Vision of Isaiah.—This writing has been preserved in its entirety in the Ascension of Isaiah, of which it constitutes chaps, vi.-xi. Before its incorporation in the latter work it circulated independently in Greek. There are independent versions of these chapters in Latin and Slavonic. (See [Isaiah, Ascension of].)
Shepherd of Hermas.—In the latter half of the 2nd century this book enjoyed a respect bordering on that paid to the writings of the New Testament. Irenaeus, Clement of Alexandria and Origen quote it as Scripture, though in Africa it was not held in such high consideration, as Tertullian speaks slightingly of it. The writer belongs really to the prophetic and not to the apocalyptic school. His book is divided into three parts containing visions, commands, similitudes. In incidental allusions he lets us know that he had been engaged in trade, that his wife was a termagant, and that his children were ill brought up. Various views have been held as to the identity of the author. Thus some have made him out to be the Hermas to whom salutation is sent at the end of the Epistle to the Romans, others that he was the brother of Pius, bishop of Rome in the middle of the 2nd century, and others that he was a contemporary of Clement, bishop of Rome at the close of the ist century. Zahn fixes the date at 97, Salmon a few years later, Lipsius 142. The literature of this book (see [Hermas, Shepherd of]) is very extensive. Among the chief editions are those of Zahn, Der Hirt des Hermas (1868); Gebhardt and Harnack, Patres Apostolici (1877, with full bibliographical material); Funk, Patres Apost. (1878). Further see Harnack, Gesch. d. altchristl. Literatur, i. 49-58; II. i. 257-267, 437 f.
5 Ezra.—This book, which constitutes in the later MSS. the first two chapters to 4 Ezra, falls obviously into two parts. The first (i. 5-ii. 9) contains a strong attack on the Jews whom it regards as the people of God; the second (ii. 10-47) addresses itself to the Christians as God’s people and promises them the heavenly kingdom. It is not improbable that these chapters are based on an earlier Jewish writing. In its present form it may have been written before A.D. 200, though James and other scholars assign it to the 3rd century. Its tone is strongly anti-Jewish. The style is very vigorous and the materials of a strongly apocalyptic character. See Hilgenfeld, Messias Judaeorum (1869); James in Bensly’s edition of 4 Ezra, pp. xxxviii.-lxxx.; Weinel in Hennecke’s N.T. Apokryphen, 331-336.
6 Ezra.—This work consists of chapters xv.-xvi. of 4 Ezra. It may have been written as an appendix to 4 Ezra, as it has no proper introduction. Its contents relate to the destruction of the world through war and natural catastrophes—for the heathen a source of menace and fear, but for the persecuted people of God one of admonition and comfort. There is nothing specifically Christian in the book, which represents a persecution which extends over the whole eastern part of the Empire. Moreover, the idiom is particularly Semitic. Thus we have xv. 8 nec sustinebo in his quae inique exercent, that is ב אשנ: in 9 vindicans vindicabo: in 22 non parcet dextera mea super peccatores = φείσεται ... ἐπί = לע ... לומחי. In verses 9, 19 the manifest corruptions may be explicable from a Semitic background. There are other Hebraisms in the text. It is true that these might have been due to the writer’s borrowings from earlier Greek works ultimately of Hebrew origin. The date of the book is also quite uncertain, though several scholars have ascribed it to the 3rd century.
Christian Sibyllines.—Critics are still at variance as to the extent of the Christian Sibyllines. It is practically agreed that vi.-viii. are of Christian origin. As for i.-ii., xi.-xiv. most writers are in favour of Christian authorship; but not so Geffcken (ed. Sibyll., 1902), who strongly insists on the Jewish origin of large sections of these books.
Apocalypses of Paul, Thomas and Stephen.—These are mentioned in the Gelasian decree. The first may possibly be the Άναβατικὸν Παύλου mentioned by Epiphanius (Haer. xxxviii. 2) as current among the Cainites. It is not to be confounded with the apocalypse mentioned two sections later.
Apocalypse of Esdras.—This Greek production resembles the more ancient fourth book of Esdras in some respects. The prophet is perplexed about the mysteries of life, and questions God respecting them. The punishment of the wicked especially occupies his thoughts. Since they have sinned in consequence of Adam’s fall, their fate is considered worse than that of the irrational creation. The description of the tortures suffered in the infernal regions is tolerably minute. At last the prophet consents to give up his spirit to God, who has prepared for him a crown of immortality. The book is a poor imitation of the ancient Jewish one. It may belong, however, to the 2nd or 3rd centuries of the Christian era. See Tischendorf, Apocalypses Apocryphae, pp. 24-33.
Apocalypse of Paul.—This work (referred to by Augustine, Tractat. in Joan. 98) contains a description of the things which the apostle saw in heaven and hell. The text, as first published in the original Greek by Tischendorf (Apocalypses Apocr. 34-69), consists of fifty-one chapters, but is imperfect. Internal evidence assigns it to the time of Theodosius, i.e. about A.D. 388. Where the author lived is uncertain. Dr Perkins found a Syriac MS. of this apocalypse, which he translated into English, and printed in the Journal of the American Oriental Society, 1864, vol. viii. This was republished by Tischendorf below the Greek version in the above work. In 1893 the Latin version from one MS. was edited by M.R. James, Texts and Studies, ii. 1-42, who shows that the Latin version is the completest of the three, and that the Greek in its present form is abbreviated.
Apocalypse of John (Tischendorf, Apocalypses Apocr. 70 sqq.) contains a description of the future state, the general resurrection and judgment, with an account of the punishment of the wicked, as well as the bliss of the righteous. It appears to be the work of a Jewish Christian. The date is late, for the writer speaks of the “venerable and holy images,” as well as “the glorious and precious crosses and the sacred things of the churches” (xiv.), which points to the 5th century, when such things were first introduced into churches. It is a feeble imitation of the canonical apocalypse.
Arabic Apocalypse of Peter contains a narrative of events from the foundation of the world till the second advent of Christ. The book is said to have been written by Clement, Peter’s disciple. This Arabic work has not been printed, but a summary of the contents is given by Nicoll in his catalogue of the Oriental MSS. belonging to the Bodleian (p. 49, xlviii.). There are eighty-eight chapters. It is a late production; for Ishmaelites are spoken of, the Crusades, and the taking of Jerusalem. See Tischendorf, Apocalypses Apocr. pp. xx.-xxiv.