Septuagint - 1¿¿ Ezra / Septuagint Bd.15 (ePub)

In the mid 3¿¿ century BC, King Ptolemy II Philadelphus of Egypt ordered a translation of the ancient Hebrew scriptures for the Library of Alexandria, which resulted in the creation of the Septuagint. It is generally accepted that there were several versions of the ancient Hebrew and Samaritan scriptures before the translation of the Septuagint. The two books of Ezra were translated into Greek and added to the Septuagint before 200 BC when a large number of refugees fled the ongoing wars in Judea and settled in Egypt. The two books of Ezra were two different versions of the same basic story, one likely a Sadducee version, and the other a Pharisee text. 2n¿ Ezra became in the Masoretic Texts' version of Ezra, and by the year 100 AD, the Apocalypse of Ezra was in circulation as 3¿¿ Ezra. This has created some confusion among Biblical Translators throughout the centuries. This version of Ezra is called 1¿¿ Esdras (1¿¿ Ezra) in Orthodox Bibles and Protestant Bibles that include the Apocrypha, 3 Esdras in Catholic Bibles that include the Apocrypha, and Greek Ezra in the Ethiopian Bible.

The Septuagint's 1¿¿ and 2n¿ Ezra are thematically similar, telling the generally same story, however from two different points of view. They tell the story of the fall of Jerusalem, first to the Egyptians, and then the Babylonians, followed by Babylon's fall to the Persians, following which the Judahites returned to Judah and rebuilt the temple in Jerusalem. 1¿¿ Ezra was clearly written from a non-spiritual viewpoint, common among the Sadducees, and repeatedly makes it clear that the author, Ezra, and various kings, viewed the Lord as the Judahite version of other gods, including the Egyptian creator and Sun-god Atum, and the Zoroastrian 'god of truth' and 'King of the Sky' Ahura Mazda. These views are inconsistent with the view of the Pharisees, which developed under the rule of the Hasmonean dynasty after Judea broke free from the rule of the Greeks, and the Lord became a separate god from all others.

Both the Greek translations of 1¿¿ and 2n¿ Ezra, and the Hebrew translation of Ezra-Nehemiah (2n¿ Ezra), contain relics of an Aramaic source-text, unfortunately, the Aramaic Book of Ezra is lost. The difference in the surviving Aramaic words within the Greek 1¿¿ Ezra, and Hebrew Ezra-Nehemiah, it appears that the two versions of Ezra already existed in the Aramaic versions. 1¿¿ Ezra, the less spiritual of the two, clearly dates to the Persian era, as it treats the Judahite Lord of the Temple in Jerusalem as another version of Ahura Mazda, the Zoroastrian God. Several Zoroastrian titles of Ahura Mazda are applied to the Judahite Lord, including King of Truth, and King of the Sky. Letters from the Persian Kings Cyrus II, Artaxerxes I, and Darius II, as included in the book, all of which were closely associated with Zoroastrianism, yet, referred to the Judahite Lord using titles generally associated with Ahura Mazda. In the Greek 1¿¿ Ezra and 2n¿ Ezra, and the Hebrew Ezra-Nehemiah, the temple is described as being a Zoroastrian fire-temple, containing an eternal fire, which Nehemiah even referred to as burning naphtha, like the other fire-temples across the Persian Empire.