2 Esdras 7

How to read these pages: the text itself comes first, verse by verse, in the volume's own translation. Beneath each verse stands its Meaning — a rendering of what the passage's terms name in the inner life, drawn from the correspondences the text itself uses. The text is never altered; the meaning is offered, not imposed.

King James Version

1And when I had made an end of speaking these words, there was sent unto me the angel which had been sent unto me the nights afore:

And when I had made an end of speaking these words, there was sent unto me the angel — the divine idea ministering — which had been sent unto me the nights afore, in the hidden states before:

2And he said unto me, Up, Esdras, and hear the words that I am come to tell thee.

And he said unto me, Up, Esdras, and hear the words that I am come to tell thee.

3And I said, Speak on, my God. Then said he unto me, The sea is set in a wide place, that it might be deep and great.

And I said, Speak on, my God. Then said he unto me, The sea — the great subconscious — is set in a wide place, that it might be deep and great: a similitude opened — the broad realm entered only one way.

4But put the case the entrance were narrow, and like a river;

But put the case the entrance were narrow, and like a river — a current of life and thought, narrow at its entry:

5Who then could go into the sea to look upon it, and to rule it? if he went not through the narrow, how could he come into the broad?

Who then could go into the sea to look upon it, and to rule it? If he went not through the narrow, how could he come into the broad? — the broad realm is reached only through the strait entrance; there is no other way in.

6There is also another thing; A city is builded, and set upon a broad field, and is full of all good things:

There is also another thing; A city — the city of peace — is builded, and set upon a broad field — the open, level state — and is full of all good things:

7The entrance thereof is narrow, and is set in a dangerous place to fall, like as if there were a fire on the right hand, and on the left a deep water:

The entrance thereof is narrow, and is set in a dangerous place to fall, like as if there were a fire on the right hand, and on the left a deep water: fire on one side, the deep on the other, and the entrance between them perilous.

8And one only path between them both, even between the fire and the water, so small that there could but one man go there at once.

And one only path between them both, even between the fire and the water, so small that there could but one man go there at once: the path admits one faculty at a time — the ordered state is entered singly, not in a crowd.

9If this city now were given unto a man for an inheritance, if he never shall pass the danger set before it, how shall he receive this inheritance?

If this city now were given unto a man for an inheritance, if he never shall pass the danger set before it, how shall he receive this inheritance? — the inheritance is real, but unreceived until the strait passage is passed.

10And I said, It is so, Lord. Then said he unto me, Even so also is Israel’s portion.

And I said, It is so, Lord. Then said he unto me, Even so also is Israel's portion — the spiritual man's portion measured by the same similitude.

11Because for their sakes I made the world: and when Adam transgressed my statutes, then was decreed that now is done.

Because for their sakes I made the world: and when Adam — the first state of the Complete Man — transgressed my statutes, then was decreed that now is done: the straitness of the present order decreed from the first transgression.

12Then were the entrances of this world made narrow, full of sorrow and travail: they are but few and evil, full of perils,: and very painful.

Then were the entrances of this world made narrow, full of sorrow and travail: they are but few and evil, full of perils, and very painful: the entrances narrowed — few, hard, and perilous — as the consequence of the fallen root, not as the Source's delight.

13For the entrances of the elder world were wide and sure, and brought immortal fruit.

For the entrances of the elder world were wide and sure, and brought immortal fruit: before the transgression, the way in was broad, certain, and fruitful unto life without end.

14If then they that live labour not to enter these strait and vain things, they can never receive those that are laid up for them.

If then they that live labour not to enter these strait and vain things, they can never receive those that are laid up for them: what is laid up is received only by passing the strait entrance, however vain the passage seems to sense.

15Now therefore why disquietest thou thyself, seeing thou art but a corruptible man? and why art thou moved, whereas thou art but mortal?

Now therefore why disquietest thou thyself, seeing thou art but a corruptible man? And why art thou moved, whereas thou art but mortal? — the seer reminded of his own measure: a passing faculty questioning an enduring order.

16Why hast thou not considered in thy mind this thing that is to come, rather than that which is present?

Why hast thou not considered in thy mind this thing that is to come, rather than that which is present? — attention turned from the present straitness to the coming breadth.

17Then answered I and said, O Lord that bearest rule, thou hast ordained in thy law, that the righteous should inherit these things, but that the ungodly should perish.

Then answered I and said, O Lord that bearest rule, thou hast ordained in thy law — the written order of the divine life — that the righteous — states in right relation to the order — should inherit these things, but that the ungodly should perish.

18Nevertheless the righteous shall suffer strait things, and hope for wide: for they that have done wickedly have suffered the strait things, and yet shall not see the wide.

Nevertheless the righteous shall suffer strait things, and hope for wide: for they that have done wickedly have suffered the strait things, and yet shall not see the wide: both pass the strait; only the right-ordered pass through into the wide — the narrowness is the passage, not the destination.

19And he said unto me. There is no judge above God, and none that hath understanding above the Highest.

And he said unto me, There is no judge above God — the Divine Mind — and none that hath understanding above the Highest — the Source under His title of height: judgment rests where understanding is complete.

20For there be many that perish in this life, because they despise the law of God that is set before them.

For there be many that perish in this life, because they despise the law of God that is set before them: perishing follows despising the order set plainly before the state.

21For God hath given strait commandment to such as came, what they should do to live, even as they came, and what they should observe to avoid punishment.

For God hath given strait commandment to such as came, what they should do to live, even as they came, and what they should observe to avoid punishment: the commandment tells both the way of life and the consequence to be avoided.

22Nevertheless they were not obedient unto him; but spake against him, and imagined vain things;

Nevertheless they were not obedient unto him; but spake against him, and imagined vain things;

23And deceived themselves by their wicked deeds; and said of the most High, that he is not; and knew not his ways:

And deceived themselves by their wicked deeds; and said of the most High, that he is not; and knew not his ways: self-deception hardening into denial — the state declaring its own Source is not.

24But his law have they despised, and denied his covenants; in his statutes have they not been faithful, and have not performed his works.

But his law have they despised, and denied his covenants; in his statutes have they not been faithful, and have not performed his works: law, covenant, and statutes — every form of the order — refused together.

25And therefore, Esdras, for the empty are empty things, and for the full are the full things.

And therefore, Esdras, for the empty are empty things, and for the full are the full things: emptiness receives emptiness; fullness, fullness — the state receives according to what it is.

26Behold, the time shall come, that these tokens which I have told thee shall come to pass, and the bride shall appear, and she coming forth shall be seen, that now is withdrawn from the earth.

Behold, the time shall come, that these tokens — these signs — which I have told thee shall come to pass, and the bride shall appear, and she coming forth shall be seen, that now is withdrawn from the earth: the receptive soul-affection, long withdrawn from the outer life, appearing openly.

27And whosoever is delivered from the foresaid evils shall see my wonders.

And whosoever is delivered from the foresaid evils shall see my wonders — works in the outer signifying the greater work in the inner.

28For my son Jesus shall be revealed with those that be with him, and they that remain shall rejoice within four hundred years.

For my son Jesus — the Saviour-state, the divine pattern embodied — shall be revealed with those that be with him, and they that remain shall rejoice within four hundred years: the revealed Son-state and its company, and a measured season of rejoicing, four hundred years kept exact.

29After these years shall my son Christ die, and all men that have life.

After these years shall my son Christ — the Anointed One, the divine Man awakened within — die, and all men that have life: even the embodied pattern yields up its form, and every living faculty with it.

30And the world shall be turned into the old silence seven days, like as in the former judgments: so that no man shall remain.

And the world shall be turned into the old silence seven days — seven, the completed cycle — like as in the former judgments: so that no man shall remain: the order of states returned to the silence before form, as at the first.

31And after seven days the world, that yet awaketh not, shall be raised up, and that shall die that is corrupt

And after seven days the world, that yet awaketh not, shall be raised up, and that shall die that is corrupt: after the completed silence, the sleeping world raised — and corruption itself, not the creature, dies.

32And the earth shall restore those that are asleep in her, and so shall the dust those that dwell in silence, and the secret places shall deliver those souls that were committed unto them.

And the earth — the outer life — shall restore those that are asleep in her, and so shall the dust those that dwell in silence, and the secret places shall deliver those souls that were committed unto them: every resting chamber delivering up the faculties committed to it, as the womb delivers in its time.

33And the most High shall appear upon the seat of judgment, and misery shall pass away, and the long suffering shall have an end:

And the most High shall appear upon the seat of judgment, and misery shall pass away, and the long suffering shall have an end: the Source appearing where the divine order confronts every state at once — misery ending because its cause is ended.

34But judgment only shall remain, truth shall stand, and faith shall wax strong:

But judgment only shall remain, truth shall stand, and faith shall wax strong: when the confrontation is complete, only the order itself, truth, and strengthened faith remain standing.

35And the work shall follow, and the reward shall be shewed, and the good deeds shall be of force, and wicked deeds shall bear no rule.

And the work shall follow, and the reward shall be shewed, and the good deeds shall be of force, and wicked deeds shall bear no rule: deeds receive their exact consequence; twisted deeds lose all ruling power.

36Then said I, Abraham prayed first for the Sodomites, and Moses for the fathers that sinned in the wilderness:

Then said I, Abraham — Faith — prayed first for the Sodomites, and Moses — the deliverer-lawgiver faculty — for the fathers that sinned in the wilderness, the untended waste-state:

37And Jesus after him for Israel in the time of Achan:

And Jesus after him for Israel in the time of Achan: the interceding faculties named in order, every name kept exact as printed.

38And Samuel and David for the destruction: and Solomon for them that should come to the sanctuary:

And Samuel — the hearing faculty — and David — Love enthroned — for the destruction: and Solomon — Wisdom in its fullness, Peace — for them that should come to the sanctuary:

39And Helias for those that received rain; and for the dead, that he might live:

And Helias — prophetic zeal, the fire-faculty — for those that received rain; and for the dead, that he might live:

40And Ezechias for the people in the time of Sennacherib: and many for many.

And Ezechias for the people in the time of Sennacherib: and many for many: intercession after intercession, the mediating faculties pleading for the states around them.

41Even so now, seeing corruption is grown up, and wickedness increased, and the righteous have prayed for the ungodly: wherefore shall it not be so now also?

Even so now, seeing corruption is grown up, and wickedness increased, and the righteous have prayed for the ungodly: wherefore shall it not be so now also? — the seer's plea: if the right-ordered prayed then, why should their prayer fail now?

42He answered me, and said, This present life is not the end where much glory doth abide; therefore have they prayed for the weak.

He answered me, and said, This present life is not the end where much glory — the manifested weight of the Presence — doth abide; therefore have they prayed for the weak: prayer in this life is for the weak, because this life is not the place where glory finally rests.

43But the day of doom shall be the end of this time, and the beginning of the immortality for to come, wherein corruption is past,

But the day of doom shall be the end of this time, and the beginning of the immortality for to come, wherein corruption is past: the day of the LORD — the crisis-moment when the divine order confronts a state all at once — ends this order of time and begins life without end, corruption behind it.

44Intemperance is at an end, infidelity is cut off, righteousness is grown, and truth is sprung up.

Intemperance is at an end, infidelity is cut off, righteousness — right relation to the order — is grown, and truth is sprung up: every disordered root ended, every ordered root come to full growth.

45Then shall no man be able to save him that is destroyed, nor to oppress him that hath gotten the victory.

Then shall no man be able to save him that is destroyed, nor to oppress him that hath gotten the victory: at the completed judgment, intercession and oppression alike cease — each state stands in its own consequence.

46I answered then and said, This is my first and last saying, that it had been better not to have given the earth unto Adam: or else, when it was given him, to have restrained him from sinning.

I answered then and said, This is my first and last saying, that it had been better not to have given the earth unto Adam: or else, when it was given him, to have restrained him from sinning: the seer's hardest saying, pressed to the angel's face.

47For what profit is it for men now in this present time to live in heaviness, and after death to look for punishment?

For what profit is it for men now in this present time to live in heaviness, and after death to look for punishment?

48O thou Adam, what hast thou done? for though it was thou that sinned, thou art not fallen alone, but we all that come of thee.

O thou Adam, what hast thou done? For though it was thou that sinned, thou art not fallen alone, but we all that come of thee: the first state's error carried in every state born of it — the root, not a personal blame, is lamented.

49For what profit is it unto us, if there be promised us an immortal time, whereas we have done the works that bring death?

For what profit is it unto us, if there be promised us an immortal time, whereas we have done the works that bring death?

50And that there is promised us an everlasting hope, whereas ourselves being most wicked are made vain?

And that there is promised us an everlasting hope, whereas ourselves being most wicked are made vain?

51And that there are laid up for us dwellings of health and safety, whereas we have lived wickedly?

And that there are laid up for us dwellings of health and safety, whereas we have lived wickedly?

52And that the glory of the most High is kept to defend them which have led a wary life, whereas we have walked in the most wicked ways of all?

And that the glory of the most High is kept to defend them which have led a wary life, whereas we have walked in the most wicked ways of all?

53And that there should be shewed a paradise, whose fruit endureth for ever, wherein is security and medicine, since we shall not enter into it?

And that there should be shewed a paradise — the delight-state — whose fruit endureth for ever, wherein is security and medicine, since we shall not enter into it?

54(For we have walked in unpleasant places.)

(For we have walked in unpleasant places.) — the parenthetical confession kept exact: the states walked where the order was not.

55And that the faces of them which have used abstinence shall shine above the stars, whereas our faces shall be blacker than darkness?

And that the faces of them which have used abstinence shall shine above the stars — shine brighter than the fixed knowledges of truth — whereas our faces shall be blacker than darkness, unilluminated consciousness itself?

56For while we lived and committed iniquity, we considered not that we should begin to suffer for it after death.

For while we lived and committed iniquity, we considered not that we should begin to suffer for it after death: consequence unconsidered while the deeds were done — the suffering is the deeds' own harvest, not a torment devised afterward.

57Then answered he me, and said, This is the condition of the battle, which man that is born upon the earth shall fight;

Then answered he me, and said, This is the condition of the battle, which man that is born upon the earth shall fight: the whole life stated as a battle every born faculty must fight.

58That, if he be overcome, he shall suffer as thou hast said: but if he get the victory, he shall receive the thing that I say.

That, if he be overcome, he shall suffer as thou hast said: but if he get the victory, he shall receive the thing that I say: overcome, the state suffers its own disorder; victorious, it receives the ordered breadth.

59For this is the life whereof Moses spake unto the people while he lived, saying, Choose thee life, that thou mayest live.

For this is the life whereof Moses — the deliverer-lawgiver faculty — spake unto the people while he lived, saying, Choose thee life, that thou mayest live: the choice set before every state, in the lawgiver's own words.

60Nevertheless they believed not him, nor yet the prophets after him, no nor me which have spoken unto them,

Nevertheless they believed not him, nor yet the prophets — the forth-telling faculties — after him, no nor me which have spoken unto them,

61That there should not be such heaviness in their destruction, as shall be joy over them that are persuaded to salvation.

That there should not be such heaviness in their destruction, as shall be joy over them that are persuaded to salvation: the heaviness of the destroyed state measured against the joy of the state persuaded — turned — toward deliverance.

62I answered then, and said, I know, Lord, that the most High is called merciful, in that he hath mercy upon them which are not yet come into the world,

I answered then, and said, I know, Lord, that the most High is called merciful, in that he hath mercy upon them which are not yet come into the world: mercy reaching even to states not yet born into the outer life.

63And upon those also that turn to his law;

And upon those also that turn to his law: mercy upon repentance — the turning of the mind back to the order.

64And that he is patient, and long suffereth those that have sinned, as his creatures;

And that he is patient, and long suffereth those that have sinned, as his creatures: patience toward error because the erring states are still His own workmanship.

65And that he is bountiful, for he is ready to give where it needeth;

And that he is bountiful, for he is ready to give where it needeth;

66And that he is of great mercy, for he multiplieth more and more mercies to them that are present, and that are past, and also to them which are to come.

And that he is of great mercy, for he multiplieth more and more mercies to them that are present, and that are past, and also to them which are to come: mercy multiplying across every order of time — present, past, and coming states alike.

67For if he shall not multiply his mercies, the world would not continue with them that inherit therein.

For if he shall not multiply his mercies, the world would not continue with them that inherit therein: without multiplied mercy, no state would endure to inherit anything.

68And he pardoneth; for if he did not so of his goodness, that they which have committed iniquities might be eased of them, the ten thousandth part of men should not remain living.

And he pardoneth; for if he did not so of his goodness, that they which have committed iniquities might be eased of them, the ten thousandth part of men should not remain living: pardon from goodness alone; without it, scarcely one in ten thousand states would remain.

69And being judge, if he should not forgive them that are cured with his word, and put out the multitude of contentions,

And being judge, if he should not forgive them that are cured with his word, and put out the multitude of contentions,

70There should be very few left peradventure in an innumerable multitude.

There should be very few left peradventure in an innumerable multitude: even innumerable states reduced to very few, if the judging Word did not also cure and forgive.

Companion volume to The Why Bible — the King James Apocrypha, rendered in its spiritual meanings. First final edition, October 2026.