Jewish apocalyptic literature. Its intensity complements the pressure of unrelieved stress evident in the first part of the vision, and it resembles the major orientation of personality usually connected with religious conversion. The following verses (10:28–59) reveal that Ezra had a vision of the heavenly Jerusalem, the true city of Zion, which the angel of the Lord invites him to explore. As the angel tells Ezra at the end of Chapter 10 in the Authorised Version: And therefore fear not, let not thine heart be affrighted, but go thy way in, and see the beauty and greatness of the building, as much as thine eyes be able to see; and then shalt thou hear as much as thine ears may comprehend. For thou art blessed above many other and art called with the Highest and so are but few. But tomorrow at night thou shalt remain here and so shall the Highest show thee visions of the high things which the Most High will do unto them that dwell upon earth in the last days. So I slept that night and another like as he commanded me (2 Esd. 10:55–59). 6 Ezra The last two chapters, also called 6 Ezra by scholars, and found in the Latin, but not in the Eastern texts, predict wars and rebuke sinners. Many assume that they probably date from a much later period (perhaps late third century) and may be Christian in origin; though not certain, they possibly were added at the same time as the first two chapters of the Latin version. They likely are Jewish in origin, however; 15:57–59 have been found in Greek, which most scholars agree was translated from a Hebrew original. Author and criticism The main body of the book appears to be written for consolation in a period of great distress (one scholarly hypothesis is that it dates to Titus' destruction of the Second Temple in ). The author seeks answers, similar to Job's quest for understanding the meaning of suffering, but the author does not like or desire only the answer that was given to Job. Critics question whether even the main body of the book, not counting the chapters that exist only in the Latin version and in Greek fragments, has a single author. Kalisch, De Faye, and Charles hold that no fewer than five people worked on the text. However, Gunkel points to the unity