged biblical base texts such as Job, Isaiah, and Jeremiah.
\nBel and the Dragon has some obvious affinities with Dan. 6: both have as their central motif the lions\u2019 den (Bel 31\u201332; Dan. 6:17\u201324); both are legends set at the court of a foreign monarch (Bel 3\u20135; Dan. 6:1\u20133); in both stories the king\u2019s signet ring is instrumental (Bel 14, 17; Dan. 6:18); and both stories end with the death of the accusers and their families (Bel 42; Dan. 6:25). Bel and the Dragon and Dan. 6 have therefore been called \u201cvariations\u201d or \u201cduplicate narratives\u201d of the same story, with Bel and the Dragon the more developed of the two narratives. But we should be careful not to exaggerate the similarities; nor assume that the parallels imply that one version developed out of the other. Neither story shows clear signs that it depends on the other.<\/p>\n
GUIDE TO READING<\/p>\n
The two tales contained within Bel and the Dragon may well have originated independently (in the Old Greek version the king remains anonymous; in the Theodotion version the king of the first tale is Cyrus the Persian, whereas in the second episode he remains nameless). Yet in their present form they are woven into a single story by a number of elements: the central topic of both tales is the satirical polemic against idols and idolatry, a prominent theme in exilic and post-exilic literature; both tales draw a sharp contrast between the worship of idols and Jewish monotheism, insisting that only Daniel worships \u201cthe living God\u201d (v. 25) besides whom there is no other God (v. 41; see also Isa. 45:5\u20136); and the tales are linked by the motif of food\u2014which Bel cannot consume, which promptly destroys the giant serpent, and which Daniel receives from Habakkuk.<\/p>\n
TRANSLATION<\/p>\n
1When King Astyages was laid to rest with his ancestors, Cyrus the Persian succeeded to his kingdom. 2Daniel was a companion of the king, and was the most honored of all his friends.
\n3Now the Babylonians had an idol called Bel, and every day they provided for it twelve bushels of choice flour and forty sheep and six measures of wine. 4The king revered it and went every day to worship it. But Daniel worshiped his own God.
\nSo the king said to him, \u201cWhy do you not worship Bel?\u201d 5He answered, \u201cBecause I do not revere idols made with hands, but the living God, who created heaven and earth and has dominion over all living creatures.\u201d
\n6The king said to him, \u201cDo you not think that Bel is a living god? Do you not see how much he eats and drinks every day?\u201d 7And Daniel laughed, and said, \u201cDo not be deceived, O king, for this thing is only clay inside and bronze outside, and it never ate or drank anything.\u201d
\n8Then the king was angry and called the priests of Bel and said to them, \u201cIf you do not tell me who is eating these provisions, you shall die. 9But if you prove that Bel is eating them, Daniel shall die, because he has spoken blasphemy against Bel.\u201d Daniel said to the king, \u201cLet it be done as you have said.\u201d
\n10Now there were seventy priests of Bel, besides their wives and children. So the king went with Daniel into the temple of Bel. 11The priests of Bel said, \u201cSee, we are now going outside; you yourself, O king, set out the food and prepare the wine, and shut the door and seal it with your signet. 12When you return in the morning, if you do not find that Bel has eaten it all, we will die; otherwise Daniel will, who is telling lies about us.\u201d 13They were unconcerned, for beneath the table they had made a hidden entrance, through which they used to go in regularly and consume the provisions. 14After they had gone out, the king set out the food for Bel. Then Daniel ordered his servants to bring ashes, and they scattered them throughout the whole temple in the presence of the king alone. Then they went out, shut the door and sealed it with the king\u2019s signet, and departed. 15During the night the priests came as usual, with their wives and children, and they ate and drank everything.
\n16Early in the morning the king rose and came, and Daniel with him. 17The king said, \u201cAre the seals unbroken, Daniel?\u201d He answered, \u201cThey are unbroken, O king.\u201d 18As soon as the doors were opened, the king looked at the table, and shouted in a loud voice, \u201cYou are great, O Bel, and in you there is no deceit at all!\u201d
\n19But Daniel laughed and restrained the king from going in. \u201cLook at the floor,\u201d he said, \u201cand notice whose footprints these are.\u201d 20The king said, \u201cI see the footprints of men and women and children.\u201d
\n21Then the king was enraged, and he arrested the priests and their wives and children. They showed him the secret doors through which they used to enter to consume what was on the table. 22Therefore the king put them to death, and gave Bel over to Daniel, who destroyed it and its temple.
\n23Now in that place there was a great dragon, which the Babylonians revered. 24The king said to Daniel, \u201cYou cannot deny that this is a living god; so worship him.\u201d 25Daniel said, \u201cI worship the LORD my God, for he is the living God. 26But give me permission, O king, and I will kill the dragon without sword or club.\u201d The king said, \u201cI give you permission.\u201d
\n27Then Daniel took pitch, fat, and hair, and boiled them together and made cakes, which he fed to the dragon. The dragon ate them, and burst open. Then Daniel said, \u201cSee what you have been worshiping!\u201d
\n28When the Babylonians heard about it, they were very indignant and conspired against the king, saying, \u201cThe king has become a Jew; he has destroyed Bel, and killed the dragon, and slaughtered the priests.\u201d 29Going to the king, they said, \u201cHand Daniel over to us, or else we will kill you and your household.\u201d 30The king saw that they were pressing him hard, and under compulsion he handed Daniel over to them.
\n31They threw Daniel into the lions\u2019 den, and he was there for six days. 32There were seven lions in the den, and every day they had been given two human bodies and two sheep; but now they were given nothing, so that they would devour Daniel.
\n33Now the prophet Habakkuk was in Judea; he had made a stew and had broken bread into a bowl, and was going into the field to take it to the reapers. 34But the angel of the LORD said to Habakkuk, \u201cTake the food that you have to Babylon, to Daniel, in the lions\u2019 den.\u201d 35Habakkuk said, \u201cSir, I have never seen Babylon, and I know nothing about the den.\u201d 36Then the angel of the LORD took him by the crown of his head and carried him by his hair; with the speed of the wind he set him down in Babylon, right over the den.
\n37Then Habakkuk shouted, \u201cDaniel, Daniel! Take the food that God has sent you.\u201d 38Daniel said, \u201cYou have remembered me, O God, and have not forsaken those who love you.\u201d 39So Daniel got up and ate. And the angel of God immediately returned Habakkuk to his own place.
\n40On the seventh day the king came to mourn for Daniel. When he came to the den he looked in, and there sat Daniel! 41The king shouted with a loud voice, \u201cYou are great, O LORD, the God of Daniel, and there is no other besides you!\u201d 42Then he pulled Daniel out, and threw into the den those who had attempted his destruction, and they were instantly eaten before his eyes.<\/p>\n
1 Esdras<\/p>\n
Sara Japhet<\/p>\n
The apocryphal book 1 Esdras (or Esdras A) is not included in the Hebrew Bible but forms part of the Septuagint (LXX). The name of the work is derived from its position in the LXX: after Chronicles and before Ezra-Nehemiah, designated there as Esdras B or Esdras B\u2013C. In the Vulgate the book appears after Ezra-Nehemiah and is designated 3 Esdras.
\n1 Esdras is a history, one expression of the wider literary corpus of late biblical historiography. It is an account of the history of Israel from the 18th year of Josiah\u2019s reign (622 BCE) to the ministry of Ezra the scribe during the reign of Artaxerxes (458\u2013457 or 398\u2013397 BCE), that is, a period of about 170 or 230 years. It is better defined as \u201ccorrective history,\u201d designed to provide a revised history of a period already told, written from a new vantage point and responding to the reality, views, and aspirations of the author\u2019s time.
\nThe work is written in a specific literary technique, which recent scholarship describes as \u201crewritten Bible.\u201d The major part of 1 Esdras is built from texts borrowed from the biblical books of Ezra-Nehemiah and Chronicles, presented either literally or slightly changed, and only a relatively small part of the book consists of passages peculiar to this book.
\nBy its topic and contents 1 Esdras is a story of destruction and restoration. It is structured in three parts and describes the history of Israel as a process of three stages, presented as a historical continuum: (1) the end of the Judean kingdom, which includes the history of the last kings, the conquest of Judah by the Babylonians, the destruction of the Temple and Jerusalem, and the exile of the people (1 Esd. 1); (2) the physical restoration of Judah and Jerusalem, which includes the return from exile, the rebuilding of the Temple and Jerusalem, and the resettlement of the land of Judah, all achieved during the reigns of Cyrus and Darius (1 Esd. 2\u20137); and (3) the full religious and spiritual restoration of the Judean community under the leadership of Ezra through the firm establishment of religious norms and practices expressed in the exclusion of all foreign elements and the establishment of the Law as the guiding power in the life of the community (1 Esd. 8\u20139).<\/p>\n
Authorship and Provenance<\/p>\n
Most of 1 Esdras is borrowed from the biblical books of Chronicles and Ezra-Nehemiah; only a relatively small part of the book consists of passages unique to it. Chapter 1 (except for 1:22\u201323) is taken from 2 Chron. 35\u201336, and 1 Esd. 2 and 5:7\u20139:55 are taken from Ezra 1\u201310 and Neh. 7:72\u20138:13a. The rest of the book, 1 Esd. 1:21\u201322 and 3:1\u20135:6, is composed of two literary elements: the story of the three guardsmen, taken basically from another, unknown source, and short passages written by the author of 1 Esdras himself. With the absence of comparative material, the distinction between these literary elements cannot always be achieved with certainty, in particular within the story of the three guardsmen (3:1\u20134:63).
\nSince the greater part of 1 Esdras is an almost literal repetition of passages from Ezra-Nehemiah and Chronicles, the question of the relationship between these works attracted the attention of scholars from the earliest beginnings of research and was extensively dealt with. The prevalent view for many years was that 1 Esdras was a fragment of a larger work, designated \u201cthe Chronistic History,\u201d which consisted of Chronicles and Ezra-Nehemiah as one continuous composition. As a result of this foundational premise, 1 Esdras was not studied as a work by itself but rather as a witness of the supposed Chronistic History, of which it was regarded as a fragment. The major questions posed by scholars revolved around matters of priority\u2014which version is closer to the original Chronistic History: the canonical works of Ezra-Nehemiah and Chronicles or 1 Esdras? This question was applied to all aspects of the books: the accuracy of the text, the originality of the literary format, and the reliability of the historical account. There are three main issues regarding the literary format: the originality of the story of three guardsmen\u2014found in 1 Esdras but absent from Ezra-Nehemiah; the originality of Nehemiah\u2019s memoirs, found in Ezra-Nehemiah but absent from 1 Esdras; and the order of the events, with the different position in 1 Esdras of Ezra 4. In practice, 1 Esdras was mostly regarded as a version or an edition, by which the original reading of the supposed Chronistic work was reconstructed.
\nRecent studies of the late biblical historiography, however, demonstrate that Ezra-Nehemiah and Chronicles were two independent works, written by different authors at different periods, and that the supposed Chronistic History was nothing but an unfounded scholarly construct. The consequences of this change for 1 Esdras are obvious: it cannot consist of a fragment of a work that never existed! The view of 1 Esdras as a work in its own right has become even clearer with the realization that it consisted of one composition within a vast literary corpus\u2014peculiar of its time\u2014written in the literary technique of \u201crewritten Bible.\u201d With this in mind, the translation and commentary below regards 1 Esdras not as a fragment of a biblical work, actual or constructed, but as a work in and of itself, and all its peculiarities understood and explained from this vantage point.
\nIn considering the provenance and date of 1 Esdras, a clear distinction should be made between the original book, written in Hebrew and Aramaic, and the Greek translation. While the provenance of the Greek translation can be set in the 2nd century BCE, perhaps in Egypt, there are no explicit historical or linguistic data by which the date of the book itself may be fixed. Nevertheless, some pertinent considerations\u2014the distance of 1 Esdras from the actual Persian background, the reflection of Hellenistic concepts and terminology, the book\u2019s rather free handling of the transmitted materials and the details of the historical account, the book\u2019s specific view of the history of the restoration period, and the conclusion of 1 Esdras with the office of Ezra the scribe and priest as the model of the high priesthood\u2014may lead to a probable conclusion. All these considerations point to the height of the Hellenistic period in the 3rd century BCE, in Jerusalem, as the most probable date and place of the book\u2019s composition.<\/p>\n
Translation and Transmission<\/p>\n
The Greek translation of 1 Esdras is a work in itself, independent of the LXX translations of Ezra-Nehemiah or Chronicles. Compared with the Greek translations of the LXX, the Greek of 1 Esdras\u2014although still reflecting on many occasions the original Semitic language at its base\u2014is less literal, more fluent, and rather elegant. Yet, there are still cases in which the text is less than clear, and the causes of these unsmooth texts are not always apparent: they may reflect difficult, inexplicable, or perhaps corrupt Semitic readings in the translator\u2019s Vorlage; they may stem from the translator\u2019s misunderstanding or misrepresentation of the original texts; or they may be a result of errors introduced into the text during the process of transmission. All these possibilities should be taken into consideration.
\nStudies of the Greek idiom of 1 Esdras demonstrate its peculiar vocabulary and syntax and its similarities with other books of the Apocrypha\u2014in particular the books of Maccabees\u2014as well as with the language of the Greek papyri of the time. The scholarly consensus is that the Greek idiom reflects the specific form of the language prevalent in Egypt in the 2nd century BCE.
\nIn addition to Greek, 1 Esdras is extant in Latin, Syriac (but not in the Peshitta), Ethiopic, Armenian, and Arabic\u2014all deriving from the Greek. There are two critical editions of 1 Esdras: the 1935 edition by Brooke and McLean, and the 1974 edition by Hanhart. The editions differ in their methodology, their division of verses, and many details. The translation and commentary below are based on Hanhart.
\nOne problem facing the translator of 1 Esdras is that of names. Ezra-Nehemiah, and following it 1 Esdras, abounds with lists of names. 1 Esdras renders these names with a variety of methods, and no one consistent method can be recognized in its presentation. In some cases the names are presented in a straightforward transliteration of the Hebrew; for other names 1 Esdras uses conventional Greek forms, which appear also in the Septuagint, such as Zorobabel for Hebrew Zerubbabel, Nabouchodonosor for Hebrew Nebuchadnezzar, Esdras for Hebrew Ezra, the names of the Persians kings: Cyrus for Hebrew Koresh, Dareios for Hebrew Daryavesh, Artaxerxes for Hebrew Artachshasta. Less common names are given a Greek style by their formation with Greek phonetic equivalents or simply by the addition of a Greek suffix. There is no way to determine whether the forms suggested by 1 Esdras were actual executions of the names in the author\u2019s time (like the name Je[ho] shua, consistently presented as Jesous) or theoretical formulations with no realization in the actual speech. Moreover, names in general are susceptible to textual corruptions, perhaps more than any other element of the language, and this is also the case in 1 Esdras. The textual corruptions may have occurred during any phase of transmission\u2014of the Hebrew Vorlage or the Greek version. Another aspect of the problem is the differences between Greek manuscripts of 1 Esdras regarding the forms of the names. Given the problems inherent in the presentation of names, one would have perhaps expected that 1 Esdras would refrain from presenting the full scope of unfamiliar names and shorten some of the lists, but the opposite is the case. It seems that 1 Esdras regarded the lists of names as an important component of the historical account that gave it an aura of authenticity and included in its presentation the complete lists found in its sources.
\nThe modern translator to English faces a serious problem in the presentation of the names: should she\/he attempt to restore the forms as presented in the Masoretic Text (as followed, for instance by the Anchor Bible), or should she\/he adhere to the forms of the Greek text as presented in 1 Esdras? After much consideration I decided to leave most of the names in their Greek form, trusting that the modern reader would not only be able to identify Cyrus, Darius, or Jeremiah (rather than Yirmiahu), Isaiah (rather than Yishaiahu), but would actually prefer them in view of their use in standard English translations. As a rule I refrained from restoring the Hebrew forms of the names, but there are some exceptions to this rule, such as the name Ezra, for which I followed my predecessors and used the Hebrew form Ezra rather than the Greek form Esdras. I also refrained from correcting the text when it seemed corrupt. I applied a number of considerations and tried to do my best; the degree of my success should be judged by the readers.<\/p>\n
Theology and Purpose<\/p>\n
Because of the limited scope of the author\u2019s writing, scholars were at a loss in discovering the book\u2019s purpose and theological message. Even when the nature of the book as a work of its own was recognized, its purpose remained a puzzle, and scholars complained that \u201cwe should perhaps conclude that \u2026 it is a mistake to look for a purpose at all.\u201d My own contention is that the author of 1 Esdras succeeded in expressing his purpose, theology, and historical perspective, by employing four means:<\/p>\n
1. Literary extent of the historical account and the selection of the borrowed material, especially the author\u2019s choice to base his description of the destruction of the kingdom of Judah on that of Chronicles rather than on 2 Kings; the beginning of the story with the climax of Josiah\u2019s reign, at the celebration of the Passover; the omission of the story of Nehemiah and the presentation of Nehemiah himself as a person of secondary significance in the time of Zerubbabel; and the conclusion of the historical account with the leadership of Ezra and the reading of the Law.
\n2. Modifications, short additions and omissions, introduced into the borrowed texts, which alter the contents and message of the borrowed material. The size of these changes varies from single words to phrases and full sentences, but they are extensive. Since the work is found only in Greek translation, it is not always possible to establish the origin of the diverse reading: the book\u2019s author, the Greek translator, or perhaps a textual corruption in the transmission of the text.
\n3. Rearrangement of the material by transfer of borrowed passages to other positions in the story and their integration in different literary and historical contexts, mainly (a) the transfer of Ezra 4:6\u201324 after Ezra 1, thus relegating the adversary\u2019s intervention in the building of the Temple and the Persian king\u2019s command to stop the building to a much earlier phase in the story of the restoration, the result of which is a different chronology of the events in the early stages of the restoration period; and (b) the continuation of Ezra 10 with Neh. 7:72\u20138:13a, after the omission of Nehemiah\u2019s story.
\n4. Author\u2019s additions: a short passage in 1 Esd. 1:22\u201323, some additions to the story of the three guardsmen, and occasional additions throughout the whole account.<\/p>\n
Thus, although the major part of 1 Esdras is built of borrowed texts, it nevertheless expresses a peculiar view of the history of the restoration period.
\nThe purpose and message of 1 Esdras may be learned from the overall historical presentation and from the three foci of the historical account: the historical continuity, the figure and significance of Zerubbabel, and the figure and leadership of Ezra the priest and scribe.<\/p>\n
Historical Continuity<\/p>\n
1 Esdras presents an immediate continuity between the destruction of the Judean kingdom by the Babylonian kings and the restoration of Judah at the time of Cyrus and portrays the history of the restoration against the background of the destruction. The account opens with the celebration of the Passover in Josiah\u2019s 18th year, which signifies the climax of Josiah\u2019s reign and the beginning of the decline, and goes on to describe the quick decline toward the final destruction\u2014the conquest of the land of Judah, the end of the Davidic dynasty, the destruction of Jerusalem, the burning down of the Temple, and the exile of the remaining population. It then moves directly to Cyrus\u2019s declaration and the process of restoration. The immediate historical continuity between destruction and restoration is also underlined by several aspects of the story. First is the insistence on the correspondence between destruction and rehabilitation, through the transfer of the rebuilding of Jerusalem to the beginning of the restoration period at the time of Zerubbabel, the omission of the story of Nehemiah, and the suppression of Nehemiah\u2019s building of the wall and all his other projects. This continuity is also expressed in the emphasis of 1 Esdras that the rebuilt Temple of the restoration was a direct continuation of the first. According to 1 Esdras, in the first period of the restoration Judah returned to its former state of physical well-being in every way, and the consequences of the destruction were fully reversed: Jerusalem and the Temple were rebuilt, the vessels were returned, and the exiles settled back in their original localities.<\/p>\n
ZERUBBABEL<\/p>\n
A well-known feature of 1 Esdras is the elaboration and glorification of the figure of Zerubbabel son of Shealtiel. Although some scholars express doubts regarding the originality in 1 Esdras of the story of the three guardsmen and of some references to Zerubbabel in the story, the tendency to glorify Zerubbabel is undeniable. The buds of this tendency may be found already in Ezra-Nehemiah, but it is further developed in 1 Esdras. From a quantitative point of view, the insertion of the story of the three guardsmen makes Zerubbabel the major figure of the entire period. More importantly, Zerubbabel is presented as \u201cthe wisest of all\u201d and as a man who relinquished the glorious future that awaited him as a viceroy of Darius and who preferred to put himself at the service of his people. His Davidic ancestry is fully recorded, he is explicitly presented as the governor of Judah, he is awarded the title \u201cservant of the LORD,\u201d the term of his office is prolonged at both ends, and he is described as having taken part in all the events of the restoration during the time of Cyrus and Darius.<\/p>\n
EZRA<\/p>\n
While all the material related to the activity of Ezra is borrowed from Ezra-Nehemiah, with no additions and only light variations, Ezra\u2019s figure and historical significance are differently portrayed. By the omission of Nehemiah\u2019s memoirs and the positioning of Nehemiah himself as a secondary figure in the time of Zerubbabel, Ezra remains the single leader in the last phase of the historical account, and by the change in his titles he is presented not just as \u201cpriest\u201d and \u201cscribe\u201d but as \u201chigh priest\u201d wearing the sacred vestments and \u201creader of the Law.\u201d His activities are the last phase in the restoration of the Judean community.
\nWhen all these features are taken together the result is a new picture of the restoration period. In the first part of the period described, Judah was ruled by Davidic kings, but their reign ended with a disaster. In the second period, under the leadership of Zerubbabel, the Temple was built and the land of Judah and the city of Jerusalem were physically rehabilitated under the auspices of the Persian rulers. The climax of the historical process, however, was reached in the third period, with the firm establishment of the religious norms and conduct in Judah under the leadership of Ezra. The political power in this period, as in the preceding one, was that of the Persian emperors who gave Ezra an extensive bill of rights, but the leader of the people of Judah was Ezra the high priest.<\/p>\n
With the culmination of the historical process the author of 1 Esdras arrived at his goal: the actual situation in Judah in his own time, with the land of Judah ruled by Hellenistic kings and the hegemony over the people of Judah invested in the hands of the high priests. The course of Israel\u2019s history under God\u2019s providence led from the period of the kingdom\u2014which turned out to be a failure\u2014through the restoration of Judah and the return of the exiles in the time of Zerubbabel to the ultimate leader, the high priest Ezra. Thus the history of the restoration as presented in 1 Esdras offers the means of legitimization for the political order of the author\u2019s time; it grants sanction to the ideology that supported this reality and to the exclusive rule of the high priests.<\/p>\n
Reception and Influence<\/p>\n
Since 1 Esdras was not included in the Hebrew Bible, it was lost from the Jewish literary corpus at an early, but unknown date. Its Greek translation, however, was included in the LXX and received there a priority of place, before the Greek translation of Ezra-Nehemiah. 1 Esdras\u2019s status and significance in the early period are best illustrated by Josephus\u2019s including it\u2014together with Ezra-Nehemiah\u2014in his account of the Persian period and preferring its historical presentation to that of Ezra-Nehemiah.
\n1 Esdras\u2019s later history was less spectacular: it was lost to the mainstream of Rabbinic Judaism and also did not fare very well in the Christian tradition. Although it was part of the LXX, translated into Latin and quoted by early Greek and Latin church fathers, it was criticized by Jerome and later excluded from the canon by the Council of Trent (1546). It was nevertheless printed as an appendix in small letters in the Tridentine Bible and came to occupy a peculiar secondary position in the Christian Bible.
\nAs for the Jewish literary tradition, the book itself indeed remained lost, but its contents became known through the book of Josippon (Josephus Gorionides)\u2014composed in Italy in the 10th century and wrongly regarded as the work of Josephus\u2014which became the main Jewish source for the history of the Second Temple period. In its account of the Persian period the author of Josippon drew not only from Josephus\u2019s Jewish Antiquities, but also from 1 Esdras itself, probably in its Latin translation. However, although Josippon was known to Jewish sages of the Middle Ages and explicitly referred to by several of them (e.g., Rashi and others), there is no reflection in their allusions and quotations of the sections of Josippon dependent on 1 Esdras. 1 Esdras returned, so to speak, to the corpus of Jewish literature only with modern translations of the Apocrypha.<\/p>\n
SUGGESTED READING<\/p>\n
Coggins, R. J., and M. A. Knibb. The First and Second Books of Esdras. Cambridge Bible Commentary. Cambridge: Cambridge University Press, 1979.
\nCook, S. A. \u201c1 Esdras.\u201d Vol. 1. In The Apocrypha and Pseudepigrapha of the Old Testament, edited by R. H. Charles, 1\u201358. Oxford: Clarendon, 1913.
\nDe Troyer, K. \u201cZerubbabel and Ezra: A Revived and Revised Solomon and Josiah? A Survey of Current 1 Esdras Research.\u201d Currents in Biblical Research 1 (2002): 30\u201360.
\nEskenazi, T. C. \u201cThe Chronicler and the Composition of 1 Esdras.\u201d Catholic Biblical Quarterly 48 (1986): 39\u201361.
\nFried, Lisbeth S., ed. Was 1 Edras First: An Investigation into the Priority and Nature of 1 Edras. Atlanta: SBL, 2011.
\nJaphet, S. \u201c1 Esdras: Its Genre, Literary Form, and Goals.\u201d In Was 1 Esdras First: An Investigation into the Priority and Nature of 1 Esdras, edited by Lisbeth S. Fried, 209\u201323. Atlanta: SBL, 2011.
\n\u2014\u2014\u2014. \u201cSheshbazzar and Zerubbabel against the Background of the Historical and Religious Tendencies of Ezra-Nehemiah, 2.\u201d Zeitschrift f\u00fcr die alttestamentliche Wissenschaft 95 (1983): 218\u201329.
\nMyers, J. M. 1 and 2 Esdras: Introduction, Translation, and Commentary. Anchor Bible 42. Garden City: Doubleday, 1974.
\nTalshir, Z. 1 Esdras: A Text Critical Commentary. Atlanta: Scholars Press, 2001.
\n\u2014\u2014\u2014. 1 Esdras: From Origin to Translation. Atlanta: Scholars Press, 1999.
\nWilliamson, H. G. M. \u201cThe Problem with 1 Esdras.\u201d In After the Exile: Essays in Honour of Rex Mason, edited by J. Barton and D. J. Reimer, 201\u201316. Macon GA: Mercer University Press, 1996.<\/p>\n
TRANSLATION<\/p>\n
The Last Kings of Judah (1:1\u201355)<\/p>\n
REIGN OF JOSIAH (1:1\u201331)<\/p>\n
Josiah\u2019s Passover (1:1\u201320)<\/p>\n
1:1Josiah kept the Passover in Jerusalem to his LORD; he slaughtered the Passover sacrifice on the 14th day of the first month. 2Having stationed the priests, girded (in their vestments), in their shifts in the Temple of the LORD, 3he told the Levites, the Temple servants of Israel, to sanctify themselves to the LORD when depositing the Holy Ark of the LORD in the house that King Solomon son of David, had built. 4\u201cYou need not carry it on your shoulders, and now serve the LORD your God and minister to his people Israel. And prepare (yourselves) according to your fathers\u2019 houses and families, in accordance with the writing of King David of Israel and the grandeur of Solomon his son. 5And, standing in the Temple at your posts according to the divisions of the fathers\u2019 houses of the Levites\u2014who are before your brothers the sons of Israel\u20146slaughter the Passover (sacrifice) and prepare the sacrifices for your brothers and perform the Passover according to the commandment of the LORD given to Moses.\u201d 7And Josiah gave to the people who were present 30,000 lambs and kids and 3,000 cattle. All these were given as an offering to the people and to the priests and to the Levites from the king\u2019s possessions. 8Chelkias, Zacharias, and Esuelos, the overseers of the Temple, gave to the priests for the Passover (sacrifice) 2,600 sheep and 300 cattle. 9Jechonias, Samaias and Nathanael his brother, and Asabias and Ochielos and Joram, the officers of the thousands, gave to the Levites for the Passover (sacrifice) 5,000 sheep and 700 cattle. 10While all these were proceeding nicely, the priests and the Levites\u2014holding unleavened bread\u2014took their positions before the people, according to their families and to their divisions of fathers\u2019 houses, to offer to the LORD, as written in the book of Moses, and this in the morning. 11And they roasted the Passover (sacrifice) with fire as ordained, and boiled the sacrifices in copper vessels and pots, with a pleasing odor, and distributed to all from among the people. 12After that they prepared for themselves and for their brothers the priests, the sons of Aaron, 13for the priests were offering the fats until late in the night, and the Levites prepared for themselves, and for their brothers the priests, the sons of Aaron. 14And the Temple singers, the sons of Asaph, were in their posts, as prescribed by David and Asaph and Zacharias and Eddinous, of the king\u2019s retinue. 15And the gatekeepers (were) at each gate; no one had to leave his daily service because their brothers the Levites prepared for them. 16The (sacrificial) ritual to the LORD was completed on that day; the Passover was celebrated and the sacrifices were offered on the altar of the LORD, in accordance with the command of King Josiah. 17And the sons of Israel who were present at that time celebrated the Passover and the Festival of Unleavened Bread for seven days. 18Such a Passover was not celebrated in Israel since the time of the prophet Samuel. 19None of the kings of Israel had observed such a Passover as Josiah and the priests and the Levites and the Judeans and all Israel who were present in their residences in Jerusalem kept. 20In the 18th year of Josiah\u2019s reign, this Passover was celebrated.<\/p>\n
Theological Observation (1:21\u201322)<\/p>\n
21And the deeds of Josiah, with a heart full of piety, were upright before his LORD. 22His deeds were recorded in former times, [together with the deeds] of those who sinned and acted impiously toward the LORD more than any people and kingdom and intentionally grieved him. And the words of the LORD against Israel were fulfilled.<\/p>\n
Josiah\u2019s End (1:23\u201331)<\/p>\n
23And after all this activity of Josiah, King Pharaoh of Egypt came up, going to wage war at Charkamis on the Euphrates, and Josiah went out against him. 24And the king of Egypt sent to him, saying: 25\u201cWhat is there for me and you, king of Judah? Not against you was I sent by the LORD God; rather, my war is on the Euphrates. And now, the LORD is with me. And as the LORD who is with me is hastening me, move away and do not oppose the LORD.\u201d 26But Josiah, on his chariot, did not turn away from him but went on to fight against him, and did not heed the words of the prophet Jeremiah from the mouth of the LORD. 27He waged war against him in the valley of Maggedaous, and the officers came down toward King Josiah. 28And the king said to his servants: \u201cRemove me from the battle for I am very sick.\u201d His servants moved him immediately from the battle line, 29and he mounted his second chariot. Having been brought back to Jerusalem, he died [literally: left his life] and was buried in his paternal grave. 30They mourned for Josiah in all Judah, and the prophet Jeremiah lamented over Josiah; the nobles with the women lament over him to this day; this was established to take place forever, for all the house of Israel. 31These things are recorded in the Book of the Chronicles of the Kings of Judah. And every act of the acts of Josiah, and his glory, and his understanding of the Law of the LORD, and his earlier deeds and those of the present, are narrated in the Book of the Kings of Israel and Judah.<\/p>\n
THE FOUR LAST KINGS OF JUDAH (1:32\u201355)<\/p>\n
Jechonia (1:32\u201334)<\/p>\n
32And some of the people took Jechonia, Josiah\u2019s son\u2014being 23 years old\u2014and made him king in place of Josiah his father. 33He reigned in Judah and Jerusalem three months. The king of Egypt deposed him from reigning in Jerusalem 34and fined the people 100 talents of silver and one talent of gold.<\/p>\n
Joakeim (1:35\u201340)<\/p>\n
35And the king of Egypt crowned Joakeim his brother king of Judah and Jerusalem. 36Joakeim fettered the officers and, seizing his brother Zarios, he brought him out of Egypt. 37Joakeim was 25 years old when he became king of Judah and Jerusalem, and he did evil before the LORD. 38King Nabouchodonosor of Babylon came up against him, bound him in copper fetters, and took him away to Babylon. 39And Nabouchodonosor took some of the holy vessels of the LORD, carried them away and put them in his temple in Babylon. 40What was told about him, his impurities, and impiety are written in the Book of the Chronicles of the Kings.<\/p>\n
Joakeim II (1:41\u201343)<\/p>\n
41And Joakeim his son reigned in his place. He was 18 years old when he became king, 42and he reigned in Jerusalem for three months and 10 days; he did evil before the LORD. 43And after a year, Nabouchodonosor sent and took him away to Babylon, together with the holy vessels of the LORD.<\/p>\n
Zedekiah (1:44\u201355)<\/p>\n
44And he made Zedekiah king of Judah and Jerusalem when Zedekiah was 21 years old, and he reigned 11 years. 45And he did evil before the LORD and did not heed the words spoken by the prophet Jeremiah from the mouth of the LORD. 46He violated the oath that Nabouchodonosor made him swear in the name of the LORD, and rebelled. He hardened his neck and his heart and transgressed the laws of the LORD, God of Israel. 47And the leaders of the people and of the priests acted very impiously and lawlessly, beyond all the abominations of all the peoples, and polluted the sanctified Temple of the LORD in Jerusalem. 48The God of their fathers sent through his messengers to call them back, in order to spare them and his dwelling place. 49But they mocked his messengers, and on the day that the LORD spoke, they scorned his prophets until, being angry with his people because of their iniquities, he commanded the kings of the Chaldeans to come up against them. 50They killed their young men with the sword in the surroundings of their holy Temple and spared neither the young men nor the young women, neither the old nor the young, for he delivered them all in their hands. 51All the holy vessels of the LORD, the large ones and the small ones, and the chests of the LORD and the royal stores, they took and brought to Babylon. 52They set the house of the LORD on fire, broke down the walls of Jerusalem, and burnt all their towers by fire, 53and utterly destroyed\u2014putting out of use\u2014all her glorious things. Those who survived, he carried away by the sword to Babylon. 54And they became slaves to him and to his sons until the reign of the Persians, to fulfill the word of the LORD in the mouth of Jeremiah. 55Until the land had enjoyed its Sabbaths, all the days of its desolation it will keep the Sabbath, until the completion of 70 years.<\/p>\n
The Beginning of Restoration (2:1\u201325)<\/p>\n
CYRUS\u2019S DECLARATION AND ITS AFTERMATH (2:1\u201314)<\/p>\n
Cyrus\u2019s Declaration (2:1\u20136)<\/p>\n
2:1In the first year of the reign of Cyrus, [king] of the Persians, in order to accomplish the word of the LORD in the mouth of Jeremiah, 2the LORD aroused the spirit of Cyrus, king of the Persians, and he made a proclamation through his entire kingdom, and also in writing, saying: 3\u201cThus says Cyrus, the king of the Persians: the LORD of Israel, the LORD Most High, declared me king of the world 4and assigned me to build him a house in Jerusalem that is in Judah. 5Now, if any of you is of his people, may his LORD be with him, and may he go up to Jerusalem that is in Judah and build the house of the LORD of Israel, he is the LORD who dwells in Jerusalem. 6Now, those who live in [their] places let them help him\u2014the one who is in his place\u2014with gold and with silver, with gifts, with horses and cattle, together with the other things set aside by vows, for the Temple of the LORD in Jerusalem.\u201d<\/p>\n
Popular Response to the Declaration (2:7\u20138)<\/p>\n
7The heads of the fathers\u2019 houses of Judah and of the tribe of Benjamin, and the priests and the Levites, and all those whose spirit the LORD had aroused, arose to go up in order to build the house of the LORD in Jerusalem. 8And those around [them] helped with everything, silver and gold, horses and cattle and a great number of vowed gifts of the many whose spirit had been aroused.<\/p>\n
Delivery and Return of the Holy Vessels (2:9\u201314)<\/p>\n
9And King Cyrus brought out the holy vessels of the LORD that Nabouchodonosor had taken out from Jerusalem and had put them in his temple of idols, 10Cyrus, the king of the Persians, took them out and handed them over to Mithridates his treasurer, 11by whom they were delivered to Sanabassaros, the ruler of Judah. 12This was their number: golden libation cups 1,000, silver libation cups 1,000, silver censers 29, golden bowls 20, silver [bowls] 2,410, other vessels 1,000. 13All the returned vessels of gold and silver 5,469, 14were brought back by Sanabassaros from Babylon to Jerusalem, together with those of the exile.<\/p>\n
LETTER OF ACCUSATION TO ARTAXERXES AND ITS AFTERMATH (2:15\u201325)<\/p>\n
Letter of Accusation to Artaxerxes (2:15\u201320)<\/p>\n
15In the time of Artaxerxes, king of the Persians, Beslemos and Mithridates, and Tabellios, and Raoumos, and Beeltemos, and Samsaios the scribe, and the rest of those who associated with them, dwelling in Samaria and other places, wrote him the following letter against those residing in Judah and Jerusalem. 16\u201cTo King Artaxerxes [our] lord, your servants Raoumos the reporter, and Samsaios the scribe, and the rest of their council, and the judges in Coelesyria and Phoenicia. 17Now, be it known to the king [our] lord that the Judeans who came up from you to us, having come to Jerusalem, are building the rebellious and evil city, repairing its marketplaces and walls, and laying down the foundations of a Temple. 18Now, if this city is built and the walls finished, they will not only refuse to pay tribute but also withstand kings. Since the matters of the Temple are now in progress, we consider it appropriate not to ignore these matters but notify [our] lord the king, that if it seems good to you, let a search be made in the books of your fathers, 19and you will find in the memoranda what has been written about them, and you will know that this city was rebellious and caused troubles for kings and cities, and the Judeans carried on in it rebellion and troubles from of old, and for this reason this city was destroyed. 20Now therefore we inform you [our] lord the king, that if this city is built and its walls raised up you will not have access to Coelesyria and Phoenicia.\u201d<\/p>\n
The King\u2019s Response (2:21\u201324)<\/p>\n
21Then the king wrote back to Raoumos, the writer of records, and to Beeltemos and Samsaios the scribe, and all the rest of those who were associated with them, who dwelt in Samaria and Syria and Phoenicia, as follows: 22\u201cI read the letter that you sent me. I ordered that it be investigated and it was found that this city resisted kings from of old, 23and men conducted rebellion and wars in it, and there were strong and mighty kings in Jerusalem who ruled and exacted tribute from Coelesyria and Phoenicia. 24So now I have ordered to prevent these men from building the city, and precaution be taken that nothing regarding these matters be done, and that all these evil things go no further to the annoyance of kings.\u201d<\/p>\n
Cessation of the Work (2:25)<\/p>\n
25Then, when the document of King Artaxerxes was read, Raoumos and Samsaios the scribe and all those who were associated with them, moving with haste to Jerusalem, with horses and a host of soldiers, began to hinder the builders. And the building of the Temple in Jerusalem ceased until the second year of the reign of Darius, the king of the Persians.<\/p>\n
The Story of the Three Bodyguards (3:1\u20134:63)<\/p>\n
THE COMPETITION BETWEEN THE BODYGUARDS (3:1\u201316A)<\/p>\n
Darius\u2019s Banquet (3:1\u20133)<\/p>\n
3:1King Darius held a great banquet for all his subjects, and for all his household and for all his officials of Media and Persia, 2for all his satraps and commanders and governors, his subjects in 127 satrapies from India to Ethiopia. 3And they ate and drank and, having had enough, departed. And King Darius retired to his bed chamber, went to sleep, and woke up.<\/p>\n
The Terms of the Competition (3:4\u20139)<\/p>\n
4Then the three young men, the bodyguards who kept guard over the person of the king, said to one another: 5\u201cLet each one of us make one statement about the strongest [thing]. And to the one whose statement appears wiser than that of the others, to him King Darius will give great presents and great prizes. 6He will wear purple, drink from gold [cups], sleep on a gold [couch], and have a chariot with gold bridles, a linen turban, and a necklace around the neck. 7He will sit next to Darius because of his wisdom and be called kinsman of Darius.\u201d 8Then each of them wrote his statement, sealed it, and put it under the pillow of King Darius, and they said: 9\u201cWhen the king wakes up, they will give him the written statements; the one whom the king and the three officials of Persia decide that his statement was the wisest, to him will be given the victory, as has been written.\u201d<\/p>\n
The Guardsmen\u2019s Statements (3:10\u201312)<\/p>\n
10One wrote: \u201cWine is the strongest.\u201d 11The other wrote: \u201cThe king is the strongest.\u201d 12The third one wrote: \u201cWomen are the strongest, but truth prevails over all.\u201d<\/p>\n
The Setting of the Speeches (3:13\u201316a)<\/p>\n
13When the king woke up, they took the document, gave it to him and he read. 14He sent and summoned all the officials of Persia and Media, the satraps and the commanders, the governors and the consuls. He sat in the council hall, and the document was read before them. 15And he said: \u201cCall the young men so that they themselves explain their statements.\u201d So, they were summoned and came in, 16and they said to them: \u201cTell us about what has been written.\u201d<\/p>\n
THE SPEECHES (3:16B\u20134:41)<\/p>\n
The Power of Wine (3:16b\u201323)<\/p>\n
The first one, who spoke of the strength of wine, began and said as follows: 17\u201cO men! How exceedingly strong is wine! It confuses the mind of all the men who drink it! 18It turns the mind of the king and the mind of the orphan to be one and the same, of the slave and of the freeman, of the poor man and of the rich man. 19It turns the mind toward feasting and rejoicing, and he does not remember any grief or debt. 20It makes all hearts rich, and he remembers neither king nor satrap, and it makes him speak of everything in talents. 21And when they drink they do not remember the friendship of fellows and brothers and draw out swords for no big thing. 22And when they sober up from the wine they do not remember what they have done. 23O men! Is not wine the strongest that makes one act in this way!\u201d Having said that, he was silent.<\/p>\n
The Power of the King (4:1\u201312)<\/p>\n
4:1The second one, who spoke of the strength of the king, began to speak: 2\u201cO men! Are not men exceedingly strong! They master the land and the sea and all things in them. 3But the king is even stronger; he rules over all and dominates them, and whatever he tells them, they obey. 4If he tells them to wage war one against the other, they do. If he sends them against enemies, they go and conquer mountains, walls, and towers. 5They kill and are killed and do not transgress the word of the king. If they are victorious they bring everything to the king, both what they plunder and everything else. 6Those who do not serve in the army nor go to war, but till the soil, when again they reap what they sow, they carry it to the king and compel one another to pay tribute to the king. 7He is but one man, but if he tells [them] to kill, they kill; if he tells [them] to lay off, they lay off; 8if he tells [them] to strike, they strike; if he tells [them] to destroy, they destroy; if he tells [them] to build, they build; 9if he tells [them] to cut down, they cut down; if he tells [them] to plant, they plant. 10And all his people and all his forces obey him. Furthermore, he reclines and eats and drinks and lies down, 11while they keep guard round about him; no one can leave to do his own work or disobey him. 12O men! How is not the king the strongest, that he is thus obeyed!\u201d And he was silent.<\/p>\n
The Power of Women (4:13\u201332)<\/p>\n
13Then the third one, who spoke about women and truth\u2014he was Zorobabel\u2014began to speak: 14\u201cO men! Is not the king great? Are not men numerous? Is not wine powerful? But who dominates them? Who rules over them? Is it not women? 15Women gave birth to the king and to all the people who rule over sea and land; 16to them they were born, and they raised them\u2014those who planted the vineyards, from which wine comes. 17They make the garments of men, and they extend glory to men; men cannot exist without women. 18And if they have gathered gold and silver and every nice thing, and they see one woman, pretty in appearance and beauty, 19they let go of all these things and gape at her. Opening their mouth they look at her, and all of them prefer her to the gold and silver and all the nice things. 20A man leaves behind his own father who raised him, and his own country, and clings to his own wife. 21With his wife he dies [literally: leaves his soul] and remembers neither his father nor his mother nor his country. 22It should hence be known to you that women rule over you. Do you not labor and work hard and give and bring it all to women? 23A man takes his sword, goes forth to raid and plunder and steal, to sail the sea and rivers; 24he faces a lion and walks in the dark, and when he steals and plunders and robs, he brings it to his beloved. 25A man loves his own wife, much more than his father and his mother. 26Many lost their own minds because of women and became slaves because of them. 27And many have perished and stumbled and sinned because of women. 28And now, will you not believe me? Is not the king great in his authority? Are not all countries afraid to approach him? 29I saw him and Apame, the king\u2019s concubine, the daughter of the eminent Barthakos, sitting at the right hand of the king. 30She removed the crown from the head of the king, put it on her own, and slapped the king with her left hand, 31and in addition to that, the king was looking at her with an open mouth. If she smiled at him, he smiled, if she was angry with him, he flattered her, so that she would be reconciled to him. 32O men! Are not the women the strongest, that they can act like this?\u201d<\/p>\n
The Power of Truth (4:33\u201341)<\/p>\n
33Then, as the king and his officials looked at one another, he began to speak about truth. 34\u201cO men! Are not women strong? The earth is vast, the heaven is high, and the sun is swift in its course, as it turns around in the circuit of heaven and races back quickly to its own place in the one day. 35Is not he great who does all these? Truth is great and stronger than all these! 36The whole earth calls upon the truth. The heavens praise her. All the works shake and tremble. There is not any injustice with her. 37Wine is unrighteous! The king is unrighteous! Women are unrighteous! All the sons of men are unrighteous and all their works are unrighteous, all such things! There is no truth in them. In their unrighteousness they will perish. 38But truth endures and is strong forever. She lives and rules forever and ever. 39There is no partiality or preference with her, but she renders justice to all the unrighteous and wicked, and all are content with her deeds. 40There is nothing unjust in her judgment. Hers is the power and the kingdom, the authority and the greatness for all eternity. Blessed be the God of truth!\u201d 41And he stopped speaking. Then all the people shouted and said: \u201cTruth is great and strongest of all!\u201d<\/p>\n
THE OUTCOME OF THE COMPETITION (4:42\u201357)<\/p>\n
Zerubbabel\u2019s Request (4:42\u201346)<\/p>\n
42Then the king said to him: \u201cAsk what you wish\u2014more than what was written\u2014and we will give it to you, because you were found the wisest. You shall sit next to me and be called my kinsman.\u201d 43Then he said to the king: \u201cRemember the vow that you made on the day you received the kingdom, to build Jerusalem, 44and to return all the vessels that had been taken out from Jerusalem, that Cyrus set aside when he vowed to cut Babylon off and vowed to send [them] out there. 45And you vowed to build the Temple that the Edomites set on fire when Judah was destroyed by the Chaldeans. 46And now, this is what I request, lord king, and what I ask from you, and this is your greatness. I beg of you now to fulfill your vow that you vowed to fulfill by your own mouth to the King of heaven.\u201d<\/p>\n
Darius\u2019s Grants (4:47\u201357)<\/p>\n
47Then King Darius stood up and kissed him and wrote letters for him to all the stewards and the governors and the commanders and the satraps that they should escort him and all those who were going up with him to build Jerusalem. 48And he wrote letters to all the governors of Coelesyria and Phoenicia and those in Lebanon to transport cedarwood from Lebanon to Jerusalem in order that they should build the city with him. 49And he wrote concerning all the Judeans who were going up from his kingdom to Judah about their freedom, that no official or governor or satrap or steward may invade their gates. 50And that all the land that they occupy shall be free of tribute, and that the Edomites hand over the villages that they took from the Judeans. 51Twenty talents are to be given yearly for the building of the Temple, until it is built, 52and another 10 talents yearly for the offering of the daily sacrifices on the altar in accord with their commandment, to offer 17. 53And let there be freedom to all who go up from Babylon to build the city, to them and to their children and to all the priests who go up. 54And he wrote that expenses [be given], and the holy garments in which they minister. 55And he wrote to give the Levites their expenses, until the time when the house was completed and Jerusalem built. 56And he wrote to give land and wages to all the guards of the city. 57And he sent back all the vessels that Cyrus took out from Babylon; all that Cyrus ordered to do he commanded to do, to send back to Jerusalem.<\/p>\n
THANKSGIVING AND REJOICING (4:58\u201363)<\/p>\n
Zerubbabel\u2019s Prayer (4:58\u201360)<\/p>\n
58When the young man went out, he lifted up his face to heaven, toward Jerusalem, and praised the King of heaven, saying: 59\u201cFrom you is victory, from you is wisdom. Yours is the glory and I am your servant. 60Blessed be you, who gave me wisdom; to you I extend gratitude, LORD of the fathers.\u201d<\/p>\n
The People\u2019s Response (4:61\u201363)<\/p>\n
61And he took the letters and went to Babylon and told all his brothers. 62They blessed the God of their fathers, for he gave them rest and release, 63to go up and build Jerusalem and the Temple on which his name is called, and they celebrated for seven days, with music and joy.<\/p>\n
Return to Judah (5:1\u201345)<\/p>\n
GETTING ORGANIZED (5:1\u20136)<\/p>\n
General Facts (5:1\u20133)<\/p>\n
5:1After these things, the heads of the fathers\u2019 houses, according to their tribes, chose to go up with their wives and sons and daughters, and their male slaves and female slaves and their cattle. 2And Darius sent with them 1,000 horsemen, to settle them down in Jerusalem in peace, with musical instruments and tambourines and flutes, 3and all their brothers were playing. And he made them go up with them.<\/p>\n
The Leaders (5:4\u20136)<\/p>\n
4These are the names of the men who went up according to their families, their tribes and their divisions. 5The priests, the sons of Phinees son of Aaron, Jesous son of Josedek son of Saraia, and Joakim [his] son, [and] Zorobabel son of Salatiel, of the house of David, of the family of Fares, of the tribe of Judah, 6who spoke wise words before Darius, the king of the Persians, in the second year of his reign in the month of Nisan, the first month.<\/p>\n
THE RETURN (5:7\u201345)<\/p>\n
Introduction (5:7\u20138)<\/p>\n
7These are the men of Judah, who came up from the captivity of exile, whom Nabouchodonosor, the king of Babylon, deported to Babylon; 8they returned to Jerusalem and to the rest of Judah, each one to his own town. They came with their leaders: Zorobabel, and Jesous, Neemias, Zaraias, Resaias, Enenios, Mordochaios, Beelsaros, Aspharasos, Borolios, Roimos, Baana.<\/p>\n
List of Returnees: Laymen (5:9\u201323)<\/p>\n
9The number of those from the people and their leaders: the sons of Phoros 2,172. The sons of Safat 472. 10The sons of Aree 756. 11The sons of Phaathmoab, the sons of Jesous and Joab 2,812. 12The sons of Olamos 1,254. The sons of Zatou 945. The sons of Chorbe 705. The sons of Bani 648. 13The sons of Bebai 623. The sons of Asgad 3,322. 14The sons of Adonikam 667. The sons of Bagoi 2,066. The sons of Adinos 454. 15The sons of Ater son of Hezekias 92. The sons of Kilan and Azetas 67. The sons of Azuros 432. 16The sons of Hannias 101. The sons of Arom, the sons of Bassai 323. The sons of Hariphos 112. 17The sons of Baiteros 3,005. The sons of Baithlomon 123. 18The men of Netebas 55. The men of Enatos 158. The men of Baitasmon 42. 19The men of Kariathiarios 25. The men of Kapiras and Berot 743. 20The Chadiasians and Hammidians 422. The men of Kiramas and Gabbes 621. 21The men of Makalon 122. The men of Baitolion 52. The sons of Niphis 156. 22The sons of the other Kalamo and Onous 725. The sons of Jerechos 345. 23The sons of Sanaas 3,330.<\/p>\n
List of Returnees: Temple Personnel (5:24\u201335)<\/p>\n
24The priests: the sons of Jeddos son of Jesous, of the sons of Anasib 972. The sons of Emmeros 1,052. 25The sons of Phassouros 1,247. The sons of Charme 1,017. 26The Levites: the sons of Jesous and Kadmielos and Bannos and Houdios 74. 27The Temple singers: the sons of Asaph 148. 28The gatekeepers: the sons of Salum, the sons of Atar, the sons of Tolman, the sons of Akoub, the sons of Ateta, the sons of Sobi, all 139. 29The Temple servants: the sons of Esau, the sons of Asipha, the sons of Tabaoth, the sons of Keras, the sons of Soua, the sons of Phadaios, the sons of Labana, the sons of Haggaba, 30the sons of Akoud, the sons of Outa, the sons of Ketab, the sons of Agaba, the sons of Subai, the sons of Hanan, the sons of Kathoua, the sons of Geddour, 31the sons of Jairos, the sons of Daisan, the sons of Noeba, the sons of Chaseba, the sons of Gazera, the sons of Ozios, the sons of Phinoe, the sons of Asara, the sons of Basthai, the sons of Asana, the sons of Maani, the sons of Naphisi, the sons of Akouph, the sons of Hachiba, the sons of Asour, the sons of Pharakim, the sons of Basaloth, 32the sons of Meedda, the sons of Koutha, the sons of Charea, the sons of Barchus, the sons of Serar, the sons of Thomoi, the sons of Nasie, the sons of Atipha. 33The sons of the slaves of Solomon: the sons of Hassaphioth, the sons of Pharida, the sons of Jeeli, the sons of Lozon, the sons of Geddel, the sons of Saphuthi, 34the sons of Hatil, the sons of Phakareth Sabie, the sons of Sarothie, the sons of Masias, the sons of Gas, the sons of Addous, the sons of Soubas, the sons of Apherra, the sons of Barodis, the sons of Saphat, the sons of Amon. 35All the Temple servants and the sons of Solomon\u2019s slaves 372.<\/p>\n
List of Returnees: People without Proven Descent (5:36\u201340)<\/p>\n
36These were the returnees from Thermelee and Thelersas, [with] their leader Charaath, Adan, and Amar; 37they were unable to report their fathers\u2019 houses and descent, if they were from Israel: the sons of Dalan son of Touban, the sons of Nekodan 652. 38And of the priests, who laid claim to the priesthood but [their family register] was not found: the sons of Hobbia, the sons of Hakkos, the sons of Joddous, who married Augia, of the daughters of Pharzellaios and was called by his name. 39Their record of descent was searched in the [family] register but was not found, and they were removed from the priesthood. 40And Neemias and Hattharias told them not to partake in the consecrated [food] until a high priest arises [literally: stands up], dressed with the insight and the truth [Hebrew: Urim and Thummim].<\/p>\n
Summing Up (5:41\u201342)<\/p>\n
41All Israel, from 12 years of age, besides their male slaves and female slaves, were 42,360, their male slaves and female slaves 7,337, harpists and singers 245, 42camels 435, and horses 7,036, mules 245, donkeys 5,525.<\/p>\n
Arrival (5:43\u201345)<\/p>\n
43And some of the leaders, according to their fathers\u2019 houses, upon arriving at the Temple of God in Jerusalem, vowed to erect the house on its site according to their ability 44and to give to the Temple, to the treasury of the works, 1,000 minas of gold, and 5,000 minas of silver, and 100 priestly garments. 45The priests and the Levites and some of the people settled in Jerusalem and in the country, and the Temple singers and the gatekeepers and all Israel in their villages.<\/p>\n
Preparing the Altar and Building the Temple (5:46\u20137:15)<\/p>\n
PREPARING THE ALTAR AND LAYING THE FOUNDATIONS OF THE TEMPLE (5:46\u201370)<\/p>\n
Preparation of the Altar (5:46\u201352)<\/p>\n
46With the arrival of the seventh month, and the sons of Israel being all in their places, they assembled as one man in the open space at the first gate toward the east. 47Then Jesous son of Josedek and his brothers the priests, and Zorobabel son of Salatiel and his brothers stood up and prepared the altar of the God of Israel, 48to offer on it burnt offerings in accordance with the prescriptions of the book of Moses, the man of God. 49Some of the other peoples of the land joined them, and they erected the altar on its site, because all the peoples of the land were in enmity with them and overpowered them. And they offered sacrifices at the proper time and burnt offerings to the LORD, morning and evening. 50And they celebrated the Festival of Tabernacles as ordered in the Law, and the daily sacrifices as fitting. 51And after that the regular offerings, and sacrifices of the Sabbaths and the New Moons and all the consecrated festivals, 52and all who made a vow to God. They began to offer sacrifices to God from the first day of the seventh month, but the Temple of God had not yet been built.<\/p>\n
Laying the Foundations of the Temple (5:53\u201362)<\/p>\n
53And they gave silver to the stonecutters and carpenters, and food and drink and oil to the Sidonians and the Tyrians, to bring them cedarwood from Lebanon, to carry [them in] rafts to the port of Joppa, in accordance with the written permission [granted] to them by Cyrus, the king of the Persians. 54In the second year of his arrival in Jerusalem to the Temple of God, in the second month, Zorobabel son of Salatiel and Jesous son of Josedek and their brothers and the Levitical priests and all those who returned from the exile to Jerusalem began 55and laid the foundations of the Temple of God, on the first day of the second month of the second year of their coming to Judah and Jerusalem they laid the foundations of the Temple of God. 56They appointed the Levites from 20 years of age over the work of the LORD. Then Jesous took his position with his sons and his brothers, and his brother Kadmiel, and the sons of Jesous Emadaboun, and the sons of Joda son of Iliadoun, with their sons and brothers, all the Levites as one man, to supervise those who did the work in the house of the LORD, and the builders built the Temple of the LORD. 57And the priests stood clothed in their vestments with musical instruments and trumpets, and the Levites, the sons of Asaph with cymbals, praising and blessing the LORD as [established] by King David of Israel. 58And they raised their voice in praise, giving thanks to the LORD, \u201cfor his goodness and his glory are forever in all Israel.\u201d 59And all the people blew trumpets and shouted with a loud voice, praising the LORD for the erection of the house of the LORD. 60Some of the Levitical priests and the heads of their fathers\u2019 houses, the old men who saw the former house, came to this one being built with much weeping and crying, 61while many with a loud voice, with trumpets and joy, 62so that the people did not hear the trumpets because of the crying of the people, but the crowd was sounding the trumpets so powerfully that they were heard from afar.<\/p>\n
Disturbances to the Building (5:63\u201370)<\/p>\n
63Upon hearing [it], the enemies of the tribe of Judah and Benjamin came to find out what the sound of the trumpets had been 64and discovered that the people of the exile were building the Temple of the LORD God of Israel. 65Approaching Zorobabel and Jesous and the heads of the fathers\u2019 houses, they said to them: \u201cLet us build with you. 66Like you we obey your LORD, and to him we sacrifice since the days of Asbasareth, the king of the Assyrians, who brought us here.\u201d 67Then Zorobabel and Jesous and the heads of the fathers\u2019 houses of Israel said to them: \u201cIt is not for you and us to build the house of the LORD our God. 68We alone will build to the LORD of Israel, just as Cyrus, the king of the Persians, ordered us.\u201d 69So the peoples of the land demoralized [literally: put to sleep] those in Judah and impeded the activity of building 70with plotting and demagoguery and gathering against them; they prevented the completion of the building during the entire lifetime of King Cyrus. They were hindered from building for two years, until the reign of Darius.<\/p>\n
RESUMPTION OF THE BUILDING (6:1\u201333)<\/p>\n
Resumption of Building and Inspection of the Governor (6:1\u20136)<\/p>\n
6:1In the second year of the reign of Darius, the prophets Haggaios and Zacharias son of Eddo prophesied to the Judeans in Judah and Jerusalem, in the name of the LORD God of Israel upon them. 2Then Zorobabel son of Salatiel and Jesous son of Josedek stood up and began to build the house of the LORD that is in Jerusalem, and with them the prophets of the LORD assisting them. 3At that time Sisinnes, the governor of Syria and Phoenicia, and Sathrabouzanes and their associates came to them and said to them: 4\u201cWho ordered you to build this house and to complete this roof and all the other things. And who are the builders who are carrying out all these?\u201d 5And the elders of the Judeans enjoyed the favor of the watchful eye of the LORD over the exile, 6and they were not prevented from building until Darius was informed about them and an answer received.<\/p>\n
Letter to Darius (6:7\u201321)<\/p>\n
7A copy of the letter that Sisinnes, the governor of Syria and Phoenicia, and Sathrabouzanes, and the associates, the rulers in Syria and Phoenicia, wrote and sent to Darius: \u201cTo King Darius, greetings. 8Let all be known to the king our lord, that going to the land of Judah and coming to the city of Jerusalem, we found the elders of the Judeans of the exile in the city of Jerusalem building a great new house to the LORD, of costly hewn stones and timber set in the walls. 9And that work is done with speed, and the work proceeds successfully at their hands and is being completed with all splendor and attention. 10Then we asked these elders saying: \u2018Who ordered you to build this house and to lay down the foundations of these works?\u2019 11In order to inform you and write to you, we also asked the men who were their leaders and demanded from them a list of names of their leaders. 12They answered us saying: \u2018We are the servants of the LORD, the creator of heaven and earth. 13The house was built and completed many years ago by a great and mighty king of Israel. 14But when our fathers sinned provokingly against the LORD of Israel of heaven, he gave them into the hands of Nabouchodonosor, the king of Babylon, the king of the Chaldeans. 15They destroyed and burned the house and took the people into exile to Babylon. 16But in the first year of the reign of Cyrus in the land of Babylonia, King Cyrus wrote to build this house, 17and the holy vessels of gold and silver, which Nabouchodonosor took out from the house in Jerusalem and put them in his own temple, King Cyrus took out again from the temple in Babylon and handed them over to Zorobabel and the governor Sanabassaros. 18And he ordered him: \u201cTake all these vessels and put [them] in the Temple in Jerusalem, and let this Temple of the LORD be built on its site.\u201d 19Then this Sanabassaros, having arrived, laid the foundations of the house of the LORD in Jerusalem and from then until now it is being built but has not reached completion.\u2019 20Now, then, if the king so decides, let search be made in the royal archives of the lord king in Babylon, 21and if it is found that the house of the LORD in Jerusalem was built with the consent of King Cyrus, let the decision of our lord the king concerning these things be sent to us.\u201d<\/p>\n
Darius\u2019s Response (6:22\u201333)<\/p>\n
22Then King Darius ordered to search the royal archives stored in Babylon, and in the stronghold of Ecbatana in the land of Media a scroll was found, on which was a memorandum, as follows: 23\u201cIn the first year of the reign of Cyrus, King Cyrus ordered that the house of the LORD in Jerusalem be built, where they sacrifice with a perpetual fire. 24Its height 60 cubits, width 60 cubits, with three layers of hewn stones, and one layer of new local wood, and the expenses to be given from the house of King Cyrus. 25And the holy vessels of the house of the LORD, of gold and silver, which Nabouchodonosor took out from the house in Jerusalem and brought to Babylon, be restored to the house in Jerusalem, and placed there where they had been.\u201d 26He commanded to take charge and for Sisinnes, the governor of Syria and Phoenicia, and Sathrabouzanes and their associates, and the appointed rulers of Syria and Phoenicia, to keep away from the place and let Zorobabel, the servant of the LORD, the governor of Judah, and the elders of the Judeans build this house of the LORD on [its] site. 27\u201cI command to build [it] completely and to take care to help those of the Judean exile, until the house of the LORD is finished. 28And from the tribute of Coelesyria and Phoenicia payment be given diligently to these men\u2014[to] Zorobabel the governor\u2014for sacrifices to the LORD, for bulls and rams and lambs, 29as well as wheat, and salt, and wine and oil, regularly, year by year with no dispute, to be used daily according to what the priests in Jerusalem dictate, 30so that libations be offered to the God Most High on behalf of the king and his children, and they pray for their life. 31And to command that whoever transgresses what has been ordered and ignores one of the written orders, a beam be taken out from his own house and he be hanged on it, and his property become the king\u2019s. 32Therefore, may the LORD whose name is called there destroy every king and people who extends his hand to hinder or damage this house of the LORD that is in Jerusalem. 33I, King Darius, issued a decree; it should be implemented accordingly, with diligence.\u201d<\/p>\n
END OF THE BUILDING PROJECT (7:1\u201315)<\/p>\n
Completion and Dedication of the Temple (7:1\u20139)<\/p>\n
7:1Then Sisinnes, the governor of Coelesyria and Phoenicia, and Sathrabouzanes and their associates, following what was ordered by King Darius, 2took charge of the works of the Temple, assisting diligently the elders of the Judeans and the Temple officers. 3The holy work prospered, with the prophesying of the prophets Haggaios and Zacharias, 4and they completed these things by the command of the LORD God of Israel, and with the consent of Cyrus and Darius and Artaxerxes the kings of the Persians, until the sixth year of Darius, king of the Persians. 5The house was completed by the 23rd [day] of the month of Adar in the sixth year of King Darius. 6And the sons of Israel and the priests and the Levites and the rest of those of the exile who associated with them acted according to what [was written] in the book of Moses 7and offered at the dedication of the Temple of the LORD 100 bulls and 200 rams and 400 lambs, 812 he-goats for a sin offering for all Israel, according to the number of the 12 heads of the tribes of Israel. 9The priests and the Levites, girded [in their vestments] took their positions according to [their] divisions for the service of the LORD God of Israel, in accordance with the book of Moses; and the gatekeepers at each gate.<\/p>\n
Celebrating Passover (7:10\u201315)<\/p>\n
10And the sons of Israel of the exile kept the Passover on the 14th [day] of the first month, when the priests and the Levites were purified together. 11But all the sons of the exile were not purified when all the Levites were purified together. 12They slaughtered the Passover (sacrifice) for all the sons of the exile and for their brothers the priests and for themselves. 13And the sons of Israel of the exile, all those who were separated from the abominations of the peoples of the land seeking the LORD, ate. 14They celebrated the Festival of Unleavened Bread for seven days, rejoicing before the LORD, 15for he turned the mind of the king of the Assyrians toward them, to strengthen their hands in the service of the LORD God of Israel.<\/p>\n
The Ezra Story (8:1\u20139:55)<\/p>\n
EZRA\u2019S MISSION TO JERUSALEM (8:1\u201364)<\/p>\n
Introduction (8:1\u20137)<\/p>\n
8:1After these events, during the reign of Artaxerxes, king of the Persians, Ezra son of Saraias, son of Ezerias, son of Chelkias, son of Salemos, 2son of Saddoukos, son of Achitob, son of Amarias, son of Ezias, son of Mareroth, son of Zaraias, son of Saouia, son of Bokka, son of Abisoue, son of Phinees, son of Eleazar, son of Aaron, the first priest, went up. 3This Ezra came up from Babylon, being a skillful scribe in the Law of Moses, which was given by the God of Israel. 4The king extended honor to him\u2014having found favor before him in all his requests. 5Some of the sons of Israel and of the priests and Levites and the Temple singers and the gatekeepers and the Temple servants came up with him to Jerusalem 6in the seventh year of the reign of Artaxerxes in the fifth month, this was the seventh year of the king. Leaving Babylon on the first day of the first month they arrived in Jerusalem on the first day of the fifth month, because of the good journey that was provided for them by the LORD. 7For Ezra possessed great knowledge, so as to omit nothing from the Law of the LORD and from the commandments, to teach all Israel all the ordinances and judgments.<\/p>\n
Artaxerxes\u2019s Letter of Rights (8:8\u201324)<\/p>\n
8A copy of the written order of King Artaxerxes [given] to Ezra the priest, the reader of the Law of the LORD\u2014the copy as follows: 9\u201cKing Artaxerxes to Ezra the priest and the reader of the Law of the LORD, greetings 10and benevolence. I decided and commanded that those of the people of Judah, and of the priests and the Levites, and of those who are in our kingdom, who wish and choose to go up with you to Jerusalem, 11as many as consider [to do so], let them hurry up, as was decided by me and my seven Friends, the counselors, 12in order to investigate in Judah and Jerusalem, the compliance with [what is] in the Law of the LORD. 13And to carry back to Jerusalem gifts that I and my Friends have vowed to the LORD of Israel, and all the gold and silver that is found in the land of Babylon for the LORD in Jerusalem, together with what is donated by the people for the Temple of their LORD in Jerusalem. 14The gold and the silver to be collected for bulls and rams and lambs and what is appropriate for them, 15in order to offer sacrifices to the LORD on the altar of their LORD in Jerusalem. 16Whatever your brothers may wish to do with the gold and silver shall be done according to the will of your God. 17And the holy vessels of the LORD that are given to you for the needs of the Temple of your God in Jerusalem you will deposit before your God in Jerusalem. And the rest that may be lacking [literally: that may fall to you] for the needs of the Temple of your LORD, 18you will provide from the royal treasury. 19I, King Artaxerxes, have ordered the treasurers of Syria and Phoenicia that whatever Ezra the priest, the reader of the Law of the God Most High, sends for, shall be diligently given to him, up to 100 talents of silver, 20and likewise up to 100 cors of wheat, and 100 measures of wine, and salt in abundance. 21Everything according to the Law of God shall be diligently accomplished for the God Most High, so that no wrath is incurred upon the kingdom of the king and his sons. 22And to you be it said, that no tribute whatsoever or any other imposition may be laid upon any of the priests and Levites and Temple singers and gatekeepers and Temple servants and functionaries of this Temple, and no one may have authority to impose these on them. 23And you, Ezra, with the wisdom of God, appoint judges and magistrates to judge all those who know the Law of your God in all of Syria and Phoenicia and teach those who do not know. 24All those who violate either the Law of your God or that of the king shall be punished immediately, whether by death or by corporal punishment, by monetary penalty, or by imprisonment.\u201d<\/p>\n
Return to Jerusalem (8:25\u201364)<\/p>\n
25\u201cPraised be the LORD alone, who put these things in the heart of the king to glorify his house in Jerusalem 26and granted me honor before the king and his counselors and all his Friends and officials.\u201d 27Due to the support of the LORD my God, I gained courage and gathered men of Israel to go up with me. 28These are the leaders, according to their fathers\u2019 families and divisions, who went up with me from Babylon in the reign of King Artaxerxes. 29Of the sons of Phinees, Garsomos. Of the sons of Jetamaros, Gamelos. Of the sons of David, Hattous son of Sechenias. 30Of the sons of Phoros, Zacharias and with him, by record, 150 men. 31Of the sons of Phaathmoab, Elionias son of Zaraias and with him 200 men. 32Of the sons of Zathoe, Sechenias son of Jezelos and with him 300 men. Of the sons of Adinos, Ben son of Jonathos and with him 250 men. 33Of the sons of Elam, Jesias son of Gotholios and with him 70 men. 34Of the sons of Saphatias, Zaraias son of Michaelos and with him 70 men. 35Of the sons of Joab, Abadias son of Jezelos and with him 212 men. 36Of the sons of Bania, Salimoth son of Josaphias and with him 160 men. 37Of the sons of Babi, Zacharias [son of] Bebai and with him 28 men. 38Of the sons of Asgath, Joanes [son of] Hakatan and with him 110 men. 39Of the sons of Adonikam, the last ones, these are their names: Eliphalatos, Jeouel, and Samaias and with them 70 men. 40Of the sons of Bago, Outhi son of Istalkouros and with him 70 men. 41I assembled them at the river called Theras and we encamped there three days. And I examined them, 42but did not find there any one of the sons of the priests and of the Levites. 43I sent to Eleazaros and Idouelos and Maasmas and Elnatan and Samaias and Joribos, Nathan, Ennatan, Zacharias, and Mosollamos, the leaders and men of knowledge, 44and told them to go to Addaios, the leader in the place of the treasury, 45instructing them to talk to Addaios and to his brothers and those in the place of the treasury, to send us Temple functionaries for the house of our LORD. 46They brought us\u2014by the mighty hand of our LORD\u2014learned men of the sons of Mooli son of Levi son of Israel, Asebebias and his sons and brothers 18, 47and Asebias and Announos and Osaias [his] brother, of the sons of Chanounaios and their sons 20 men, 48and of the Temple servants, whom David and the leaders gave for the service of the Levites, 220 Temple servants, all registered in the record of names. 49I proclaimed there a fast for the young men before our LORD, 50to ask of him a good journey, for us and for our children who were going with us, and [our] cattle, 51for I felt ashamed to ask the king for an escort of foot soldiers and horsemen, as security against our adversaries. 52For we said to the king: \u201cThe might of our LORD is with those who seek him, to set everything right.\u201d 53And we beseeched our LORD again for all these things and found him merciful. 54I set apart 12 men of the heads of the priests, Serebias and Assamias and 10 men of their brothers with them, 55and I weighed out [literally: set] to them the silver and the gold and the holy vessels of the house of our LORD, which the king and his counselors and his officials and all Israel had donated. 56And I weighed [literally: set] and handed over to them 650 talents of silver, and 100 talents of silver vessels, and 100 talents of gold, and 20 golden bowls, and copper vessels of fine copper, glittering like gold, 12 vessels. 57And I said to them: \u201cYou are holy to the LORD and the vessels are holy, and the silver and the gold are a votive offering to the LORD, the LORD of our fathers. 58Take care and guard [them] until you deliver them to the leaders of the priests and Levites and the heads of the fathers\u2019 houses of Israel in Jerusalem, in the chambers of the house of our LORD.\u201d 59So the priests and the Levites who received the silver and the gold and the vessels that were in Jerusalem carried them to the Temple of the LORD. 60Having left the River Theras on the 12th [day] of the first month to go to Jerusalem\u2014by the mighty hand of our LORD that was upon us; and he saved us, the LORD, from the way and from every enemy\u2014we came to Jerusalem. 61Having been there three days, the silver and the gold were weighed out and handed over to the priest Marmothi son of Ouria, in the house of our LORD, 62and with him Eleazar son of Phinees; there were with them also the Levites, Josabdos son of Jesous and Moeth son of Sabannos. All by number and weight; the total weight was written down at that time. 63Those coming up from the exile offered sacrifices to the LORD God of Israel: 12 bulls for all Israel, 96 rams, 72 lambs, 12 he-goats for a welfare offering, all as a sacrifice to the LORD. 64They delivered the king\u2019s orders to the royal stewards and to the governors of Coelesyria and Phoenicia, and they extolled the people and the Temple of the LORD.<\/p>\n
THE EPISODE OF MIXED MARRIAGES (8:65\u20139:36)<\/p>\n
The Problem (8:65\u201367)<\/p>\n
65All these things having been concluded, the leaders approached me, saying: 66\u201cThe people of Israel and the rulers and the priests and the Levites did not separate [themselves] from the foreign peoples of the land with their impurities, from the Chananites and Chettites and Pherezites and Jebusites and Moabites and Egyptians and Edomites. 67They and their sons have married their daughters, and the holy seed has been mixed with the foreign peoples of the land. The leaders and the nobles shared this iniquity from the beginning of this affair.\u201d<\/p>\n
Ezra\u2019s Reaction and Confession (8:68\u201387)<\/p>\n
68Upon hearing these things I rent my clothes and the holy garments and pulled out the hair of my head and beard; I sat down in reflection, deeply grieved. 69And all those who were moved by the word of the LORD of Israel gathered to me, as I was mourning over the iniquity, and I sat down in deep grieving until the evening sacrifices. 70Being aroused from my fast, with my clothes and the holy garments rent, I fell on my knees and stretched the hands to the LORD, and said: 71\u201cO LORD, I feel disgraceful and ashamed before your face 72for our iniquities have increased above our heads, and our misbehavior has risen up to heaven. 73Already from the time of our fathers to this day we have been in great sin. 74Because of our sins and those of our fathers we were given in shame\u2014together with our brothers, and our kings, and our priests\u2014to the kings of the earth, to the sword, to exile, and to plunder, until this very day. 75And now, for a little while there was mercy from you toward us, O LORD, with a root and a name left to us in the place of your holiness, 76and our light unveiled in the house of our LORD, to give us sustenance in the time of our servitude, for in our servitude we were not abandoned by our LORD, 77but he extended to us grace before the kings of the Persians to give us sustenance 78and to glorify our Temple and to raise the ruins of Zion, to give us a foundation in Judah and Jerusalem. 79And now, having all these things, what shall we say, O LORD? We have transgressed your commandments that you gave by the hands of the prophets your servants, saying: 80\u2018The land that you are coming to inherit is a polluted land, by the pollution of the foreign peoples of the land, who filled it with their impurities. 81And now, do not marry your daughters to their sons and do not give their daughters to your sons 82and do not ever seek to be at peace with them, so that you grow strong and eat the goodness of the land and bequeath [it] to your sons forever.\u2019 83And with all this befalling us because of our evil deeds and our great sins\u2014for you, O LORD, have lightened the burden of our sins 84and have given us such a root\u2014shall we again violate your Law, to mix with the impurity of the peoples of the land? 85Do not be angry with us to destroy us, to leave [us] no root or seed or our name. 86O LORD of Israel, you are truthful, for we have been left with a root to this very day. 87Behold, we are now before you in our guilt, for there is no more standing before you with all these things.\u201d<\/p>\n
The People\u2019s Response (8:88\u20139:2)<\/p>\n
88While Ezra was praying and confessing, weeping and falling to the ground before the Temple, a very great crowd from Jerusalem gathered around him, men and women and youths, for the weeping of the multitude was great. 89And Jechonias son of Jeelos, of the sons of Israel, answered Ezra and said: \u201cWe have sinned against the LORD and married foreign women from the peoples of the land. But now there is hope for Israel 90in this matter. Let us take an oath to the LORD to expel all our wives of foreign origin with their children, as decided by you and by those who are obedient to the Law of the LORD. 91Rise and act, for the action is yours and we are with you to act with strength.\u201d 92So Ezra got up and made the leaders of the priests and Levites and of all Israel swear to act according to these things, and they swore. 9:1Ezra got up from the court of the Temple and went to the chamber of Joanan son of Eliasibos 2and spent the night there. Mourning over the great iniquities of the crowd, he did not eat bread or drink water.<\/p>\n
The Convocation in Jerusalem and Its Follow-up (9:3\u201317)<\/p>\n
3So a proclamation was issued throughout all Judah and Jerusalem for all those of the exile to assemble in Jerusalem. 4And those who do not come within two or three days, according to the decision of the leading elders, his cattle would be consecrated and he would be alienated from the community of the exiles. 5So all those of the tribes of Judah and Benjamin assembled in Jerusalem within three days\u2014this being the ninth month, the 20th [day] of the month. 6And the whole crowd sat down in the open space of the Temple, shivering because of the beginning of winter. 7Ezra stood up and said to them: \u201cYou have acted lawlessly and married foreign wives, to add guilt upon Israel. 8Now, confess and give honor to the LORD, God of our fathers, 9and do his will and separate [yourselves] from the peoples of the land and from the foreign wives.\u201d 10So all the crowd answered and said in a loud voice: \u201cWe will do as you said. 11But the crowd is great, the time is winter, and we have no strength and are unable to stand in the open, and our task is not for one day or two, for we have sinned excessively in these matters. 12Let the leaders of the community stay [literally: stand up], and all those from our settlements who have foreign wives, let them come at appointed times, 13each one with the local elders and judges, until the wrath of the LORD upon us because of this matter is alleviated.\u201d 14Jonatas son of Azaelos and Jezias son of Thokanos approved of this, and Mosollamos and Levis and Sabbataios assisted them. 15And those of the exile did according to all these things. 16Ezra the priest selected for himself men, heads of fathers\u2019 houses, all by name, and they sat down to examine the matter on the first day of the 10th month. 17And the matter of the men who married foreign wives was concluded by the first day of the first month.<\/p>\n
List of Perpetrators and Final Action (9:18\u201336)<\/p>\n
18Of the priests were found [those] having foreign wives: 19Of the sons of Jesous son of Josedek and his brothers: Maseas and Eleazaros and Joribos and Jodanos. 20They committed [literally: cast the hands] to expel their wives and [to offer] rams in atonement for their transgression. 21And of the sons of Emmer: Ananias and Zabdaios and Manes and Samaios and Jereel and Azarias. 22And of the sons of Phaisour: Elionais, Maesias, Ismaelos, and Nathanelos and Okidelos and Salthas. 23And of the Levites: Jozabdos and Semeis and Kolios\u2014he is Kalitas\u2014and Pathaios and Ooudas and Joanas. 24Of the Temple singers: Eliasibos, Bakchouros. 25Of the gatekeepers: Salloumos and Tolbanes. 26Of Israel: of the sons of Phoros: Jermas and Jezias and Melchias and Miaminos and Eleazaros and Asibias and Bannaias. 27Of the sons of Elam: Matanias and Zacharias, Jezrielos and Obadios and Jeremoth and Elias. 28And of the sons of Zamoth: Eliadas, Eliasimos, Othonias, Jarimoth, and Sabathos and Zerdaias. 29And of the sons of Bebai: Joanes and Ananias and Zabdos and Emathis. 30And of the sons of Mani: Olamos, Mallouchos, Jedaios, Jasoubos, and Asaelos and Jeremoth. 31And of the sons of Addi: Naathos and Moossias and Lakkounos and Naidos and Matthanias and Sesthel and Balnouos and Manasseas. 32And of the sons of Annan: Elionas and Asaias and Melchias and Sabbaias and Simon, Chosamaios. 33And of the sons of Asom: Maltannaios and Mattathias and Sabadaious and Eliphalat and Manasses and Semei. 34And of the sons of Baani: Jeremias, Moadios, Maeros, Jouel, Mamdai and Pedias and Anos, Karabasion and Eliasibos, and Mamnitanaimos, Eliasis, Bannous, Elialis, Someis, Selemias, Nathanias. And of the sons of Ezora: Sessis, Ezril, Azaelos, Samatos, Zambris, Josepos. 35And of the sons of Nooma: Mazitias, Zabadaias, Edais, Jouel, Banaias. 36All these married foreign wives and they sent them away with [their] children.<\/p>\n
READING THE LAW (9:37\u201355)<\/p>\n
Assembling in Jerusalem (9:37\u201338)<\/p>\n
37The priests and the Levites and some of Israel settled in Jerusalem and in the country. On the first day of the seventh month, as the sons of Israel [were] in their settlements, 38the whole multitude as one man assembled in the open space in front of the east gate of the Temple,<\/p>\n
Reading the Law of the LORD (9:39\u201348)<\/p>\n
39and they told Ezra the high priest and reader to bring the Law of Moses, which had been given by the LORD God of Israel. 40So Ezra the high priest brought the Law to the crowd, from man to woman, and to all the priests, to listen to the Law, on the first day of the seventh month. 41And he read in the open space in front of the Temple gate, before the men and the women, from dawn to the middle of the day, and the whole crowd gave [their] mind to the Law. 42Ezra the priest and the reader of the Law stood upon a wooden platform that had been prepared 43and beside him, on the right side, stood Mattathias, Samous, Ananias, Azarias, Ourias, Hezekias, Baalsamos, 44and on the left side, Phadaios, Misael, Melchias, Lothasoubos, Nabarias, Zacharias. 45Ezra took up the book of the Law before the multitude, for he was seated gloriously before all of them. 46And at the opening of the Law, all stood up erect, and Ezra blessed the LORD God Most High, the Almighty God Sabaoth. 47And the whole crowd answered: \u201cAmen,\u201d and lifted up the hands, fell to the ground, and prostrated to God. 48And the Levites\u2014Jesous and Annious, and Sarabias and Jadinos, Jakoubos, Sabbataios, Autaias, Maiannas and Kalitas, Azarias and Jozabdos, Hananias, Phalias\u2014taught the crowd the Law of the LORD. They read the Law of the LORD, inspired by the reading.<\/p>\n
Celebrating the Holy Day with Joy (9:49\u201355)<\/p>\n
49And Hattharates said to Ezra the high priest and the reader, and to the Levites who were teaching the crowd, with regard to all: 50\u201cThis day is holy to the LORD\u201d\u2014everybody was weeping upon hearing the Law\u201451\u201cGo now, eat fat [food] and drink sweet drinks, and send gifts to those who have nothing, 52for the day is holy to the LORD. Do not be sad, for the LORD will honor you.\u201d 53And the Levites ordered all the people saying: \u201cThis day is holy, do not be sad.\u201d 54So everyone went to eat and drink and rejoice and send gifts to those who have nothing and to rejoice exceedingly. 55For they were inspired by the words that they were taught. And they assembled.\u2026<\/p>\n
Sustained Biblical Commentaries: Retellings and Pesharim<\/p>\n
Commentary on Genesis A<\/p>\n
George J. Brooke<\/p>\n
Commentary on Genesis A (4Q252) is the best preserved of a small group of commentaries on the scriptural book of Genesis found in the Qumran caves. It was written on a single piece of leather in six columns of 22 lines each; it is mostly the top part of the scroll that survives. Commentary on Genesis A contains interpretations of selected passages from Gen. 6 to Gen. 49. It is put together from the commentator\u2019s own work and extracts from other writings, some of which were sectarian; that is, they were themselves composed by members of the sect who collected the Qumran scrolls together. The manuscript was penned in the second half of the 1st century BCE, but it might be a copy of an earlier compilation. In its present form it reflects the widespread interest in Genesis among the Qumran sectarians and the wider movement of which they were a part. Intriguingly some issues in Genesis seem to have been of greater concern than others: there is nothing here on creation or on the figure of Joseph, but much attention to the Flood, Abraham, and the blessings of Jacob.<\/p>\n
Significance<\/p>\n
Scholars debate whether the commentary is concerned principally with problems in the plain meaning of the text of Genesis, each addressed in turn, or whether an overarching theme runs through the selected items, such as unfulfilled blessings and curses or the possession and purity of the land. The label \u201ccommentary\u201d is sufficiently flexible to cover the wide variety of types of interpretation contained in 4Q252. These range from what looks like rewritten Bible (i.e., a rephrasing of a scriptural passage where there is no distinction between the authoritative text and the author\u2019s explanations) to pesher (a form of commentary that first quotes a scriptural text and then introduces a separate interpretation, using a set literary formula; see commentary on col. 4). Commentary on Genesis A is important because it comes from the end of the Second Temple period at a key moment in the development of Jewish biblical interpretation, as that moved from mostly implicit paraphrastic forms to predominantly explicit forms as in the later Rabbinic midrashim.<\/p>\n
SUGGESTED READING<\/p>\n
Bernstein, Moshe. \u201c4Q252: From Re-Written Bible to Biblical Commentary.\u201d Journal of Jewish Studies 45 (1994): 1\u201327
\n\u2014\u2014\u2014. \u201c4Q252: Method and Context, Genre and Sources.\u201d Jewish Quarterly Review 85 (1994): 61\u201379.
\nBrooke, George J. \u201cThe Genre of 4Q252.\u201d Dead Sea Discoveries 1 (1994): 160\u201379.
\n\u2014\u2014\u2014. \u201cThe Thematic Content of 4Q252.\u201d Jewish Quarterly Review 85 (1994): 33\u201359.
\n\u2014\u2014\u2014. \u201c252. 4QCommentary on Genesis A.\u201d In Qumran Cave 4.XVII: Parabiblical Texts, Part 3, edited by G. Brooke et al., 185\u2013207. Discoveries in the Judaean Desert 22. Oxford: Clarendon, 1996.
\nFr\u00f6hlich, Ida. \u201cBiblical Narratives in Qumran Exegetical Works (4Q252; 4Q180; the Damascus Document).\u201d In Qumranstudien, edited by H.-J. Fabry, A. Lange, and H. Lichtenberger, 111\u201324. G\u00f6ttingen: Vandenhoeck & Ruprecht, 1996.
\nSaukkonen, Juhana. \u201cThe Story behind the Text: Scriptural Interpretation in 4Q252.\u201d PhD diss., University of Helsinki, 2005.
\nTrafton, Joseph L. \u201cCommentary on Genesis A (4Q252 = 4QCommGen A = 4QPBless).\u201d In The Dead Sea Scrolls: Hebrew, Aramaic, and Greek Texts with English Translations, vol. 6B: Pesharim, Other Commentaries, and Related Documents, edited by J. H. Charlesworth, 203\u201319. Louisville: Westminster John Knox, 2002.<\/p>\n
TRANSLATION<\/p>\n
Column 1 (fragments 1, 2)<\/p>\n
1[In] the 480th year of Noah\u2019s life their time came for Noah and God 2said, \u201cMy spirit will not dwell among humanity forever\u201d [Gen. 6:3a]; and their days were determined at 120 3years until the time of the waters of the Flood. And the waters of the Flood were upon the earth [Gen. 7:10b] in the year of the 600th year 4of Noah\u2019s life, in the second month, on the first day of the week, on its 17th day [Gen. 7:11a], on that day 5all the fountains of the great deep burst forth and the windows of the heavens were opened [Gen. 7:11b] and there was rain upon 6the earth for 40 days and 40 nights [Gen. 7:12] until the 26th day in the 7third month, the fifth day of the week. And the waters swelled upon the earth for 150 days [Gen. 7:24], 8until the 14th day in the seventh month [Gen. 8:4a] on the third day of the week. And at the end of 9150 days the waters decreased [Gen. 8:3b] for two days, the fourth day and the fifth day, and on the 10sixth day the ark came to rest on the mountains of Hurarat; i[t was the] 17th day in the seventh month [Gen. 8:4]. 11And the waters continued to decrease until the [10th] month [Gen. 8:5a], its first day, the fourth day 12of the week the tops of the mountains appeared [Gen. 8:5b]. And it was at the end of 40 days [Gen. 8:6a] of seeing the tops of 13the moun[tains that] Noah opened the window of the ark [Gen. 8:6b], on the first day of the week, that is, the 10th day 14in the [11th] month. And he sent the dove [Gen. 8:8a] to see if the waters had abated [Gen. 8:8b] but it did not 15find a resting place and came back to him [to] the ark [Gen. 8:9a]. And he waited seven days f[urther] 16and he sent it out again [Gen. 8:10] and it came back to him and leaves of an olive tree, newly plucked, were in its beak [Gen. 8:11a]. [This was the 24th] 17day of the 11th month, on the first day of the wee[k. And Noah knew that the waters had abated] 18from upon the earth [Gen. 8:11b]. And at the end of seven fur[ther] days [he sent forth th]e [dove and it did not] 19return again [Gen. 8:12]; it was the fi[rst] day [of the 12th] month, [on the first day] 20of the week. And at the end of [31 days from sending forth the dov]e when it did not 21return again [Gen. 8:12b], the wat[ers] dried up [from upon the earth and] Noah removed the covering of the ark 22and looked and behold [the waters had dried up [Gen. 8:13b], ] on the first day of the first month [Gen. 8:13a],<\/p>\n
Column 2 (fragments 1, 3)<\/p>\n
1in the 601st year [Gen. 8:13a] of Noah\u2019s life [LXX Gen. 8:13a], and on the 17th day of the second month, 2the earth dried up [Gen. 8:14], on the first day of the week, on that day Noah went forth [Gen. 8:18a] from the ark at the end of a 3complete year of 364 days, on the first day of the week, in the seventh 4[blank] one and six [blank] Noah from the ark at the appointed time, one 5complete year [ ]. And Noah awoke from his wine and knew what 6his youngest son had done to him. And he said, \u201cCursed be Canaan! The slave of slaves may he be to his brothers\u201d [Gen. 9:24\u201325]. But he did not 7curse Ham, but his son, because God blessed the sons of Noah [Gen. 9:1] and in the tents of Shem may He dwell [Gen. 9:27a]; 8the land He gave to Abraham his friend [cf. 2 Chr. 20:7]. Terah was 140 years old when he went forth 9from Ur of the Chaldees and entered Haran [Gen. 11:31b]. And Ab[ram was 70] years old. And for five years 10Abram stayed in Haran. And after he left [ ] the land of Canaan, 60 [ ] 11the heifer and the ram and the go[at [Gen. 15:9a] ] Abram to [ ] 12the fire when it pass[ed [Gen. 15:17b] ] \u2026 he took \u2026 [ ] 13at Ab[ram]\u2019s departure [ ] Canaan \u2026 [ ] 14[blank].<\/p>\n
Column 3 (fragments 1, 3, 4, 5)<\/p>\n
1As it is written [ ] 12 2men [ Gomo]rrah and also 3this city [ ] righteous 4I will not [(Gen. 18:31?]] \u2026 only they shall utterly destroy [Deut. 13:16] 5and unless there are found there [Gen. 18:32] [ and all] which is found in it [Deut. 20:11] and its booty [Deut. 13:17] 6and its little children [Deut. 20:14], and the rest \u2026 [ ] ever. And Abraham 7stretched forth his hand [and took [Gen. 22:10] hea]vens 8and said [Gen. 22:11a] to him, \u201cNo[w I know [Gen. 22:12b?] \u2026] 9your beloved from [me [Gen. 22:12b] \u2026] 12El Shaddai will ble[ss [Gen. 28:3] \u2026] 13the blessing of your father [Abraham [LXX Gen. 28:4] \u2026] 14[ ] \u2026 [ ]\u201d<\/p>\n
Column 4 (fragment 5)<\/p>\n
1Timna was the concubine of Eliphaz, the son of Esau. And she bore him Amalek [Gen. 36:12a], he whom 2Saul destroyed [cf. 1 Sam. 14:48; 15:3, 7] [blank] as he spoke to Moses, \u201cIn the latter days you will wipe out the memory of Amalek 3from under the heavens\u201d [Deut. 25:19]. [blank] The blessings of Jacob: \u201cReuben, you are my firstborn 4and the firstfruits of my strength, excelling in destruction and excelling in power. Unstable as water, you shall no longer excel. You went up onto 5your father\u2019s bed. Then you defiled it [Gen. 49:3\u20134a]. On his bed he went up!\u201d [blank] Its interpretation is that he reproved him for when 6he slept with Bilhah his concubine. And he said, \u201cYou are my firstborn [ ] Reuben, he was 7the firstfruits in order \u2026\u201d<\/p>\n
Column 5 (fragment 6)<\/p>\n
1\u201cA ruler shall not depart from the tribe of Judah\u201d [Gen. 49:10a]. When Israel rules 2[there will not] be cut off one who occupies the throne for David [Jer. 33:17]. For \u201cthe staff\u201d [Gen. 49:10a] is the covenant of the kingship; 3the [thous]ands of Israel are \u201cthe standards\u201d [Gen. 49:10a], until the coming of an anointed one [= messiah] of righteousness, the shoot of 4David. For to him and his seed has been given a covenant of the kingship of his people for everlasting generations, which 5he kept \u2026 [ ] the Law with the men of the community, for 6[ ] \u2026 it is the congregation of the men of 7[ ] \u2026 he gave\/Nathan.<\/p>\n
Column 6 (fragment 6]<\/p>\n
1\u201cHe shall provide [royal] pleasures\u201d [Gen. 49:20b]. [ ] 2beauty [Gen. 49:21b] \u2026 [ ] 3the \u2026 [ ]<\/p>\n
Ages of Creation<\/p>\n
Andrew D. Gross<\/p>\n
Ages of Creation, preserved only in small fragments, recasts biblical history as the unfolding of a predetermined divine plan. Discovered among the Dead Sea Scrolls from Qumran, the preserved portions of this text deal with the time period from Noah and the Great Flood up through the life of the patriarch Abraham (Gen. 6\u201322). There appear to be two extant versions of this composition\u2014fragments of two scrolls from Qumran Cave 4 known as 4Q180 and 4Q181, both of which date to the 1st century CE. The relationship between these two versions has been a matter of some dispute, as they do not appear to be copies of the same text. While some scholars regard the two as separate compositions, the present treatment adopts a middle ground, treating these texts as separate but related.
\nThe authors believed not only that the entire course of history had already been predestined by God at Creation, but that it will proceed according to a well-structured scheme. In this text, they attempt to discern the structure of this scheme by identifying the periods into which God subdivided history. These ideas about history have close parallels in contemporary Jewish apocalyptic literature such as Daniel, Jubilees and 1 Enoch. Ages of Creation also has close links both in its content and in its vocabulary to other literature from Qumran, making it likely to have been composed by the sect to whom the Dead Sea Scrolls belonged.<\/p>\n
SUGGESTED READING<\/p>\n
Allegro, John. Qumr\u00e2n Cave 4.I (4Q158\u20134Q186), 77\u201380. DJD 5. Oxford: Clarendon, 1968.
\nCampbell, Jonathan G. The Exegetical Texts. Companion to the Qumran Scrolls 4. London: T. & T. Clark, 2004.
\nDimant, Devorah. \u201c \u2018The Pesher on the Periods\u2019 (4Q180) and 4Q181.\u201d Israel Oriental Studies 9 (1979): 77\u2013102.
\nDimant, Devorah. \u201cAges of Creation.\u201d Encyclopedia of the Dead Sea Scrolls, 11\u201313. New York: Oxford University Press, 2000.
\nMilik, J\u00f3sef T. \u201cMilk\u00ee-s edeq et Milk\u00ee-re\u0161a dans les anciens \u00e9crits juifs et chr\u00e9tiens.\u201d JJS 23 (1972): 109\u201324.
\nMilik, J\u00f3sef T., with Matthew Black. The Books of Enoch: Aramaic Fragments of Qumr\u00e2n Cave 4, 248\u201352. Oxford: Clarendon, 1976.
\nRoberts, J. J. M. \u201cWicked and Holy (4Q180\u2013181).\u201d In The Dead Sea Scrolls: Hebrew, Aramaic, and Greek Texts with English Translations. Vol. 2: Damascus Document, War Scroll, and Related Documents, 204\u201313. Princeton Theological Seminary Dead Sea Scrolls Project. T\u00fcbingen: J. C. B. Mohr (Paul Siebeck); Louisville KY: Westminster\/John Knox, 1995.
\nStrugnell, John. \u201cNotes en marge du volume V des \u2018Discoveries in the Judaean Desert of Jordan.\u2019 \u201d RevQ 7 (1970): 252\u201355.<\/p>\n
TRANSLATION<\/p>\n
4Q180<\/p>\n
FRAGMENT 1<\/p>\n
1Interpretation concerning the ages which God has made: An age to conclude [all that there is] 2and all that there will be. Before creating them he determined [their] operations [\u2026] 3one age after another age. And this is engraved on the [heavenly] tablets [for the sons of men,] 4[for a]ll the ages of their dominion. This is the sequence of the son[s of Noah, from Shem to Abraham,] 5[unt]il he sired Isaac; the ten [generations \u2026] 6[blank line] 7[And] interpretation concerning Azazel and the angels wh[o came to the daughters of man] 8[and] sired themselves giants. And concerning Azazel [is written] 9[to love] injustice and to let him inherit evil for all [his] age [ ] 10[\u2026] (of the) judgments and the judgment of the council of [ ]<\/p>\n
FRAGMENTS 2\u20134 COLUMN 2<\/p>\n
2:1[Mount Zi]on on which resides [ ] 2because [thi]s l[and] is attractive for Lot(?) to inherit [ ] 3a land [ ] The three men [who] 4appear[ed to Abraha]m at the oak wood of Mamre are angels. [And what it] 5[says, \u201cThe sh]out of Sodom and Gomorrah is l[oud] and their sin is 6very serious. I am going down to see: (if it corresponds to) their shout which comes 7[right to me, I will wre]ak destruction, and if not, I will know [it.\u201d The interpretation of] the word [concerns all] 8fle[sh] which [\u2026 and] to every [mouth] 9which speaks [\u2026] and I will check it, for everything [is inscribed in conformity with the age of] 10[its] tes[timony, since] before creating them he knew [their] thou[ghts.]<\/p>\n
FRAGMENTS 5\u20136<\/p>\n
1[for e]ver. [ ] 2[And what is wr]itten concerning the land [ ] 3[ ] two days\u2019 journey [ ] 4[is] Mount Zion, Jerusale[m] 5[and wh]at is written concerning Pharaoh [ ]<\/p>\n
4Q181<\/p>\n
FRAGMENT 1 COLUMN 2<\/p>\n
2:1for guilt in the community with the coun[sel of his] people, to wallow in the sin of the sons of man, and for great judgments and vile maladies 2in the flesh. According to the powerful deeds of God and in line with their evil, according to {the foundation of their impurity} their impurity, he delivered the sons of the he[avens] and the earth to a wicked community until 3its end. In accordance with God\u2019s compassion and in accordance with his goodness and the wonder of his glory he approaches some from among the sons of the world so that they can be considered with him in the com[munity of] 4[the g]ods to be a holy congregation in the position of eternal life and in the lot with his holy ones [ ] 5his [wonder]ful mysteries, each man according to his lot which he as[sig]ned to [him ] 6[ ] for et[e]rn[al] life [ ]<\/p>\n
FRAGMENT 2<\/p>\n
1[to Abraha]m [until he sire]d Isaac; [the ten generations ] 2[the daughters of] man and sired giant[s] for themselves [ ] 3to Israel in the seventieth week to [ ] 4And those who love injustice and inherit evil [ ] 5for the eyes of all those who know him [ ] 6and his goodness is unfathomable [ ] 7these are the wonders of [his] knowledge [ ] 8he has established them in his truth and [ ] 9in all their ages [ ] 10the[ir] creatures [ ]<\/p>\n
The Book of Giants<\/p>\n
Loren Theo Stuckenbruck<\/p>\n
The Book of Giants elaborates on events that took place before the Great Flood according to Gen. 6:1\u20134. The biblical tradition tells about angelic \u201csons of God\u201d (NJPS \u201cdivine beings\u201d) siring \u201cthe heroes of old, men of renown\u201d during a time when a race of \u201cNephilim\u201d were found to be on earth. In Giants, similarly these heroes are identified with the Nephilim who, in turn, are identified as those to whom the \u201cdaughters of men\u201d (Gen. 6:4) gave birth. Whereas in Genesis there is no obvious connection between this event and the evils that led to the Great Flood, Giants (which picks up on early Enochic traditions, e.g. 1 En. 6\u201311) narrates the violence committed by the Nephilim against humanity and the created order and tells how they learn that they will be punished by God.<\/p>\n
History<\/p>\n
Giants is preserved only in fragmentary form. Until the middle of the 20th century, fragments of it were accessible only through Manichaean sources, that is, works that were written or preserved by a widespread sect founded by Mani during the 3rd century CE. The Manichaean fragments survive in several languages (Middle Persian, Uygur, Sogdian, Parthian, Coptic, and Latin), but it was the discovery of Aramaic fragments in 10 manuscripts from the Dead Sea Scrolls (as below) that made the book readable for the first time in its original language of composition. Links between Giants, Daniel 7, and the Enochic Book of the Watchers suggest a date of composition during the first third of the 2nd century BCE, though a date during the latter part of the 3rd century BCE is also possible.<\/p>\n
Significance<\/p>\n
Unlike much of 1 Enoch, Giants is not a pseudepigraphon told in the name of antediluvian patriarch Enoch. Instead, it is a formally anonymous work that narrates the events leading up to the Flood, with the giants functioning as the main characters, along with the fallen angels and Enoch. Together with the angelic beings who sired them they are blamed for deteriorating conditions on earth. The crisis becomes so extreme that the human souls\u2019 cries for justice are heard (cf. 1 En. 9:10), resulting in divine judgment through intramural violence among the giants and through the Flood. The storyline emphasizes how it happens\u2014primarily through dreams and their interpretations by Enoch\u2014that the giants learn that they will be held to account for their oppression of humanity.
\nFrom the Second Temple period, Giants is the only document that mentions a number of the giants by name. These include, for example:<\/p>\n
Ohyah (1Q23 29+6Q8 1:4\u20135; 4Q203 4:3, frag. 7a.5; 4Q530 2 ii 1, 15; 4Q531 22:9; cf. 4Q531 46:1)
\nHahyah (4Q203 4:3; cf. 4Q530 2 ii+6+7 i+8\u201311+12:6\u201315)
\nGilgamesh (4Q530 2 ii 1; 4Q531 22:12)
\nHobabish (4Q203 3:3; 4Q530 2 ii 2)
\nMahaway (1Q23 27:2; 4Q203 2:4; 4Q530 2 ii+6+7 i+8\u201311+12:1\u20133, 7 ii 6)<\/p>\n
Unlike Pseudo-Eupolemus, who linked the biblical Noah or Nimrod (Gen. 10:8; in Ps.-Eup. he is called Belos) and Abraham genetically to the giants, Giants joins the early Enochic tradition in insisting that the giants did not physically survive the Flood. In addition, the book mentions by name several of the rebellious angels known through the Book of the Watchers (so Baraqel, Shemihazah, Azazel\/Asael, Anael) as well as one of the angels who functions as an agent of divine judgment (Raphael).<\/p>\n
GUIDE TO READING<\/p>\n
A translation of the fragments from the Dead Sea Scrolls is arranged below by manuscript. However, because each of the manuscripts contains different parts of the book and ultimately has content that precedes or follows that of other manuscripts, it is appropriate here to offer a reconstruction of the storyline of the book. A sequence of its contents may have looked something like the following (with square brackets around those parts for which there is no direct manuscript evidence):<\/p>\n
a) an account about the angels\u2019 fall and siring of giants through human women (4Q531 1)
\nb) the giants\u2019 violent activities on earth against nature and humans (1Q23 9+14+15; 4Q206a i + 4Q533 4; 4Q531 2\u20133; 4Q532 2)
\nc) a report about these events is brought to Enoch\u2019s attention (4Q206 2)
\nd) Enoch petitions God about the situation (4Q203 9\u201310; 4Q531 4; 4Q531 17);
\ne) conversations among the giants about their deeds (4Q203 1);
\nf) a first pair of dreams given to the giants (2Q26; 6Q8 2);
\ng) [a first journey to Enoch by the giant Mahaway, with the reading of the first tablet;]
\nh) disagreement between the giants Ohyah and Hahyah about the meaning of the dreams (6Q8 1);
\ni) admission of the fallen angels\u2019 powerlessness (4Q531 22);
\nj) Ohyah and the giant Gilgamesh(?) interpret their dreams pessimistically and optimistically (4Q531 22)
\nk) [initial punishment of the angel Azazel (cf. 4Q203 7a);]
\nl) the giants anticipate their judgment (4Q203 13);
\nm) an initial punishment of the giants (4Q203 7b i) and intramural fighting among the giants (cf. 4Q531 7)
\nn) reading of the second tablet which pronounces divine punishment of the fallen angels and the giants (4Q203 8; 4Q530 1; cf. 4Q203 7b ii);
\no) Gilgamesh and some giants remain hopeful (4Q530 2 ii+6+7 i+8\u201311+12:1\u20133);
\np) second pair of dreams given to Ohyah and Hahyah (4Q530 2 ii+6+7 i+8\u201311+12:4\u201320);
\nq) Mahaway\u2019s second journey to Enoch (4Q530 2 ii+6+7 i+8\u201311+12:20\u201324 and 4Q530 7 ii 3\u201310);
\nr) Enoch\u2019s interpretation of the second pair of dreams (4Q530 7 ii 10\u201311);
\ns) Mahaway returns to report Enoch\u2019s interpretation to the giants (4Q531 14); and
\nt) prophecy (Enoch\u2019s?) of final bliss (1Q23 1+6+22).<\/p>\n
SUGGESTED READING<\/p>\n
Henning, W. B. \u201cThe Book of Giants.\u201d bsoas 11 (1943\u20131946): 52\u201374.
\nMilik, J. T. The Books of Enoch: Aramaic Fragments from Qumr\u00e2n Cave 4. Oxford: Clarendon, 1976.
\nNickelsburg, G. W. E. 1 Enoch 1. Hermeneia. Minneapolis: Fortress, 2001.
\nPuech, \u00c9. \u201cLes fragments 1 & 3 du Livre de G\u00e9ants de la Grotte 6 (6Q8 1\u20133).\u201d RevQ 74 (1999): 227\u201338.
\n\u2014\u2014\u2014. \u201c4Q530; 4Q531; 4Q532; 4Q533 [and 4Q206a 1\u20132].\u201d In Qumran Cave 4.XXII: Textes aram\u00e9ens, premi\u00e8re partie: 4Q529\u2013549, edited by \u00c9. Puech, 1\u2013115. DJD 31. Oxford: Clarendon, 2001.
\nReeves, J. C. \u201cUtnapishtim in the Book of Giants?\u201d JBQ 112 (1993): 110\u201315.
\n\u2014\u2014\u2014. Jewish Lore in Manichaean Cosmology: Studies in the \u201cBook of Giants\u201d Traditions. Cincinnati: Hebrew Union College Press, 1992.
\nStuckenbruck, L. T. \u201c4Q203, 1Q23\u201324; 2Q26; 6Q8.\u201d In Cryptic Texts and Miscellanea, Part 1: Qumran Cave 4.XXVI, edited by S. J. Pfann et al., 8\u201394. DJD 36. Oxford: Clarendon, 2000.
\n\u2014\u2014\u2014. \u201cThe \u2018Angels\u2019 and \u2018Giants\u2019 of Genesis 6:1\u20134 in Second and Third Century BCE Jewish Interpretation: Reflections on the Posture of Early Apocalyptic Traditions.\u201d DSD 7 (2000): 354\u201377.
\n\u2014\u2014\u2014. \u201cGiant Mythology and Demonology: From the Ancient Near East to the Dead Sea Scrolls.\u201d In Die D\u00e4monen. Demons, edited by A. Lange, H. Lichtenberger, and K. F. D. R\u00f6mheld, 318\u201338. T\u00fcbingen: Mohr Siebeck, 2003.<\/p>\n
TRANSLATION<\/p>\n
1Q233<\/p>\n
FRAGMENTS 1 + 6 + 22<\/p>\n
2two hundred donkeys, [two] hundred wild asses, [
\n3two hundred sheep, t[w]o hundred rams[
\n4field from every living creature, and thousands from a gr[apevine
\n5upon [ ]Then [<\/p>\n
FRAGMENTS 9 + 14 + 15<\/p>\n
2]and they knew [
\n3] was great upon the earth[
\n4] and they killed man[y
\n5]a hundred giants, [a]ll who[<\/p>\n
1Q24<\/p>\n
FRAGMENT 1<\/p>\n
3] the [ ] and the river(?) [
\n4] the [ ] and the donkeys and [
\n5] and every[
\n6] the [ ] and the [
\n7] and the lightning bolts[<\/p>\n
FRAGMENT 2<\/p>\n
2]upon [the] ear[th<\/p>\n
FRAGMENT 5<\/p>\n
3] their [ ] and every [
\n4]and the rain and [the] dew[<\/p>\n
FRAGMENT 7<\/p>\n
1] day of the end[
\n2] everything complete[d
\n3u]pon those who[<\/p>\n
FRAGMENT 8<\/p>\n
2there is ]not peace for you[<\/p>\n
2Q26<\/p>\n
1] \u201cWash the tablet in order to ef[face (it!)\u201d
\n2]and the waters rose up over the [tab]let[
\n3] and they lifted the tablet from the waters, the tablet which[
\n4] [ ]for them all[<\/p>\n
4Q2036<\/p>\n
FRAGMENT 1<\/p>\n
1When I sub[mit\/] conse[crate ]
\n2Baraqel [ ]
\n3my face still[ ]
\n4I arise[<\/p>\n
FRAGMENT 2<\/p>\n
1traces [ ] [
\n2concerning them[
\n3[
\n4and] Mahaw[ay answer]ed[<\/p>\n
FRAGMENT 3<\/p>\n
2his companions [
\n3Hobabish and [
\n4and what will you give me for k[illing<\/p>\n
FRAGMENT 4<\/p>\n
1] their [
\n2] [
\n3] Ohyah said to Ha[hyah
\n4] from above the earth and [
\n5]the[ ear]th. W[hen
\n6]they prostrated and wept bef[ore<\/p>\n
FRAGMENT 5<\/p>\n
2]he inflicted violence (upon) the[m
\n3]they were killed [<\/p>\n
FRAGMENT 7A<\/p>\n
3and [yo]ur strength [
\n4[
\n5Th[en] Ohyah [said] to Hahya[h
\n6us [and ] Aza[z]el and he made h[im
\n7the giants and the W[atchers]. All [their] com[panions] will lift themselves up [against<\/p>\n
FRAGMENT 7B I<\/p>\n
1:2]
\n3]Then they answered, \u201cThey gave birth
\n4from ]Watchers
\n5] he has imprisoned us and overpowered yo[u<\/p>\n
FRAGMENT 7B II<\/p>\n
2:1to you [
\n2the two tablets[
\n3and the second until now has not been rea[d<\/p>\n
FRAGMENT 8<\/p>\n
1[The] boo[k of ]
\n2[ ]
\n3A copy of the s[ec]ond tablet of the le[tter ]
\n4in a do[cu]ment of the hand of Enoch, the scribe of interpretation [ the Watcher]
\n5and holy one to Shemihazah and all [his] co[mpanions ]
\n6\u201cLet it be known to you th[at ] [ ]
\n7your activity and (that) of [your] wive[s ]
\n8those (giants)[ and their ] son[s and] the [w]ives o[f ]
\n9through your fornication on the earth, and it (the earth) has [risen up ag]ainst y[ou and is crying out[
\n10and raising accusation against you [and ag]ainst the activity of your sons[ ]
\n11the corruption which you have committed on it (the earth) [ ]
\n12has reached Raphael. Behold, destru[ction all who are in the heavens, and who are on the earth,[
\n13and who are in the deserts, and wh[o] are in the seas. And the interpretation of [this] matter [will become]
\n14evil upon you. So now, set loose what you hold captive [ ]
\n15and pray.\u201d [ ]<\/p>\n
FRAGMENT 9<\/p>\n
1] and all [
\n2](they) [sh]ake before [your] glo[rious] splendour[
\n3be bl]essed because [you] kno[w] all mysteries [
\n4]and nothing has defeated you [
\n5b]efore you. And now [
\n6]the rule of your greatness [
\n7] [<\/p>\n
FRAGMENT 10<\/p>\n
1and [now, my LORD[
\n2] you have increased. And if [
\n3]you wish and [<\/p>\n
FRAGMENT 13<\/p>\n
1and] they [prostrat]ed from [
\n2th]en he said to him[
\n3]there is [not] p[eace] for you[
\n4] he was [<\/p>\n
4Q206<\/p>\n
FRAGMENTS 2<\/p>\n
1] and every[
\n2it was repo]rted to Enoch the sc[ribe of interpretation
\n3] [ ] Behold the Great One[<\/p>\n
FRAGMENT 3 I<\/p>\n
1:5]the[ earth] all[ ] devising
\n6] in it blood was being poured
\n7]they were [ ] [ ] in it[ a]ll<\/p>\n
4Q53012<\/p>\n
FRAGMENT 1 I<\/p>\n
1:2[this vision] is for cursing and sorrow. I am the one who confessed
\n3[ ] the whole group of the castaways that I shall go to
\n4[ the spirits of the sl]ain complaining about their killers and crying out
\n5[ ] that we shall die together and be made an end of [
\n6[ ] much and I will be sleeping, and bread according to[
\n7[ ] for my dwelling; the vision and also
\n8[ ] entered into the gathering of the giants<\/p>\n
FRAGMENTS 2 I + 3<\/p>\n
1[ ]let him place it
\n2[ h]eavens with
\n3[ ] will be numbered with all
\n4[ ] let them be reckoned in the reckoning of years, from
\n5[ ] these [se]ven days in their wat[ch ]
\n6[ ] you will [not] rejoice, but do not [ ]<\/p>\n
FRAGMENT 4<\/p>\n
1] g[oo]d [
\n2let them] be reckoned in [<\/p>\n
FRAGMENT 5<\/p>\n
1] his brother [will r]ule ov[er
\n2he will not be a]ble to investi[gate
\n3] let [them] not kno[w
\n4] and not [<\/p>\n
FRAGMENTS 2 II + 6 + 7 I + 8 + 12<\/p>\n
1concerns the death of our souls and all his comrades [en]tered, [and Oh]yah told them what Gilgamesh said to him
\n2and H[o]babish shouted (?) and a [jud]gement was pronounced against his soul and the guilty one cursed the potentates
\n3and the giants were glad at his [words]. Then he turned and was curs[ed and com]plained against him. Thereupon two of them had dreams
\n4and the sleep of their eyes fled from them, and they arose ([and the sleep of] their eyes fled from them and they arose) and they o]pened their eyes
\n5and came to [Shemihazah their father? and then] (told) their dreams in the assembly of [their comrades] the monsters
\n6[and Hahyah the giant said: \u201cin] my dream I was watching this very night
\n7[and there was a large garden planted with all sorts of trees ] and [i]t had gardeners and they were watering
\n8[every tree in the garden all the days? ] large [sho]ots came out of their root
\n9[and from one tree came three shoots. I watch]ed until tongues of fire from
\n10[heaven came down. I watched until the di]rt was covered with all the water, and the fire burned all
\n11[the trees of this orchard all around and it did not burn the tree and its shoots on] the earth, whil[e it was
\n12[devastated with tongues of fire and water of the delug]e. This is the end of the dream.
\n13[Then Hahyah asked them about the meaning of the dream and] the giants were [not] able to tell him
\n14[the d]rea[m and he said to Azazel (?)] this [dr]eam you will give [to no]ch the noted scribe, and he will interpret for us
\n15the dream. Thereupon his fellow Ohyah declared and said to the giants,
\n16I too had a dream this night, O giants, and, behold, the Ruler of heaven came down to earth
\n17and the seats were arranged and the Great Holy One sat do[wn, on hundred hun]dreds served him, one thousand thousands
\n18[prostrated themselves; al]l [of them] in front of him, were standing and behold[ boo]ks were opened and a judgment was pronounced and the judgment of
\n19[The Great One was w]ritten [in a book] and a signature was signed for [the great king] (is) over all who live and (all) flesh and over
\n20[all those who rei]gn. And such is the end of the dream.[ Thereupon] all the giants [and monsters] grew afraid
\n21and called Mahaway. He came to the assembly [of the monsters] and the giants and they sent him to Enoch
\n22[and they delib]erated and said to him: \u201cGo [to him for the ro]ad [of the place] is similar for you since
\n23for the first [time] you have heard his voice. And he said to him, \u201cHe will tell [y]ou the interpretation of the dreams and that everyone will be appeased
\n24wi]th those who really wish it (?). They brought in it [(between them?)<\/p>\n
FRAGMENT 7 II<\/p>\n
2:3[ ] how long the giants have to live. [he mounted up in the air]
\n4like strong winds, and flew with his hands like an ea[gle to the east of the earth and he passed above]
\n5the inhabited world and passed over Desolation, the great desert [and he moved from there in the direction of the Paradise of Justice]
\n2:6and Enoch saw him and hailed him, and Mahaway said to him \u201cWhat [has happened to you\u201d, and Mahaway replied to him: \u201cI have been sent]
\n7hither and thither a second time to Mahaway [in order that you will explain to me\/us the meaning of the two dreams which I\/we hear]
\n8your words, and all the monsters of the earth. If [the interpretation of the two dreams will be given until everyone has]
\n9sworn [in his oath] and will be ad[ded to] the knowledge and wisdom of the scribe]
\n2:10[in order that we may k]now from you their interpretation. [ Then Enoch explained to Mahaway dreams]
\n2:11[and he said (to him) \u201cWith regard to the gar]deners that [came do]wn from heaven, [these are the Watchers who have come down<\/p>\n
Fragment 7 II<\/p>\n
In Second Temple traditions, journeys to Enoch for interpretations of dreams or extraordinary events are otherwise made only by Enoch\u2019s son, Methuselah, at the request of Lamech, the father of Noah; see 1 En. 106:8\u2013107:2 and Genesis Apocryphon (1Q20 2:22\u2013523).<\/p>\n
4Q53113<\/p>\n
FRAGMENT 1<\/p>\n
1the Watch]ers are defiled [
\n2they begot] giants and monsters [
\n3of the Watchers] they begot, and behold, as g[iants?
\n4]with its blood and by the hand of [disturbance
\n5giants] which did not suffice for them and [their ch]ildren[
\n6] and they were seeking to devour many [
\n7] [
\n8] the monsters opened it. [<\/p>\n
FRAGMENTS 2\u20133<\/p>\n
1]the moon[
\n2everything that the] earth produced [
\n3the hea]ven[ and all] the great fish [
\n4]and all the birds of the sky with all that grew[
\n5and with] plants yielding seeds of the earth and all kinds of grain and all the trees[
\n6and with ]sheep; small cattle, with[
\n7al]l creeping things of the earth and after everything[
\n8eve]ry harsh deed and utterance of[
\n9] male and female, and among humans [
\n10] knowledge [ ] wisdom and [<\/p>\n
FRAGMENT 4<\/p>\n
1and] the fountains of[
\n2]and all the creeping things of [the] e[arth
\n3]you made all t[hese
\n4] the great [<\/p>\n
FRAGMENT 5<\/p>\n
2] [
\n3s]aid to him, I know while[
\n4] and all that is upon you [<\/p>\n
FRAGMENT 6<\/p>\n
2] taking [
\n3]you gave to him this reminder [
\n4]defiled upon you [a great] de[filement] in[<\/p>\n
FRAGMENT 7<\/p>\n
1]and to Ahiram and[
\n2and to] Anael and to Barake[l and to the m]onsters [
\n3] and to Naamel and to Ra[ziel] and to Ammiel[
\n4and to] all these giants. What sins for you that [you] slew [
\n5] Did not all these depart through your sword[
\n6much blood was shed, ]like great rivers on [the] e[arth
\n7]upon you, A[sael]<\/p>\n
FRAGMENT 12<\/p>\n
1]there are all[
\n2he th[rew down his garment[
\n3] and like sparks o[f fire<\/p>\n
FRAGMENT 13<\/p>\n
1] you (or: I) bound him (or: it) and made to rest [
\n2] before one (?) [
\n3] glorious[
\n4] from the splendour [
\n5] in his image [
\n6] of light [<\/p>\n
FRAGMENT 14<\/p>\n
1] a thousand thousands [were serving] him [
\n2] not alarmed at any king and [
\n3great fear] seized me and I fell on my face; I hea[rd] his voice [
\n4] he dwelt [not] among human beings and he did not learn from them[
\n5] [
\n6] which [ ]vessel two[<\/p>\n
FRAGMENT 17<\/p>\n
1hon]est ones and you consecrated[
\n2] you made me an eternal[
\n3] to mourn all the times of[
\n4] you sent [
\n5]flesh and [<\/p>\n
FRAGMENT 18<\/p>\n
1]holy exalted, position of[
\n2]luminary, ruin of destruction [
\n3] we, for [we] have sinned[
\n4] and I am ruined and [they] shall pe[rish
\n5man ]kind [<\/p>\n
FRAGMENT 19<\/p>\n
2] many [dee]ds of violence on the dry land
\n3] n[ot] bones are we and not flesh
\n4fl]esh and we shall be wiped out from our form
\n5] your holy ones to us[<\/p>\n
FRAGMENT 22<\/p>\n
1[on the left hand] and the right [I sought] every place[ and a right]eous man was not [found
\n2[among the progeny of] their s[eed
\n3[ I am] mighty, and by the mighty strength of my arm and my own great strength
\n4[and I went up against a]ll flesh, and I made war against them; but I did not
\n5[prevail, and I am not] able to stand firm against them, for my opponents
\n6[are angels who] reside in [heav]en, and they dwell in the holy places. And they were not
\n7[defeated, for they] are stronger than I.
\n8[ ] of the wild beast has come, and the wild man they call [me.]
\n9[Their vengeance? ]and then Ohyah said to him I have been forced to have a dream
\n10[and] the sleep of my eyes [vanished], to let me see a vision. Now I know that because of
\n11[the vision I will not] sleep, and I will not hasten for [them the judgment of the assem]bly[
\n12[and then Gi]lgamesh said: \u201cYour dream [ ] pea[ce?<\/p>\n
4Q53216<\/p>\n
FRAGMENT 2<\/p>\n
1ea]rt[h
\n2]flesh [
\n3]and monster]s
\n4] they would arise [
\n5] the earth [
\n6] they were considering [
\n7] from the watchers upon [
\n8in] the end it will perish and die [
\n9] they caused great corruption in the [earth
\n10this did not] suffice for them to ea[t
\n11] the land and until [
\n12] in the land in all [
\n13]great, and now not [
\n14they [pl]aced a stro[ng] bond<\/p>\n
4Q53317<\/p>\n
FRAGMENT 3<\/p>\n
1] children prayed before him [
\n2] {written} and all of them will seek you concerning [
\n3there is] written concerning you a word [saying<\/p>\n
FRAGMENT 4<\/p>\n
1to de]ceive [upon] the earth all [
\n2blood] was poured out and lies they were s[peaking
\n3G]o[d] a deluge upon the earth[<\/p>\n
6Q818<\/p>\n
FRAGMENT 1<\/p>\n
2[ ]Ohyah [answer]ed and said to Mahaway [ (Sp?)
\n3[ ]and does not tremble? Who has shown you everything? [ and Mahaway answered]
\n4[ and said to Ohya]h, \u201cBaraqel my father was with me.\u201d [
\n5[ ]Mahaway had not [fi]nished [te]lling what [Baraqel had shown him,]
\n6[when Ohyah answered and said to ]him, \u201cBehold, I have heard of wonders! If [a] barren [woman] were to give birth[<\/p>\n
FRAGMENT 2<\/p>\n
1its three shoots [ ]
\n2I was [looking] until they came[ ]
\n3this garden, all of it, [ ]<\/p>\n
FRAGMENT 26<\/p>\n
1Lubar [
\n2in the direction [
\n3and he chose [
\n4]sons of [<\/p>\n
The Genesis Apocryphon<\/p>\n
Matthew J. Morgenstern and Michael Segal<\/p>\n
The Genesis Apocryphon is a fragmentary work from the Second Temple period, discovered at Qumran, that retells stories from the early sections of the biblical book of Genesis. The existing portions of the work focus on the story of Noah and the early episodes in the life of Abraham.
\nGenesis Apocryphon is the name given by modern scholars to this previously unknown work preserved in a single, damaged manuscript among the original lot of seven scrolls uncovered in Qumran Cave 1. Most of the scroll, comprising 22 columns, was purchased for the Hebrew University in 1955, though some small fragments had previously been separated from the main part of the scroll and survive in other hands. The scroll was brought to Jerusalem where the difficult process of unrolling it began. Even at the time of its discovery, the manuscript was poorly preserved, and large sections of the text, in particular the lower parts of many columns, were unreadable. Infrared photographs taken in the 1950s provide the best visual record of the scroll as it was preserved at the time of its discovery.
\nOwing to the tremendous difficulties in reading the text, the original editors, Yigael Yadin and Nahman Avigad, chose to publish a near-complete transcription of only five of its columns (2, 19\u201322), and partial transcriptions of a few others. This volume provided the base text for all subsequent scholarship, the most notable of which has been Joseph Fitzmyer\u2019s editions and commentaries. Not until 1992 was another column published, while a preliminary edition of the remaining unpublished materials, based on new digital images of the scroll, was published in 1996. A complete new edition was published by Daniel Machiela in 2009.
\nAs it now survives, the manuscript contains only part of the original work. The scroll was rolled with the last-written sections at the center; consequently the earlier parts of the scroll, which were more toward the outside, have been lost. As a result, it is not possible to ascertain with any certainty how much of the manuscript may have been lost, though the existence of consecutive page numbers on three of the strips of parchment may imply that a considerable amount of text preceded the extant columns. Already at the time of rolling, the text ended abruptly, for reasons that are not known. Perhaps the manuscript represented a work in progress, or perhaps the continuation of the lengthy work was once preserved in another scroll.<\/p>\n
Authorship and History<\/p>\n
Although the manuscript itself may be dated on paleographic grounds to the 1st century BCE, the work itself (or parts of it) may be much older. Attempts to date the text have primarily focused on two criteria: the literary relationship with other, similar texts and the profile of the language in which it is composed. Both criteria point to a general dating of somewhere between the 3rd and 1st centuries BCE, but a more precise dating has not been achieved.
\nWhile some parts of the work parallel the Book of the Watchers (1 En. 1\u201336), which is generally accepted as being a work from the 3rd century, the literary evidence centers mainly on the relationship with the book of Jubilees. Both the Apocryphon and Jubilees contain extensive retellings of the patriarchal narratives, with many similarities in their details. In particular, we may point to the great correspondence between the descriptions of Noah\u2019s division of the earth among his sons found in both works, and the chronology surrounding Abram and Sarai\u2019s sojourn in Egypt. Three possible explanations exist for this similarity, and all three have found support among certain scholars: (1) the account in the Apocryphon draws on Jubilees; (2) the account in Jubilees draws on the Apocryphon; (3) both works draw on a third, lost source. If our text draws on Jubilees, it would point to a date sometime after the final composition of that work, which, on the basis of its historical allusions, scholars have set in the 2nd century BCE. However, if Jubilees is dependent on the Apocryphon, it would indicate that the Apocryphon predates the final composition of Jubilees.
\nThe linguistic evidence is similarly problematic. Scholars are in agreement that following the breakup of the Achaemenid Empire the literary Aramaic used across the Middle East became less standardized and increasingly showed the influence of local spoken dialects. Accordingly, later texts are generally linguistically closer to the local vernaculars than are earlier texts, which remain more faithful to the literary norms of the Persian period. However, in practice, the degree of conservatism and innovation employed by different writers working in different places seems to have varied. Furthermore, linguistic innovations are notoriously difficult to pinpoint chronologically, and this is especially the case when no dated literary texts from the period survive. Moreover, it is possible that copyists introduced later grammatical forms into an earlier work, especially since we are dealing with a language that was still widely spoken at the time. By comparing the language of the Apocryphon to contemporary inscriptions, in particular to the dated inscriptions of the Nabataeans, Kutscher proposed that the Apocryphon was written around the 1st century BCE or perhaps slightly later.<\/p>\n
Significance<\/p>\n
Outside of the Bible, the Apocryphon remains the lengthiest Jewish Aramaic literary composition to have survived from the Second Temple period. Apart from its linguistic and stylistic worth, it provides a unique glimpse into the development of biblical interpretation and rewriting as well as valuable evidence for the literary world from which Rabbinic Midrash emerged.<\/p>\n
GUIDE TO READING<\/p>\n
Although the scroll is severely damaged in places, enough of it survives to allow a fairly secure reconstruction of its contents in most cases. The text is far from uniform in both its content and its style. Several parts are narrated in the first person by biblical figures (Lamech, Noah, and Abram), while others are told in the third person. Furthermore, while some parts of the work follow the biblical narrative closely, and almost represent word-for-word translations of the Hebrew original into Aramaic, others have only a weak connection with the biblical source. The phrase \u201cthe book of the words of Noah\u201d appears prior to the Noachite material, which may imply that this section was drawn from a pre-existing work. Although other works from the Second Temple period similarly show shifts in the narrator\u2019s voice (e.g., Tobit) or contain biblical and nonbiblical materials (e.g., Jubilees), they tend to show a greater degree of authorial unity. As it stands, the Apocryphon has the distinct appearance of being an eclectic composition that has drawn on a variety of sources to produce an expansion on the biblical narrative.
\nNonetheless, some clear exegetical tendencies can be identified in the Apocryphon, which may be the work of its compiler or of his literary sources. In particular, Bernstein has identified three literary devices employed in the Apocryphon to embellish the biblical narrative: rearrangement, anticipation, and harmonization. The Apocryphon sometimes alters the order of events to make the biblical narrative flow more smoothly, for example, moving up the statement of Lot\u2019s wealth (Gen. 13:5) and juxtaposing it to that of Abram\u2019s wealth (Gen. 13:2) so as not to break the narrative of their conflict. The author occasionally adds information that anticipates details assumed by the biblical narrative. For example, the Apocryphon explicitly states that the three brothers Mamre, Arnem (sic), and Eshkol set off with Abram to the battle with the five kings and to save Lot (paralleling Gen. 14:14), while the biblical narrative mentions that they participated in the war only when it comes to dividing up the spoils (Gen. 14:24). A clear example of harmonization is found in the ascribing of events related in the story of Sarah and Abimelech (Gen. 20) to the similar story of Sarah and Pharaoh (Gen. 12).
\nThe diverse character of the Apocryphon\u2019s contents and the apparent lack of a unifying framework provide a challenge to those seeking to characterize the genre of the work. Based on the more complete columns that were published in the 1950s, many scholars recognized the work as containing \u201cmidrashic\u201d embellishments of the biblical narrative, and some regarded it as being similar to the later Palestinian Targumim. However, further research has highlighted the distinctions between these genres. The Apocryphon does not employ the structure of statements and prooftexts employed in Rabbinic midrashim, nor does it share the structure of the classic Targumim. Accordingly, most scholars today share the view that the Apocryphon should be ascribed to the genre of \u201crewritten Bible,\u201d a genre that retells the biblical stories in a free and expansive manner, often incorporating new elements designed to explain perceived contradictions, omissions, and other problems in the biblical text.<\/p>\n
SUGGESTED READING<\/p>\n
Philip S. Alexander. \u201cNotes on the \u2018Imago Mundi\u2019 of the Book of Jubilees.\u201d JJS 33 (1982): 197\u2013213.
\n\u2014\u2014\u2014. \u201cRetelling the Old Testament.\u201d In It Is Written\u2014Scripture Citing Scripture: Essays in Honour of Barnabas Lindars, edited by D. A. Carson and H. G. M. Williamson, 99\u2013121. Cambridge: Cambridge University Press, 1988.
\nMoshe J. Bernstein. \u201cDivine Titles and Epithets and the Sources of the Genesis Apocryphon.\u201d JBL 128 (2009): 291\u2013310.
\n\u2014\u2014\u2014. \u201cRe-arrangement, Anticipation, and Harmonization as Exegetical Features in the Genesis Apocryphon.\u201d DSD 3 (1996): 37\u201357.
\nJoseph A. Fitzmyer. Genesis Apocryphon of Qumran Cave 1: A Commentary. Rev. 3rd ed. Rome: Editrice Pontificio Instituto Biblico, 2004.
\nDaniel A. Machiela. The Dead Sea Genesis Apocryphon. Leiden: Brill, 2009.<\/p>\n
TRANSLATION<\/p>\n
Column o<\/p>\n
(2) that we shall receive a stranger in all \u2026 (5) can grow strong and withstand \u2026 of your wrath and who is it \u2026 (6) the heat of your wrath?
\n\u2026 (7) and the humble and the lowly quivering and trembling \u2026 (8) Now, behold, we are bound\/prisoners \u2026 (10) your wrath \u2026 (11) in your wrath \u2026 From when we shall go to the house of \u2026 the Great [Ho]ly One \u2026 (12) And now, your hand is close to strike \u2026 and to remove all \u2026 (13) his words, \u2026 of our bondage is ending \u2026 a fire which was seen \u2026 (15) and are struck from behind and n[o] longer \u2026 (17) and beseeching \u2026 lest \u2026 (18) before the Eternal LORD.<\/p>\n
Column 1<\/p>\n
(1) \u2026 they would descend and \u2026 with the women \u2026 (2) and the mystery of evil which \u2026 (3) and the mystery which \u2026 (4) not known \u2026 (8) if they are all of your sons \u2026 (9) medicines, magic practices, and sorc[eries] \u2026 (11) some of the deed that \u2026 (12) on the dry land \u2026 (21) a strong bond \u2026 (24) and as a shame for all flesh \u2026 (25) and He sent to you by emissaries \u2026 (26) to the earth and to descend \u2026 people \u2026 (27) what to do. Mankind to earth \u2026 (28) He did to them\/made them, and (to) all flesh.<\/p>\n
Column 2<\/p>\n
(1) And then I thought to myself, \u201cThe pregnancy is from the Watchers, and the seed is from the Holy Ones and of the Nephilin,\u201d (2) and my mind was greatly disturbed on account of this child. [blank] (3) Then I, Lemech, became perturbed, and I went in to [my wi]fe, Batenosh \u2026 I \u2026 (4) and a witness by the Most High, by the Great Master, by the King of all E[ternities] \u2026 (5) the sons of heaven, that you will truthfully tell me everything \u2026 (6) you must tell me, without falsehood, this \u2026 (7) by the King of all Eternities, that you will speak with me truthfully and without falsehood \u2026 (8) Then my wife, Bathenosh, with great vehemence, spoke and cried \u2026 (9) and she said, \u201cO my brother, and O my master, recall my youthfulness \u2026 (10) b[efore] the time, with my breath within its sheath. And I am [telling you] everything truthfully \u2026 (11) and then my mind was greatly disturbed.
\n(12) Now when my wife Bathenosh saw that my countenance was disturbed, (13) she curbed her passion, speaking to me and saying, \u201cO my master and O my brother \u2026 (14) my youthfulness! I swear to you by the Great Holy One, by the King of Hea[ven] \u2026 (15) that this seed is from you, and this pregnancy is from you, and this planting of fruit is from you!\u2026 (16) and not from any stranger, nor from any Watcher or from any of the Sons of Hea[ven \u2026 Why is the form of] (17) your countenance so disturbed and deformed, and your spirit so downcast?\u2026 (18) I am speaking to you truthfully.
\n(19) Then I, Lamech, ran to Methuselah my father, and everything \u2026 [Enoch] (20) his father, and that he may know everything from him for certain, since he is beloved and de[sired] \u2026 (21) his lot is apportioned, and everything is made apparent to him. And when Methushe[lah] heard \u2026 (22) he ran to Enoch, his father, to know everything from him truthfully \u2026 (23) his will, and he went the length of the land of Parvaim and there he found him at the end of \u2026 (24) and he said to Enoch, his father: \u201cO my father and O my master, to whom I am \u2026 (25) and I say to you, Do not be angry with me that I came here to \u2026 (26) is frightening to you \u2026\u201d<\/p>\n
Column 3<\/p>\n
(2) and not to linger \u2026 (3) for in the days of Jared my father \u2026 (4) the sons of \u2026 (9) on all the land \u2026 (10) beneath this sea \u2026 (11) the land \u2026 (12) the land \u2026 Now go \u2026 (13) truly and without falsehood \u2026 (17) will divide all the earth
\n[No complete words survive on the remainder of this column.]<\/p>\n
Column 4<\/p>\n
(1) they will stir up \u2026 (3) forever \u2026 evil \u2026 (11) I\/you saw fit to exact judgment \u2026 name \u2026 (12) great and the period\/end \u2026 the face of the earth \u2026 (14) upon them.<\/p>\n
Column 5<\/p>\n
(1) and he wrote them all \u2026
\n(2) And to you, Methuselah, [my s]on \u2026 that this you[th], (3) just as I, Enoch \u2026 n[ot] from the Sons of (4) Heaven, rather from Lamech your son \u2026 (5) and in blood they were not \u2026 (6) but \u2026 (7) your son Lamech feared his appearance and \u2026 (8) in veritable truth which \u2026 (9) Now, I shall tell to you my son and I shall make known to you \u2026 Then truthfully \u2026 (10) Go and tell Lamech, your son [that] \u2026 (11) and they put him on the earth, and every act of \u2026 (12) his face, it lifted up to me and his eyes shone like the s[un] \u2026 (13) This youth is a flame, and he \u2026 (14) the seed from a foreigner \u2026 (16) shall be disturbed and destroyed \u2026 (17) eternal \u2026 giving \u2026 (18) doing. They shall do great acts of lawlessness until \u2026 (19) \u2026 and all the paths of lawlessness \u2026 (20) now, I shall tell you, my son \u2026 (21) your son, make known this secret \u2026 (22) will be done in his days \u2026 (23) bless the LORD of All \u2026 (24) Now when Methuselah heard \u2026 (25) and spoke with Lamech his son of the secret \u2026 (26) Now when I, Lamech, \u2026 (27) rejoiced that (he) brought forth from me \u2026
\n(29) [A copy] of the book of the words of Noah<\/p>\n
Column 6<\/p>\n
(1) from iniquity, and in my mother\u2019s womb I sprouted for righteousness. And when I emerged from my mother\u2019s womb, I was planted for righteousness, (2) and all my days I practiced righteousness, and walked the paths of eternal truth \u2026 (3) he who scorns the ways of truth, and to warn me of the path of falsehood that leads to eternal darkness \u2026 (4) \u2026 and I girded my loins with a vision of truth and wisdom and with a cloak of \u2026 (5) all the paths of lawlessness.
\n(6) Then I, Noah, became a man, and I clung to truth and held firm to wisdom \u2026 (7) I went, and I took his daughter Emzara as a wife. She became pregnant from me and bore me th[ree] sons [and daughters]. (8) Then I took wives for my sons from my brother\u2019s daughters, and I gave my daughters to my brother\u2019s sons according to custom of the eternal law (9) [which] the Most High [commanded] to mankind.
\nAnd in my days, when had been completed for me according to the calculation that I had reckoned\u2014\u2026 (10) ten Jubilees, then the taking of wives for my sons was complete \u2026 (11) of the heavens in a vision, and I saw and was shown and was informed about the conduct of the Sons of Heaven, and what all \u2026 (12) the heavens. Then I hid this mystery in my heart, and did not make it known to anyone.
\n(13) \u2026 to me and a great Watcher to me as a messenger, and as an embassy of the Great Holy One \u2026 (14) and in a vision spoke to me and stood before me \u2026 (15) [em]bassy of the Great Holy One a voice was made heard to me: \u201cTo you they say, O Noah!\u201d \u2026 (16) before me and I thought \u2026 all the behavior of the sons of the earth. I comprehended and saw all \u2026 (17) they will succeed and they chose among those \u2026 (18) two weeks. Then was sealed \u2026 (19) of blood that that the Nephilim spilled. I remained calm and waited until \u2026 (20) the Holy Ones who were with the daughters of ma[n] \u2026 (21) in sorcery \u2026
\n(23) Then I, Noah, found grace, greatness and righteousness \u2026 (25) up to the gates of heaven \u2026 (26) to the people and to the livestock and to the beasts and to the birds<\/p>\n
Column 7<\/p>\n
(1) over\/upon them, the land and all that it is upon it, in the seas and on the mountains \u2026 (2) all the constellations of the heavens, the sun, the moon and the stars and the Watchers \u2026 (5) honor and my reward I shall give you.
\n(7) The Great Holy One, and I rejoiced at the words of the LORD of heaven, and I cried out \u2026 [large untranslatable passage] \u2026 (17) praying \u2026 (19) \u2026 to aid me and to build \u2026 (21) all the behavior \u2026 (23) and the assembly of \u2026<\/p>\n
Column 8<\/p>\n
(1) its mate after it \u2026 tied \u2026 (4) eternal \u2026 (9) and in every \u2026 (16) and in\/according to your week(s) \u2026 (18) and like a vow \u2026 (19) and approximately three weeks \u2026 [large untranslatable section] \u2026 (33) and your sons after you and all \u2026<\/p>\n
Column 9<\/p>\n
(3) \u2026 I [g]ive this rule \u2026<\/p>\n
Column 10<\/p>\n
(1) Great [One]. Then \u2026 who appointed \u2026 [large unreadable section] \u2026 (8) and glorify and praise \u2026 (9) all of you to your LORD \u2026 (10) to the king of all eternities, forever and ever, and for all eternities.
\n(11) Then \u2026 on the earth \u2026 and it took from \u2026 (12) found, for \u2026 the ark landed, one of the mountains of Ararat, and the eternal fire \u2026 (13) And I atoned for the whole earth. First \u2026 (14) [a he-goat] and then there came \u2026 and I burned its fat upon the fire. Secondly \u2026 (15) I poured out their blood at the base of the altar, and I burned all their flesh on the altar. Thirdly, I offered up young turtle-doves (16) wi[th] them upon the altar; their blood and \u2026 I put fine flour mixed in oil with frankincense as their meal offering \u2026 (17) \u2026 and I was putting salt on all of them. And the scent of my burnt offering went up to the [hea]vens.
\n(18) Then the Most High \u2026<\/p>\n
Column 11<\/p>\n
(1) I, Noah, was in the doorway of the ark, the springs \u2026 (9) for the mountains and of the wildernesses for the \u2026
\n(11) [Then] I, Noah, went out and walked through the land to its length and breadth \u2026 (12) upon it, there was luxuriance in their leaves and in their fruit. All the land was filled with grass, herbage and grain. Then I praised the LORD of (13) [heaven] who performed wonders; He is eternal and His is the praise. Then I blessed once again that He had had mercy on the land and that He had removed and obliterated from it (14) all those indulging in lawlessness, evil and falsehood, and that He delivered a righteous man \u2026 all He acquired for his sake.
\n(15) \u2026 to me \u2026 heaven, He spoke to me and said to me: \u201cFear not, O Noah, I am with you and with your sons who will be like you for eternity \u2026 (16) fill the land and rule over all of them; over its seas and over its wildernesses and over its mountains and over all that is within them. Behold, I (17) am giving to you and to your children all of it to eat of the greenery and the herbage of the land. However, you shall not eat any blood. Your fear and awe \u2026 (18) for eternity \u2026 (19) I to you \u2026 your sons.\u201d<\/p>\n
Column 12<\/p>\n
(1) See, I have put my bow [in the clouds] and it became to me as a sign in the clouds and \u2026 the [e]arth \u2026 (3) appeared to me \u2026 [large unreadable section]
\n(8) \u2026 on the mountains of Horarat. And after that I went down to the base of this mountain, I and my sons, and we built \u2026 (9) for the desolation was great in the land. And [sons] and [daugh]ters were bo[rn to my sons] after the flood. (10) To [Shem], my eldest son, was born first Arpachshad two years after the flood. And all the sons of Shem, all together, [wer]e (11) [Elam] and Asshur, Arpachshad, Lud and Aram, and five daughters. And [the sons of Ham were Kush and Mizrai]n and Put and Canaan and seven (12) daughters. And the sons of Japheth were Gomer and Magog and Madai and Yavan and Tubal and Mashoch and Tiras and four daughters.
\n(13) Then I and all my sons started to work the land, and I planted a large vineyard on Mount Lubar. After four years it produced [much] wine for me, (14) and I brought down all the wine. Now when the first festival came, on the first day of the first festival in the (15) [first] month \u2026 in my vineyard; and in my vineyard I opened up this vessel and began to drink it on the first day of the fifth year \u2026 (16) the vineyard. On that day I summoned my sons and grandsons and all of our wives and their daughters and we gathered together and we went \u2026 (17) and I blessed the LORD of heaven, God Most High, the Great Holy One, who delivered us from destruction \u2026 (18) \u2026 and to all \u2026 who interceded on my behalf \u2026 (19) \u2026 I lay down upon my bed and \u2026 [large unreadable passage] \u2026 (27) every year \u2026<\/p>\n
Column 13<\/p>\n
(8) [the birds of the heav]ens and the beasts of the field, the [ ] of the earth and the creeping creatures of the dry land \u2026 the
\n(9) \u2026 stone and pottery were chopping and taking of it for themselves. I watched those of gold and silver \u2026 (10) iron, and were chopping every tree and taking of it for themselves. I watched the sun and the moon (11) and the stars chopping and taking of it for themselves. I watched until the crawling things of the land and the crawling things of the water finished it off (12) and it ended.
\n(13) I turned to observe the olive tree, and behold, the olive tree grew in its height. And for many hours in the glory of the great foliage \u2026 (14) and appeared amongst them. I was examining this olive tree, and behold, the majority of its leaves \u2026 (15) they were casting and tying with it. And I marveled at this olive tree and its leaves. I marveled greatly \u2026 (16) the [four] winds of heaven blowing strongly and violently against this olive tree, removing its branches and smashing it. First (came) (17) the West [wind] and struck it and stripped off some of its leaves and its fruit and cast them in all directions. After it [came the Nor]th wind \u2026 (18) its fruit \u2026<\/p>\n
Column 14<\/p>\n
(7) \u2026 we know \u2026
\n(9) Listen and hear: you are the great cedar that stood before you in your dream on the highest of mountains \u2026 (10) the scion that comes from it and grows to its height, three sons \u2026 (11) Now that you saw the first scion clinging to the stump of the cedar \u2026 and wood from it \u2026 (12) [The first] son will not part from you all of his days, and in his progeny your n[am]e will be called \u2026 (13) [the first son] will come forth as a righteous planting for all \u2026 (14) lasting for eternity. And that you saw the scion clinging to the [stu]mp of [the cedar] \u2026 (15) And that you saw the top of the other scions \u2026 (16) part of their boughs were entering into the boughs of the first one, two sons \u2026 (19) the mystery \u2026 (22) first of all \u2026 the allotted portion \u2026<\/p>\n
Column 15<\/p>\n
(9) And that you saw all of them \u2026 and turning away, the majority of them will be wicked. And that you saw \u2026 (10) a great man\/warrior coming from the south of the land, the sickle in his hand and the fire with him \u2026 (11) it is the LORD of Greatness that will come from the south of the land \u2026 (12) and wickedness, and will cast upon the fire all iniqu[ity] \u2026 (13) and that you saw \u2026 (14) in them a wall, four angels \u2026 (15) a wall from all the \u2026 of the land, that they may not rule \u2026 (16) and their boughs with great \u2026 and their fruit \u2026 (18) all of the peoples, and all of them shall worship and be confused.
\n(19) \u2026 Do not marvel at this dream and do not \u2026 (20) I have made it all known to you for certain, and so it is written about you \u2026
\n(21) [Then I,] Noah, [awoke] from my sleep and with the sun high \u2026 (22) to [She]m, my son, and I made all of it kn[own] to [him] \u2026 (23) righteous \u2026<\/p>\n
Column 16<\/p>\n
(8) \u2026 until it reaches \u2026 (9) (of) the sea that is between them; the source of Mahaq until the Tina [R]iv[er], and it passes as a spring (10) the entire land of the North until it reaches the source \u2026 (11) this boundary passes the waters of the Great Sea until it reaches [ ]ra and \u2026 (12) And Noah allocated a lot to Japheth and his sons to inherit as an eternal inheritance. (13) Blank (14) The second lot came out for Shem, for him and his sons as to inherit [as an eternal inheritance] \u2026 (15) \u2026 the waters of the Tina river \u2026 (16) \u2026 [Tin]a river \u2026 the [Mae]ota [Se]a which reaches the b[ay] of (17) the great Salt Sea. And this boundary runs as a spring of waters (from) this bay \u2026 (18) until the bay of the sea that faces toward Eg[ypt] and passes \u2026 (19) \u2026 until it reaches the lot of \u2026 (20) \u2026 to the east (21) \u2026 (22) \u2026 (23) and it goes \u2026 (24) \u2026 (25) \u2026 [blank]. (26) and to Ham [came out the third lot] \u2026 (27) \u2026 until it reaches \u2026<\/p>\n
Column 17<\/p>\n
(7) Shem divided his portion between his sons. First it fell to [E]lam in the north, by the waters of the Tigris River until it reaches the R[ed S]ea, (8) to its source that is in the North, and \u2026 to the west to Ashur until it reaches the Tigris \u2026 And after it (9) to Aram, the land between the two rivers, until it reaches the top of M[ount] \u2026 And after him to Lud \u2026 (10) fell this Mount Taurus, and this portion passes westward until it reaches Magog \u2026 the east. All that \u2026 the Eastern Sea (11) in the north of the gulf of this bay that stands at the head of three portions to the sou[th]. For Arpachshad \u2026 (12) that faces south, all the land that the Euphrates irrigates, and all \u2026 (13) all the valleys and the plains that are between them, and the peninsula that is in the bay \u2026 (14) and Horarat and Amana until it reaches \u2026 (15) the portion that his father Noah apportioned him and gave to him.
\n(16) Japheth [also] divided between his sons. First he gave to Gomer in the north up to the river Tina, and after him to Magog, and after him (17) to Media, and after him to Javan, all of the coastlands that are alongside Lud. And between the bay that is near Lud and the [s]econd bay. To Tubal, that which is on the other side of \u2026 (18) in the land. To Meshech \u2026 of the sons of Ham.<\/p>\n
Column 19<\/p>\n
(7) There I invoked the [name of] G[od] and I said, \u201cYou are \u2026 (8) eternal.\u201d \u2026 I had still not reached the Holy Mountain. So I set forth to [ ] (9) and I traveled southward \u2026 went until I reached Hebron,<\/p>\n","protected":false},"excerpt":{"rendered":"
TRANSLATION 4:1In the eighteenth year of his reign, Nabouchodonosor [Nebuchadnezzar] said, \u201cI was living at peace in my home, and prospering on my throne. 2I saw a dream and I was alarmed, and fear fell upon me. 7I was sleeping and, lo, a tall tree was growing on the earth. Its appearance was huge and … <\/p>\n