Documente Academic
Documente Profesional
Documente Cultură
The Ethiopic Version of the Hebrew Book of Jubilees. Edited from four MSS. and critically revised, emended, and restored in accordance with the Hebrew, Syriac, Greek, and
Latin Fragments of this Book.
4to. 12s. 6d.
Slavonic
The Book of the Secrets of Enoch. Translated from the by W. R. Morfill, M.A., and edited with Introduction,
by R. H.
Charles,
M.A.
8vo.
7s. 6d.
THE CLARENDON
PRESS, OXFORD.
\)
THE
^
APOCALYPSE OF BAKUCH
TRANSLATED FROM THE SYRIAC
CHAPTERS
I.-LXXVII. FROM THE SIXTH CENT. THE AMBROSIAN LIBRARY OF MILAN
MS. IN
AND
CHAPTERS LXXVIII.-LXXXVIL THE EPISTLE OF BARUCH FROM A NEW AND CRITICAL TEXT BASED ON TEN MSS. AND PUBLISHED HEREWITH
EDITED,
R.
H.
CHARLES,
M.A.
LONDON
^
r
<^
TO
MY WIFE
PEEFAOE
THE Apocalypse
era.
of
Baruch
is
thus
contemporaneous
Testament.
it
is
with
Its
the
chief
writings of the
New
authors were
good representative of the Judaism against which the Pauline dialectic was
directed.
orthodox
Jews, and
last noble
and oppressive years that followed the destruction of For ages after that epoch its people Jerusalem. seem to have been bereft of their immemorial gifts
of song and eloquence,
and
to
energy
only
for
the
study
and barren era had not yet set in breathing thought and burning word had still their home in Palestine, and the hand of the Jewish artist
written, that evil
was
still
master of
its
ancient cunning.
And
a great degree
Indeed,
viii
could hardly be otherwise. For the present English version is a translation of the Syriac the Syriac was a translation of the Greek, and the Greek in turn a
it
;
Hebrew
original.
In each trans-
assured the original work was shorn in large and growing measure of its ancient vigour, and this is certainly the case in the version
feel
we may
now
aim
yet,
made
it
his
And
even
so,
much
so that to be prized
our appreciation of
its
tragic
power and
with
it.
Baruch has had a strange history. /Written by Pharisaic Jews as an apology for Judaism^ and in part an implicit polemic against Christianity,
of
it
The Apocalypse
gained nevertheless a larger circulation Christians than amongst Jews, and owed
amongst
J.ts
very
it
Church
But
animus
its
popularity.
it
taken by the sister having been written in some degree under Christian influences, and forming, in fact, an unconscious confession of the failure of
would naturally have filled was This latter work work, 4 Ezra.
Judaism
to
to
PREFACE
ix
and thus, in due course, the Apocalypse of Baruch was elbowed out of recognition by its fitter and sturdier
rival.
In
this
edition
of
Baruch
which
is
also
the
no pains have been spared as regards the criticism and emendation of the text, its intereditio princeps
pretation,
sources.
and
the
determination
of
its
various
As
The
seventy -seven chapters, as appears on the For title-page, are found only in one MS., namely, c. the Epistle of Baruch the concluding nine chapters
first
Of
Through the kindness of the publishers I have been enabled to print on pp. 125-167 a critical
time.
MSS.
As
Ceriani
unamended MS.,
MSS.
available.
By
this comparative
study of
and
to
MSS.
c
c,
in the chapters
common
The
the
chapters in which
stands alone.
trust-
worthiness of the
lished, is
MS.
further confirmed
borrows largely from our Apocalypse, the Eest of the Words of Baruch.
There
of
are, of course,
Some
been
these
that
are
native
the
Syriac have
a 2
removed by
provisionally
emended,
or
reproduced
still
in
the
English
these
translation.
But many
remain.
the
Of
some are manifestly peculiar and have been dealt with accordingly.
are not
so,
to
Greek,
rest
But the
save on
and
are, in
which marks a new departure in the criticism of this book, I have been irresistibly led in
this hypothesis,
the course of
my
study.
by its means been able to reduce chaos to order. For details the reader should consult the Introduction,
pp.
xliv.-liii.
The interpretation
severest
of
this
book
has
been
the
task
as
yet
undertaken
by the
editor.
Insuperable difficulties confronted on every side, till at last he awoke to the fact that these were due to
plurality of authorship.
When
recognised and the various sources determined, the task of interpretation was materially lightened, and
New
As my
study and
my
conclusions
few
slowly matured conviction. special study of the relations subsisting between this Apocalypse and 4 Ezra will be found on pp.
IxviL-lxxvi.,
where
it is
is
in
many
faithful
PREFACE
time.
xi
To
this subject I
may
return in an edition of
study of the literature to which this book belongs is indispensable for the interpretation of the New
Sanday and Mr. Headlam write in their recent work on the Epistle to the Eomans (p. vii.) " It is l>y a continuous and careful
Testament.
Thus
Dr.
study of such works that any advance in the exegesis of the New Testament will be possible."
My
knowledge of Talmudic
literature, so far as it
appears in this book, is derived from Weber's Lehren des Talmuds, Edersheim's Life and Times, etc.,
Wunsche's
translations
of
the
various
treatises
of
Talmud, and in passages where translations were wanting, I had the ready help of Dr. Neubauer.
of
the
Jerusalem
My
my
proofs of the
Hebrew
original
of Baruch.
17
INTRODUCTION
1.
......
2.
4.
;
CONTENTS
PAGE
xv-lxxxiv
Other Books
3. The Syriac MSS. Baruch (pp. xvi.-xxii.) only one MS. c for chapters i.-lxxvii., but nine other MSS. for Ixxviii.A comparative study of these MSS. in relation to Ixxxvi. c (pp. xxii.-xxx.)
of b Lagarde. Reprint of MS. c Ceriani Walton and Paris Polyglots. Edition of Ixxviii. -Ixxxvi.
of Baruch.
Translation
Inquiries
Critical
Drummond, Kneucker,
Schiirer,
5.
Dill-
De Faye, Ryle
(pp. xxxiii.-xliii.)
6. a Translation from the Greek (pp. xliii.-xliv.) a Translation from a Hebrew Original for (1) Greek
;
The The
Un-
Hebrew Idioms
(3)
Many
Paronomasiae discover themselves by such Re-translation 7. The different Elements in the Apocalypse (pp. xliv.-liii.)
of
by
different
Authors
liii.-lviii.)
B1 B2 B3
,
70 A.D.
They
xiv
soon after
1
;
is
the
latest.
;
B 1 = L-ix.
Ixxxiv.
;
xliii.-xliv.
xlv.-xlvi.
2
lxxvii.-lxxxii.
Ixxxvi. -Ixxxvii.
;
B = xiii.-xxv.
xlvii. -Hi.
;
xxx. 2-xxxv.
;
xli. -xlii.
xliv.
8-15;
Ixxv.-lxxvi.
S, is
Ixxxiii.
B 3 =lxxxv.
x. 6-xii. 4,
which
have called
probably
8.
The
many grounds probably identical with, or is the source of the Greek Baruch iii. 9-iv. 29 (pp. Ixv.-lxvii.) 9. The Relations of
our Apocalypse with 4 Ezra,
(a)
Tribes, on
of 4
Ezra.
(&)
4 Ezra from a
Hebrew
Original,
(d)
Relations of the
respective Constituents of our Apocalypse and 4 Ezra. 1 2 is older than E of 4 Ezra, and both A and A than M.
B1
older than
than S
(pp. Ixvii.-lxxvi.)
Apocalypse to the
New
Testament.
Bulk of
or as
but others
may
point to
Ixxix.)
dependence of Baruch on the New Testament (pp. Ixxvi.11. Value of our Apocalypse in the Attestation
of the Jewish Theology of 50-100 A.D.,
and in the
Inter:
Original
Sin
and
Freewill,
....... .......
.
.
168
169
173
INTKODUCTION
1.
THIS beautiful Apocalypse, with the exception of nine 1 chapters towards its close, was lost sight of for quite
1200
years.
Written originally in Hebrew, it was early translated into Greek, and from Greek into Syriac. Of the
Hebrew
few
still
Of the Greek Version surviving in rabbinic writings. nothing has come down to us directly, though portions of it are preserved in the Eest of the Words of Baruch,
a Greek work of the second century, and in a late
Apocalypse of Baruch recently discovered in Greek and in Slavonic. Happily, the Syriac has been preserved almost in
its
we owe
Of
to the distinguished
a Latin translation in 1866, the Syriac text in 1871, and the photo-lithographic facsimile in 1883. Though
1
one,
These chapters under the title "The Epistle of Baruch," or a similar were incorporated in the later Syriac Bible.
xvi
Version,
demonstrable that our Apocalypse was the foundation of a Latin Apocalypse of Baruch, a
it is is
fragment of which
preserved in Cyprian.
of
The Apocalypse
Baruch belongs
to
the
first
It is a composite work put century of our era. together about the close of the century, from at least
These writings independent writings. belong to various dates between 50 and 90 A.D., and are thus contemporaneous with the chief New Testafive
or
six
ment
writings.
It
is
this fact
that
constitutes the
"We have here contemporaneous records of the Jewish doctrines and beliefs, and
of the arguments
latter
which prevailed in Judaism in the half of the first century, and with which its
and con-
Over against many of the Pauline solutions of the religious problems of the day, Jewish answers are here
propounded which are frequently antagonistic in the It was this hidden hostility to Christianity extreme.
that no doubt brought
as the sixth century
circulation.;
it
it
into discredit.
As
early
2.
In addition to our Apocalypse, a considerable literature arose and circulated under Baruch's name, some-
INTRODUCTION
time before and after the Christian
sufficient
era.
xvii
It will be
briefly
touch
falls
The Apocryphal Baruch in the LXX. This book i.-iii. 8 clearly into two parts being the first part,
9-v.
and
iii.
The
first
part
was originally written in Hebrew, the second is generally held to be of Greek origin, but this is doubtful.
The
first
part
of
the book
is
said
by Ewald and
Marshall to have been composed three centuries before the Christian era, by Fritzsche and Schrader in the
Maccabean
70
A.D.
period,
after
Most
mentioned
date.
The
Thus
from
second
half,
however,
may
also be
composite.
iii.
Professor
iv.
Marshall
differentiates
- iv.
and regards the former as originally written in Aramaic, and the latter in Greek. The chief authori5-v. 9,
ties
on
this
pp.
Gifford, Speaker's
On the probability 241-286, 1888. iii. 9-iv. 29 of this book are a recast of a
our Apocalypse,
"
i.e.
lost portion of
two and a half Tribes," see There 8, pp. Ixv.-lxvii. is no verbal borrowing between our Apocalypse and
and the Greek Baruch, but in the following passages
there
is
This
list
could be enlarged.
xviii
Book
i.
of Baruch.
(mention of Jeconiah).
3.
x. 16. lix. 7.
iv.
iii.
ii.
10, 14.
12.
Ixxvii. 10.
Ixxviii. 7.
26.
iv.
i.
36, 37
17, 18.
13.
(v. 5, 6).
Ixxix. 2.
Ixxx. 5.
ii.
i.
i.
Ixxxiv. 2-5.
19
14.
ii.
2.
Ixxxvi.
1, 2.
2.
The Eest
It
of the
Words
of Baruch.
This book
seems in parts to be a Jewish work recast. The Greek text was first printed at Venice in 1609, " next by Ceriani in 1868 under the title Paralipomena
Jeremiae" in his MonumentaSacra,v. 11-18, and recently it has been critically edited by Eendel Harris in 1889.
This
book
exists
also
in
the Ethiopic
Bible.
The
Ethiopic Version
Dillmann in his
As these MSS. are inferior, and as no attempt was made by Dillmann to revise his text by means of the
Greek, the present writer hopes in due time to edit a critical text from eleven Ethiopic MSS., accompanied In this edition account with translation and notes.
will be taken of all the important variations
of the
Greek
text.
is
deeply indebted to our Apocalypse and attests the accuracy of the Syriac text in the
following passages
:
This book
INTRODUCTION
Apoc. Bar.
ii. ii.
xix
Rest of the Words.
1.
i.
1, 3, 7. 2.
2.
ii.
i.
v. 1.
vi. 1. vi. 4, 5, 6, 8,
viii. 2, 5.
ii.
iii.
iv. 7.
iv.
1.
10.
iii.
2, 5, 8, 14.
1, 2, 3, 4.
iv.
x. 2, 5, 6, 7, 18.
xi. 4, 5.
iv. 3, 4, 6, 9.
iv. 9.
ii.
xxxv.
2.
4.
vii. 3,
i.
10, 12.
iv. 7.
Ixxx. 3.
Ixxxv.
2.
ii.
3.
Ixxxv. 11.
Ixxxvii.
vi. 3.
vii. 8,
30.
3.
of
Baruch.
Of
this
book
Hippolytus,
v.
out of relation with the remaining literature of Baruch. 4. Latin book of Baruch is quoted in one MS.
of
Cyprian's
Testimonies,
iii.
29.
As
"
:
this
book
give
is
clearly
based
in
et
on our
Apocalypse, I
will
the
passage
full.
Item in
Baruch
et
Veniet
post
enim
vos
et
tempus,
quaeretis
"
(cf.
me
vos
et
qui
venerint, audire
verbum
sapientiae et
xlviii.
intellectus,
non invenietis
Apoc. Bar.
36).
"Nationes
autem cupient
obtinget
eis
:
neque
deerit
serrno
legis
Erit
et
enim
sapientia in paucis
"
(cf.
vigilantibus
et taciturnis
"
quietis
sibi
confabulantes
et in
xx
quoniam quidam eos horrebunt et timebunt ut malos. alii Alii autem nee credunt verbo legis Altissimi
:
autem
ore stupentes
non credent
et credentibus erunt
Alii
autem
Apoc. Bar.
xlviii.
34
Ixx. 5
titles of
vii.
God
here
1,
note; xxi. 3,
note).
Alii
autem personales
xvi. 64,
fidei.
Alii capaces et
65 (which James ascribes to the third century) we have a clear use of our text. Thus: "Certe Hie novit quae cogitatis in cordibus
In 5 Ezra
. . .
vestris.
sua
Vae peccantibus et volentibus occultare peccata propter quod Dominus scrutinando scrutinabit
omnia opera eorum et traducet vos omnes," is based on " Et scrutinando scrutinabit cogitaIxxxiii. 3, which =
tiones arcanas et
quidquid
in penetralibus
omnium
hominis
membrorum positum est et in apertum coram omnibus cum increpatione educe t." We should observe
that not only
"
the thought of the two passages the same, but that the actual diction is borrowed, i.e. the
is
Hebraism
which
scrutinando scrutinabit
"
and
"
"
traducet,"
"
(cf.
"
in
cogitationes
arcanas
5.
").
The Greek Apocalypse of Baruch, or, as Mr. James names it, Apocalypsis Baruch Tertia. This
book belongs to the second century, for, on the one hand, it is based largely on the Slavonic Enoch, and on
INTRODUCTION
the other,
"
:
xxi
mentioned by Origen, de Princip. ii. 3. 6 Denique etiam Baruch prophetae librum in assertionis hujus testimonium vocant, quod ibi de septem
it is
mundis
This Greek
Apocalypse of Baruch was discovered some years ago by Mr. James in a British Museum MS. Through
his kindness
examine his
will,
we
of this
for
A
in
German
the
translation, preceded
by a helpful
this
introduction
year
K.
G-esellschafi
i.
der
An
English
The Slavonic is less Cambridge edition. This Greek is trustworthy and full than the Greek.
James's
dependent in certain respects on the Eest of the Words of Baruch, and is thus of service in deter-
With our Apocalypse mining the date of the latter. it has only one or two points of contact. Thus with " I was grieving over Zion and lamenting over vi. 2,
come upon the people," compare the opening words of the Greek Apocalypse,
the captivity which had
T^apoy^,
^
:
<TTrj
/cXalwv virep
x. 5,
T?}?
'lepovcraX.rfiJ,
. . .
and with
of
"
I,
Baruch,
temple and I lamented with that lamentation over Zion," and xxxv.
sat
before
the
gates
the
"
1,
And
I,
xxii
down upon
e/cetro
ra TQ>V
a<yia)v
ayia.
Perhaps
liv.
"
8-9,
Even
Thee the
.
For
"
all
those marvellous things from the Most High ? may be the source of the following words towards the
close of the
Greek Apocalypse
fjue
To3 afytoGavTi
6.
TOIOVTOV
afycofjLaros.
Finally, another
the above, and belonging to the fourth or fifth century of our era, is mentioned in the Altercatio Simonis
Judaei
(Texte
this
et
by Harnack
und Untersuchungen, Bd. 1, Heft 3, 1883). In work Theophilus makes the following quotation
the
from
finem
Quomodo ergo prope de nativitate ejus et de habitu vestis et de passione ejus et de resurrectione ejus prophetavit Hie unctus meus, electus meus, vulvae incondicens
:
book
of
Baruch
"
libri sui
Above
all
the
under Baruch's name, the Apocalypse of Baruch stands head and shoulders alike in respect of form or matter
or real worth to the student of
Judaism and
Christianity.
3.
For chapters i.-lxxvii. of this book we have only one MS., the famous sixth-century Peshitto MS. which
INTRODUCTION
xxiii
For was found by Ceriani in the library in Milan. In 18*71 convenience we shall call this MS. c.
Ceriani edited the Syriac text from this
MS.
in his
Monu-
menta Sacra
et
Profana,
113-180.
which constitute the Epistle of Baruch, many MSS. were known to exist, and of three of them (i.e. a, d) Ceriani made collations and
lxxviii.-lxxxvi.,
l>,
Of chapters
inserted these in
their
printed text of
c.
He made
c
pp.
690-699)
in
an
translation of these
we wish
which
to
it
ascertain
the
value of
i.e.
in those chapters in
stands alone,
i.-lxxvii.,
we can do
its
amination of
in
common with
d,
e,
f, g, h,
i,
k, i.e. lxxviii.-
and by a determination of its critical value in When we have discharged this task respect to them. we shall know the real worth of c in i.-lxxvii., and
lxxxvi.,
familiar
with
its
strength
and
its
weakness
shall
approach with some confidence the critical problems it presents. With this end in view I have made use
of all the Syriac
MSS.
of Ixxviii-lxxxvi.
:
attainable.
in Ceriani.
Brit. Mus., Fol.
116 a -121 a
Sixth
century.
xxiv
c
Fol.
265 b-267 b
Sixth century.
d called d in Ceriani.
1627. MSS., Bodley, Fol. 430-432. Seventeenth 704 Brit. Mus., Fol. 373 a-374 a / Egerton
e
.
century.
Brit.
Mus.,
Fol.
192 b-195 b
Tenth or
h Add. 18,715 Brit. Mus., Fol. 242 b-244 a i No. 2 Syr. MSS., Bodley, Fol. 492-493.
.
All these
MSS. with
1.
k has only Ixxxiii. VOf the ten MSS. I have collated directly
i,
/, g,
h,
k.
collated
and
I did it, however, afresh, and published by Lagarde. found only one important error in his work. For a
knowledge of
a,
am
is
Of
the
my
knowledge
MS.
In addition to
above MSS., I have found excerpts from the Epistle of Baruch in the three following MSS., from which I have drawn various readings.
I
Add.
1 2, 1
14,482
78
Eleventh or twelfth
century.
n 14,684
Twelfth century.
W and P stand
for the
Polyglots.
k,
I,
e,f,g, h,
i,
m, n
represent one type of text as c represents another. But although the former belong to one family they are
INTRODUCTION
trustworthy belong
a, b, g, h,
xxv
less
For convenience' sake we shall trustworthy d, e, /, i. denote the parent of a, b, g, h, Jc by the symbol fi, that of d, e, f, i by 7, and the ancestor of both by a. First
of all
we
and
c
to the sub-groups /3
and
7.
when
Ixxxi.
it is
right
and
;
when
Ixxxv.
i.e.
wrong.
In
Ixxviii. 1
;
Ixxxii. 7
1,7;
e,
Ixxxvi. 3
f, g, h, i ;
;
a, b, d,
also in Ixxix.
2,
Ixxxiii. 3, 7, 8
it is
Ixxxv. 15.
On
frequently wrong.
Thus
it
attests
;
21
Ixxxiv.
10
Ixxxv. 7, 8, 12, 13
c
Ixxxvi. 1.
Thus
we
see
that whereas
true text in
many
passages,
a preserves
it
in thrice as
many.
Again, as we have already remarked, the MSS. a, Thus e, /, g, h, i, k are of very different values.
b,
d,
a,
b, g,
h agree with
d,
e,
/, i in Ixxviii. 3, 5
Ixxix. 1
Ixxx.
Ixxxi.
In 10; Ixxxv. 6, 11. a, b, g, h agree alike against c and d, e, /, i. Ixxxiii. 17 do d, e, /, i agree with c against 4;
Ixxxiv. 4, 6, 7,
Ixxxii. 1
Only in
a, b, g, h. it exists
is
and agrees with a more than with any other member of this group. Thus if we represent a, b, d, e, /, g, Ji, i, k by a, and a, b, g, h, k
belongs as a rule to
/3,
xxvi
by 0, and
f, i
by
7, as
we have
already arranged,
:
we
We
have also seen from what precedes that c often agrees with (3 in giving the true text against 7, but c
support a as against c, and where the attestation of a is divided they generally agree with 7 against ft, i.e. with d, e, f, i against
m,
n, so far as
they
exist,
a, I, g, h, k.
in
relations
MSS.
we have
far as
MSS., so
c
The
special study of
we
reserve
Amongst
3
a, I, g, h, b
agree against
;
all else
Ixxxiii. 2, 9,
11
Ixxxv. 12
b
is
is
generally wrong,
alone,
stands
Thus a, c are right in Ixxxiii. 4 Ixxxiv. ported by c. 6 Ixxxv. 9. They agree in the wrong in Ixxix. 2
;
Ixxx. 7
all else
a agrees also with b, c, g against in Ixxxv. 14, and with c, h against all in
Ixxxv.
9.
INTRODUCTION
Ixxxiv.
3.
xxvii
in Ixxxi.
is
Ixxxiv.
Ixxxv. 1 3
untrustworthy.
From these
exist
b, g.
facts
we
infer that
Thus
the
relations
of the
sub-group to each
:
we have learnt above that it is quite untrustworthy when it stands alone against c. Yet it is upon two of the members of this group that
As
regards the 7 group,
is
based.
The text
to
of these Polyglots
scribed as follows.
In
all
may
opposition
c,
WP
follow
conjecture
cases
as
where 7
opposed to
7,
c/3,
Thirdly,
associated with,
e,
and in
all
/.
Ixxx.
Ixxxii.
9 in omitting
and," in Ixxx.
2 in
14
in omite
is
half the
;
verse.
e
But
WP
e
alone
for
though
given in
WP.
This defect of
xxviii
/;
is
for
/WP
7.
It
for,
as their editors
have
given no information on the subject, scholars have hitherto been quite in the dark in this respect.
We
This
is
as follows
*
I
I
Special Study of
c.
It
is
c.
now time
to study the
special characteristics
of
We
that
many
(A
list it
of
is
have found
Ixxxiii.
;
4
;
Ixxx. 7
Ixxxv. 9
;
or
by
&,
a, &,
g in
14
or
by
it
a,
in Ixxxiv. 3
of
by more appears
(1)
or
g in Ixxxv.
in
clearly in its
errors.
wrong
through
omission
Ixxx. 1, 2
INTRODUCTION
dation)
;
xxix
Ixxxii. 2, 3
Ixxxiii. 4, 5, 16,
18
Ixxxiv. 1,
Cf.
li.
10
Ixxxv.
Ivi.
16
and
14
(2) Through
;
Ixxxiii. 5
Ixxxv. 8,
letters
15.
(3)
generally destroyed.
"
Transposition
in Ixxxii.
Ixxxiii.
tion
"
;
4 whereby " drop becomes " pollu" " 2 1 where becomes " in by truth
transpositions
8.
silence."
For similar
;
in
the
earlier
Ixx.
;
Transposition of words
;
Ixxxii. 2, 3
Ixxxiii. 5
Ixxxiv. 8.
xxi.
For
(4)
similar
transpositions
see
xiv.
11
16.
Through
Ixxx. 3
Ixxxii. 5
Ixxxiii.
is
2,
3,
13,
15, 16, 19
the same
12,
13.
Ixxxv.
Cf. in
1.
have now completed our study of the MSS. The knowledge which we have thus gained from our
comparative criticism of c and the other MSS. helps to secure us against the characteristic errors of the
former in the chapters where the friendly aid of the latter cannot be invoked. We can thus address ourselves with a certain degree of confidence
We
and
skill
to
the obscurities
chapters.
and corruptions
long as
that arise
in
these
As
we
have come to
ance,
we
the
xxx
Since c Date of the Common Ancestor of c and a. and b are both of the sixth century, we find that
already
at
that
date
there
existed
two
distinctly
developed types of text, both of which must have been for no brief period in existence, owing to the
variety of readings already evolved.
b belongs
Further, though
of its readings
Ti.
to
many
In
b.
than
therefore, of a, h,
and
was prob-
century.
as a,
b,
MSS.
MS.
of a later date.
being so, the common progenitor of c and a can hardly be sought later than the fourth century.
4.
BARUCH
The Syriac
going section,
i.-lxxvii.
Text.
As we have seen
i.e.
in
c,
the fore-
for chapters
MS.
xxiii.
Of the text
which form
:
many
is,
That which
is
Polyglots.
This text
(pp.
/.
xxvii.-xxviii.),
and
pp.
88-93
This is merely & in a Apocryphi Syriace, 1861. printed form, and not an edition of the Syriac text
INTRODUCTION
xxxi
everywhere wrongly stated both by German and English writers. Though & is a very old and valuable
MS., we have
now
several
MSS.
to
taining a
(3)
d in
pp.
his
Monumenta Sacra
Profana,
Fasc.
2,
167-180.
As we have already
remarked, Ceriani has contented himself with printing the text of c, and has not sought to correct it by means
of a,
b, d.
Translations.
Monumenta Sacra
1866.
This
is
very accurate. Not quite accurate, indeed, as Ceriani himself was aware in 1871 when he wrote
ture, it is also
"
.
Omisi tamen plenam revisionem meae versionis Latinae quia omnino in meis occupationibus tempus me
.
.
deficit,
et
erit, alii
ex textu
:
Some of the errors are as follows per se poterunt." In xiii. 8 we must expunge " enim est." In verses 4-5 of the same chapter we find the peculiar construction
"
"
ut
die."
In xv. 6 read
1 "
"
transgressus est
"
"
for
fecit."
In
"
"
xix.
for
"
te
"
read
vos."
In xxv. 4
for
"
terrae
read
"
terram."
In In
xxxii.
4
"
for
"
coro"
nabitur
read
perficietur."
xl.
1 for
"
qui tune
"
read
"
illius
temporis."
In
xlix. 3 for
vestient
read
xxxii
"
induent."
"
expunge
ejus."
In
Ix.
1
"
" "
add
et
"
"eorum"
before
" "
"
read
"
parcet."
"
"
veritatem cujuspiam
"
read
read
veritas quodpiam."
In Ixxxvi. 1 2 for
"
;
viae
"
recreationis
c,
= aveo-eas)
viae
"
is
a rendering of
Although Ceriani made no critical study of the text of c, he has nevertheless made some most felicitous emendations in x. 14 xiv.
but not of
Ceriani's text.
;
6;
li.
1;
critical
him
4;
to
A 4; study of the text and matter would have helped deal with the corruptions of the Syriac in xxiv.
Ivi.
4,
14;
Ix.
2;
Ixix. 1,
Ixx.
8.
xlviii.
32
li.
16
Ixvii. 2
Ixx. 5
Ixxii. 1, etc.
As
our Apocalypse, he was naturally unable to deal with corruptions that were not native to the Syriac Version,
Greek trans-
Ceriani's
Latin
translation
was
republished
Vet.
Test.
by
Fritzsche in his
Libri Apocryphi
Graece,
1871, pp.
654-679.
change because he has failed to understand the text thus in xx. 4; xxi. 9, 10, he has emended Ceriani's
"investigabiles" into "ininvestigabiles"; but "investiga" bilis in the Vulgate frequently means " unsearchable."
The change of " omne " into wanton. The Latin text
"
vanum "
is
in xix. 8 is quite
also
carelessly
edited
INTRODUCTION
thus for
there
is
xxxiii
"
"
ego
there
is
"
"
ergo
in Ixxxiv. 1
for
"
ibi
"
and "opulus" for "populus" In the critical notes on pp. 690-699 in xlviii. 24. there are many confusions and mis - statements of
"tibi" in Ixxxv. 13;
authorities.
It is needless to
by
Notwithstanding all these defects, every scholar who has used Fritzsche's book is rightly grateful to
him
for
making
Ceriani's
translation
so
generally
accessible.
Critical Inquiries.
anno superiori primum edita commentatio, Friburgi in This treatise, which consists of Brisgovia, 1867.
twenty-four quarto pages, maintains that our Apocalypse was written in Greek in the reign of Trajan.
Although no grounds worthy of consideration are advanced in support of a Greek original, Langen's view has been universally accepted. Only two
scholars have expressed a doubt on the subject, Mr.
Thomson and
this
Professor
Kyle
of
Cambridge.
This
Langen's work
admirable.
Gel.
Ewald, Getting er
170683-87
1717, 1720;
Gesch.
des
In a short but in57-61). teresting article Ewald assigns the date of our author He regards 4 Ezra and this to the reign of Domitian.
viii.
xxxiv
Hilgenfeld
possibly to 7 2 A.D.
in
xl.
The Baruch Apocalypse is subsequent to 4 Ezra. " Das Vierte Buch Ezra," Theol. Stud, und Wieseler,
date.
Kritiken, 1870,
f eld's
288.
of Jerusalem to
119
A.D.
The
to the years
105-119,
1871, pp.
Fritzsche,
xxx.-xxxii.
Libri Apocryphi
Vet.
Test.
On
"
Zur paulinischen Eschatologie," Jahrbucher fur Deutsche Theologie, 1874, pp. 211-214. Hausrath, Neutestamentl. Zeitgesch. 2nd ed. iv.
Stahelin,
L' Apocalypse
de
Baruch,"
Journal
des
1877, pp. 223-231; Les fivangiles, 1877, Eenan regards this Apocalypse as 517-530.
of
an
correction
original sin
as,
(cf.
also Langen).
The
latter
was written
last
months of
Trajan roused the hopes of the Jews and gave birth to the furious revolt of 117, of which this book is a
monument.
amongst
the
The
fact
that
Christians
this
book was
INTRODUCTION
Jewish product
later
xxxv
Christian circles.
18*7*7, pp.
117-132.
Drummond
is
of opinion that,
"
notwithstanding the
Hebraic colouring of its thoughts and language, this book may very well have been written in Greek." Its author
was a Jew
there
is
"
betrays a Christian hand." It is probably subsequent in date to 4 Ezra, and is divided into the following groups
of chapters
xliii.
;
i.-ix.
x.-xii.
xiii.-xx.
;
xxi.-xxx.; xxxi.-
xliv.-xlvii.
xlviil-lxxvi.
Ixxvii-lxxxvii.
Kneucker, Das Buck Baruch, 1879, pp. 190-196. Kneucker believes that the Apocryphal Book of Baruch
is
" send by three men to the brethren in Babylon. This view needs to be greatly modified as it stands, he has
;
it.
holds,
is
Dillmann,
Enc.
art.
"
2nd
ed.
xii.
Dillmann, was undoubtedly later than 4 Ezra, and was written under Trajan. The writer was an orthodox Jew
Dillmann rightly thinks that parts of the book are lost, but he is wrong in supposing He falls it to be not more truly Jewish than 4 Ezra.
and wrote in Greek.
also into the
same mistake
as so
Edersheim, The Life and Times of Jesus the Messiah, 2nd ed. 1884, ii. p. 658.
xxxvi
Eosenthal,
72-103.
has likewise given no little thought to the subject matter, and discovered many connections between our book and Talmudic literature.
Ceriani's Latin translation.
It cannot, however, be said that
He
he has thrown
much
light
on the
difficult
In most
The work
He
mentioned as dating from 7 A.D. Hence 70 + 49 = 119 and the two last weeks point to the years 105-119, the
period of the last woes.
advent.
1 1 9 is the year of the Messiah's
exact year of the book's publication. Thus the letter to the Jews in Babylon shows that it was written before
the rebellion of the
Gyrene, Egypt, Cyprus, Babylon, and their extermination by Quietus in 116. On the other hand, he believes that the great earth-
Jews
in
quake in
Syria,
affect
Palestine in
December 115, is referred to in Ixx. 8-lxxi. 1. the book was written in the beginning of 116.
Thus
With
many
which he de-
parts from the traditional interpretation of this book, the present writer dissents strongly. Some of these
The Messiah, he
says, has
INTRODUCTION
a less active role in 4 Ezra than in Baruch.
facts are that a passive rdle is assigned to the
xxxvii
The
real
Messiah
in
xxix. 3 of this
Apocalypse and in
vii.
28-29 of
and
Ixx.-
role in xxxix.-xl.
Apocalypse and xii. 32-34 and xiii. 32-50 of 4 Ezra. Eosenthal charges our author with
of
this
being an ignorant man and unacquainted with Scripture. This is strange, seeing that in every instance save one
the quotations from the Old Testament are
the
made from
the
Again, he says our author makes the resurrection from the dead depend on faith
and then quotes as a proof xxx. 1, which says nothing of the kind, and further adduces Ixv. 1, where he alleges Manasseh is reproved for not believing
therein, in the future,
"
"
!
This last assertion rests on a strange misconception of " the Latin translation cogitabat tempore suo quasi
ac futurum
of course,
"
non
This
is,
Futurum
"
the future."
72-75.
to
the years
He
;
xiii.-xx.
xxi.-xxx.
xxxi.-xliii.
xliv.-lxxvi.
Ixxvii.-lxxxvii.
History of the Jewish People in the Time of Jesus Christ (translated from the second and
Schiirer,
xxxviii
Div.
ii.
We
our Apocalypse.
after
as written shortly
70
A.D.,
4 Ezra.
original
and argues strongly for its priority to After citing passages on the question of
:
" from both books, he proceeds Here, we have not even an actual difference of view, then, far less a correction of the one writer on the part of
sin
the other.
advanced in favour of the priority of Ezra and the dependent character of Baruch are merely considerations of an extremely general kind which may be met
with considerations equally well calculated to prove " My own opinion is that ... it quite the reverse."
is
Baruch that
this
problem
conthis
is
How
its
is
of
oppressors
case
of
and
while in
the
Ezra,
there
is
though
too,
still
a question
almost yet nearer his heart, i.e. Why is that so many perish and so few are saved ? The
lies
subordination of
the other, which
to
the
is
former
of
these
questions
to
me
a purely theological one, appears rather to indicate that Ezra is of a later date
It
than
Baruch."
must be admitted
that
these
arguments are as conclusive as are the counter-arguments of Ewald, Langen, Hilgenfeld, Hausrath, Stahelin,
Eenan, Drummond, and Dillmann for the priority of 4 Ezra. And beyond this impasse it is impossible
for criticism to
advance until
it
INTRODUCTION
posite nature of both books.
xxxix
able bibliography.
Baldensperger,
Das
Selbstbewusstsein Jesu,
1888, pp.
is
23-24, 32-35.
signed to a
The composition
of
Baruch
here as-
Jew living
Thomson, Books which Influenced our Lord and His This writer beApostles, 1891, 253-267, 414-422.
lieves
with Schiirer in the priority of Baruch, but his hardihood goes still farther: he assigns the date of
composition to 59 B.C. argued a Semitic original,
for,
its
contends
reason
that
in
and
be
we
find
hold
This
the
"
though
reason
his
is
may
v.
wrong.
his
sole
we
he
of
WAS-.
presents
9,
"
This,"
'Iya/3rjs
proper name Jabish almost certainly resays, the Septuagint, 1 Chron. iv.
10 (Heb.
fli^, Syriac
;
^n^)."
There
is
no ground
is
for
it
;
this identification
in fact, everything
against
the identification were right, it would not necessarily prove a Hebrew original. Jabish or
if
and even
Jabesh, for the Syriac is unpunctuated, implies a Greek form la/ita or lafirjs, and this in turn t&i\ Here, as
elsewhere,
have had occasion to regret that Mr. Thomson acquainted himself inadequately with the facts
I
Kabisch, "Die Quellen der Apocalypse Baruchs," Jahrlucher f. Protest. Theol. 1891, pp. 66-107. With
this writer the criticism
stage.
finality
of
So long, indeed, as it pursued the old lines, on the question of the chronological relations
xl
of our
the
tion
is
obvious
no
some of 4 Ezra.
emphasises at the outset certain facts which point to a plurality of authorship. Thus he shows that we find in Baruch side by side, on the one
Kabisch
pessimism and world -despair which look for neither peace nor happiness in this
hand,
a
measureless
world
and world-joy which look to a future of sensuous happiness and delight, of perfect
vigorous
optimism
satisfaction
and peace.
Kabisch further points out that the same subjects are treated several times, and often without any fresh
contribution to the subject at issue.
anic
Kingdom
is
often
depicted.
Yet the
latter
are
neither
so
whole complex statement already once given. On these grounds he shows that the book is derived from at least three or four authors. Thus he distinguishes
i.-xxiii.
:
xxxi.-xxxiv.
Ixxv.-lxxxvii. as the
to
70
A.D.,
since the
INTRODUCTION
destruction of the temple
chapters.
is
xli
Further,
these sections
In the remaining sections of the book, however, there is a faith in Israel's ultimate triumph here, and an
optimism which looks to an earthly Messianic Kingdom of sensuous delights. In these sections, moreover,
the
integrity of
Jerusalem
is
throughout
assumed.
Kabisch, therefore, rightly takes these constituents of the book to be prior to 70 A.D. These sections, however, are not the
work
two
of
them being unmutilated productions, i.e. the Vine and the Cedar Vision, xxxvi.-xl., and the Cloud Vision,
but the
third
liii.-lxxiv.,
a fragmentary Apocalypse,
xxiv. 3-xxix.
were
and
xxx. 1
xxxii. 2-4
xxxv.
have no reason for variance, as by independent study, and frequently on different grounds, I have arrived at several of these conclusions. But taken
this criticism I
as it stands, Kabisch's
criticism is only
is
an additional
from being final, as a more prolonged study would have convinced this writer.
It
far
Thus, as
so-called
we
groundwork of Kabisch is as undoubtedly composite as the whole work is composite, and edited
from at least two or three distinct writings. In this and in other respects the criticism of our book is
xlii
indefinitely
it.
anticipate
here.
He
Greek
The
of a
De
by
this
French
written before
70
A.D.
The
is
i.-xxxii.
7 constitute an Apocalypse
A.D.
;
70
i.-v.
and
vi.-xxxii. 7,
however,
(pp.
were
originally
derived
from
two
hands
Another quite distinct work was the Assumption of Baruch, which consists of xlviii.-lii. xli.-xliii. 2 Ixxvi. 1-4 (p. 97 note). The date of this
193-196).
;
;
work
is
also after
70
A.D.
xliii.
3-xlvii. is
for the
most part the work of the final editor. They are much later in date than the Apocalypse or the Assumption.
Thus the following chapters and verses are derived from the final editor: xxxii. 7-xxxv. xliii. 3-xlvii.;
;
201-202). praise is due to M. de Faye for the abundant scholarship and pains he has expended on this book but his work is uncon;
Much
vincing
a profounder study
to
by him.
INTRODUCTION
Eyle,
xliii
Dictionary of the Bible, ed. Smith, 1893, vol. i. pp. 361-362. Professor Eyle regards our Apocalypse as written shortly after
the destruction of Jerusalem, and possibly in Hebrew.
"The Book
of Baruch,"
He
common
authorship
of this book and 4 Ezra as a means of explaining their manifold points of identity and similarity. He divides
it
into
;
i.-xii.
liii.
xiii.-xx.
xxi.-
xxxiv.
xxxv. -xlvi.
xlvii.-lii.
-Ixxvi;
Ixxvii.-
Ixxxv.
5.
THE SYRIAC
is
That the Syriac text is a translation from the Greek 1. It is so to be concluded on several grounds.
MS.
c.
2.
corruptions in the text which are explicable only on the hypothesis that the translator misinterpreted the
Greek, or else found the corruption already existing Thus in iii. 7 (see note) the Syrian translator there. " " ornament where the text requires " world." renders
It is obvious here that
Koo-fjbos.
The corrupt readings in xxi. 9, 11, 12; xxiv. 1,2; Ixii. 7 are to be explained on this principle 3. Imitations of Greek construc(see notes in loc.).
tions are found.
article
In
Ixv. 1
in connection with
We
x.
17;
xvii.
xliv
been part of the current language when the translation In Ixxvii. 14, however, we have a Greek was made.
which gives no sense in its context. Hence this word was not written first-hand by a Syriac writer, but was taken by the Syriac translator from
transliterated
word
5.
The Eest
of the
Words
and
Baruch
is
frequently reproduces
word
for word.
This book
ence of our Apocalypse in a Greek form, and preserves important fragments of the Greek Version.
6.
THE GREEK
TRANSLATION FROM A
HEBREW ORIGINAL
It
is
hard to understand
has
prevailed
unanimity
amongst scholars
question of a Greek original. Indeed, it is impossible to explain it, save on the hypothesis that they gave the subject the most cursory notice, or more
probably
none
at
all.
In
not a single serious attempt has been made to grapple with this problem, and yet, in nearly every instance, scholars have spoken with an assurance on this subject
that only a personal and thorough study of the subject could justify. To this strong and unanimous tradition of the learned world I bowed without hesitation at the
outset of
my studies, but with an awakening distrust and an ever-growing reluctance during the subsequent
INTRODUCTION
xlv
completed.
that only a
of the
In
fact,
Hebrew
the feeling grew steadily stronger original could account for many
phenomena
of the text.
And
yet
my
gathering
certainty on this head did not lead to action till the MSS. of the Translation and Notes were partially in
type.
I
then
felt
my
hand, and with the kind permission of my publishers I have been enabled to introduce the necessary changes
into the Translation
and Notes.
The
facts
which have
obliged
me
to
may
be
summarised as follows
1.
all
LXX.
3.
Hebrew idioms
Unintelligible expres-
Syriac can be explained and the text restored by retranslation into Hebrew. 4. There are many paronomasiae which discover themselves on
in the
5.
One
or
two passages
book have been preserved in Eabbinic writings. The quotations from the Old Testament agree in all
cases
LXX.
2; xli. 4; li. 4; Iviii. 1, with notes in loc. In two other passages our text departs alike from the Mass, and LXX. thus in iv. 2 it agrees
8;
xxxviii.
:
See
Is.
xlix.
16 against the
LXX., and Vulg. and in xxxv. 2 it reproduces ix. 1, freely and independently. Finally, in Ixxxii.
LXX.
of
Is. xl.
15.
It is
Vulgate
xlvi
the
;
LXX. = ft>9
"
1
cr/eXo?
\oyi,<r0r)(rovTai
"to
Vulg.
Here the
Vulg. omits Vito" and the LXX. replaces it by repeating Hence this passage is inconclusive, a previous verb.
as the text of Isa. xl. 1 5 seems to have been uncertain.
2.
We
Survival of
the,
infinitive
The
6 2
frequently found
xxii. 7
;
;
cf. xiii.
3 (note)
;
xli.
30
1.
Ivi.
;
Ixxv. 6
Ixxvi. 2
Ixxxii.
Ixxxiii.
1,
2,
3, 6
Ixxxiv. 2.
In
this circumstance
alone
we have
Hebrew
original.
This
idiom
is,
it
is
true,
also
found in
It is not,
however, with original Syriac that we have here to do, but with a Syriac translation. We shall now proceed
to
translation of
a Hebrew or a
idiom does not appear except as a rendering of the corresponding idiom in the Hebrew or Greek
Greek
before
it.
In order to prove this statement we shall examine the Peshitto Version of Genesis and Exodus. In these
two books
have found fifty-seven instances of the occurrence of the infinitive absolute with the finite verb
I
As we
the
LXX.
in this matter,
we
shall
INTRODUCTION
furnishing the facts
versions.
Syriac-Peshitto.
xlvii
we
are in search
of from both
Genesis-Massoretic Text.
ii.
LXX.
Noun and
Infinitive
verb. verb.
17.
Noun and
ii
verb.
and
iii. 4. iii.
16.
Participle
and
verb.
xvii. 12.
xviii. 18.
Noun and
Participle
verb.
and verb.
verb.
Infinitive
xix. 9.
xxii.
Noun and
17 (twice).
11.
xx vi.
and
Finite verb only. Infinitive and verb. Finite verb only. and verb.
xxvii. 30.
xxviii. 22.
Noun and
verb.
xxx. 16.
xxxi. 15. xxxi. 30.
>
j
Infinite
xxxii. 12.
Participle
xxxvii. 33.
xl. 15.
xliii.
and verb.
Noun and
>>
verb.
2.
xliii. 6.
?>
xlvi. 4.
1.
24 (twice).
Noun and
verb.
idiom.
:
follows
These are rendered by the Peshitto as twenty- three by the infinitive and verb one
; ; ;
by cognate noun and verb four by finite verb only and in one case a different text is followed. In the
LXX., eleven by cognate noun and verb nine by participle and verb five by finite verb only
case of the
;
is
followed.
xlviii
An
evidence
Syriac-Peshittf.
Exodus-Massoretic Text.
iii. iii.
LXX.
Participle
Infinitive
55
and verb.
7.
and
verb.
16.
Noun and
verb.
xi. 1.
xiii.
and
verb.
19.
xviii. 18.
xix. 12. xxi. 12, 15, 16, 17. xxi. 19. xxi. 20, 22, 28.
and
verb.
Infinitive
xxi. 36.
xxii. 6, 14. xxii. 16, 19.
xxii.
23
(thrice),
Participle
and verb.
xxiii. 4.
xxiii. 5.
xxiii. 22, 24.
Noun and
JS
verb.
xxxi. 14.
xxxi. 15.
Thus
in
of this
idiom.
twenty;
two by the infinitive and verb four by finite verb only in two cases a different text is followed. In the LXX., nineteen by cognate noun and verb; three by participle
and verb
and
six
by the
finite
verb only.
By
we
arrive at the
fifty-seven
In the Peshitto forty-five are rendered by infinitive and verb one by cognate noun and verb
;
In the LXX., thirty are rendered by cognate noun and verb twelve by participle and verb
followed.
;
INTRODUCTION
eleven by finite verb only
text
is
;
xlix
followed.
Finally,
idiom in the Syriac Version where the same idiom was not also present in
that in no case have
we found
it
the
LXX.
Exod.
26.
From
inserts this
idiom
unless
as
an
of the
corresponding
Hebrew idiom
render
it
before him, on the other he has failed to in eight cases out of fifty-seven. In these he
Thus the
irresistible
all
con-
clusion
is
if
we find
it is
this
idiom occurring at
in a
a presumption that it existed in the language from which the translation was made; whereas if we find it frequently (as in our Apocalypse)
Syriac translation,
the
presumption changes to a certainty. The above conclusions drawn from a study of the Peshitto Version of the Hebrew text of Genesis and
in
So far responding phenomena in the New Testament. as I can discover, the Peshitto Version of the New
Testament in no case inserts this idiom where
it
does
not already exist in the Greek. This idiom occurs, as we know, at least six times see Matt. xiii. 14 xv. 4
:
Luke
vi.
vii.
34;
xxii.
15;
Acts
vii.
34; Hebrews
14.
LXX., and thus the idiom goes back to the In the remaining one, Luke xxii. 15, it Hebrew. implies undoubtedly an Aramaic or Hebrew original.
the
The Peshitto renders these instances by the infinitive and verb except in Matt. xiii. 14, where it misses the it gives the noun and point, and in Luke xxii. 15, where
verb.
infinitive
and
verb.
therefore is so
it exists
Greek
text
before
him,
that,
occasionally fails to do so
when he
The bearing
of
this
conclusion
obvious.
Apocalypse
that
it
we can
this
idiom occurred
fre-
quently in the Greek, we have now to ask, could it have appeared there for the first time, i.e. in an original
Greek writing ? The answer does not require a long investigation. The idiom is thoroughly Semitic, and is only once found
in all
Greek
literature,
is
In the
New
Testament there
tion
no instance of
unless in a quota-
from the Old Testament; in the Old Testament only once, Exod. xxiii. 26, without a Semitic background.
Hence we conclude that
Apocalypse
original.
is its
Further,
probable that
it
occurred in
INTRODUCTION
the
li
Hebrew
original
;
in
the
Greek translation
Exodus, the
(b)
for
we found above
this
that out of
fifty-seven instances
of
idiom
in
Genesis
and
LXX.
(see
The survival of various Hebraisms. In xx. 2 " xxiv. 2, where Syriac for throughout all note)
;
"
generations
cf.
= ev Trdcrrj
13
;
Ps. cxlv.
ryevea KOI
where I render
"
from
my
"
"
;
xxxviii.
4,
where
in 1
Kings
In
6.
(c)
idiom.
12
(see notes)
Ixiii.
8.
In connec-
on
xiii.
12
it
is
worth observing
Western Aramaic, unlike Syriac, the order of the participle and the substantive verb in the compound past imperfect indicative is indifferent. Thus in Dan. v. 19 vi. 4, 5, 11, 15, etc., the substantive
;
ii.
31
iv.
7,
10,
26
Syriac idiom.
For omission
of relative
see
xx.
3,
note; imperative used as jussive, xi. 6, note; Hebrew perfect with strong vav in xxi. 21, and the voluntative
xlviii. 6,
Unintelligible
expressions
text
Syriac can be
explained
and
In
to
the
restored
by retranslation into
Hebrew.
xxi. 9, 11,
been
able
lii
by retranslation first into Greek and thence The Syriac in these verses is the into Hebrew.
text
stock rendering
p~TS.
of SiKcuovaOai,,
also
and
this
in
this
turn of
is
But pT2
= Si/caws
elvcu,
and
the
meaning required in the above passages (see notes in loc.), but the Greek translator erroneously adopted
the more usual rendering.
12 we have another interesting There we find restoration through the same means. " " on its beginning in the Syriac set over antiAgain in
xliv.
"
thetically against
to
torment."
Here
the context
requires
text
single
"to
its
blessedness."
Now
the
corrupt
of
"
itDNil,
letter
which by
i
the
transposition
Y"itt>Nl
the
its
gives
us the text
to
blessedness."
Again in Ixxxv. 12 we have another instance of the Greek translator following the wrong
two alternative meanings.
Again in
6,
xi.
of
xx.
xxi.
21
xxix.
xlviii.
we
Hebrew
text presupposed
by the
but mistranslated
by the Greek
by the Syriac.
translator,
See notes
in
loc. ;
also
13
Ixxx.
2.
Finally in Ixxvii.
14 we have a
v\rj is either
transliteration of the
Greek word
V\TJ.
corruption or a mistranslation of some Hebrew word. It could not have been written for the first
a
time in Greek.
INTRODUCTION
4.
liii
Many paronomasiae
into
discover
themselves
on
8
re-
translation
Hebrew.
is
We
have
in
xv.
(see
note)
one that
already familiar to us in
Isaiah
and Ezekiel.
in xlviii.
As many
(see note),
and probably two in Ixxxiv. 2. The most interesting perhaps are those on the proper names, Hezekiah and Sennacherib, in Ixiii. 3, 4 (see
35
notes).
fortune to conjecture the existence of the same paronomasia in Ecclus. xlviii. 22, and to restore the Hebrew
there as
it
covery of the
5.
Hebrew MS.
of Ecclus.
this
xl.-l.
served
xxxii.
writings
(see
notes
on
x.
18
2-4
Ixiv. 3).
7.
THE DIFFERENT ELEMENTS IN THE APOCALYPSE OF BARUCH WITH THEIR EESPECTIVE CHARACTERISTICS AND DATES.
above, the composite nature of
As we have seen
this
book has already been recognised independently by Kabisch and De Faye. And the more thoroughly we study it, the more conscious we become of the
impassable gulf which sunders the world-views which In one class of the underlie the different parts.
passages
there
is
everywhere
manifest
vigorous
optimism
there
is
on earth
sketched in glowing and blessedness which awaits the chosen people in the sensuous colours the
liv
at
hand
(xxix.
healing will descend in dew, and disease and anguish and lamentation will
lxxiii.-lxxiv.),
when
away; when strife and revenge and hatred will when gladness will march go into condemnation throughout the earth, the reapers not grow weary,
flee
;
when
child-birth will
no pangs, and none shall die untimely (lxxiii.when Israel's enemies shall be destroyed 1)
; ;
(xxxix.-xl.
Ixx. 7-lxxii.),
and
will be given a
centre at
Jerusalem
(xl.
Ixxiii-lxxiv.).
passages which ring with such assurance of coming victory and untold blessedness stand others wherein,
alike
to Israel's
present and
its
future
"
destiny
on
lamentation and
cries
These veritable
from the
a depths give utterance to a hopeless pessimism bottomless despair touching all the things of earth. This world is a scene of corruption, its evils are
irremediable
its
;
it is
a never-ceasing
;
toil
and
;
strife,
but
end
is
;
at
hand
its
youth
is
is
past
its
strength
exhausted
the pitcher
and
life
to
its
is
consummation
(Ixxxv.).
The advent
for ever
of the times
the mortal
which abides
may
to
(cf.
corruption
xxi.
new world which does not turn those who depart to its blessedness
9-15;
Ixxxv.).
19;
xliv.
INTRODUCTION
Thus we discover that whereas
to Israel's future
Iv
(1)
optimism as
on earth
book,
is
a characteristic of some
sections
of
the
characterises
others.
Apocalypses,
xxvii.-xxx.
xxxvi.-xl.
liii.-lxxiv.
(which
1
for
3
),
A A A
2
, ,
1
.
and a short original Apocalypse of Baruch, The contents The remaining sections are B 2 B 3
,
.
of these
1
we
3
,
shall
1
,
A A A B
2
, ,
Messianic
absolutely
relinquished in
B B
2
,
3
.
Thus,
A A A
1
3
,
l
,
agree in presenting
an
opti-
and in
inculcating
J3
2
,
JS
8
,
such
expectations
abandoned, and
to
the
are
directed
the
immediate
world
1
to the spiritual
But
between
for a
A A
,
2
,
3
,
and
B1
Messiah
As we pursue our
but not to
B1 B
,
2
,
B3
from the
latter.
is
Some
still
A A
1
,
,
2
,
3
,
Jerusalem
standing
;
hence
1
,
they were
2
,
written before
already
70
A.D.
whereas in
details
B B B3
pp.
it
is
destroyed
(for
1
,
see
is
49,
61,
87,
101, 111).
In
Jerusalem
to be restored; (2)
Ivi
in
for,
A A A
1
3
,
the advent
of the
;
Messiah
in
1
is
,
looked
3
,
but not in
1
,
B2 B3
,
(3)
A A A
2
,
it
is
the only to the actual inhabitants of Palestine that promise of protection is given in the time of the
Messianic woes
the Jews are
(see
xxix.
xl.
;
Ixxi.
1
,
1)
2
thus
3
,
still
in Palestine
but in
B B B In B they
,
the
are
to be ultimately restored.
following facts
of this book
$M***"*(1) According
-
to
v.
the
7
;
scheme of the
ix.
final editor
(see
first a proceed in each section in a certain order fast, then a divine disclosure, then an announcement
or
address
to
on
this
disclosure.
significant that
in
;
the various
xliv.-xlvi.
;
x.
is
xxxi.
2-xxxiv.
1-17, there
1
Messianic Apocalypses,
follows that
A A A
1
3
.
(2)
From
(1)
it
A A A
2
, ,
3
,
B B2 B 3
1
, ,
And
a detailed
A = xxvii.-xxx.
(
1),
= xxxvi.-xl.),
to
3
(
= liii.-lxxiv.)
serves to restore
xli.
some cohesion
1,
note; Ixxv.-lxxvi.,
1 3 2 Having thus seen that A A A were written prior to 70 A.D., and are of different authorship to
,
, ,
1
,
B2 B3
,
to
that
INTRODUCTION
date,
1
,
Ivii
we have next
2 8
,
which
A A A
1
,
A A A
2
,
and
dates.
On
we have shown
and
that
is
of distinct
on the ground that in A 1 the Messiah pursues an entirely passive role, and does not appear till the enemies of Israel are destroyed and
authorship to
2
the
kingdom established
whereas, in
and
3
,
it
is
As
regards the
is
date of
1
,
all
that
it
was composed before 7 A.D. It is hard to determine with certainty the relation 3 of A2 and A In many points they are at one their
. :
Some
of these are
has more
Apocalyptic,
related in
that of Daniel
spirit
is
more nearly
xl.
form and
to
later
Judaism, to the
2,
Further, whereas in
Holy Land, in
whereas in
alluded
to,
Holy Land
itself;
and
in
only passingly
importance
difference
is
frequently
partly
dwelt upon.
The
latter
may
and
the
be
due
to
their
diversity
2
in
subject
2
.
method
whole,
as well
as
to the brevity of
we
A A and A
On
is
as spring-
not
As
to the date of
we
Iviii
before thing more definite than that it was composed 1 3 and Like is different. 70 A.D. The case of
2
,
it
A.D.,
as
we have
The
5-11.
seen
87 and
Ixviii. 6, note).
earlier
by
lix.
In the
Apocalypse there is a transference of Enoch's functions to Moses, and an attribution to Moses of revelations
hitherto
ascribed
to
Enoch
(see
also
xiii.
3,
note).
is
Jewish hostility to Christianity, and a tribute to Enoch's influence in the Christian Church
This acceptance of Enoch as a Christian circles became the ground of
prophet in
his rejection
hostility
which
was unswervingly pursued for several centuries. This aggressive attitude of Judaism could not have originated
before the open breach of Christianity with the Syna-
Hence
2
,
A.D.
Thus the
50-70
A.D.
1
,
B3
the
later
dates.
constituents
characteristics
and
We
grounds on which we are obliged to ascribe B to a different authorship and later date than
B2 B
,
3
,
A A
1
,
2
,
A
it
3
.
sist
have now to study the relations which subbetween B 1 B 2 B 3 We shall consider B 3 first, as
,
,
.
We
This chapter agrees with B but differs from being written after 70 A.D.
;
B 3 = lxxxv.
1
,
B 2 in B and
,
INTRODUCTION
agrees with
lix
B2
2 world of incorruption. But, again, it differs from B 2 also, in that B was written in Jerusalem or Judaea,
was written in Babylon or some other in the former most probably land of the Dispersion
whereas
;
B3
for it
notes).
(cf.
Ixxxv. 2, 3,
to
12,
B2
Jeremiah
was with the captivity in Babylon, it is here definitely stated that the righteous and the prophets are dead, and that the exiles have none to intercede for them (see
notes on pp.
154, 156).
B 3 was
70
A.D. in
B B
1
,
2
.
B3
betray underlying suppositions, statements, and facts which are mutually irreconcilable.
scrutiny,
Thus certain
xlvi.
sections,
;
i.-ix.
1
;
xliii.-xliv.
xlv.-
IxxviL-lxxxii.
Ixxxiv.
Ixxxvi.-lxxxvii.,
are
optimistic
and hopeful as
;
to this world,
;
whereas certain
;
xiii.-xxv.
;
xxx. 2-xxxv.
;
xli.-xlii.
8-15;
xlvii.-lii.
Ixxv.-lxxvi.
Ixxxiii., are
de-
The former
sections
we have named B
1
,
and the
latter
2
.
That
and
are
is
to be rebuilt
4, note
,
vi.
9,
note
Ixxviii. 7, note),
but not so in
where
it is
removed with a
1, 2).
Ix
B B
B
is
2
;
(3) In
an earthly
5
;
felicity or
;
a Messianic kingdom
expected
earthly
(i.
xlvi. 6
Ixxvii. 12),
whereas in
is
B2
for
no
consolation
of
any kind
is
looked
at
(xliv.
(xlviii.
8-15),
39
;
close
hand
Ixxxiii.).
2
(4) In
8, note)
;
but this
is
1
.
(5)
In
whereas in
B B2
1
,
Baruch
he
is
preserved till the last day, to testify against Gentile oppressors of Israel (see xiii. 3, note).
(6)
the
In
In
1
,
Jeremiah
is
he
is
(7)
1
,
Jerusalem
boast;
is
the
enemy should
(8) In
this idea
seems foreign to
is
engaged
;
tracing
this
calamity
to
the
;
nation's
sins
in
exhorting to renewed faithfulness and in inculcating the sure and certain hope of Israel's restoration. In 2 B the writer has relinquished all hopes of national
restoration,
and
is
shown
by the symbol
S.
It
may
possibly belong to
B2
it
INTRODUCTION
cannot
to
Ixi
B
1
1
.
groundwork
sources
is
Having now recognised that the in the main derived from the two
and
B2
these sources.
1
,
its
It is
not difficult to
which
by the
final editor.
iv.
as
it
belong to
B2
account of Jeremiah's departure to Babylon, which is 2 ix. 2 and other references to fasts of peculiar to B
;
seven days are probably due in their present positions to the final editor. The next fragments of B 1 are
xliii.-xliv.
7;
criticism),
and the
drawn from
this source
= B2
and lxxxv.
=B
B
its
2
,
its
B 2 and
,
From B 1
them
in
used
but those
from
he mutilated and transposed in every imaginable way. This will be manifest to every serious
student of xiii.-xxv.
write
It
was
my
sheer inability to
Ixii
these chapters in their present order, that led me at Then I last to recognise the true nature of the case.
came
have been
written originally as they stand at present, and further study made it clear that we had here a most complete
by which the
original text
transposed, the original development of thought arrested and inverted, questions frequently recorded after their
answers had already been given in full, and passages torn from their original setting in Baruch's
specific
all
conceivable meaning.
The reader
B2
With
only
the paucity of materials at our disposal, this can be partially satisfactory. The original order
xiii.
;
was probably
xxv.
;
1-3&; xx.
xxiv. 2-4;
xiii.
3&-12;
xiv.-xix.
xxi.-xxiv. 1.
is
xxx.
2-5,
which
1.
Of the intervening
an independent Apocalypse, 1 as we have already found, i.e. A and xxvi. is an addition of the editor xxxi.-xxxv. xli.-lii., with the
;
exception of
to
xliii.-xliv.
;
xlv.-xlvi.
B and
1
xxxii. 2-4
xlvi. 7,
fragments of B (see pp. 57, 58, 66, These chapters from B 2 have met with
INTRODUCTION
those already mentioned.
xxxii. 6,
Ixiii
Thus we
people, presupposes
xlviii.
lii.
to be already in
the background
each address
is
Thus founded on a previous revelation (see p. 5*7). xxxi.-xxxv. was read originally after xlviii.-lii., but not
immediately, for Ixxv. intervened (see 3 the natural sequel to lii. when
p.
i.e.
117), forming
liil-lxxiv.
is
removed
xxx. (see
xxx.
xli.-xlii.
p. 66).
Thus
;
was
15
2-5;
xli.-xlii.
xlviii. -lii.
Ixxv.;
xxxi.-xxxv.
xliv.
for
regarding
xxxii.
6.
as intervening after
2
Finally, the
fragment of B is found in Ixxvi., but this cannot It was probably closed have formed the end of B 2 with an account of the Assumption of Baruch.
last
.
For further disarrangements of the text by which words used originally by Baruch in addressing the people, are used in their present context in an address
to
48-50;
lii.
5-7;
liv.
16-18, notes.
The
sur-
which we have just dealt with, may be restored as follows to what seems to have
viving fragments of
,
been their original order in their source: xx. xxiv. 2-4 xiii. 3&-12 xxv. xiv.-xix.
;
xiii.
;
1-3 a;
xxi.-xxiv.
xxx. 2-5
xli.-xlii.
liv.
xlviii.
1-47
xlix.-lii.
Ixxv.;
xxxi.-xxxii.
liv.
6;
17,
18;
xlviii.
48-50;
;
lii.
5-7;
16;
S, its
xliv.
8-15;
Ixxvi.
relation to
and
JB
2
.
We
have adjourned
Ixiv
the
notes
Sadducean author,
However
this
may
be, I
1
can-
not but regard it as of different authorship to B and B 2 Several grounds for this conclusion will be found
.
might further observe that although, in vividness of grief and the still overwhelming consciousness of national calamity, S has
in
pp.
14-19.
We
features in
common with B
and
1
,
it
is
sundered from
it
most hopeless And again, whereas S is pessimism in the book. 2 related to B in its world despair, it is no less cerand
its sacrifices,
as presenting the
it
the present wreck of the nation's material interests. 2 Of this subject as now far distant B recks little, and
gives its chief energies
and
2
B*.
In respect of date, S
seems to have been written immediately after the fall B 1 soon after this date, when of Jerusalem, in 7 A.D.
;
its
hoped-for restoration
were
still
is
the supreme subject of interest and speculation. much later its interests have passed from the
; ;
patriotic aims
still later
have
is
probably
than
B2
Since the author of Date of editing entire book. the Eest of the "Words of Baruch has used portions of
ii.,
x v XL, xxxv. 2
(?),
had the
INTRODUCTION
Ixv
Thus, present form of our book before him in Greek. as this Christian Apocalypse was written between
A.D.,
of our Apocalypse
may
The editing of the Hebrew may have been one or more decades earlier.
8.
probably to be found in the Apocryphal Book of Baruch, i.e. in i. 1-3 iii. 9iv. 29. This section corresponds in many respects
is
;
with the writings we are in search of. Thus (1) the lost Epistle was addressed to Judah and Benjamin in
exile (Ixxvii. 12, 17).
iii.
9-iv.
29
It
was
is
also addressed to
exile.
for through-
out
5-29
it
is
Jerusalem that
is
represented as
is
Further, it being deprived of her children. and Benjamin in exile, for they are said to be
the nations
Judah
sold to
(iv.
"
and delivered
to their enemies
"
6),
16),
iii.
10
Why
is
it,
Israel, that
land,
art
"
waxen
feeble (so
Kneucker)
in a strange country
(2)
The
an
lost Epistle
was "an
epistle of doctrine
and a
forms
scroll
This good tidings" (Ixxvii. 12). admirable description of iii. 9-iv. 29,
of
Ixvi
which
and en-
couragement.
(3)
The
lost Epistle
;
was
of return (Ixxvii. 6)
(4)
this is
done in
iv.
22-24.
to
The
lost
Epistle
Babylon
Now
1-3
iii.
9-iv.
been written by Baruch in Babylon and addressed to the exiles there, appear rather to have been written
by Baruch
in
in Jerusalem
and addressed
to the exiles
Babylon; for (a) the speaker does not identify Cf. iii. 10 himself with those who are in exile.
"
Why
"
;
is
it,
Israel, that
iv.
land
and
5, 6,
where he
nations
;
dispersed
identifies
iv.
among the
9-29 he personifies Jerusalem, and represents her as addressing the neighbouring peoples, and then her
own
promising them a safe return to her. 1 (5) Finally, in B to which the lost Epistle belongs, the blamelessness of Jerusalem over against
,
her children
is
insisted on
(cf.
Ixxvii. 8).
The same
taught that Israel is punished only as a chastisement (cf. i. 5 Ixxix. 2), the same idea would most probably appear in the
it
is
;
8-29.
And And as
so,
in fact,
we
find it underlying
in
lost Epistle as
an encouragement to the
exiles.
Now
INTRODUCTION
On
recast
Epistle.
Ixvii
added, I
of,
am
or,
inclined to
at
all
This
i.
Epistle
1-3.
some form of
has shown, corrupt in their present form. iv. 39-v. 9, which consists of a direct address to
Jerusalem,
different
is
derived
source,
Psalms of Solomon.
9.
composite nature of 4 Ezra. Conflicting characteristics of 4 Ezra and Baruch, the former to some extent non-Jewish.
ie
(c)
4 Ezra from a
Hebrew
original.
(d)
(a)
The composite
is
nature
of
Ezra.
Into
this
not the place to enter. I shall content myself with expressing my acceptance in the main of Kabisch's masterly criticism 1 of this work.
question this
them
will, I
believe, be ultiis
final.
The work
very unequal.
Kabisch,
1889, Gottingen.
Ixviii
there stand side by side numerous instances of extremely fine insight and not a few gross misap-
In
it
prehensions and
is
bizarre
conclusions.
His analysis
as follows
S = an Apocalypse of Salathiel written circ. 100 A.D. at Eome, preserved in a fragmentary condition iii. 1-31 45vii. iv. 1-51; v. 136-vi. 10; vi. 30-vii. 25;
:
62; ix. 13-x. 57; xii. 40-48; xiv. 28-35. = an Ezra Apocalypse, circ. 31 B.C., written in the neighbourhood of Jerusalem iv. 52-v. 13a vi. 13-25, 28
viii.
:
vii.
26-44
viii.
63-ix. 12.
A.D.
A = Adlergesicht
Zealot
:
by a
x. 60-xii. 40.
M = Menschensohn
polated by R
xiii.,
100
circ.
120:
29
;
iii.
1.
(qui
;
et
Ezras),
vi.
x.
58, 59
xii. 9,
34,
37-39,
;
49-51;
136-15,
16-24,
266,
29-32,
52
20,
as a good work-
Among
might have pressed to show that the book as it stands has been edited from various independent sources and
edited most ignorantly, I will adduce only one.
title,
The
Dominator Domine, which in the Apocalypse of Baruch is used only of God, and rightly so, in 4 Ezra
a designation of God in five instances iii. 4 vi. 3 8 (in Syr., Eth., and Arm. Versions)
is
xiii.
;
v.
23
xii.
;
51
iv.
38
v.
38
vi.
11
INTRODUCTION
vii.
Ixix
The
an angel can only be due to gross confusions or interpolations in the text (see note on iii. 1 of our
to
text).
phenomenon
is
Conflicting characteristics of
to
the
former
On
the follow-
ing doctrines the teaching of our Apocalypse represents faithfully the ordinary Judaism of the first
Ezra holds
an isolated
is
exhaustive comparison of the passages dealing with this subject in the two books (see xv. 5, note) it is clear that the possession
of the law in
in
The Law.
From an
by
In the
latter, especially
1),
2
,
it
(li.
protects
3),
is
justifies
them
stay
their
hope
(li.
7) and never-failing
(xlviii.
22,
24).
This
is
decidedly
orthodox
Judaism.
4 Ezra, on the other hand, man he needs mercy, not the trembles before the law
In
;
award of the law, for all have sinned (viii. 35); it has served rather unto condemnation for only a very
;
(vii.
77) or the
139).
It is hardly necessary
law approxiI
Works.
In
my
note on xiv. 7
have con-
two books on
e
this subject,
and
arrived
at the
conclusion that in 4
Ezra the
Ixx
doctrine of works as
be said to
tional
Here again Baruch represents tradiWe should Jewish orthodoxy, but 4 Ezra not.
exist.
by works by making salvation depend on works and faith combined (cf. ix. 7 xiii. 2 3 cf. St. James ii. 14-26).
doctrine of salvation
;
;
by the law or by works. This subject might have more logically been treated under For my own convenience I have the preceding head.
3.
Justification,
i.e.
given
it
separately.
On
p.
39
justification
by the law, though taught in Baruch, is In this respect again the latter absent from 4 Ezra.
non-Jewish.
4.
is
pp. 92-93, from a study of the passages in 4 Ezra bearing on these subjects, we have found that there was in man to
Original
On
begin with a wicked element (" granum seminis mali," iv. 30) and that through Adam's yielding to this
;
evil
and the
The 21-22). evil element having thus gained the mastery over man, only a very few are saved through mercy (vii. 139; viii. 3) hence the writer of vii. 118 naturally charges
malignum developed
(iii.
Adam
man.
final perdition
of
In the face of such a hopeless view of man's condition, human freewill cannot be maintained practi:
cally
man has none, for only a handful whole human race are saved (vii. 51-61
out of the
;
ix.
16);
INTRODUCTION
theoretically
Ixxi
he
is
said to have
it,
but this
is
to justify
his final
condemnation
teaching
is
(see p. 93).
This
practically unique in
Judaism
between
1-300
A.D.
in
fact
it
is
In Baruch, on the other hand, conformably to early Eabbinic teaching, it is declared that Adam is not the cause of man's perdition, but that
Christian doctrine.
each
is
man
is
the
Adam
of his
own
soul
(liv.
19).
There
and
15,
stoutly denied in
liv.
19
not
trace
save
only
in
xlviii.
42,
where
xvii.
is
Adam.
Elsewhere
xxiii.
liv.
15
it is
ascribed to
Adam's
transgression.
But
in Ezra, as
we
Adam
iii.
21, 22
30; Thus on various grounds we see that whereas Baruch is a pure product of the Judaism of the time,
vii.
118-121.
4 Ezra
is
the
result
of two influences at
work, first
It
and mainly a Jewish, and secondly a Christian. was no doubt owing to this Christian element
the latter that it
in
won and
It constitutes, in fact,
confes-
The above
peculiarities of doctrine in
4 Ezra
dis-
cover themselves almost universally in S. The author of S was undoubtedly a Jew, but a Jew who had been
by Pauline.
Ixxii
4
of
Original.
Though
study
I
at
presupposed
am
convinced that a Hebrew groundwork underlies I all events the greater part of this book.
call attention
might
of the
Hebraism
33 we have
"
here to the frequent occurrence the finite verb combined with the
as evidence in this direction.
cognate infinitive
in
"
"
iii.
Thus
iv.
"
pertransiens pertransivi
"
;
13,
festinans festinavit
v.
iv.
26,
"
sum";
vi.
30,
viventes vivent";
"
32,
5
;
"
so
x.
on in
32;
viii. 8,
ix.
xi.
45;
iv. 26; vii. 5, 14; x. 32; xiv. Syriac Version, save five 29. Still more are omitted in the Ethiopic Version. On
the weight to be assigned to this feature of the text as evidence of a Hebrew background, see pp. xliv.-li. I may add that in the late work 5 Ezra xv. 9 xvi.
;
found; but in the latter passage it is a quotation from our Apocalypse (see p. xx.), and in the former it is apparently a quotation also.
65, this
is
idiom
(d) Relations
of
the respective
constituents of our
Ezra.
My
present
list
purpose does
the
passages
will
exhaustive
of
common
elsewhere.
direction
to
the
It
two books.
will
This
be
sufficient
to
be
inquiry should pursue, and to mention some of the chief grounds for determining the relations in which the various constituents of
such
an
INTRODUCTION
Baruch stand
to
Ixxiii
those of 4 Ezra.
These determina-
regarded as provisional. Of the multitude of thoughts, phrases, and commonplaces that are common to both books, a large
and as these may possibly be drawn independently from such sources by both books, they are not helpful
at
the
outset in
book or of their
Again, of
it is
many
cases
other
common
;
true,
we
yet that such did exist in certain have ample grounds for believing; see the
common
original of
4 Ezra
vi.
4.
Thus we must be
on our guard against tracing relations of dependence where both books have been borrowing independently from the same lost source.
relations in
which
1
,
E2
M (ac-
p. Ixviii.).
and S are apparently related in only one But passage: Bar. xxix. 4 and 4 Ezra vi. 49-52. this relation is not of dependence on either side, but
.
of
common
see
xxix.
4, note.
As
regards
A
.
and the
"
constituent
of the former,
. .
then
"begin to le
revealed
will rejoice;
Ixxiv
and
276-28 of the
"
latter,
revelabitur
enim
filius
meus
et
jocunddbit
If
qui
to
certainly connected.
we add
these connections in thought and diction the fact that 1 and E in the Baruch and Ezra literature is only in
assigned to the Messiah, we may reasonably conclude that there is a direct relation of
1 dependence between them. A I think, is earlier than E both are prior to 70 A.D. Finally, A1 and may
, ;
xiii.
16-20.
1
.
The thought
In it is seems earlier and more vigorous in A threshed out but such considerations are indecisive.
;
If there
is
is
the Messiah
an active one. The idea of has a passive role, in a passive Messiah conceived as early as 160 B.C. was
not likely to hold its ground in later times when the needs of the people called for an active leader and
A
Cf.
2
.
A
2,
.
xl.
xiii.
of
4 Ezra, are
related.
will convict
him
of all his
impieties
hosts,"
and
set before
xiii.
him
"
all
with 4 Ezra
37,
Ipse autem
meus
. .
.
arguet quae advenerunt gentes impietates eorum et improperabit" ("improperabit" is a mistaken rendering;
with Syr. and Eth.) "coram eis mala cogitamenta eorum." The connection is manifest.
read
ordinabit
"
"
The
likewise
first
halves of these sentences agree verbally, so " " = do the second for set before him
;
Kara
TrpocrcoTrov
avrov
= TTsh
T"!I^
and
INTRODUCTION
"
" "
Ixxv
improperabit
"
eis
(or
ordinabit," Syr.
eiricrTOipdcrei
;
Kara
OrPErob
for Trapia-rdvai
711?.
LXX.
Psalm
renderings of
xlix.
22
(cf.
also Leviticus
1, 7, 8,
12;
vi.
12).
of features into
it is
that
is
2
,
and
The verse
xii.
32, in
by Kabisch, in a form which shows it dependent on M. A2 is thus earlier than and A in 4 Ezra.
the Eagle Vision designated
M
.
Although there are many points of contact between A3 and 4 Ezra, there are none that necessitate the
liv.
theory of dependence on either side save in 15, 19. These verses which represent the teaching
50-70, were before the writer of the S element in 4 Ezra (cf. iii. 21-22; iv. 30;
of orthodox
circ.
vii.
Judaism
48), where
is
given to the
Although there are many similar and identical 1 thoughts and phrases in B and 4 Ezra, these are not
.
grounds
This quesdetermining the dependence of either. tion must be settled on other grounds, i.e. chronological. From the use of like thought or diction, one might
for
B1
compare
Ixxvi
likewise a source of S
compare Ixxxiv.
10 with
turn
is
2
.
In these latter passages a different given to the phrases found first in Baruch. Between B 2 and 4 Ezra there are almost
x.
24.
innumerable points of contact, but the bulk of them are indecisive for our purposes. With the older
elements of 4 Ezra
its
unimportant
very
close.
B2
and S are
man's sinning consciously 2 is frequently emphasised in B and S (cf. Bar. xv. 6 xlviii. 40 xix. 3 and 4 Ezra viii. 56, 58-60 vii. 72).
fact
The
of
for
man
is
con-
18; xv. 7. Their teaching on the law and on works and justification is allied in some particulars identical but as a whole at
;
and S
see notes
on
xiv.
owing to Christian influences at work in S In B 2 we have an exposition of the see pp. Ixix.-lxx. views of orthodox Judaism 70-100 A.D.; in S we find
variance,
much
of
the
actual
teaching
in
B2
recast
under
Christian influences.
to be later than
2
.
WITH THE
and
TESTAMENT
The points
the
of contact between this Apocalypse
New
The most
on either side
for
INTRODUCTION
Of these a
another
text
list will
Ixxvii
list
may
New
Testament.
New
Testament.
Parallels in our
Probable source of
both.
Apocalypse.
xxii.
1.
Lo,
Ezek.
i.
1.
the
heavens
were
Dan.
iv.
opened.
(xvii.
xiii. 1
;
xxii. 1.
31.
John
xii.
28).
voice from
the
A
heaven.
voice
from
height.
Ixxvi. 3.
xxvii. 6, 7.
Commonplaces of
Jewish Apocalyptic.
xlviii.
34
(see
Many
phets.
false pro-
note).
x. 13,
Mt.
xxiv.
14 (resemBlessed
is
Isa, liv. 1.
blance
x. 6.
slight).
Jewish Com-
he
monplace.
man,
etc.
born,
Mt. xxiv. 27. as the lightnso shall be ing the coming of the
Now
A coincidence
(?).
For
Son
of
Man.
whole
(The
Luke
Equal
angels.
xx.
36.
li.
10.
Eth.
4, 6.
En.
civ.
unto
xxi.
7).
the
Luke
Pet.
iv.
28
(1
xxiii. 7.
My re2.
Eth.
En.
li.
Your
The
redemption draweth
nigh.
their
day of redemption
Ixxviii
New
Probable source of
both.
Apocalypse.
the law
as
xli. 3.
The yoke
A current expression.
of
Thy
law.
cf.
Eom.
Rom.
Cor.
iv.
ii.
14, 15.
xlviii.
40
8.
(see
Jewish Com-
note).
viii.
18
(2
xv.
17).
The
this
world
ness
.
is
This to them a
monplace
(T).
sufferings
of
and that
to come, a
worthy
pared
to be
comthe
with
which crown
glory.
is
with
great
(Cf.
5).
Ixxxiii. 3.
Eth. En.
ix.
Cor.
viii.
iv.
1 8).
17
xv. 8.
A
2.
Jewish Com-
(Rom.
1
monplace.
Ixxviii.
Tim. i. 2. Mercy and peace. 2 Peter iii. 9. 2 Peter iii. 13 28 ; xix. (Mt.
Rev. xxi. 1). New heavens and a new
earth.
A coincidence.
A
coincidence.
Isa. Ixv. 17, etc.
Mercy and
xxi. 20.
peace.
6.
xxxii.
Re-
newed His
creation.
The
1 2.
xxiv.
1.
The
be
Dan.
vii.
10.
were
books
opened.
will
opened.
the
In the following passages our text is dependent on New Testament, or on some lost common source
:
Mt. xvi. 26. For what shall a man be profited, if he shall gain the whole world, and forfeit his soul ? or what shall
li.
15.
For
what
then
have
men
a man
give in exchange for his soul ? Luke i. 42. Blessed art thou
10.
Blessed
be
my
among women,
etc.
(probably interpolated).
INTRODUCTION
1 life
Ixxix
If in this
xxi. 13.
For
if
. .
there were
.
this
life
miserable.
dead raised
and with what manner of body do they come James i. 2. Count it all
1
?
those live
6.
who
joy when ye
temptations.
fall
into manifold
Rev.
iv. 6.
In the midst of
1 1.
The
living creatures
the throne, and round about the throne, four living creatures.
11.
IN
THE ATTESTATION
A.D.,
As
it
was written
period and
by
was
thus contemporaneous with that of the New Testament. It is, therefore, of very great value to the
New
the
Testament
student, as
it
furnishes
him with
thereby
in these
the historical
setting
New
Testament problems.
as
We
are
made
by Christian thought,
world's
well as to appre-
the
need
of
the
Pauline
dialectic.
of all
draw attention
Ixxx
Paul's
teaching
on
this
subject
will be seen to be in
Secondly,
we
and Freewill, Works and Justification, Forgiveness, in which the Jewish teaching and the
Original Sin
The Resurrection.
is
In
xlix.
2-li.
view of
expounded, which sets forth first the raising of the dead with their bodies in exactly the same form in which they had been committed to
the resurrection
mation with a view to a spiritual existence of unendIn my notes on pp. 83, 84, I have ing duration.
in 1 Cor. xv.
35-50
not an innovation, but a developed and more spiritual exposition of ideas already current in Judaism.
in
many respects
(&)
Original Sin
1
and
Freewill.
According to our
Apocalypse,
the penalties
affect
He
still
or lost,
1
it is
his
own
doing.
is
Adam's
sin is limited in
Only in
B2
xlviii. 42,
spiritual
death traced to
Adam.
This only
i
,
B2
it is
underlying
(2) It conflicts with the presupposition can work righteousness and acquire merit as 3 (3) In A (see liv. 15, 19) original sin is against God (see xiv. 7, note). denied and freewill asserted in the clearest terms. (4) The doctrine of
-,\\
B2
that
man
original sin is
unknown
to the
Talmud
(see
Edersheim,
We have shown elsewhere (pp. Ixix.-lxxi.) Life and Times, etc., i. 165). that the teaching of 4 Ezra on this subject is largely non-Jewish.
INTRODUCTION
spiritual consequences
to himself; every
Ixxxi
man
is
the
Adam
of his
own
Both strongly antagonistic. physical and spiritual death are due to Adam's sin.
St. Paul's
doctrine
Owing
of law
to
(
that sin
man
sin)
is
henceforth dominated by
a power
= original
He
is
and therefore
impossible.
In our Apocalypse the righteous are saved by their works (li. 7), and their In the conrighteousness is of the law (Ixvii. 6). sciousness of their justification by the law (li. 3) they
Justification.
Works and
can with confidence approach God and look to Him for the fulfilment of their prayers because of their
works wherein they trust (Ixiii. 3, 5 Ixxxv. 2), and owing to the same ground of confidence they depart from this world full of hope (xiv. 12). But their
;
works are not limited to themselves in their saving So long as the righteous live, their rightinfluences.
eousness
is
(ii.
2),
and
after
lasting
7;
Ixxxiv.
10);
see
With every
is
at variance,
Forgiveness.
How
far
what
In Phari-
Ixxxii
Judaism forgiveness was a wholly subordinate conception, and can only be considered in conjunction
sale
with
its
century on this subject were those which later prevailed in the Talmud, is to be inferred
:
on these grounds (1) In Matt. iii. 9 the words Think not to say within yourselves, we have Abraham to our father," show that the doctrine of the vicarious
"
righteousness of
this
latter
Abraham was
a popular belief.
Now
doctrine at
an organic part of the Talmudic doctrine. (2) The teaching^on works in our Apocalypse and partially also in 4 Ezra, as well as that of St. Paul's Jewish
antagonists, belong also organically to the
Talmudic
pp.
The Talmudic doctrine of works may (see Weber, 267-300) be shortly summarised as follows:
Every good work whether the fulfilment of a command or an act of mercy established a certain degree
of merit with God, while every evil
work
entailed a
man's position with God corresponding demerit. depended on the relation existing between his merits and demerits, and his salvation on the preponderance
of the former over the latter.
his merits
The
relation
between
Ixi.
But as the results of such judgments Weber, 272). were necessarily unknown, there could not fail to be
INTRODUCTION
much
uneasiness,
Ixxxiii
and
vicarious righteousness of
of Israel
the
later
iii.
Matt.
thereby summon to his aid the merits of the fathers, and so counterbalance his demerits.
system does not admit of It can forgiveness in any spiritual sense of the term. only mean in such a connection a remission of penalty
to
is
own
merit or through
Thus, as
Weber
vigores
ously puts
nicht."
1
it:
Thus, according to popular Pharisaism, God never remitted a debt until He was paid in full, and
so long as it
was paid
it
It
it
with the
man
indeed as affecting him, but yet as existing independThis was not the view taken by ently without him.
the best thought in the Old Testament. giveness dealt
first
There
for-
and
chiefly
between man's
restoration of
spirit
it
was
essentially a
man
to
When,
therefore, Christianity
it
could not accept the Pharisaic solutions, but had in some measure to return to the Old Testament to
In certain extraordinary cases, the divine forgiveness was conceived possible where no merit was at hand, see 4 Ezra viii. 36 ; Weber, 292, 300.
1
Ixxxiv
and in the person and life of Christ to give world-wide power and comprehensiveness.
it
thus see that forgiveness was conceived as (1) the restoration of man to communion with God ; (2) the
remission of penalty on the receipt of certain equivalents.
We
taught in the Gospels. In the Pauline Epistles, however, the writer maintains indeed the former as the essential element in foris
Thus in
his
conception by representing the penalty due to man's This is undoubtedly a sin as endured by Christ.
more
form of the Pharisaic doctrine, and rightly interpreted it preserves the element of truth which underlies the Pharisaic teaching. It needs,
spiritual
however, to be kept in complete subordination to the But that it has not been so kept is obvious former.
from every page of the history of this doctrine since In every age this Pharisaic error the Christian era.
has
won an
evil
before the
eleventh century in representing Christ's death as a debt paid to the devil in lieu of the latter's claim on
sacrifice
to
the alleged unforgivingness of God. Wherever or whenever this evil leaven has appeared, it has been
I.
AND
it
came
to
i.-iv.
1=B
1
.
These
chapters
tute the first of the seven sections into which, according to the scheme of the final editor, the book was
only temporary (iv. Yet, rejoins Baruch, even so, the 1). enemy will, by the pollution and fall of Zion, glory before their idols over the nation loved of God (v. 1). Not so, answers God judgment must be executed on Judah, yet the heathen will have no cause to glory, for it is not they that will destroy Zion (v. Baruch thereupon assembled 2, 3). the people in the Cedron valley, and delivered the divine message ; and the people wept (v. 5, 6). I. [Translated from Greek into These words are found in Syriac.} their above position in the Syriac
;
the punishment
is
MS. As they were placed there either by the Syriac translator or a subsequent scribe, I have bracketed them. The statement they convey, however, is borne out by all other evidence.
to).
It will
be observed that
iv.
2
2-7
.
is
interpolated probably from B In this section the word of the Lord comes to Baruch announcing the coming, though temporary, destruction of Jerusalem on account of the wickedness of the two tribes with a view to this destruction (i.) Baruch is to bid Jeremiah and the re;
Thus we
Greek words
(2)
renderings ex-
plicable only on the hypothesis that the translator followed the wrong
meaning
him.
I.
of the
1.
In
maining righteous to withdraw (ii.) Baruch then in his alarm asks, will this destruction be final ? will chaos return and the number of souls
;
Jeconiah.
years
(2
when he began
8).
599
Kings xxiv.
After reigning
three
"
all
have done are greater than (those which were carried away captive ?
tribes
of)
3.
were forced by their kings to commit sin, but these two of themselves have been forcing and compelling
their kings to
I bring evil
commit
sin.
4.
For
and
he 27
it
will
upon this city, and upon its inhabitants, be removed from before Me for a time, and
his captivity
3.
captivity.
is still
;
Yet during
I.e.
by
Kings xxv. i. Thus 2). his twenty-fifth year would be 592, or two years before the approach of Nebuchadrezzar. It is no objection
called king (2 Jer. xxix. 2 ; Ezek.
of the kings of
These two
compelling their
vi. 1, only one day and not two years should elapse between the prediction and
It was in some instances the princes of Judah, and not Zedekiah, that resisted the teaching and prophecy of Jeremiah cf. Jer.
kings
to
commit
sin.
xxxviii.
6 d
x. 7. 2,
fulfilment ; for in like manner the siege of Jerusalem, which lasted two
its
2e5e/c/as ^0' ocrov /me? ijifove TOV wpO(pr)TOv ravra \eyovTos, iireidero
at/ry,
years,
represented as lasting one unities of time are sacrificed to suit the dramatic purposes of the writer. Why the writer spoke of Jeconiah and not of Zedekiah here, I cannot say. It was not from ignorance of the latter (cf. viii. 5). The Lord. This title of God is found in iii. 1, 4 iv. 1 ; v. 2 x. xv. 1 xi. 3 xvii. 1 xxiv. 4, 18 xxviii. 6 ; xlviii. 2 3 liv. 1, 20 ;
is
Kal
ol
awr/Sei
/cat
Traaiv
(is
aX??-
day.
The
0t'Xot,
dLTJyov dirb
rdv
TOV TrpofirjTOV Trpbs airep ijde\ov. 4. I bring evil upon this city, and upon its inhabitants (2 Kings xxii. 2 Chron. xxxiv. 28 16 Jer. vi.
; ;
19
from
;
27
Me
Ixxv. 1
Ixxvii. 3.
It
is,
therefore,
not peculiar to any of the different elements of the book. This, however, may be due in part to the final editor. See note on iii. 1. Baruch the son of Neriah. Cf. Jer. xxxii. 12 xxxvi. 4 Bar. i. 1. 2. The ten tribes. Elsewhere in this Apocalypse called " the nine and a half tribes." See Ixxviii. 1, note.
;
;
in iv. 1
This phrase recurs 9 xxxii. 3. Since we must on other grounds regard xxxii. 2-4 in its present context as an interpolation, this phrase is peculiar to 1 i.-viii., i.e. to B Although Jerusalem has fallen under the Romans, the writer of these chapters believes " for that its desolation will be but The future restoration of a time."
time.
;
For a
vi.
CHAPTERS
I
I.
2-11. 2
people among the Gentiles that they may do good to the Gentiles. 5. And My people will be chastened, and the time will come when they
will scatter
this
will seek for the prosperity of their times. " II. For I have said these things to
thee that
all
those
who
this
may
as
retire
from
as
firm
pillar,
and
your
prayers
strong
wall."
implied also in Ixxvii. where the return -of In B 2 the ten tribes is foretold.
Jerusalem
6
;
is
Ivii. 1
lix. 1
viii.
Ixxviii. 7,
iv.
36
51,
i.e.
ix.-xxvi.; xxxi.-xxxv.
xli.-xliii.;
xliv.
9-15
xlvii.-lii.
Ixxxiii.;
B3
i.e.
Withdraw from the city. This reappears in the Rest of the Words " of Baruch i. 1 Jeremiah ... go
:
Ixxxv., no such restoration is looked Jerusalem is removed, xx. 2 for (see note in loc.), in order to usher
;
forth from this city." Cf. also i. 3, 7. The reason for this command appears in the Talmud. Thus, as in Taanith,
are told that a house canlong as a good man is in it ; so in Pesikta, ~L15b (Buber's " So long as edition, 1868), it is said Jeremiah was in Jerusalem, it was
19,
in the
x.
we
not
fall so
Jer. xxx.
Cf. xli. 4
xlii.
see
not destroyed, but when he went forth from it, it was destroyed." 2. Your works are to this city as
12.
a firm
;
;
pillar, etc.
We
have here
My
xiii.
Cf.
Sol. vii. 3
4.
x.
1-3
xiii.
6-8
xviii.
tower
Seek for the prosperity of their The writer looks forward to times. a Messianic kingdom or period of
.
It is, however, a natural people." inference from Gen. xviii. 23-33. This verse is reproduced in the Rest of the Words of Baruch i. 2 al yap
:
blessedness for Israel on earth. II. 1. According to Jer. xxxviii. 13, 28, Jeremiah was a prisoner in the court of the guard till the cap-
ture of Jerusalem.
edpcuos v /jL^ffy avTrjs, /cat wsretxos ddafj-avnvov It will be aiiT^v. irepi.KVK\ovv remarked that the reference to " "
TTpoaevxal
works
is
Jeremiah
v.
is
mentioned again in
This are like you. in three of the
ix.
x. 2, 4.
Those
who
is
book, as we should naturally expect in a work of Christian authorship. Your works. On the doctrine of
phrase
found
sections of this
book
(cf.
xxi.
24
this
book
see note
And
I said
"
:
LORD,
my
my
mother
not (so)
my
sight, first
take
my
spirit that I
may
go to my fathers and not behold the destruction 3. For two things vehemently conof my mother.
strain
III. 1.
title
me
God
;
for I
my
soul,
of
is
xiv. 8,
point either to nirr 'JIN, as in Gen. Since such xv. 2, 8, or 'JIN nirr.
titles
xlviii. ; xxxviii. 1 ; thus, except in one 1 It instance, confined to B and B . is remarkable that, whereas it is used only of God in the Apocalypse
16 ;
xvi. 1
xxiii. 1
is
4,
5,
and
could only be used of God, we can with certainty conclude that their attribution to an angel in 4 Ezra is due to gross confusions or interpolations in the text.
My
16
;
motlier.
iv.
Cf.
iii.
2,
x.
v.
23
Arm.
This was a 9-16. very natural term for a Jew to find the apply to Jerusalem. correlative expression in Isa. xlix. 21 ; Matt, xxiii. 37 ; Gal. iv. 25.
Baruch
We
the angel in 4 Ezra is the work of the final editor. The usual titles used in addressing an angel in that
book are dominus meus (iv. 3, 5 v. 33 ; vii. 3; x. 34). This is applied also domine (iv. 22, to Ezra in ix. 41
; ;
41
v. 34,
;
35, 41, 56
vii.
132 two
of
x.
viii. 6,
These
Jerusalem that is referred to here, for the writer of B 1 looks for a restored earthly Zion Again the same (see note on i. 4). title is applied to the fallen Jerusalem in 4 Ezra x. 7 : " Sion mater nostra omnium," though there the writer looks for the restoration of Zion. In Gal. iv. 26 St. Paul uses it
It is the earthly
titles are
'a'-iN
which
l-*t^
an angel. are to be
we find in Ceriani and Fritzsche. renderLinguistically indeed either is right, but the frequent occuring rence of this phrase in the Syriac Version of 4 Ezra enables us to see
as
of the heavenly Jerusalem ; for he has no further interest in the earthly. The earthly was the mother of Jews, but the heavenly of Christians. The earthly Jerusalem, as we should expect, in Matt. v. 35 is still "the city of the great King." Lord. See i. 1, note.
2.
4 Ezra
xii. 7.
is not moribund but appears in the Ethiopia Version and occasionally in the Armenian. The Syriac is a transla-
Take
pression
15).
my
(cf.
spirit.
An
0.
;
T.
ex-
for
it
Ps. xxxi. 13
Jer. xv.
Go
also
15.
to
xi.
my
4
;
CHAPTERS
III.
i-IV.
my
mother.
4.
But one thing I will say in Thy presence, Lord. 5. What, therefore, will there be after these things ? for if Thou destroyest Thy city, and deliverest up Thy
land to those that hate us,
Israel be again
how
?
shall the
name
shall
of
remembered
6.
Or how
shall that shall the
one
is
whom
7.
which
Or
world
re-
nature (of aforetime), and the age revert to primeval silence ? 8. And shall the multitude of souls be taken away, and the nature of man not again be
named
9.
And where
is
all
that which
"
:
Thou
didst say to
"
end of
all
Ezra vii. 30. In. iv. 1 this is answered in the negative, but in
xliv. 9 (i.e.
an undoubted interpolation.
earthly Jerusalem, the restoration of which has just been promised, is here derided. This of itself is
people soon be accomplished and chaos will not return. The writer thus looks forward to the returning felicity of Jerusalem.
III. 6.
is
To
whom
be
shall that
which
explained 1 The real answer to this question is 'given in Baruch's own words in
in
xlvi. 4.
7.
Thy law
We
"
Syriac
lated
word
|ZLO*Z, O
'
here trans-
here.
Cf. 4
When, however, we suspicious. turn to vi. 9 and see there that the very Jerusalem that is now delivered up to its foes will hereafter be restored, and that for ever, the inconof these verses with their Present context emerges still more This incongruity is still clearly. further emphasised when we observe that the actual vessels of the earthly temple are committed to the earth that the by an * be P re ; ? ,*?&}> f served for future use in the restored Jerusalem (vi. 7-9). The vessels of the heavenly Jerusalem would naturally be of a heavenly kind, and are
8^
Revert to primeval
silence.
IV.2-7=B 2 (?).
which
I said
'
'
:
On
the palms of
is
;
hands have I graven thee ? 3. It building which is now built in your midst
My
not this
that
(it is)
which will be revealed with Me, that which was pre2. It is noteworthy that the words " On the palms of My hands," etc., which are taken from Isa. xlix. 16,
agree letter for letter with the Syriac Version, which here stands alone against the Mass., LXX., and Vulg., in presupposing <T nisa hy
instead of
Mass. D'SD
is
hy.
This
wholly renewed, we are taught in Isa. Ix. Ezek. xl. -xlviii. but that nothing else could suffice save the actual descent of the heavenly Jerusalem to the earth was not concluded till the revival of religion under the early Maccabees. In Isa. liv. 11 and Tob. xiii. 16, 17, there
;
;
fuller phrase
supposes
usual
2
one
ix.
(cf.
Sam. Dan. x.
1
3.
(it is)
v.
Kings
35
. .
10).
.
It
are highly figurative accounts of the rebuilding of Jerusalem, but it is the earthly. The first actual emergence of the idea of the heavenly seems to be in the Eth. En. xc. 28, 29, where the old Jerusalem is removed and the new is brought and
set up by God Himself, though even there a prior existence is not asThis would signed to the latter. be about 164 B.C. But the older ideas still held their ground. Thus in the Psalms of Solomon xvii. 25,
had already its beginnings in the 0. T. Throughout the 0. T. Jerusalem had always been singled out as the one place on earth in which it had pleased God to dwell, and with which He had inseparably connected His name. But from the growing transcendence and enlargement of the idea of God, combined with the deepened consciousness of sin, and the consequent sense of the unfitness of Jerusalem as God's habitation, the doctrine of a heavenly Jerusalem complete in all its parts came to be evolved. Of the existence indeed of heavenly antitypes of the Tabernacle and
its
33 (circ. 70-40 B.C.), as in the oldest part of the Eth. En. x. 16-19 ; xxv. 1 (circ. 180 B.C.), the purification of Jerusalem is all that appears needful to the writers as a preparation for the Messianic kingdom. Even when we come down to the first century of the Christian era, such
purification
is
deemed
sufficient for
furniture
we
are told
already in the Priest's Code (Exod. xxv. 9, 40, cf. Heb. viii. 5). It needed only a step further to postulate the existence of the heavenly temple and city. That the earthly copies needed to be purified or even
27-30 an interpolation, as Kabisch points out) xii. 32-34 and possibly in xiii. 32-50, where xiii. 36 seems also an intrusion. In all these passages a Messiah is In B 1 of the Apoc. Bar. expected. i.e. vi. 9, Jerusalem is to be restored
;
xl.
Ixxii.-lxxiv.
Ezra
;
vii.
(for vii.
26
is
CHAPTER
IV. 2-4
from the time when I took pared beforehand here counsel to make Paradise, and showed it to Adam combefore he sinned, but when he transgressed the
mandment,
dise.
4.
was removed from him, as also ParaAnd after these things I showed it to My
it
and to be established for ever, but this is not the new Jerusalem comThe latter ing down from heaven. It was is mentioned in xxxii. 2-4.
indeed a very current conception in the latter half of the first century Thus we find it in Gal. iv. A.D.
was called nVyo her D'Wrv ( = 77 &*<>> For the various Rab'lepoirtraXrjjt*).
binic conceptions regarding it, see in his Schottgen, de Hieros. Coelest.
Heb.
xii.
xxi.
2,
10.
the spiritual commonwealth of which the Christian is even now a member. But in Rev. iii. 12-; xxi. 2, 10, it is an actual city, the counterpart of the earthly Jerusalem, with its own
buildings
Meuschen, 199 sqq. Bertholdt, Christologia, 217 220 Eisenmenger, Entdecktes Judenthum, 839 - 845 ; Weber, Lehren d. ii.
; ; ;
Which
Paradise
is this
The
con-
and
vessels.
Here we
should probably class the passage This city was to in Test. Dan. v. descend from heaven, but this exlie at pectation does not apparently Similar the base of Heb. xii. 22. Rev. conceptions to that found in xxi. 2, 10, appear in 4 12 iii. Ezra viii. 52, 53 x. 44-59 and also
;
in vii.
26 and
xiii.
36,
though we
assigned
must regard one or both of the last With these two as interpolated. also the last we might reckon heavenly Jerusalem mentioned in The heavenly Jerusalem the text.
is
Gen. ii. 8-17 it is works apparently one of the last of the creation. When, however, we come down to the Christian
In
era,
variously
described as the
TJ
vta
to
(Test.
Dan.
v.),
&vu
was created
to
To
;
creation was attributed its the third day (Jub. ii. 7 The heavenly Slav. En. xxx. 1). Paradise, on the other hand, is described as already existing before the creation of the world either actually or in the mind of God (see Pesach. 54a ; Beresh. 20 in Weber
;
L. d. T. 191).
4. / showed it There Abraham.
to
is
Adam
he transgressed
My
servant
naturally no mention of this in Gen. xv. 9-21 but in the Beresh. rabba on Gen. xxviii. 17 we are told that this
;
servant
the
I
portions
it
of to
the
victims.
And
again
also
showed
to
showed
him the
6.
and
And
now, behold,
7.
7.-IX.
it is
command
thee."]
shall, therefore,
l=B
1
.
And
to
come
Thy
sanctuary, and
it
over those
whom Thou
again to the place of their idols, and will boast before them. And what wilt Thou do for Thy great name ? "
2.
And
me
;
"
And
them wilt see with thine eyes that the enemy will not overthrow Zion, nor burn Jerusalem, but be subservient
to the judge for a time.
was accorded to Jacob sleeping at Bethel. 5. Cf. Exod. xxv. 9, 40. 6. See note on verse 3.
7.
when
What
vii.
wilt
Thou
do, etc.
Joshua
cf.
4 Ezra
iv.
25
x. 22.
2.
My
name and
My
glory, etc.
As I command
;
;
thee.
A
;
My judgment,
xlviii. 27,
3.
quently recurring phrase (cf. v. 4 x. 4 xxi. 1 4 Ezrav. 20 xii. 51). V. 1. Thine inheritance. Deut. iv. 20 ; ix. 26, etc. ; Rest of Words
of Baruch,
xxi.
ii.
and Ixxxv.
9.
vi.
iii.
6.
4.
vii.
command
hast loved. Ephes. 20 4 Ezra iv. 23. Boast before them. Cf. vii. 1 ; Ixvii. 2, 7 Ixxx. 3 ; Rest of Words of Baruch, i. 5 ; iv. 7.
; ;
Whom Thou
given in
5.
1.
Adu.
xii.
There
4).
is
a priest of this
he
is
called
Iddo,
CHAPTERS
IV. 5-VI.
and Gedaliah, and all the honourable men of the people, and I led them to the valley of Cedron, and
I narrated to
them
all
6.
And they lifted up their voice, and they all wept. And we sat there and fasted until the evening. VI. And it came to pass on the morrow that,
In 17 another Iddo is mentioned who returned with Ezra from Ezra
viii.
7.
lo
one day
in
his
vision.
v.
1 ).
Thereupon to Baruch
Babylon.
This Seriah was brother of Baruch and chief chamberlain of Zedekiah. He went with the latter
Seriah.
to
vessels
a season and
by
tion
angels, lest
(vi.
triumph
3-vii.)
The
realisa-
Babylon
Jabish.
(see Jer.
li.
59, 61).
This
iden-
tified
iv. 9),
with
'Iya/3?7s
= pay
(1
Chron.
but both the form of the name and the time of Jabez are against
this identification.
which follows thereupon dispenses with the need of its publication by Baruch (viii.) 7. Fasted until the evening. The other fasts mentioned are of seven Of these there are four days.
of this
vision
(see ix.
2).
Gedaliah. This is Gedaliah the son of Ahikam (see Jer. xl. 14). But Gedaliah might also be from FofloAias = rr^nj; (cf. 1 Chron. viii.
26) a companion of Ezra (see Ezra viii. 7). Gedaliah is again mentioned in xliv. 1 in a fragment of B 1
.
xii.
xxi.
xlvii.
editor
p-n (2 Sam. xv. 23). The valley of the Cedron is again the scene of Baruch's fast in xxi. 1, and of an assembly of the people in
Cedron,
i.e.
individual, as in v. 5
x.
4,
;
or to
xliv.-
xxxiv.
Ixxvii.
xxxi. 2.
Narrated to them, etc. After most of the revelations which Baruch receives, he makes known their disclosures to his friends and the elders
of the people (see x. 4 ; xxxi. 3xxxii. 7 ; xliv.-xlvi. ; Ixxvii. 1-17). There is no need of such a disclosure in the second section, i.e. v. 7-viii.,
sionally by 5, at the close of the fourth section, Baruch is bidden to make no an-
section only,
is
i.e.
in xxi.-xlvi.,
where there
is
forbidden in
5-xx.
7-VIII.
This
is
short
section.
a prayer, an address to the people followed by a lament over Zion, a revelation and an address to the people (see ix. 2, note). In 4 Ezra there are four fasts of seven days (see v. 20 vi. 35 ; ix. xii. 51). 26, 27 VI. 1. On tJie following morning, etc. These words are reproduced in Rest of Words (iv. 1).
a
fast,
;
;
10
the
and at
Baruch,
left
went forth and stood by the oak. 2. And I was grieving over Zion, and lamenting over the captivity
which had come upon the people. 3. And, lo suddenly a strong spirit raised me, and bore me aloft over the
!
wall of Jerusalem.
4.
lo
four angels
standing at the four angles of the city, each of them 5. And another holding a lamp of fire in his hands.
angel began to descend from heaven, and said unto them " Hold your lamps, and do not light them till
:
6.
For I
am
first
sent to speak a
word
and
to place in it
7.
And
Holy
of Holies,
By tlie oak. This oak is cmtside the city ; for in ii. 1 Jeremiah and all that were like him were bidden to leave the city. This they and Baruch. did in v. 5, and they fasU'd in the valley of the Cedron. On the following day the Chaldees surround the city. On that day Baruch left Jeremiah and the rest and went forth (probably from the cavern in the Cedron valley mentioned in xxi. The oak 1) and stood by the oak. thus appears to be near or in the Cedron valley, and thus in the neighbourhood of Jerusalem. This
oak
18.
is
18).
Iv. 1.
A tree
is
referred to in
A3
in
3. As the Chaldeans encompassed Jerusalem, Baruch was unable to draw dear to the wall. But a strong angel lifts him on high above the wall. 4. Cf. Eev. vii. "I saw 1, four angels standing on the four " corners of the earth Rest of Words
;
of Bar.
5.
iii.
iii.
2.
vii.
Cf.
Eev.
Rest of Words,
4.
are not, therefore, to compare this oak with the well-known one at Hebron, as Fritzsche, who
We
mentioned again in
Ixxvii.
Occurs
It is not
compares LXX.
13
;
Gen.
xiii.
18
xiv.
etc.
Accord-
xviii. 1.
It is noteworthy that no mention of this oak appears in B 2 In B 1 it is found twice (vi. 1 and Ixxvii.
.
CHAPTERS
VI. i-VII.
and the holy ephod, and the mercy-seat, and the two tables, and the holy raiment of the priests, and the altar and the forty-eight precious stones, wherewith the priest was adorned, and all the holy vessels of 8. And he spake to the earth with a the tabernacle.
of incense,
loud voice
"
:
commit
to thee,
and
guard them until the last times, so that, when thou art ordered, thou mayst restore them, so that strangers may
not get possession of them. 9. For the time comes when Jerusalem also will be delivered up for a time, until it
is said,
that
it
is
10.
And
the earth opened its mouth and swallowed them up." VII. And after these things I heard that angel sayin Mace.
The
(Exod.
xxvi. 31).
The ephod,
naN (Exod.
17).
vii. 1,
in 4 Ezra.
xxix. 5).
Guard them
Cf.
How Forty -eight precious stones. this number is made up I cannot discover. There were twelve stones on
the breastplate (Exod. xxviii. 15-21), and two on the ephod (Exod. xxviii. 9 ).
coming
of the Beloved."
i.e.
The altar of
implies
incense.
The Syriac
which
in
Ovfj.Larrjpi.ov,
moprr mio.
thou 'mayst restore them, use in the temple of the rebuilt Jerusalem. That strangers may not get possession of them (cf. x. 19). For a slightly different reason see Ixxx.
. . .
That
for
2.
9. For a time. See i. 4, note. It is not Restored for ever. necessary to take the phrase "for In any case a ever" literally. Messianic kingdom of indefinite duration is looked forward to with Jerusalem as its centre, and likewise the temple in which the sacred vessels of the former temple will During this kingagain be used. dom the dispersion will again return to Palestine (Ixxvii. 6 1 xxviii.
;
According to Bammidbar rabba, 15, five things were taken away and preserved on the destruction of Solomon's temple the candlestick,
:
the ark, the fire, the Holy Spirit, and the cherubim. 8. In the Rest of Words, iii. 8, these words in a greatly altered shape are attributed to Jeremiah.
Earth of the mighty God; drawn from Jer. xxii. 29. Text agrees with Mass., Syr., Vulg., against LXX., "
. . .
only twice.
7, notes).
12
held the lamps Destroy, and overthrow its walls to its foundations, therefore,
lest the
enemy should
'
'
:
We
have over-
And
me
where I had been standing before. VIII. Now the angels did as he had commanded
them, and when they had broken up the angles of the walls, a voice was heard from the interior of the temple, " after the wall had fallen, saying 2. Enter ye enemies,
:
for
He who
I,
3.
And
Baruch, departed.
And
that
it
came
army
all
and
they led the people away captive, and slew some of them, and bound Zedekiah the king, and sent him to the king of Babylon.
it.
was around
5.
And
VII. 1. Destroy, therefore) and Ixxx. 1. Cf. v. 3 overthrow, etc. Boast. Cf. v. 1 ; Ixvii. 2, 7 ; Ixxx. 3 ; Rest of Words, i. 5 ; Ps. xxxv.
;
After the
restores
him to From
viii. 3.
19
xxxviii. 16
Sol.
xiii.
Ecclus. xxiii.
7,
Cf. vii. 1
Ixxx.
1.
Pss.
ev
iva
vi.
TrepuTToXy
/J.TI
TraideveraL diKaios,
^wLX a PV
note.
I
Mighty God.
2.
See
8,
Rest of Words, iv. 1. He who kept the house has forsaken (it). Cf. Josephus, De Bello Jud. vi. 5. 3 fj,era de ravra (avTi\a[3o'6ai) Kal
2.
Cf.
And
<j)(i)vr)S
adpoas
fj.eTaf3aivwfj.ev
evrevdev.
emended
you have
u.*
;*M
an(*
excedere deos."
.
away
captive.
Ixxx.
U*OJO
b*Uf,
made
spirit
.j
And
Rest of Words, iv. 2. Bound Zedekiah the king, and Whatever explanation we sent) e tc.
4
>
me." The unamended text gives no sense, whereas the change just
restores the
context. "
Thus
carried
in
vi.
give of i. 1, it is clear from these words that the writer was acquainted with the history of the kings of Judah and the captivity of Judah
Baruch
in
under Zedekiah.
CHAPTERS
IX.
VII. 2-X.
And
I,
who had
not been
2. And we rent ix. 2-x. 5 captured in the seizure of the city. E and B 2 our garments, and wept, and mourned, and fasted seven
.
days.
X.
And
it
came
word
"
Lord was upon me, and said unto me Tell Jeremiah to go and confirm the captivity of the
of the
Fasting was the usual preparation the reception of supernatural communications (cf. Dan. ix. 3, 2021, and all the instances in this book and 4 Ezra cited in note on In Test. Jos. iii. there is likev. 7). wise a fast of seven days (Armenian Version), and in 2 Mace. xiii. 12, and Ass. Mosis ix. 6, of three days. The scene of the first and fourth fasts is Cedron of the second and of the third, the sixth, Mount Zion the account of gates of the temple the fourth is lost. X. 1. God. This word is found only twice again, i.e". liv. 12 Ixxxii. 9. Its use is more frequent in 4
for
; ;
Bound and sent to the king of Babylon. Cf. Ixxx. 4. IX. 1. Heart pure from sin. " Contrast the " wicked heart in 4 Ezra iii. 20, 21, 26 iv. 4, etc. In Pss. Sol. xvii. 41, the Messiah is said to be Kadapbs OLTTO a/j-aprlas.
.
. .
Zion (ix., cf. x. 3). Then the word of the Lord comes to Baruch and
bids
him
Babylon
what should be in the end (x. 3). Then follows Baruch's announcement of the divine message to Jeremiah (x. 4). The section
revelation of
closes with Baruch's lament before the gates of the temple over Zion
(x. 5-xii. 4).
We
xii.
x. 6-
hand
of a Sadduceau priest. IX. 2. Fasted seven days. See v. 7, note. This is the first fast of
Ezra (see vii. 19, 20, 21, 79 ; viii. 58 ix. 45 x. 16). 2. The divine communication that follows on the fast consists of a command to be given through Baruch Jeremiah is bidden to to Jeremiah. go to Babylon. We have here a violation of historical truth. According to Jer. xliii. 4-7, both Jeremiah and Baruch were carried down into In the Apocryphal Baruch Egypt.
; ;
seven days. It is observed amid the ruins of Zion (cf. x. 3). There are three others to follow, though, as we have shown in the note just referred to, there should be four. The insertion of the fasts in tlieir present positions is the work of the final
editor.
fasts
represented as being years after the capIn the Rest of ture of Jerusalem.
i.
1,
Baruch
is
in
Babylon
five
in his
Words, iv. 5, Jeremiah was dragged an unwilling captive to Babylon, whereae in our text he goes there at the bidding of God. The words " go " and confirm the captivity recur in
xxxiii. 2.
after these
4.
5.
And And
days what will befall at the end of days." I said to Jeremiah as the Lord commanded me.
he, indeed, departed
I,
Baruch, returned and sat before the gates of the temple, and I lamented with that lamentation over Zion and
X. 6.-XII.
4=
said:
6.
"Blessed
is
being-
to Jeremiah in connection with Babylon belong to B 2 ; for it is noteworthy that in Ixxvii. 17, 19 ; Ixxx. 4 ; Ixxxv. 6, Baruch always speaks of writing to the brethren in Babylon, but never to Jeremiah. This would be strange if the writer believed Jeremiah to be there. The people also urge Baruch in Ixxvii. 12 to write to their brethren in Babylon Now if Jeremiah to confirm them. were in charge of the people there, as x. 2, 5 ; xxxiii. 2, clearly imply, any letter of Baruch to Babylon would have been addressed to him. As a matter of fact, in the Rest of Words of Baruch, when Baruch writes to Babylon, he directs the letter to Jeremiah. It is probable, therefore, that the account of B 1 does not conflict with Jer. xliii., where Johanan takes Jeremiah with him down into Egypt. 3. Baruch is commanded to remain among the ruins of Zion, and is promised a revelation of what will befall in the last days. The words " " after these show that this days revelation will be accorded on a future occasion, after a fast, no doubt. At the end of days. Cf. xxv. 1.
5. Before the gates of the temple. This is the scene of the following lamentation of Baruch, and probably of the fast in xii. 5. It is again the scene of his lamentation in xxxv. 1.
passage in the beginning of the Apoc. Bar. Tert. seems to be derived from our text oi/rcus lKa.6^To lirl ras wpcucts 7ri;Aas OTTOV /ceiro
:
ra TUV ayiwv ayia. Mount Zion, on the other hand, is the scene where revelations are accorded to
xxi. 2 xlvii. 2). (cf. xiii. 1 X. 6-XII. 4. This fragment appears to be the work of a Sadducee probably a Sadducean priest writing just after the fall of the temple.
;
;
him
For
(1)
in x. 6
and
xi.
we have
a thoroughly Sadduceau sentiment, i.e. it were best not to be born at for the all, or, being born, to die dead enjoy a sorrowless rest and a tranquil sleep (xi. 4) they know not the anguish of the living (xi. 5). No resurrection of the individual or of the nation is looked for, but only that retribution in due course may come upon the enemies of Israel (xii. 4). (2) The conception of Sheol in xi. 6 is Sadducean. (3) In x. 6 -xii. 4 we have the saddest dirge in the Jewish literature of the time. This might well be for for the priesthood there was no future. As false stewards
;
; ;
they relinquish their charge and restore the keys of the temple to God (x. 18). Never again should sacrifices be offered in Zion (x. 10). X. 6. Blessed is he who was not born,
etc.
CHAPTER
born has died.
us,
7.
X. 3-8
But
as for us
who
live,
woe unto
and what
Sirens
"
because
we
will
call
the
repeatedly elsewhere,
as
we
shall
were born because of sin and future condemnasee presently, it is said that it better man had never been
tion,
Finally, in iv. sin and suffering, just referred to is " It were put still more strongly better we had not been born at all
:
and
suffer."
perfect
is
parallel to the last passage is found in the Slav. En. xli. 2 : " Blessed is
the
be an accidental exaggeration, we should observe that it recurs in an intensified form in xi. 7, where the state of the dead in Sheol is said to be better than that of the living. Such a sentiment was impossible for the Pharisaic author of B 2 or indeed for
this to
,
we should suppose
man who was not born, or, having been born, has never sinned ... so that he should not come
" into this place (i.e. hell) ; and to 4 Ezra vii. 116, 117, in the Eth. En. xxxviii. 2, where it is said, in reference to the future destiny of the wicked " It had been good for them
:
ApocaIt is a genuinely Sadducean lypse. sentiment, and the conception of Sheol in xi. 6, 7 is likewise Sadducean
this
For a N. T. parallel see Matt. xxvi. 24. It is worth observing that there is a
if
Hades
perfect parallelism of thought between the passage in our text and in Sophocles, Oed. Col., 1220
/J.7)
Pharisee no condition of earthly life could in any way approach the horrors of the existence of the wicked in the after- world. In 4 Ezra and elsewhere, as we have remarked, quite a different turn is given to the expression in our There it is said that it were text. better man had not been at all than
<f>ui>at
rbv
'
B.TTO.VTO, VLs
,
<f>avrj,
ij-
and
in Theognis,
425
TT&VTWV
pv
fJ.7]
<f>VV(U
&PLCTTOV,
[AT]
cnelv avyas
Trepijcrcu,
be born and have to face future Thus in torment and judginent. " It vii. 66 the writer declares is
:
better for them (i.e. the beasts of the field) than for us for they expect not a judgment and know not of torments. Again in vii. 1 1 6, 1 1 7, " it is urged that it would have been best not to have given a body to Adam, or, that being done, to have
;
' '
much
eTra/j.r]ff<i-
restrained him from sin ; for what profit is there that man should in the present life live in heaviness and
8. Sirens. These are said in the Eth. En. xix. 2 (Greek Version) to have been the wives of the angels who went astray. It is strange that we have here the Greek conception of the Sirens, Zetp^j/es, i.e. that of sea-nymphs. But with the Greek translators of the 0. T. it had quite a different meaning. Thus it is a
i6
from the
and ye Lilin, come ye from the desert, and ye Shedim and dragons from the forests awake and bind your loins unto mourning, and take up with
:
me
lamentation, and
9.
Ye husband-
men, sow not again; and thou, earth, wherefore givest thou the fruits of thy produce ? keep within thee the
sweets of thy sustenance. 10. further dost thou give thy wine
rendering of njjr maa = ostriches in Isa. xiii. 21 ; Jer. 1. 39 ; Mic. i. 8
of D'jn or pan 13 ; xliii. 20.
And
?
thou, vine,
why
Eisen413-
for
;
an offering will
;
ii.
used
by
and
(p*v^)
from the singular Lilith (jr ?' ?). Male and female demons named Lil and Lilit belong to Assyrian and Babylonian demonology. They were thought, as were also the Lilin (Shabbath, 1516), to attack men and
These were male demons various were origins Their souls were created assigned. by God, but as the Sabbath intervened before they received bodies they had to remain without them or they were (Beresh. rabba, c. 7) sprung from Adam and a demon wife, or from Eve and a demon
;
women in La Magie,
God
into
the wilderness.
For an
night demon, is mentioned in Isa. xxxiv. 14, along with the satyr vys?. The Lilin, according to the Talmud, were female demons corresponding to the Shedim or male demons. They were partly the offspring (jErub, 186 ; Beresh. 42) of Adam and Lilith, Adam's first wife, a demon, and partly were derived from the generation that God dispersed
(Gen. xi.), for God (Jalkut Shim., Beresh. 62) transformed that generation into Shedim, Ruchin, and Lilin. These Lilin inhabited desert places. They were said to kill children. They have been compared with the
account of their
245, 246.
Levy (Neu-
Thier mit klagendem, heulendem Tone." The word frequently occurs in the Targums and later Hebrew as iiT (TIT).
10.
The
writer
of x.
all
xii.
B2
(see
i.
Lamise and Striges ovoK^vravpoi is the LXX. rendering of the word in For further details Isa. xxxiv. 14. on the subject see Weber, Lehren d. Talm.,pp. 245, 246, 248 ; Bochart,
;
note).
of this verse,
Kethuboth 112a
"0
:
for
fruit
is it
not
CHAPTER
X. 9-18
17
not again be made therefrom in Zion, nor will first-fruits 11. And do ye, heavens, withhold again be offered.
12. your dew, and open not the treasuries of rain. And do thou, sun, withhold the light of thy rays and do thou, moon, extinguish the multitude of thy
light
;
for
why
in,
of Zion is
darkened?
And
you, ye bridegrooms,
enter not
and
;
let
with garlands
bear.
14.
women, pray not that ye may For the barren shall rejoice more, and
and, ye
those
who have no
who
why
should
16. Or wherethey bear in pain and bury in grief? or wherefore fore, again, should mankind have sons
;
should the seed of their nature again be named, where that mother is desolate, and her sons are led into
captivity
?
17.
From
speak not of
beauty and discourse not of gracefulness. 1 8. Moreover, ye priests, take ye the keys of the sanctuary and cast
them
to the
;
who
34
rose
?
;
up against
;
xvi. 9
xxv.
10
Baruch
ii.
23.
Luke Matt. xxiv. 19 " Blessed are the barren, and the wombs that never bare, and " the breasts that never gave suck
14. Cf.
xxiii.
(cf. Isa.
Brides.
liv. 1).
but this idea is out of place in verses 13-16, where everything refers to The first right mention marriage.
16>
That nw ther.
Tlie
See
iii.
1,
note
18
The wrong text may be explained by a corruptiou of mSa into mWn or n^y. , , In the original Hebrew we should
of virgins
is
in verse 19.
^
.
faithless
charg e
Re
of
Words
is
1V 3 4 ; given to the
'
'
'
then have
text Andthereupon Jeremiah took and cast the keys of the temple these keys before the sun, saying :
. . .
'I say unto thee, sun, take the keys of the house of God and keep
i8
Thyself, for lo
we
And
you, ye virgins,
who
it
and take
fire,
that
may
bear them to
enemy
XI. Moreover,
Babylon
Baruch, say this against thee, If thou hadst prospered, and Zion had dwelt
I,
in her glory,
it
grief to us
2.
But now,
the grief
for lo
!
is infinite,
less,
3.
Who
thou art prospered and Zion desolate. will be judge regarding these things ? or to
whom
Our
them
shall
?
befallen us
we complain regarding that which Lord, how hast Thou borne (it) ?
went
to rest without grief,
has
4.
fathers
and
lo
5.
;
the
For
19
;
Eome,
xvii. 5
as in Rev. xiv. 8
;
xvi.
xviii. 2.
Prospered.
3.
(p3D7
omn
nvn? inn
*o).
Behold
(quoted
Cf.
Thy
And
returned to Thee.'
them
aloft
"
by Kosenthal).
19. Fine linen and silk. Ezek. xvi. 10. Lest the enemy get possession.
vi. 8.
Cf.
Thou borne (it)? 4 Ezra iii. 30: "I have seen how Thou dost bear with them that " sin> In Pss> Sol> iL x and 4 Ezra 8 tne writers com pi ain that God did not preven t such wrong-doing. Witn the latter c Isa xiv> 6> 4> Our fat hers went to rest. Cf. ixxxv. 9. Cf. xxi. 24 ; Sleep in the earth. while the diction corresponds to Dan. xii. 2, " sleep in the dust of the earth," the thought is Sadducean and belongs to the earlier sphere of O.T. thought, presupposed in such a phrase as " slept with his
hast
Cf.
.
How
XI.
1.
for
fathers
"
(1
Kings
ii.
10
xi.
21,
CHAPTERS
they
X. 19-XII. 4
knew not
Would
O
7.
earth,
dust,
dead:
'Blessed are ye
'
living.'
and
4.
and be not greatly uplifted and boastful. For assuredly in its own season wrath will awake
rejoicing,
in long-suffering is held in as it There is no ground for sup- Syriac = " and go ye." Here we have etc.) posing with Kabisch (Das vierte a Hebrew idiom, i.e. an imperative Buck Ezra, 68, 69) that this phrase is used instead of a jussive in order in the mouth of a Pharisee of to express the intention signified by
this
life
now
period
as
still
the
preceding
verb
(see
Driver,
in the earth
are
1
Pharisee,
phrase,
clear
a
li.
and 4 Ezra vii. 32. The former "to sleep in the earth," is merely a figure of speech, and must not be pressed. Yet see 1. 2, note. These phrases are equivalents in verses 6, 7. Sadducean thought admitted of no resurrection hence "life in Sheol" or "sleep in the " earth were interchangeable expressions for the same fact. 5. To a Pharisee this would be a trifling pain compared with the torments of the damned. But the Sadducee looked for no retribution in the world to come, but, like most of the writers in the O.T. and in
;
We have here the O.T. Sheol. the eternal conception of Sheol abode of the shades. This view of Sheol was maintained in N.T. times In xxiii. 5 by the Sadducees. xlviii. 16 Hi. 2 ; Ivi. 6, Sheol seems to be the abode of all departed souls This prior to the final judgment.
; ;
Tenses, p. 82).
may be its meaning in xxi. 23 and in 4 Ezra iv. 41. In 4 Ezra viii. 53 it seems to bear the meaning of "hell." For a history of the various meanings borne by this word
also
see Eth. En.
7.
Ixiii.
10, note.
The condition
for the writer
of the
shades
(cf.
was
undoubtedly more
XII.
3.
Boastful.
have here
emended
"
shadowy
oppress
etc.
existence in Sheol.
6.
That ye might
go,
The
(not) boastful."
20
XII. 5 = E.
were by
I fasted
And when
had
XIII. -XXV.
B2
seven days. XIII. And it came to pass after these things, that
THE FOURTH SECTION
presupposes some such mention. It is intelligible if xxv. or xxiv. 4 precedes where Baruch asks what will befal the enemies of Israel. (4) In xiv. 1 Baruch replies that God has shown him "the method of the times," whereas in xx. 6 this appears not to have been yet done, and it seems that a revelation of "the " method of the times is still to In xxiv. 4 Baruch asks come. (5) what retribution awaits the enemies of Israel, and when will the judgment be ? In xxv. we find the answer to the latter question, whereas the answer to the former is already (6) I can disgiven in xiii. 4-12. cover no adequate explanation of the " "therefore with which xx. 1 begins
in its present context. read immediately after If xx.
xiii.
XII. 5-XX. This section begins with a fast of seven days (xii. 5). Then follows a long revelation to
Baruch
(xiii.
2-xx. 2).
(Owing to
the complete disarrangement and confusion of the text, this revelation For a cannot be summarised here.
discussion of these chapters see pp. 20-34.) Contrary to the usual procedure, Baruch is bidden not to publish this revelation (xx. 3). XII. 5. On the fasts of Baruch ix. 2, note. see v. 9, note XII I. -XXV. The text of these chapters is inexplicable as it stands. The difficulties are due not to corruption, though that undoubtedly exists, but to a recasting of the original text by the final editor. In
;
were
the text
would
at once
become
clear.
On
contexts and placed in settings which are quite unSome of the incongruities suitable. tlms produced are as follows (1) The words "those prosperous cities" are represented as speaking in xiii. 4 without a single note of introduction. (2) In the next verse the words, " thou and those like thee who have seen," are similarly unexplained, and are in fact inexplicable in their for though Baruch present context was to be preserved till the consummation of the times, his con:
these and other grounds we must attempt to restore the original order of the chapters before they were
Owing to the paucity of materials the attempt to restore the original order can only be partially successful. This order was probably xiii. l-3a ; xx. ; xxiv. 2-4 ; xiii. 36editor.
12
xxv.,
2.
xiv.-xix.
xxi.-xxiv. 1
they
temporaries were not, and hence could not see the future retribution of the Gentiles. If, however, xxiv. 2 originally preceded xiii. 36-5, the words, "thou and those like thee who have seen,"
reassure Baruch, who is plunged in grief over Jerusalem (xiii. 3a), God declares (xx. 1, 2) that the days and years will speed more quickly by in order to usher in the judgment which will right all wrongs, and that even Jerusalem was removed with this end in view. On the " method of the times " Baruch is then promised disclosures
xxx.
To
him "
and "he and many with mercy of God on those that sinned and were righteous
(xx.
6),
CHAPTERS
I,
XII. 5-XIII. 3
21
Baruch, was standing upon Mount Zion, and lo a voice came from the height and said unto me 2.
:
'
feet,
3.
at
what has
befallen
therefore
be
two questions
will
what
(b)
when
the seven days' fast in xlvii. 2 and of the prayer and revelation that follow xlviii.-lii.
;
the world (of which event He had already spoken, xx. 2) ? The answer to (a) is given in xiii. 36-12. But the first words of this answer are lost. In these words there was a statement of this nature " retribution will come upon the prosperous cities of your enemies
:
' '
God judge
A
2.
voice.
Stand upon thy feet. Ezek. The mighty God. Cf. vi. 8
xiii. 4.
1.
vii.
3.
Thou
shalt
therefore
be
as-
Baruch, moreover
(xiii.
36-12), will be preserved until those days for the express purpose of testi-
fying the reason of the retribution that has befallen these cities, and the date of its consummation. " He " and those like him who have seen (cf. xxiv. 2) should answer the remonstrances of the tormented Gentiles. And in answer to Baruch's second question, he is informed (xxv. 1, 2) that he shall likewise be preserved till the sign of the last days has come. This sign will be a stupor that shall seize the inhabitants of the earth (xxv. 3, 4). Baruch, there-
suredly preserved, etc. This promise recurs twice again in B 2 i.e. in xxv. 1 and Ixxvi. 2. Baruch is thus to be preserved as a testimony or a sign against the inhabitants of the earth in the last days (see also xiv. 2). This assumption and preservation of Baruch till the last judgment is the teaching of B2 With the above
,
.
xlviii.
is
final editor. In B 1 on the other hand, Baruch is to die a natural death (Ixxviii. 5 Ixxxiv. 1) ; he is to go the way of all flesh (xliv.
;
things
and to forget all corruptible and the affairs of mortals Thus we have two con(xliii. 2).
2)
Behold Thou upon, acknowledges hast shown me the method of the times" (xiv. 1). After this the advances thought connectedly
:
"
flicting
of Baruch. It is noteworthy that we have in the text a transference of a distinct Enochic function to
through
xiv.
xix.
xxi.
xxiv.
xxx. 2. For like rearrangements of already existing texts by the final editor, see my edition of the Eth.En. pp. 189, 260, 267, 268, 270, 274. XIII. 1. Mount Zion. Mount Zion is the scene of the revelation in xiii. -xx. of the prayer in xxi. 425 (cf. xiii. 1 xx. 6 xxi. 2) of the revelation in xxii.-xxx. of
;
Baruch. For in Jubilees iv. 24 it is " stated (Enoch) was set as a sign there (in Eden), and that he should testify against all the children of
:
and again in x. 17 "As a testimony to the generations of the world the office was ordained for Enoch of recounting all the deeds of generation unto generation till " the day of judgment (see also Slav. En. xl. 13^; liii. 2 Ixiv. 5).
; :
men
"
22
So that,
'
if
ever
'
:
Why
us
this
retribution
like thee
'
may
say to
enjoyed in the Christian Church of the first century. Enoch's acceptance amongst Christians as a Messianic prophet
for
his
rejection
by the Jews.
So
thoroughgoing, indeed, was this rejection that, although he was the chief figure next to Daniel in Jewish
to xxiv.
xiii.
Apocalyptic prior to 40 A.D., in subsequent Jewish literature his functions and achievements are assigned to others, such as Moses, Ezra, or Baruch, and, with the exception of two or three passages, his
name
ture
is
in subsequent
Jewish
litera-
The
of
already been made, and since no such statement is found, we must further assume the loss of such words immediately preceding xiii. 36 (see note on xxiv. 3, 4). It might be possible to explain xiii.
3, and accordingly regard 36-12 as following originally upon xxiv. 2-xxv. But many diffi-
Jewish
thought
becomes
of
by xxv.
practical value to us when we come to lix. 4-11, as we are thus enabled to conclude that a document which
xiii.
culties
beset
this
interpretation.
prior to 70 A.D., is posterior to the rise of Christianity because it manifests clear signs of this tendency.
is
on other grounds
The
here spoken of are of course Gentile cities (cf. ver. 11). Brought upon us this retribution.
cities
Assuredly
Syriac
familiar
lit.
be
preserved.
not^n
I'IDE*
The
a
crwcrdels
(r&crdrjtrei,
same phrase practically is applied to Israel in Ixxvii. 4, but " " here the " us refers to the prosperous cities." The retribution intended by the editor seems to be
that threatened in
5.
xii. 4.
The
Hebraism
This
idiom recurs frequently in this book xlviii. 30 1. 2 (see xxii. 7 xli. 6 Ixxxii. 2 Ivi. 2 Ixxv. 6 Ixxvi. 2 Ixxxiv. 2). That Ixxxiii. 1, 2, 3, 6 we have herein indubitable evidence of a Hebrew original we have shown
;
; ;
Thou and
seen
it.
who
are
have
These words
in the Introduction.
Those prosperous cities. The abruptness with which these cities are introduced, though not hereto4.
hardly capable of interpretation as they stand. They clearly mean Baruch's contemporaries observe " " but as the ye who have seen time is that of the end, they cannot be his contemporaries ; for only
;
CHAPTER
are coming
XIII. 4-1
(are sent)
may
be perfectly chastened.'
'
then they will expect. 7. And if they say at that time When ? 8. Thou wilt say to them Ye who have drunk the strained wine, drink ye also of its dregs, the judgment of the Lofty One who has
' '
: :
And
no respect of persons.' 9. On this account He had before no mercy on His own sons, but afflicted them
as
His enemies, because they sinned. 10. They were therefore chastened then that they might receive mercy.
11.
because
Baruch
date.
is
till that however, xiii. 36-12 was originally preceded by xxiv. 2-4, we can trace the phrase back to xxiv. 2 "thou wilt see and many who are with thee."
If,
to be preserved
But
the
On
might be possible
"
nations,"
pLC^* =
That the nations tnay be perchastened. That this chastisement is vindictive and not corrective is clear from verse 7 the nations are to " drink of the dregs,
fectly
;
"peoples," of Israel, as in xlii. 5 But (if the text is right there). in this case it would be better to
emend
"that the
ened."
into
people
may be
chast-
One "
and also from verses 10, 11, where the implication obviously is
whereas with a view to
that,
it
is
Israel
its
is
punished
The
punishment
there-
fore of the Gentiles is dealt with in this chapter. But so far as I know " 9j is never used in chasten I
="
6. The Gentiles will wait for or look forward to the consummation of their chastisement. This verse might by a slight change be understood of Israel (cf. xiv. 3). " God is the 8. Cf. Ps. Ixxv. 7, 8 For in the hand of the judge. Lord there is a cup surely all shall the wicked of the earth drink them." Here only in TJie Lofty One. Isa. this book (see 4 Ezra iv. 34
: . . . . . . . . .
Ivii.
15).
Has no
xliv. 4.
respect of persons.
Cf.
i.
Cf.
corrupt
for
{OJjilJ
xxxiii.
10.
11.
Chastened.
5.
I.e.
"maybe dispersed"
3).
(cf. Isa.
Trodden down.
it,
sense
in the a frequent
XIV. And
"
:
Lo
Thou hast
shown me the method of the times, and that which will be after these things, and Thou hast said unto me, that
the retribution, which has been spoken of by Thee, will be of advantage to the nations. 2. And now I know that
those
prosperity,
12. Cf.
i.
4.
.
to
a survival of the
I have
benefited you.
The
Syriac is cZ3J^L^ ^OOl, but this order of the words, with this meanfor Syriac ing, is highly irregular idiom all but universally requires the participle before the substantive and not as here, and in Ixiii. 8, the converse order. This exceptional order may be due to the survival of the Hebrew order in the Syriac transla;
Hebrew idiom through the Greek. XIV. 1. The final editor is again
greatly to blame here. According to the text Baruch says : " Thou hast shown me the method of the times and that whicli will be after these things." Now this has not been done. In the preceding chapter instruction has been given as to the reason of the retribution
tion,
i.e.
TED
n"rt.
For
this
seems
to be the explanation of two out of the three instances where I have observed this irregularity in the
which has come upon the cities of the Gentiles, and likewise as to the date when their chastisement will
" be consummated. The method or " scheme of the times would imply such information as we find in xxiv. 2 -xxv. taken in conjunction with or to xxvii.-xxx. In xx. 6 xiii.,
Peshitto O.T.,
i.e.
2 Sam.
viii.
15.
xviii. 13) I can offer no explanation, and the abnormality is there all the more striking, as three verses later the same phrase recurs in its right
order. This irregularity (which is not noticed in Duval's Grammar, and only passingly mentioned in Noldeke's) is not found, so far as I am aware, in the Peshitto N.T.
ing to Syriac idiom, is an imperative " deny ye." The converse order " ye have denied." This irregularity, as in the last instance, I
= =
certain disclosures are promised re" garding the method of the times." The phrase is found also in xlviii. 1. The retribution spoken of by Thee. These words probably refer to xiii. 5, and yet the retribution in question is first mentioned, not by God but by the cities (xiii. 4), unless we suppose xxv. 3 to precede xiv. Will be of advantage to the nations. In xiii. 5-11 the context is against the idea of a remedial chastisement of the Gentiles, which seems to be asserted here. Here, again something seems wrong.
. . .
CHAPTERS
nations will be
shall
left in
XIII. I2-XIV. 7
those times, to
whom
3.
those words
For what
advantage is there in this, or what (evil), worse than what we have seen befall us, are we to expect to see ? 4.
But again
I will
5.
What have
they profited
who
walked in vanity as the rest of the nations, and have not said to the dead Give us life,' but always feared 6. And lo Thee, and have not left Thy ways ? they
'
:
off,
And
in
if
it
was
Few
nations will be
left
abides (verses
whom, etc. Do these words refer back to xiii. 3 ? In that case Baruch complains that few
those times to
of the Gentile nations will be alive whom the words in xiii. 5, 7-11 are to be addressed.
to
3.
xiii.
5. Confessed before Thee. I have = " knew " into here emended 0^
= " confessed."
Walked in vanity. Have not said to
Cf. Isa. viii.
Jer.
ii.
5.
"
These words seem to point to " " 6 cf. and they will expect
;
"
195
dead?
Israel,
4-19. Of what profit has been the righteousness of the righteous ? Of none for it has helped neither them nor their city, though the last
;
background.
6.
3.
Have been
I
carried
off.
Cf. Ixxxv.
emendation
4*^],
xv. 2.
was
at least their
Seeing this is so, stand Thy judgment (verses 8, 9), for he is but a breath his birth is involuntary, and his end a mystery for that end the (verses 10, 11) righteous indeed may hope, for they have treasures in heaven, but for us there is only woe, here and here;
;
Q^la^Z]
into
who
rightly compares
Nor on
Thou
This was a The great difficulty to the Jew. presence of ten righteous men would have preserved Sodom why then did Zion fall ? Moreover, the pre;
Hence what (verses 12-14). Thou hast done on Thy servants' behalf Thou knowest, but we cannot discover. The world indeed Thou didst say was made for man. But how can this be ? We pass
after
the
on
Israel.
7.
have here ideas which in some respects resemble those in Gen. xviii. 23-33. But whereas it
We
26
due to Zion, that on account of the works of those who wrought good works she should be forgiven, and
should not be overwhelmed on account of the works
of those
who wrought
unrighteousness.
8.
But who,
LORD,
my
will will
will
?
counsel
is
Thy judgment, or find out the profoundness of Thy path ? or 9. Or think out the gravity of Thy way ? be able to think out Thy incomprehensible or who of those that are born has ever found
Lord, will comprehend
safely
1)
;
taught there that God would spare a city because of the righteoiis persons in it, here and in ii. 2 it is the works of the righteous considered in themselves that are put forward as the ground of such On the question of good mercy. works the thought of the writers in
this book,
A.D., is to
(a)
i.e. between 50 and 80 be described as follows The righteous are saved by
:
till
hence the righteous hope for the end and leave the world without
this
fear (xiv. 12). (On the teaching of book as to faith, see note on liv. In 4 Ezra the doctrine of 21.)
works as it is found in Baruch can hardly be said to exist. To (b) and (c) we find no parallels and only seeming parallels to (a), such as men " will be able to escape by
works or their faith in which " they have believed (ix. 7), and that "God will guard those who have works and faith in the Most " It will be ob(xiii. 23). Mighty
their
their
works
(li.
7) 3)
(Ixvii. 6).
Their
impart confidence to the righteous with respect to God when they pray for themselves or others. Thus Hezekiah trusted in his works
and was hopeful in his righteousness, and so God heard him (Ixiii. 3, 5) and the prophets also were heard because they trusted in their works (Ixxxv. 2). (c) But the works of the
;
against
by works is carefully guarded by the addition of the words "and faith." To (d) we have good
vii.
77,
where Ezra
is
righteous avail not themselves only they are a defence also to the they unrighteous among whom dwell (ii. 2), and even after their death their works are regarded as a lasting merit on the ground of which mercy should be shown to Zion (xiv.
;
treasury of works laid up with the Most High," and in viii. 33, where " the righteous are those who have many
"a
works
their
laid
up with Thee
from
own works
reward."
of justifica-
7 ; Ixxxiv. 10). (d) Again these works are conceived as going before them to the next world, and being there guarded in the treasure chambers of
taught in Baruch should naturally be discussed here, we must refer the reader to the note on
xxi. 9.
8.
LORD,
my
Lord.
See
iii.
1,
God
(xiv. 12),
where they
will be
kept
note.
CHAPTER
the beginning or end of
XIV. 8-14
10. For
27
Thy wisdom?
we
have
all
breath ascends from the heart, and returning not is extinguished, such is the nature of men, who depart not according to their own will, and know not what
will befall
them
in the end.
justly
hope
and without
from
they have with Thee a store of works preserved in treasuries. 1 3. On this account also these without fear leave this world, and trusting with joy
this habitation, because
they hope to receive the world which Thou hast promised 14. But unto us there is woe, who also now them.
are shamefully entreated,
10. See references 11.
on next
verse.
77,
Ascends from
:
the heart,
and
of works."
is
man
I^IN,
Cf. returning not is extinguished. Ps. Ixxviii. 39 "a wind that passeth " Ps. away, and cometh not again cxlvi. 4 vii. 7 ; James iv. 14. Job This rendering rests on a slight change of order in the text, i.e.
; ;
" a treasure of merits " in heaven. Cf. Matt. vi. 19, 20 ; Pss. Sol. ix. 9,
6 TrotcDv
dt.Kat.oa'ijv'rjv
drja'avpifei farjv
eavry Trapa
verse
13.
7.
Kvpitp.
See note on
^
j.
instead of
Ceriani
promised.
spiritual
Thus
and
render the text, Fritzsche " ascendit quin procedat de corde et restinguitur." Depart not according to their own ivill. Man does not settle the hour of his departure from this life. Cf. xlviii. 15 ; 4 Ezra viii. 5, "convenisti enim obaudire ",.(read nolens
the righteous after death are to "receive the world which does not
die,
which
is
then
promised
to
them;"
the inheritance of the promised time," "for unto them will be " and in given the world to come xv. 7, 8 "the world which is to
;
come
"
is
said
to
be
011
their
Know
En.
ii.
Cf. Slav.
vii. 5.
12.
Eth. En.
reads
.r^
*of
il.***
It is account. Cf. 4 Ezra ix. 13. referred to again in xxi. 25 and Ixxxiii. 5 under the general name of something promised. Throughout B 2 there is no promise of an earthly felicity, but only of spiritual
transmundane blessedness.
14.
supply
There
;
Ixxxiv. 11
28 to
(only)
15.
Thy
16.
servants; for
we
by means
LORD,
thing that
Thou
of
will speak in
Thy
presence,
my
its
When
Thou
18.
And Thou didst say that Thou wouldst make for Thy world man as the administrator of Thy works, that it
might be known that he was by no means made on account of the world, but the world on account of him.
These words refer back and their subject is again touched upon in xv. 1. What these
Evils.
xi.
to xiv. 3,
xxiv. 5
Peter iii. 5 ; Slav. En. xxv. 1 ; 4 Ezra vi. 38. 18. Thou wouldst make, for Thy
3
;
;
are is given in xliv. 15 Ixxxv. 13. 15. What Thou hast made (or done) on behalf of Thy servants. I.e.
;
world man,
Ps.
viii.
etc.
Cf.
Gen.
i.
26,
28
If
my
verse
rendering appears to be in its wrong place, and should be read after verse 16. The sense then would be ex-
is
right, the
entire
Thou knowest what good things Thou hast created on behalf of Thy servants but we know of none yet Thou didst say that Thou didst make the world for man,"
cellent
:
"
4 Ezra vi. 54. The world on account of him. So far as 1 am aware this exalted view of man's dignity in respect of the world is not found earlier than the first century of the Christian era. It recurs frequently in the literature of this time xv. 7 cf. xiv. 19 xxi. 24 (this doctrine is thus con6
;
: ;
etc.
But the
may
vants," or if we neglect the diacritic " what Thou has point, wrought out of Thy works." Ceriani translates " Tu autem the verse recte nosti
:
quid feceris de servis tuis quia nos non possumus intelligere aliquid boni, quomodo tu sis fictor noster." Before aliquid we should read " per."
:
17.
etc.
;
Of.
Gen.
6,
Ps. xxxiii. 6
Heb.
B in this book) Assumpt. Mosis i. 12 4 Ezra vi. 55, 59 ; vii. 11 ; viii. 44 ix. 13. In these passages the statement of the reason for the creation of the world assumes three forms First, the world was created on account of man (Apoc. Bar. xiv. 18 ; 4 Ezra viii. 1, But the writers of these books 44). if pressed, would at once have withdrawn this statement in favour of two diverging statements the one, that the world was created on account of Israel (4 Ezra vi. 55, 59 vii. 11 Assumpt. Mosis i. 12) the other that the world was created on account of the righteous in Israel
fined to
2
; ; ;
:
CHAPTERS
19.
XIV. is-XV.
29
And now
it
was
made on account
of
it
whom
said unto
me
"
Thou
man, but thou hast not judged well regarding the evils 2. And as regards what which befall those who sin.
thou hast
said, that the righteous are carried off
and
the impious
are prospered,
'
:
3.
And
not
as regards
what
'-
Man knows
Thy judgment
to
On
and I
will speak
thee,
and hearken, and I will cause thee to hear My words. 5. Man would not rightly have understood My judgment, if he had not accepted the law, and if his fear
(Apoc. Bar. xiv. 19 ; xv. 7 ; xxi. Either of the latter forms the Jewish view from the Christian Thus in the Talmud, era onwards. it is either Israel, or the righteous in Israel, that were the cause of the world's creation and its subsequent
24). real
parture of man.
to xiv. 19.
translated " departure is derived from the verb translated "depart" in xiv. 19. In xiii. 3 Baruch was "astonied" about the fate of Jer-
usalem.
Thus in Bammidbar preservation. " if Israel were not, the rabba, ii., " in the world would not exist
;
the
See xiv.
6. 8, 9.
3, 14.
2.
3.
Shemoth rabba, xxviii., "The world was created owing to the merits of Israel, and upon Israel stands the world." See Weber, pp. 201, 202, for other passages of the same See also note on xv. 7. import. That 19. See note on last verse. " " and the " we here are the " us the righteous is clear from xv. This verse shows that the 7. writer believed in the view that the safety of the world was bound up
with that of the righteous. In Pesikta 2006 God is said to have created the world on account
of Abraham's merit (Weber, p. 295). XV. 1. Astonied regarding the de-
The law. The law was the centre round which Jewish thought and life revolved. To a limited
5.
extent
the
Messianic
centre.
expectation
was likewise a
Frequently
falls
we
one
examine the position assigned to the law and the Messiah respectively in the five main constituents of this Thus in B 1 (written after book.
70 A.D.) where tlie restoration of Jerusalem is looked for, but no Messiah, the law is spoken of as
(rooted) in understanding.
the law to Israel
it, i.e.
6.
is
But now,
(xxxviii. 2).
God gave
;
God's law
it
life
(Ixxvii. 3)
were
Ixxxiv. 2)
but
;
let
draw from the law (xliv. 3), but obey let them remember it it (xlvi. 5)
(Ixxxiv. 8) ; for if they do so, they will see the consolation of Zion (xliv.
7), and a son of the law will never be wanting (xlvi. 4), nor a lamp nor for lamps a shepherd (Ixxvii. 16) and shepherds are from the law, and though these depart the law stands
;
(Ixxvii. 15) ; if they remember it, they will see the consolation of Ziou (xliv. 7). In B 2 wliere there is
naturally becomes more 3 prominent, as A gives a brief history of God's dealings with Israel. The law and the tradition were observed by Abraham and his sons (Ivii. 2). Thus, through the agency of Moses, its light shone on those in darkness God imparted to Moses (lix. 2). certain studies of the law (lix. 3). Josiah alone was faithful to it in his time (Ixvi. 5). Such as loved it not perished (liv. 14). Righteousness comes by the law (Ixvii. 6). Thus we observe that in purely escha-
In
A3
tological
there
:
is
6 ; xix. 3 ; xlviii. 40) ; it will exact all its rights (xlviii. 27), and repay the
sciously
(xv.
disobedient
transgressor
(xlviii.
47)
apostates
law the Messiah is the entire This is practicentre of interest. 2 for the referalso cally true in ence in xxxviii. 2 does not belong to the account of the last things. In 3 finally, most of the references are to historical incidents, though 3 it is true that in great store is set by the law. The law was the centre of Jewish life, the source of
from
it
(xli.
3)
will
be specially
On the other dealt with (xlii. 4). hand it will protect those who receive it in their hearts (xxxii. 1 ; xlviii. 24) ; by it they will be justified (li. 3), and in it will be the
hope of the righteous (li. 7) ; the law is with Israel, and so long as they obey it they will not fall They have received (xlviii. 22, 24). one law from One (xlviii. 24). In
till the advent of the Messiah had arrived. Thenceforward (Ixx.-lxxiv.) there is not even an allusion to it. The same pheno-
righteousness, schoolmaster,
B3
(which
is
akin to
xiii.
2 in this
are observable in the various constituents of 4 Ezra. Thus in the three or four distinct Messiah Apocalypses in that book (according to Kabisch's critical analyses) the law is only mentioned two or three times. The only strong ex-
mena
respect) Israel has nothing save the Mighty One and the law (Ixxxv. 3) ;
they have one law by one (Ixxxv. When, however, we turn to 14). the Messiah Apocalypses A1 ( =
xxvii.-xxx. 1),
(
pression regarding it is in xiii. 38, and there the text is doubtful. In the groundwork of the book (circ.
and to S. ( = x. 612) which form more than a third of the entire book, we find no mention at all of the law in A 1 and S. In A2 there is only one mention of
(=liii.-lxxiv.),
A2 = xxxvi.-xl.), A3
100 A.D.) however, where, we find no hope of a Messiah nor of a restored Jerusalem, the law, as might be expected, has a more important role to play. Thus God gave the law to Jacob (iii. 19). He sowed it in
it
(ix.
but
it
CHAPTER
because
XV.
6-8
he
transgressed
also,
account of this
knew.
7.
And
as regards
what thou
them has
is is
this
world come, nay more, even that which is on their account. 8. For this world
the
it
to to by
come
them
"
fecit,"
evil
heart
it
(vii.
(iii.
20)
neglected
they keep
72),
transgressus est)
it
(ix. 32), rejected it (vii. viii. 56), despised it (vii. 24 the law cannot perish (ix. Some did try to keep the law
;
thus
taking
for
This
;
yet
37.)
per-
thought partially recurs in xix. 3 xlviii. 40, "Each of the inhabitants of the earth knew when he was
(vii.
89),
and God
testimony to them because they did so (vii. 94) ; these acquired a store of good works (vii. 77 ; viii.
bore
and from these they received their reward (viii. 33) and yet none
33),
;
committing iniquity (see note in and almost a perfect loc.), Iv. 2 parallel is found in 4 Ezra vii. 72 "Qui ergo commorantes sunt
; :
"
can claim heaven purely as the reward of their righteousness, for all men have sinned (viii. 35). It is obvious at a glance that the
possession of the law by Israel is less a subject of self-gratulation in 4 Ezra than in Baruch. In the
latter, especially in
As
ivorld come.
B2
(written, like
made
in xxi. 24.
From
a similar
the groundwork in 4 Ezra, after 70 A.D., and having no expectation of the Messiah or a restored Jerusalem) the law is everything it protects the righteous (xxxii. 1), justifies
:
statement in 4 Ezra vi. 55, at the close of the short hexsemeron there, it is probable that some such statement was originally included in
that hexsemeron in its independent form. On this hexaemeron see xxix. 4, note. Cf. 4 Ezra vi. 55
;
is
their
it
is
hope
with
(li.
7),
as
Israel,
vii.
11.
(xlviii.
22,
24).
In Ezra, on the other hand, the law has begotten in the writer such a sense of sin that he trembles before it. Man needs mercy, not the award of the law for all have sinned (viii. 35), and all but a very few would perish, but for the divine compas;
Seeing that this world is "a trouble and a weariness" to the righteous, it is hard to understand such a belief unless we suppose that it was designed to be their Cf. discipline for the future life.
Iii.
sion
is
to
This
.
But understanding. now, because he transgressed though he knew, etc. Here Ceriani followed by Fritzsche has mistranslated
(rooted)
in
trouble
xlviii.
50
viii.
Horn.
is to them a with much labour. Cf. li. 14 4 Ezra vii. 3-14 18 2 Cor. iv. 17. This
ivorld
world
is
evidently regarded
by the
32
and that
accordingly which
XVI. And
Lord, lo
!
to come, a
evil,
and
who
is
is
measureless
said unto
me
With
the
is
not taken of
much
time nor of a few years. 2. For what did it profit Adam that he lived nine hundred and thirty years,
and transgressed that which he was commanded ? 3. Therefore the multitude of time that he lived did not
profit him,
but brought death and cut off the years of those who were born from him. 4. Or wherein
did Moses suffer loss in that he lived only one hundred
and twenty
to
Him
inasmuch as he was subject who formed him, brought the law to the
years, and,
of great glory." Observe that if we retranslate these words into Hebrew,
writer of B2 but not of B 1 as a a man scene of trial and sorrow must give himself to an ascetic life here if he is to attain blessedness
:
we have
familiar
xvi.
paronomasia
Isa.
Ixii.
from
;
already Ezek. ;
hereafter.
a more ascetic In the Eth. En., however, still stronger statements are found. Thus in xlviii. 7 the Messiah "preserved the lot of the righteous because they have hated and despised this world of un* >, T, j cvm. 7 r* i God righteousness, and ,, ., recompenses "the spirits of the T, -ui i f i, mhumble and of 4.-U those who afflict
There
is
12
.,
xxiii.
42,
i.e.
may
n;n
V XVI
lT1N (j n 2 , TT
\ rears *
'
'
'
'
/
2
;
*,
,
.
4-
their
bodies," and likewise those 10) who, though "trodden & ' ,, , , f under foot of wicked men, "loved heaven more than their life in this
(cviii.
.
.'
ft * i i See xxv. 1 liv. 9, 17 Ivi. 1 Ixiv. , ..',*..' 2 Ixx. 7 Ixvu. 4, 7 Ixix. 6, 8 .' , ,' , Ixxvi. 1 Ixxvu. 4, 21 Ixxx. 1, 3 . ...' , '. ,lx '. 4 2) b ' L
: ;
IT
,.
; '
'..
^
3.
,
^',.,
,
,
-^ m
'
-,
.,
-,
Brought death,
,
etc.
See
xxiii.
'
,,
Crown with
Pet, v. 4.
great glory.
Cf.
7 Brought the law, etc. Cf. 4 Ezra iii. 19. "Give the law to the seed of Jacob, and the command-
4.
ment
CHAPTERS
XVI-XIX.
33
lamp
XVIII And
answered
and said:
"He
that
2.
whom
he has lighted have taken from the darkness of Adam, and have not rejoiced in the light of the lamp."
XIX.
And He
'
:
answered
and
said
unto
"Wherefore at that time he appointed for Behold I have placed before you covenant, and said life and death,' and he called heaven and earth to witness against them.
2,
me: them a
"
lamp
of the eternal law." The thought in both phrases is drawn from Ps.
" cxix. 105, Thy Cf. xviii. 2.
word is a lamp,"
etc.
" God does not times it was said determine beforehand whether a man shall be righteous or wicked, but puts this into the hands of the
:
taken from the In light, i.e. has chosen the light. the next verse the many are said to have chosen the darkness of Adam.
1.
XVIII.
Has
notes.
loc.
are in this passage symbolical names for the opposing powers of light and darkness. This thought is foreign to the
2.
Adam
light
XIX. 1, 2. Because few chose and many chose darkness, Moses showed further that their choice of light or darkness was
likewise a choice of life or death, xix. 1-3 looks like an addition of The answer to the final editor.
xviii.
O.T. though Gen. i.-iii. has prepared the way for it. Adam is here, as in the Slav. En., represented as the primary source of human transgression, whereas in the Eth. En. and Jubilees human depravity is traced mainly to the angels that sinned with the daughters of men. Again, as in the Slav. En., the writer does not teach the doctrine of original sin and inherited spiritual incapacities. He implies rather that man is left to determine his own destiny, to choose light or take darkness for
his portion, just as in
Called heaven, etc., Deut. Cf. xxxi. 28. xxx. 19 Ass. Mos. iii. 12. Ixxxiv. 2 Later times seem to have drawn from Deut. xxx. 19 the conclusion that the permanence of the law was bound up with that of heaven and Matt. v. 18. earth. Cf. ver. 2 Mark xiii. Contrast Luke xvi. 17 xxx. 19.
iv.
26
much
later
31.
34
For after his death these sinned and transgressed (the covenant), though they knew that they had the law
reproving (them), and the light in which nothing could 4. Now err, also the spheres, which testify, and Me.
regarding everything that is it is I that judge, but do not thou take counsel in thy soul regarding these things, nor afflict thyself because of those which have
been.
is
5.
For now
it is
shame, and not the beginning thereof. 6. Because if a man be prospered in his beginnings and shamefully entreated in his old age, he forgets all the prosperity
that he had.
7.
And
again, if a
man
is
shamefully
entreated in his beginnings, and at his end is prospered, he remembereth not again his evil entreatment.
8.
And
all
again hearken though each one were prospered all the time from the day on which that time
:
who
Jt-
transgress
and
V
yap
Sty viro-
TroXAotcrt
where
it
has as
law."
4.
We
dQas
6\f3oi>
6 6ebs
Trpopptfovs
av-
^rpe^e.
It
ver. 1.
theme.
Cf. Soph. Track. 1-3 ; Oed. Rex, 1494-97 ; Eurip. Androm. 100-
Do not 1, 2. with such problems ; the end of all things is at hand. 5. Here only the end of all things is looked for not an earthly felicity in a rebuilt Jerusalem. 6-8. The end of all things is at hand, and the only important question is How does it find a man ?
difficulties in xviii.
103, etc.
8.
distress thyself
Though a man
vanity.
This seems the natural rendering of the passage. Ceriani renders: "Omne tempus istud a die quo decreta fuit mors contra eos qui praetereunt in
isto
tempore, si unusquisque prosperatus esset, et in fine suo in vanitatem corrumperetur, esset omne." writes Fritzsche quite wrongly
We
decreed, etc.
Herodotus
i.
32 <TKOTT^LV
XP^J
CHAPTERS
in his end
XIX. 3-XX. 4
in
35
was destroyed,
everything."
XX.
Therefore, behold
the times will hasten more than the former, and the
seasons will speed on
past,
will pass
Therefore have I
I
Zion,
in
order
that
its
may
the more
3.
visit
the
world in
season.
Now
thy heart everything that I command thee, and seal 4. And then I will it in the recesses of thy mind.
XX.
1.
Therefore.
It is not clear
upon any-
thing in xix.
It could be taken So far as I can closely with xviii. see it is best to regard it as follow-
ing directly on
3a. Jerusathe therefore years intervening before the judgment will be shortened. Cf. liv. " 1, Against the works of the inhabitants of the earth Thou dost of hasten the the beginnings " For the times ; Matt. xxiv. 22. probable order of the text originally see pp. 20, 119. TJie days mil come. Cf. xxiv. 1 ; xxxi. 5 xxxix. 3 ; 4 Ezra vi. 18. familiar O.T. phrase. Cf. Jer. xxiii. 7 ; xxx. 3, etc. The times will hasten. Cf. Ixxxiii. 1, 6, where almost the same thoughts and diction recur. Cf. liv. 1 ; 4
xiii.
lem
has
fallen,
God, as in Exod. xx. 5 ; 32 Jer. vi. 15 ix. 25 xi. 22, etc. ; also in 4 Ezra v. 56 vi. 18 ix. 2 ; Pss. Sol. xv. 14. The word (nps=^7rtcr/c^7rTea'0cu) has
; ; ; ; ;
Exod.
4
;
iv.
31
Job
vii.
x.
12
13
xi.
Pss.
viii.
Ixxx. 14
also in
7,
;
Wisdom
14
in
;
x.
(?)
always
i.
the
;
N.T., as in
Luke
;
68,
;
78
vii.
16
ii.
xix.
44
Acts xv. 14
1 Peter
12.
It is
as in the N.T. the thought of God's visitation is one of joy, its associa-
tions in 4 Ezra
and wrath
3.
to come.
Everything that
I command
Ezra
2.
iv.
26.
fall
of
is one preparatory for the final judgment. See xxi. 21. There is no hope here of a restored Jerusalem. See i. 4, note.
The
of Jerusalem
the steps
Speedily
ally
visit.
The Syriac
liter-
cTTre&rw
Kal
eTrtcr/c^w/wu,
Ixxxiii.
Hebraism,
Visit.
omitted in the Syriac, but both the sense and If the the Syriac idiom require it. text is right, we must take it as a Hebraism for the Hebrew admits the omission of the relative. must then suppose this Hebraism misunderstood by the Greek translator ; for neither does the Greek allow of the omission of the relathee.
The
relative
is
We
Cf.
xxiv. 4
2.
tive.
36
show thee
judgment
of
My
might,
and
My
5. Go therefore ways which are past finding out. and sanctify thyself seven days, and eat no bread, nor
6.
And
afterwards
to thee,
come
to that place,
and
I will reveal
thee,
Myself
and
commandment
regarding the method of the times they will come and will not tarry.
for
and
I sanctified
my
Show thee
the
judgment of
My
will
ruler."
That place.
See
note.
1,
Method of
note.
the times.
See xiv.
people assembled in Cedron (xxxi.xxxiv). At the close of xxxiv. there should follow a fast of seven days. The sixth section should open with this fast, but all mention of it has disappeared from the present text. After the fast comes a vision (xxxvi.and a revelation regarding xl.)
apostates and proselytes (xli. xlii.) with some further disclosures (xliii.) ; then the sixth section duly closes with an address to the people (xliv.xlvi.)
Will come
and
will
not tarry.
text.
Hab.
ii.
3.
Cf. xlviii.
39 of
It
will
constitutes the
xlvi.
to the present text, but in reality the fifth and sixth sections (see v. 7,
variety xxx.
sources.
Thus
xxvi.-
1=A
xliii.
and
xxxvi.-xl.
= A2
are
independent
Messiah
.
For according to the scheme of the final editor, events proceed in each section in a certain order thus first we find a fast, then generally a prayer or lamentation, then a divine message or disclosure followed by an announcement to the people. Thus we have here the fast of seven days in Cedron (xxi. 1) the prayer on MountZion (xxi. 4-26) the revelation (xxii. - xxx.) address to the
note).
: ;
and
xliv.
derived from B 1 B 2 has been completely rearranged according to the views of the final
editor.
For what
was
the original order of B 2 see p. 119, and the Introduction, pp. Ixi.-lxiii. XXI. 1. Cedron. See v. 5. On the fasts of Baruch see notes on v. 7 and ix. Cf. Assumpt. Mos. ix. 6. Cave.
probably
CHAPTERS
soul there,
XX. 5-XXI.
37
and
there
2.
no bread, yet I was not hungry, drank no water, yet I thirsted not, and I was
and
I eat
till
He had commanded
me.
And
He
at
I
my
soul
began to speak in the presence of the Mighty One, " Thou that hast made the earth hear 4. and said
:
me, that hast fixed the firmament in its fulness, and hast made firm the height of the heaven by the spirit,
that hast called from the beginning of the world that
exist,
5.
the air by Thy nod, and hast seen those things which are to be as those things
Thou
that hast
commanded
2. That place. Probably Mount otherwise Zion. Cf. xx. 6 and xiii. 1 But this and some the temple, x. 5.
;
Hast
called
Cf. xlviii. 8,
other such place determinations may be due to the final editor. The scene of the fast, the prayer, and the revelation was probably the See xlvii. 1, note. same. This is the 3. TJie Mighty One.
first
word Thou quickenest that which was not." We seem to have here
creation ex nihilo.
On
time this
,
title
, ,
occurs.
xxxii.
It is
found in
B 1 B 2 A3
xxv. 6
;
but not in
1,
;
A
6
1
1
,
A2
1
;
See
;
4
;
xxxiv.
Iv.
xliv. 3,
1,
xlvi. 1,
4
;
xlvii.
;
xlviii.
38
2,
xlix.
;
liv.
Philo, de Justitia, ra yap yttrj tivra ^Ka\ffev ets rb elvai. This may be accidental. At any rate the fundamental principles of the two writers are different for, except in the De Somno, i. 13, Philo taught the formation of the world from pre-existent elements. See Slav. En. xxiv. 2 xxv.
; ;
Ivi.
lix.
;
Ixi.
;
Ixiii. 3, 5, 6, 8,
10
6
; ;
Ixiv. 3, 4
;
Ixv.
notes.
2 Ixx. 2, Ixxvii. 11, 26 Ixxxi. 4 Ixxxii. 5 Ixxxiv. 1, 6, 7, 10 Ixxxv. 2, 3. 5 4. By the spirit. Have we here a reference to Gen. ii. 1, " The spirit of God," or does the whole phrase,
1
;
Ixvi.
1, 5,
Ixvii.
cxlviii.
"made firm ... by the spirit," show a connection partly with the LXX. of Ps. xxxiii. 6, T$ \6y({)
ol
" There were heavens from of old, and an earth compacted out of water ... by the word of God," we have the same teaching, with the additional idea that the solid earth was made from the water, as in the
Pet.
iii.
Cf. Ps. said," Gen. i. Philo, de sacrif. Abel et Cain, 6 yap 6eos \tyuv afta tTroiei, In 2 fj,r)5i> fMera^ij dfj.(f>oii> redds.
"and God
5
;
5,
Thou that
rulest
with
:
thought the powers that stand before Thee (yea) rulest with indignation the holy living creatures, who are without number, which Thou didst make from
the beginning, of flame and
fire,
Thy throne. 7. To Thee only does this belong that Thou shouldst do forthwith whatsoever Thou dost wish. 8. Who causest the drops of rain to rain by number
upon the
prayer.
earth,
come
my
all
who
are,
to be,
6.
and those who pass away, and those who are those who sin, and those who are righteous [as
before Thee.
viii.
Cf.
10
4 Ezra
21a,
been justified = SediKaiufjifroi el(riv. In all these passages the Syriac is at fault, but its error is to be traced to the Greek Version for the Greek
;
"
11.
Which Thou didst make from the In Jub. ii. 2, the creabeginning. tion of the angels is assigned to the first day evidently on the ground of Job xxxviii. 7. According to
Targ. Jer. I. on Gen. i. 26, and Shemoth rabba, 15, God created the So also angels on the second day.
Slav. En. xxix. 1.
7.
i.
translator mistranslated the Hebrew before him, which was in the former case D'isn and in the latter
The grounds
:
Pss. cxv. 3
cxxxv. 6
Jonah
not " those who are justified," but "those who do righteousness" or "are righteous." (ii.) If "those who are justified" was the true text, then its antithesis would not be "those who
is
The
antithesis
to
14.
8.
find it in xxi. 9, 11, 12 ; but " those who are condemned," as in Ii. 1 and 4 Ezra iv. But since "those who 18. (iii.)
sin," as xxiv. 2,
we
Alone knowest
Cf. liv. 1.
9.
the
end of the
times.
sin
"
error
Those
who
sin,
and
those
For "who are are righteous. " righteous the Syriac reads here and
who
are justified." (iv.) Now this is From easy to explain. the LXX. we know that pis was
who
error
*>jjl!x> = "who are = ot diKaiovvrai, and in xxi. justified" 11, 12; Ixii. 7, <23}] = "have
in xxiv. 2
generally rendered by diKaiov<T0cu, and only in a few cases by 5t'/ccuos elvat. (Job ix. 2, 15 xv. x. 15 14 xxv. 4 ; xxxiii. 12 ; xxxiv. 5
;
;
CHAPTER
XXI.
6-12
39
10. For
Thou
alone dost live immortal and past finding out, and knowest the number of mankind. 11. And if in
time
many have
12.
righteous.
The Greek translator, xxxv. 36). not appreciating the right meaning of pm in our Apocalypse, gave it the
sense he was most familiar with, and so mistranslated it by SiKaiovadai. (v.) The above conclusions receive confirmation from the fact that the antithesis in our emended text is
actually found in Job x. 15 and xxxv. 36, 37. I have emended the text accordingly in xxi. 9, 11, 12 ;
xxiv. 1, 2
;
Ixvii. 2.
of justification in this Apocalypse differs from that taught in 4 Ezra. (1) In Baruch men are justified by the law thus the text in li. 3
:
The doctrine
Baruch
On
tdiKaiudrjcrav tv rif
fj.ov
T]
= rov
6eov),
diKaio<riJi>Ti
Ixxxi. 7 it
airr&v.
i)
On
i.e.
the teachchaps,
liii.-
bracket
<r(bdT)aav
v rots Zpyois
" " salvation by works the addition of "and qualified by by faith." Cf. ix. 7 ; xiii. 23. In fact we do not find there either expressed or implied the doctrine of
the expression
is
kind.
11.
Gen.
xxiii. 4,
xlviii. 4, 6.
sinned, but
many
absolute assurance of salvation on He never perthe part of Baruch. sonally dreads condemnation : he looks forward calmly to a life of Cf. xiii. future blessedness. 3 ; xxv. 1 ; xlvi. 7 ; Ixxvi. 2. Ezra, on the other hand, continually assumes his future woe till assured otherwise in viii. 47-49, 51-54. 4 Ezra xiv. does not belong to the rest of the book. There is a pessimistic outlook in Ezra as there is an optimistic one in all Baruch save S The note on xiv. 7 (i.e. x. 6-xii.)
Others not a few have been righteous. This statement differs strongly from that given in 4 Ezra viii. 3, where it is said plainly that where" multi as quidem creati sunt, pauci autem salvabuntur," and that the ratio of the saved to the lost is as the amount of gold in the earth to that of the clay in it (viii. 2). This optimism which we have observed
9,
note) differentiates
Baruch from Ezra. The latter is in the main pessimistic both with regard to his own destiny (till otherwise reassured by God) and that of the vast bulk of mankind. 12. 13. But this life is not all sin and righteousness have further
;
40
consummation
if
righteous.
13. For
there were
which here belongs to all men, nothing 14. For of what could be more bitter than this.
this life only,
hateful (thing)
man
is
always
For we have by no means been changeable. from the beginning what we now are, and what we
16.
now
are
we
17. For
all,
if
in vain
But regarding everything that comes from Thee, do Thou inform me, and regarding everything about which I ask Thee, do
would have been
their beginning.
18.
19.
How
how
j
else the life of the righteous here were a crowning bitterness. 13. This verse may be drawn
have
Vn
^COl
J.A01
common
1
AL*]>
I believe,
j.^0
>^,S
This restores,
the
for (1) it is subject to constant change (xxi. 14, 15) ; and (2) is likewise mortal (xxi. 16, 17, 22).
is life
As the
sicuti
initio,
14. Strength
Ixxxiii. 11.
that
turns,
etc.
haye originally
corruptible
long will that which is remain ? If this question comes from the final editor, its answer will be found in xl. 3 Ixxiv.
;
How
mortal.
is
corrupt.
The
1]
But if it belongs to B2 its answer would naturally be found in xxiii. xxxi. 5. The 7 - xxiv. 1
3.
,
Thus
for
ol
iiers
.
fA^. |O<7I
_-k^|J
^*| yDf.^0
the writer of B' ) are greatly impressed with the corruptibility of The whole prepresent world. sent world, the olam hazzeh, belongs
2
^-J
00 *
(******&
CHAPTER
XXI.
13-22
mortals be prospered, and until what time will those who transgress in the world be polluted with much
wickedness?
accomplish
that
all
20.
Command
Thou
therefore in mercy,
and
that
saidst
Thou wouldst
bring,
who Thy might may think that Thy long-suffering is weakness. 21. And show to those who know not, and let them see that it has befallen us and our city until now according to
to those
be made
known
the long-suffering of
of
22.
onward
is
mortal.
within the olam hazzeh, as it 1 does in A 2 and 3 in this book. 2 Thus in the Messianic reign forms the end of the world of cor3 end , the ruption (xl. 3), and in of corruption and the beginning of incorruption (Ixxiv. 3). In B a all that has been is doomed to corall that is corruption (xxxi. 5) the ruptible will perish (xliv. 9) new world that awaits them will not turn them to corruption (xliv. In B 3 what the righteous have 12).
falls
20. This is a prayer for the hastening of the final judgment (cf. 2 Pet. iii. 4-9).
21.
The
' '
text
is
stands
Show
not, and they have seen what has befallen us and our city until now according to the longsuffering," etc.
|oaiJ="and
we
text.
that
it
has been,"
The fall of Jerusalem was brought about in the mercy of God to hasten the final judgment. See xx. 2. verse 23
;
The
only reference
1
to
this
subject in B is where Baruch is told that he will pass away from the earth and forget all that is
But,
if
the text
INT)
is
correct, it
= Kal
instance of
As to the corruptible (xliii. 2). remaining passages where this word recurs, the text is doubtful in xlviii. 29, and probably interpolated in xxviii. 5. In 4 Ezra vii. 113, the day of judgment is the end of this period and the beginning of the next immortal period. See also iv. 11 ; vii. 111.
strong waw used as a continuation In that case of the imperative ? the original may have been jmn = " Show
see that
it
has
happened to us."
have emended
Who
transgress.
These
words
who
pass away,"
accordingly. beloved people. Cf. v. 1. 22. It is obvious that this verse breaks the connection of thought. It should be read after verse 17 as
42
23. Eeprove therefore the angel of death, and let Thy glory appear, and let the might of Thy beauty be
known, and
forward
it
let
may
For there have been many years like those that are desolate from the days of Abraham
them.
24.
all
those
who
are like
who
25.
And now
is
quickly show
Thy
glory,
suggested above.
It is possible that
We corrupt for J.JO1. 1^.01 should then translate, one, Every therefore, according to this law is
' '
mortal"
23.
(cf.
ver. 15).
God
that
The writer
the death of a righteous man his soul was permitted during seven days to behold the seven ways of the righteous and the seven ways of the wicked. After so doing, the soul entered these chambers (4 Ezra vii.
His power might be made known, and that men might learn
them
that Israel's calamities had befallen in the mercy of God. With a view to this final judgment the writer prays to God to put an end
These chambers were Ezra iv. 41) only righteous souls could enter them (4 Ezra vii. 80) they were guarded by angels, and were full of rest (Eth. En. c. 5 4 Ezra vii. 95) at the final judgment they were to restore 101
;
iv.
35).
(4
in
Sheol
Cf.
Rev.
Jewish writTestament of Abraham (ed. James) Weber, 239-242, 244, 247 262, 321, 322, 373 ; Eisenmenger, Entdecktes Jud. i. 854, 855, 862-879. Sheol. See xi. 6, note.
by
ings, see
;
the souls committed to them (Apoc. Bar. xxi. 3 ; xxx. 2 4 Ezra vii. 32, 80). It is to be observed that as there were treasuries of so there were souls, righteous treasuries of righteous works (see
;
xxiv. 1).
It is strange that only the righteous souls are here mentioned. The reference to the wicked may be lost.
Be
sealed.
24. This verse should in all probability be read after ver. 19. It
Treasuries of souls. Only the righteous souls were admitted to these treasuries or chambers. I have preserved the literal meaning of the original word. These are the places
in
would
there form a good link between vers. 19 and 20. If this is not so the text seems corrupt.
Sleep in the earth. See xi. 4, note. On whose account, etc. See xv. 7, note ; xiv. 18, note.
CHAPTERS
XXI. 23-XXII.
43
it
26. And what has been promised by Thee." came to pass that when I had completed the words
this prayer that I
of
lo
was greatly weakened. XXII. And it came to pass after these things that the heavens were opened, and I saw, and power
was given to me, and a voice was heard from on high, " 2. and it said unto me Baruch, Baruch, why art
:
thou troubled
3.
He who
it,
travels
by a road but
or he
who
does not arrive at the port, can he be comforted ? 4. Or he who promises to give a present to another, but
not robbery ? 5. Or he who sows the earth, but does not reap its fruit in its season, does
does not
fulfil it, is it
6.
Or he who plants a
it,
plant,
grows
till
the
time suitable to
does he
who planted it expect to receive fruit from it ? 7. Or a woman who has conceived, if she bring forth untimely,
does she not assuredly slay her infant ? who builds a house, if he does not roof
been promised by "the world which Thou hast promised them" (xiv. 13 cf. Ixxxiii. 5). The new world would become the dwelling of the righteous
25.
8.
it
Or he and com-
What has
I.e.
Thee.
no work can be duly judged till it is completed (xxii. 8). Thus Baruch's
depreciation of this life (xxi. 13-17, 22) is in some fashion answered, Things must be judged in the light of their consummation. Again, in reply to Baruch's request to hasten the period of judgment (xxi. 19, 24,
20, 21, 23, 25),
after the
judgment.
26.
God rejoins
that, for
XXII.
1.
cf.
;
Matt. iii. 16
Acts
etc.,
vii.
i.e.
iii.
56.
time is needed (xxii. 6, 7). Finally, to Baruch's plea for the fulfilment
of the divine promise (xxi. 25), God acknowledges the obligation of that
A
xvii.
voice
was heard,
Cf. xiii. 1
' ;
bath-qdl.
Matt.
the 17 ;
Rev. iv. 1. 3-8. In xxii. 3, 5, God rejoins that no man undertakes a work without hoping to enjoy its results, and that
5
;
promise
7
-
(xxii. 4).
-
Does
3
assuredly slay.
A
Cf.
Hebraism.
xiii.
;
Text
6
;
nrr jnn.
xli.
44
plete
first."
it,
be called a house
Tell
me
that
XXIII.
And
so,
my me: "Why
LORD,
Lord."
said unto
therefore art
and why
art thou
ill
at ease
about things in which thou art ignorant? 3. For as thou hast not forgotten the people who now
are and those
those
who
4.
who have
come.
Because when
Adam
sinned and
death
the
God
?
troubled
"Why "
for
irdvres, though this view cannot be reconciled with the main teaching and tendencies of that
Baruch thereby
ac-
knowledges his ignorance of the things in question. 3. It is hard to see the relevance of this verse to any of Baruch's re-
book, which are to the effect that man was mortal from the outset (cf. xiv. 1 7 ; xvii. 1, 2 xl. 11). The conditional immortality of man appears next in Book of Wisdom Eth. En. Ixix. 11 i. 13, 14 ii. 23, 24 ; Slav. En. xxx. ; in 4 Ezra 16, 17 (see notes in loc.) " Et huic iii. 7, (sc. Adamo) mandasti
;
;
the divine promises. Who are remembered and those who are to come. The Syriac here
diligentiam
unam tuam
et prae-
seems
ejus."
It is
(cf.
view
oZJJ.j _*f^Zi.j = "who are appointed to come." 4. When Adam sinned and death was decreed against, etc. There are two different conceptions of man's
original destiny
effect
corrupted from
21).
thus, according to prevailing view the Beresh. rabba, c. 9, Adam was not originally destined for death if Adam had not (Pesikta, 76a) sinned he would have lived for ever (see Weber, 214, 215, 239). (2) In 3 i.e. in liv. 15 Ivi. 6, Adam is
; , ;
xix. 8
xxiii. 4,
Adam's
sin
brought in
physical death, otherwise man would have been immortal. find the same view in Ecclus. xxv. 24 airb yvvaucbs dpxr) djuaprtas, Kal di avrrjv
We
view underlying Gen. ii., iii., though many, it is true, take it to be conditional immortality. But such an
interpretation
is difficult
in the face
CHAPTER
the
XXIII.
1-7
45
multitude
of
those
numbered, and for that number a place was prepared where the living might dwell and the dead might be
guarded.
fulfilled,
is 5.
is
the creature will not live again [for spirit the creator of life], and Sheol will receive the dead.
My
6.
And
again
it is
are to
come
For truly
My
re-
etc.,
" the treasuries of righteous were in " souls guarded by angels (Eth. En. c. 5 ; 4 Ezra vii. 85, 95) ; the wicked in places of punishment guarded likewise by "those who keep the keys and are the guardians of the gates of hades standing like great
be
guarded.
The
On
the whole question, see Sanday and Headlam, Romans, 136-138. The multitude of those who should be born was numbered. This was a
secret
and their faces are like " quenched lamps, and their eyes fiery
serpents,
(Slav.
5.
En.
xlii. 1).
known only
Not till the secret number of mankind is fulfilled can the resurrection take place.
to
God
(xxi.
10
xlviii. 46).
How
this
number was
;
and 4 Ezra
iv.
upon is not recorded. It could not be added to or diminished for the judgment could not come till it was completed (xxiii. 5 ; 4 Ezra iv.
fixed
of the world will follow, not when the number of mankind, but of the
saints, is fulfilled.
According to the
39
(cf.
Shemoth rabba,
c.
Aboda Sara,
33-43).
For that number a place was pre" There pared. Cf. Slav. En. xlix. 2 has not been even a man in his mother's womb, for whom a place has " not been prepared for every soul " There is a and Iviii. 5
:
and included
in
place for
of
mankind
Torath
Adam,
fol.
fol.
101, col.
19, col. said that a place is prepared for every man either in Paradise or hell (Eisenmenger, ii. 315).
;
Avodath hakkodesh,
the above register, had been born in the flesh should the Messiah come See (i.e. the end of the world). Weber, 335. Sheol will receive. Cf. xxi. 23 ;
xi. 6,
1, it is
note.
Cf. Ixxxii.
7.
Luke
xxi.
28
1 Pet. iv. 7.
46
For behold
opened in which are written the sins of all those who have sinned, and again also the treasuries
will be
in
all
those
"
XXIV.
See xx.
vii. 1,
Behold
the
days come.
Altissimum
(4
77),
and
note.
The books will be opened. Dan. 10 Eth. En. xc. 20 Rev. xx. 12 4 Ezra vi. 20. The books men; ; ;
tioned here contain only a record of the sins of sinners, as in Eth. En. xc. 20. This is probably the case also "And books were in Rev. xx. 12 opened." In the last passage the succeeding words have to do with the " And another lot of the righteous book was opened which (is the book) of life." This book of life is mentioned also in Eth. En. xlvii. 3 ; The books that are spoken cviii. 3. 4 Ezra vi. 20, of in Dan. vii. 10 may be records both of the righteous and the wicked.
: : ;
the are those qui righteous fidem thesaurizaverunt (vi. 5) they would lay up treasures in heaven (Matt. vi. 19, 20). By a faithless life, on the other hand, men "treasured up for themselves wrath against the day of wrath" (Rom. ii. 5). Finally, the deeds of the
;
righteous were regarded as gathered in "treasuries," as in our text. The expression is found in another sense in xliv. 14. should observe that ISIN and dyvavphs alike
We
place where
stored.
See etc. Divine "treasuries" or "storehouses" are a familiar idea in the O.T. Thus we have
xxi. 23, note.
treasuries of rain (Deut. xxviii. 12), of snow and hail (Job xxxviii. 22),
of
wind
(Jer.
x.
13
li.
16
Ps.
;
of the sea (Ps. xxxiii. 7) see also Eth. En. Ix. 11, 19, 20, 21 ; 4 Ezra vi. 40. Again the idea of laying up spiritual things in store is found in the LXX. Thus in Prov. i. 18 6-rja-avpt^ov<nv eavrois KctKa, and still more clearly in Pss. Sol. ix. 9 6-rjcravplfa faty eairr<p
7),
cxxxv.
The last passage a time when heaven had come to be regarded as the true home and destination of the
Trapct,
Kvp'up.
belongs
to
The righteousness of all, etc. As Dr. Sanday writes (Romans, p. 29) For a Jew the whole sphere of righteousness was taken up by the Mosaic Law. His one idea of righteousness was that of conformity to this law. Righteousness was for him essentially obedience to the law." That these words are true of the conception of righteousness entertained by the writers of this book will be seen by a perusal of the note on xiv. 7. But naturally the conception of righteousness varied accordingly as it was used by the legalistic or the prophetical wing, if I may so speak, of Pharisaism. With the strict Legalists righteousness meant the fulfilment first and mainly of ceremonial ob: ' '
servances, in a very
righteous. Naturally, when this was the belief of the faithful, their
works of mercy.
the
Book
highest thoughts,
aspirations,
' ' :
and
efforts would be directed thither, and thus Ezra is assured Tibi thesaurus operum repositus apud
CHAPTER
righteous in creation
is
XXIV.
1-4
47
gathered.
2.
For
it
will
come
and many the long-suffering of the Most that are with thee High, which has been throughout all generations,
long-suffering towards
3.
all
those born
I
And
answered
and said
But, behold
Lord, no one
knows the
which have passed nor yet of those things which are to come. For I know 4. indeed that which has befallen us, but what will
of those things
number
happen
to our enemies I
know
not,
wilt visit
Thy works."
such as " retribution will come upon your enemies who are now prosperThen follows ing," has been lost.
xiii. 36-12, in which Baruch is told that a special rdle is assigned him in reference to the enemies of Israel. He is to be preserved till the end of the times to testify to these cities, when the threatened retribution has befallen them, the reason of such retribution, the thoroughness with which it will be carried out, and the time of its consummation. Then in xxv. comes the answer to
moral duties and only in a very secondary degree of ceremonial. The Ethiopia and Slavonic Books
of the In some books it is hard to determine the preeminence of either tendency. Who have been righteous. See note on xxi. 9. 2. I have already shown on p. 20 that xxiv. 2-4 probably followed originally on xx.
of
Enoch
are
illustrations
latter statement.
Thou
shalt see
xiii. 5.
and many,
etc.
See note on
Both Sin and are righteous. verbs depend on the same subject. 3, 4. In the preceding verse God had just assured Baruch that he and many with him should ultimately see the long-suffering of God. Baruch rejoins when that time of recompense will be no man knows (ver. 3), but there is one thing he knows well, i.e. the present calamities of Israel. Hence he wishes to
' '
:
When
"
?
Thou
is
visit
Thy
works
Baruch
Befallen
us.
For
w^l^j...
= "what
read _A.
us
"
?
>
know
(6)
(a)
what
will
the Gentiles
who
it
when
take
effect.
and The
The same corruption of the appears in this MS. in Ixxviii. 3 over against the right text in nine MSS.
suffix
answer to
Visit Thy works, xx. 2, note. The reference here is to the final judg-
ment.
48
and
till
said
unto
till
me
"
Thou
that time
that
Most High
will
work
ants of the earth in the end of days. 2. This therefore will be the sign. 3. When a stupor shall seize
fall
into
many
tribulations,
great torments.
to pass
when
they will say in their thoughts by reason of their much tribulation The Mighty One doth no longer
:
'
yea,
it
will
come
to
pass
hope, that
the
XXVI. =E.
XXVI. And
tribulation
I
is
answered and
said:
"Will that
and
"
which
xxx.
I=A
XXVII. And
J
.
me
XXV. In this chapter we have an answer to Baruch's question "When wilt Thou visit Thy works?" XXV. 1. In xiii. 3& Baruch was to be preserved to testify against He has also a further jthe Gentiles.
function: observe the "too." Till that time till that sign which, The sign is the stupor that will come on the inhabitants of the earth, The inhabitants of the earth, This phrase is always used in a bad Cf. xxv. ethical sense in Baruch. 2 xlviii. 32, 40 liv. 1 Iv. 2 cf. Ixx. 2, 10: generally in 4 Ezra iii. 34, 35 v. 6 vi. 24 ; iv. 39
; ; ;
; ;
3, 4. When stupor and despair have seized the inhabitants of the earth, the time of the judgment has come.
This is 3. Stupor. Cf. Ixx. 2. rendered excessus mentis in 4 Ezra xiii. 30. For the diction, cf. Jer.
viii.
21.
At the end of the tribulation and torments of the inhabitants of the earth the time of the judgment has come (cf. xiii. 8). This leaves no room for the Messianic kingdom in xxix., which precedes the judgment.
4.
vii.
18,
72 26
x.
xi.
59
5,
xiii.
32,
30 34
but in
xii.
vi.
XXVI. This chapter is an addition of the final editor in order to introduce xxvii.-xxx. 1. xxv. was originally followed
24, the
by
xiv.-xix.
sense of the phrase is merely geoFor the various meangraphical. ings of this phrase in the Eth. En. and Rev., see Eth. En. pp. 43, 111.
1. have here a fragment of a Messiah Apocalypse which for convenience of reference we designate 1 Its (1) chief
XXVII.-XXX.
We
CHAPTERS XXV.
"
i-XXVII.
49
Into twelve parts is that time divided, and each one of them is reserved for that which is appointed for it.
2.
In the
first
commotions.
part there will be the beginning of 3. And in the second part (there will
4.
be) slayings of the great ones. part (there will be) the fall of
And
in the third
many by
death.
5.
6.
And
its
are as follows (1) After a terrible period of tribulation (i.e. the travel pains of the Messiah)
:
and
B2
from B 1 and B 2 are In the latter, Jerusalem obvious. is destroyed and its people in exile whereas in A1 Jerusalem is standing and the Jews are in their own land. Again, whereas the law is the centre of interest and expectation in B 2 and in a somewhat less
divergence
;
established under the Messiah (xxix. 3-8), who after a reign of indefinite duration should return in glory into
1 degree in B (see xv. 5, note), it is the Messiah that is such in 1 Further, whereas there is not a single allusion 1 a to the Messiah in B and B there is not a single allusion to the law in
heaven (xxx.
resurrection
15).
la).
Thereupon the
to
is
was
follow
(xxx.
XXVII. 1. In A 3
i.e.
liiL-lxxiv.
and
The outlook
hopeful and
thoroughly optimistic. (2) The later limit of composition is easy to determine, (a) Since the kingdom is to \ be established in Palestine, and only (those Jews who are found there are
to share in
I
it, it is
has been no dispersion of the Jews for had there been, as it was in the case of B 1 we should here be told Hence this of a return from exile. fragment was written before 70 j^-D. (b) Again, since Palestine is the scene of the kingdom, Jerusalem must still be standing for in case it had fallen, we should here be told of its restoration, as in B 1 or of the
, ; ,
4 Ezra xiv. 11, 12, there are similar but in these it twelvefold divisions is the entire history of the world that is so divided, whereas in our text it is only the time of troubles preceding the advent of the Messiah. These troubles were popularly conceived as the travail pains of the We find a Messiah rwon ^nn.
;
list
8) in xlviii. 31-37 ; Ixx. 2-10 ; Matt. xxiv. 6-29, with synoptic parallels ;
xxiii.
;
13,
vi.
14-18,
20-24; Orac. Sibyl, iii. 796-807; see Weber, 336 Schurer, Div. II.,
;
new Jerusalem, as in setting up 4 Ezra xiii. 36. The Messianic kingdom could not be set up over the
of the
ruins of the holy city. Hence, again, we conclude that A 1 was written before 70 A.D. (3) Its points of
In the Gospels, 154-156. however, these woes are to precede the second coming of Christ or the end of the world. 5. Of. 4 Ezra v. 8 ; vi. 22. For desolation we might also render " the sword " cf. 5 Ezra xv. 5. ;
vol.
ii.
50
And
rain.
terrors.
And
multitude of portents and incursions of the Shedim. 10. And in the ninth part the fall of fire. 11. And
in the tenth part rapine
and much oppression. 12. And in the eleventh part wickedness and unchastity. 13. And in the twelfth part confusion from the
mingling toge thereof
those j/hings aforesaid. 14. For these parts of that time are reserved, and will be
all
will minister
one to
be
of
15.
For some
will
of
themselves
others,
and they will receive from themselves and others they will be
those
and from
perfected, so that
in
may
not understand
"
who
are
XX VIII.
And
6.
cf.
It is good for a
man
]
Famine.
Ixx. 8
;
the MS.
, .
we
,
QJ
end,
xiii.
Luke
xxi. 11.
hould render
,?
the
are
fire
Wl11
7.
TVT
4.4.
Earthquakes.
tj .
;
Ixx.
Matt. xxiv. 7 x : 11
Mark
A/TnT-v
,. **
,
m These
,
verses
.,
obscure.
Cf. 4 Ezra vi. 21 9. Portents. "Etanniculi infantes loquentur vocibus suis, et praegnantes immaturos
For possibly corrupt. " thifl we : ". pan equally J wel1 render i the C0n '
They
are
'
?? '* **
Thl
se
,
parient infantes, etc." But owing to the next words it would perhaps be
.
*X V
X11
'
T
<<
n 10
,V* the
11 ^all understand.
|*mia = <pav;
T /.I cannot
3.
The Shedim. See x. 8, note. The fall of fire. Cf. Ixx. 8 If with the reviser of 4 Ezra v. 8.
This verse expresses the difficulty of faithfulness in the times Cf. 4 Ezra xiii. 16just described.
derelicti fuerint
in
et
CHAPTERS
to
XXVII. 6-XXIX.
51
come and behold, but it is better that he should 4. [But I will say this also, xxvm, not come lest he fall.
"TO
4-5
5.
'
Will he who
is
which are corruptible, and whatever befalls in the case of those things which are corruptible, so that he might
look only to those things which are not corruptible ? '] 6. But if, Lord, those things shall assuredly come
to pass
to
me
if,
moreover,
Thy
sight,
show
this also
unto
me.
7.
Is it in
come
"
to pass, or
unto
me:
"
Whatever
;
earth
therefore all
who
live will
experience (them).
2. For at that time I will protect only those who are found in those self-same days in this land. 3. And it
Qui enim qui non sunt derelict! sunt derelicti, tristes erunt, intelligentes quae sunt reposita in novissimis diebus et non occurrentes
!
non
the sensuous picture of Messianic bliss which meets us in the next The real answer to Barchapter. uch's question here can be gathered
eis
adtamen
. . .
facilius est
peri-
from
6.
xliii. 2.
clitantem venire in haec quam peret non videre quae transire Only the contingent in novissimo." Cf. righteous, the fittest survive. Ixxv. 5 4 Ezra vii. 46, 47 xli. 1 Markxiii. 21. This Matt. xxiv. 22 verse looks forward to the blessings
;
;
etc.
A*
;
;
familiar O.T.
xix. 19, etc.
viii.
42
xii. 7).
XXIX. 2. I will protect, etc. Here God protects His people who are
found in the Holy Land, whereas in A2 it is the Messiah (xl. 2) in A3 the
In B 2 it itself (Ixxi. 1). the law that protects the faithful, irrespective of their place of habitation (xxxii. 1 ; cf. 6 Ezra vii. 122). in this land. Cf. Found 4 Ezra xiii. 48, 49. xl. 2 Ixxi. 1 special blessing attached to residence in Palestine. It alone was to escape the woes that should befall
have bracketed these an interpolation of the verses final editor. They break the connection of thought. Further, no account is taken of them either by Baruch to whom they are assigned, or by God to whom they are
4,
5.
Holy Land
as
is
accomplished that was to come to pass in those parts, that the Messiah will then
to pass
all is
all
come
when
the
earth
is
besides.
But
this
thought
found only in the sections of this book written prior to 70 A.D. Such ideas as to the sacrosanct and
inviolable character of Palestine seem to have disappeared for a time
That the (Eisenmenger, ii. 900). righteous who were buried outside the limits of Palestine should rise is also stated (Weber, 352).
3.
The
Messiah
is
from Jewish speculation with the desecration and destruction of Jerusalem by the Romans, unless where the Messiah was expected. Hence in B2 it is the law that protects the
faithful (xxxii. 1),
in Eth. En. xc. 37, 38 ; 4 Ezra vii. In this respect it differs 28, 29.
in
;
lii.-lxxiv.
;
A2
En.
xviii.
xxxvii.-lxx.
;
Pss.
;
Sol.
xvii.,
and
in
4 Ezra
;
vii.
the glory of God and this protection avails them irrespective of their place of dwelling. The special privileges attaching to the Holy Land reappear in the Talmud, but in another form. Thus three will inherit the world to come he who dwells in the land of Israel, he who brings up his sons to the study of the law, and he who repeats the ritual blessing over the appointed cup of wine at the close of the
122
it is
4 Ezra xii. 32-34 xiii. 32-50, where the Messiah fights either with spiritual or material weapons on behalf of Israel, destroys its enemies, and sets up the Messianic kingdom.
to
be revealed seems corrupt. We should perhaps have " the principate of the Messiah will be revealed," as in xxxix. 7. We can get this by reading
instead of
Cf. xli. 3.
"
begin to
fol. (Pesachim, 113a). Again the merits of the fathers will not avail a man who leaves the land of Israel for an outside land (Baba bathra, fol. 91a). Further, those who died in the Holy Land should rise first in the resurrection (Weber,
Sabbath
Or by simply reading
-^-J
.-A-O instead of )
we have
pp. 64, 352) hence it is called "the land of the living" (Beresh. rob. if the righteous died in any 74) other land their bodies would have to roll through under; ;
(D^jSjnD)
ground passages (mS'no) till they came to Palestine before they could
be raised (Weber, 352
ii.
;
Eisenmenger,
920, 921). It was for this reason that Jacob and Joseph (Eisenmenger, ii. 925) and the Rabbis, who were
specially honoured (Weber, 64), were
" Messiah the prince will be reIn this case the phrasevealed." ology might be due to Dan. ix. 25. From a comparison of this verse and xxx. 1 the Messiah appears to be in heaven and is to be revealed from thence but in other passages the implication of such language as " will be revealed " is merely that the Messiah may be already on earth and yet be unknown. This emergence of the Messiah from concealment was a current view. Thus we find it in 4 Ezra
;
vii.
buried in Canaan. Nay more, residents in the land of Israel could procure the resiirrection of their relatives who died among the Gentiles
28 xiii. 32 also in John vii. " When the Christ cometh, no man knoweth whence he is." This concealment of the Messiah is mentioned also in Targum Jon. on Zech; ;
27
CHAPTER
begin to be revealed.
4.
XXIX.
3,
53
And Behemoth
will be re-
vi.
on Micah
iv.
already born, yet He may be unknown, and not even know His own calling till Elijah anoints and reveals
place" and "from the sea" imply the account in these verses of Ezra. This is confirmed by the fact that not only is the thought the same, but also almost word for word the diction in the Syriac Versions " of the two clauses Servasti ea ut
:
fiant in
devorationem
" (4
Ezra
vi.
Him.
atir6s
yey^vtj<TTl KO.I
them
Tai
KO.I
&TTI
TTOV, ayi>(iMTT6s
TTW
eavrbv
eTT/crrarai
\duiJ>
'HAias
Troi-r}O"ri.
and then they will be for food." Thus so far 4 Ezra would seem to be the source of our text. But if in these respects Baruch presupposes
4 Ezra, 4 Ezra in turn presupposes Baruch in the clauses " Quibus vis " et quando vis (4 Ezra vi. 52) over " for all that are left " in against verse 4 the words "those who are " left being a technical phrase to express those who should survive to participate in the Messianic kingdom. We are thus led to assume that a short hexaemeron, closely resembling that found in 4 Ezra vi. 38-54, existed at one time independently, and that the writers of Ezra vi. 30-vii. 25 and Bar. xxvii.-xxx. laid it under contribution for their own purposes. (For a probable additional
:
pov
iraffL
writers,
was
to
be
this
Rome
subject
(Sanhedrin, 98).
see
1
;
On
R.E. ix. 668 Drummond, The Jewish Messiah, 293, 294 Schiirer's N.T. Times, Div. II., vol. ii. 163, 164 ; Weber, 342, 343 Wiinsche, Die Leiden des Messias, 57-59. 4. And Behemoth will be revealed, The full form of this myth is etc. " Et tune given in 4 Ezra vi. 49-52
; ;
:
conservasti duo animalia, nomen uni vocasti Behemoth et nomen secundi vocasti Leviathan, Et separasti ea ab alterutro, non enim poterat septima pars ubi erat aqua
fragment of this hexaemeron, see xv. 7, note.) This assumption gains confirmation from the facts (1) that this hexaemeron cannot originally have proceeded from the writer of
the Salathiel Apocalypse (i.e. the groundwork of 4 Ezra) for the latter looked for no Messianic kingdom, whereas the writer of this hexaemeron did as is obvious from vi. 52 compared with xxix. 4 of our 1 and (2) that whereas of text Baruch was written prior to the fall of Jerusalem, the Salathiel Apocalypse was written subsequently to it. and Leviathan. 4. Behemoth In addition to the references in the preceding note, see Eth. En. Ix. 79, 24, notes ; Targ. Jon. on Gen.
;
congregata capere
ea.
Et
Leviathan
autem
in
dedisti
:
septimam
servasti
partem
humidam
quando
et
ea ut fiant
devorationem
vis."
From
of verse 4 with the verses just cited, " it is clear that the words from his
54
the sea, those two great monsters which I created on the fifth day of creation, and I kept them until that
time
left.
and then they will be for food for all that are 5. The earth also will yield its fruit ten thousand-]
will be a thousand branches,
sentences
. . . .
. .
fold,
i.
:
21 "And God created great beasts Leviathan and his wife which were
"
:
prepared for the day of consolation ;" see also the Targum on Ps. 1. 10 ;
Weber, 156, 195, 370, 384 Buxtorf, Lexicon Chald. rabb. Talmud, and Levy, Chaldaisches Worterbuch and
;
than we have in In the next place, immediately after the words just cited, the text in Irenaeus proceeds
is
presupposed
Bar.
"the remnant" that survives to share in the Messiah's kingdom. This remnant is frequently referred to in this sense (cf. xl. 2 4 Ezra vi. 25 ; vii. 28 ix. 7 xii. 34 ; xiii. 48). 5. We have here another fragment of an old Apocalypse, of which we find a Latin version in Irenaeus, v. 33. This Apocalypse Papias, ac; ; ;
unamquamque spicam
habituram
decem millia granorum, et unumquodque granum quinque bilibres similae clarae mundae." With these words compare the Eth. En. x. 19,
where, in an account of Messianic we find " The vine that is planted thereon will yield wine in abundance, and of all the seed which is sown thereon will each measure bear ten thousand." From this we conclude that for a long time prior to Christianity there existed either in tradition or in writing a sensuous description of Messianic felicity. In this description not only the fruitfulness of the vine was dwelt upon, but also of all seeds and fruitbliss,
The passage
" Veniin question is ent dies, in quibus vineae nascentur, decem millia palmitum singulae habentes, et in uno palmite dena millia brachiorum, et in uno vero palmite dena millia flagellorum, et
:
in unoquoque flagello dena millia botruum, et in unoquoque botro dena millia acinorum et uuumquodque acinum expressum dabit Et vigintiquinque metretas vini.
quum eorum
per
apprehenderit aliquis
:
me Dominum benedic."
taken
our
text
to
have
Scholars be the
That this original of this passage. is unlikely, and that both may be
original source, I will now proceed to show. In the first place, the passage in
derived
from
the
same
Irenaeus
contains
two
additional
Of this description bearing trees. the largest survival is in Irenaeus, v. 33, preserved through the agency of Papias the fragmentary survivals in the Eth. En. x. 19 (see above) and in our text form complimentary portions of this tradition. Finally, the text presents a syncretistic appearance. In xxix. 4 one description of food a flesh diet is provided for the members of the Messianic kingdom and in the next verse quite another a vegetable diet and in xxix. 8 a heavenly The second is a food, i.e. manna. more ancient view than the first and
; ; ;
CHAPTER
and each branch
XXIX.
5-8
55
will produce a
thousand
clusters,
and
each cluster will produce a thousand grapes, and each 6. And those grape will produce a cor of wine.
will rejoice
moreover,
also,
they
marvels every day. 7. For winds will go forth from before Me to bring every morning the fragrance of aromatic fruits, and at the close of the
day clouds
will
distilling the
dew
of health.
8.
And
it
come
sury of
manna
= &CCKTTOS,
each.
The former
meaning was wrongly followed by Hence the the Greek translator. wrong turn in the Syriac.
Mr. Rendel Harris (Expositor, 1895, pp. 448, 449) offers a most ingenious and probable suggestion. He derives it from the blessing of Isaac (Gen. xxvii. 28), where he conjectures that
in "
cor.
This
is
which in turn
or
-non.
120 gallons.
9,
the
statement
prm
:
m
IT
TI
Cf. Joseph. Ant. xv. 2 6 8 Kdpos dvvarat [Jiedtfjivovs am/tods 5^/ca. 6. Rejoice. This is a characterCf.
istic
He
points out that the context in Irenaeus (see above), in which the story of Papias and the elders is given, supports his contention ; for that it follows a discussion of the
blessing in question.
of the members of the kingdom. 4 Ezra vii. 28 ; xii. 34. Behold marvels. The belief that the Messiah would signalise His advent by marvels was general. Cf. 4 Ezra vii. 27 xiii. 50 Matt. xi.
;
4-6
.
Luke
vii.
22,
23
John
vii.
31.
each cluster each grape. Instead of "each" the Syriac in all three cases gives " one." But the sense requires "each," and in the Latin Version of this passage preserved in Irenaeus " " each is found in the (see above) " i.e. three phrases, unoquoque
.
Each
.
branch
8.
The treasury of
manna
will
again descend, etc. In Ps. Ixxviii. 25 manna is called angels' food. In Or. Sibyl, vii. 149 it is to be the food of
the
members
dom
the idea
flagello,
quodque
tion
-iriK
is
unoquoque "
botro,
unum-
which
efs,
one,
occasionally
These are they, etc. These are " the remnant " of verse 4. Consummation of time. This
"
fulJ
filled,
and
He
who have
again.
2.
XXXV. =B
^fallen asleep
in
hope of
to
Him
at
shall
rise
And
it
will
come
pass
that
is
time
that
the
which
preserved the
number of the souls of the righteous, and they will come forth, and a multitude of souls will be seen
together in one assemblage of one thought, and the
first will rejoice
and the
last will
not be grieved.
CLVTOV.
3.
vii.
phrase is found in xxvii. 15. The Messianic age forms the " consum" mation of the time or times = ?) (TwreXeia TOV at&vos or rCov ai&vuv. We should observe that this phrase has a different meaning in xxx. 3 ; but there we have the work of B 2 XXX. 1. When the time of the advent of the Messiah is fulfilled, This can have only one meanetc. ing, and this is that, at the close of His reign, the Messiah will return in The word transglory to heaven.
.
x/HoroO
In 4 Ezra
29, 30, the Messiah and the righteous die at the close of the Messianic
kingdom.
Then
all
asleep
in hope of
Him
shall rise
again.
The
resurrection follows immediately on the return of the Messiah into heaven ; on his death in 4 Ezra vii. 29, 30. The words "of " him cannot be original. The text
was
probably
"those
lated
"
advent
"
is s
A.^Z'hi: which
Karain the
in turn was an ordinary rendering of Trapovcria. Now Trapovaia can mean not only "coming" or "ad-
The corrupinto
Syriac
by a change of
vent," but also "presence" (cf. 2 Cor. x. 10 ; 2 Mace. xv. 21, and probably 2 Cor. vii. 6, 7 ; 2 Thess. ii. 9). Hence we should render " When
:
the time
of the
presence of the
Messiah
is fulfilled."
Return in glory. These words imply that the Messiah pre-existed in heaven before His advent. He returns whither He had come. This is also the teaching of Eth. En.
xlvi. 1,
Fallen asleep. Cf. xi. 4, note. A1 is fragmentary, we are not told what befalls the living righteous. In the following verses of B 2 only the destinies of souls are dealt
As
The complementary half of with. this doctrine is given in 1., li. 2. With this verse we return to
xlviii.
3 (see note)
;
Ixii.
B2 resuming the text that ended with xxiv. 1. We have here n account of the general resurrection
,
(cf. xlii.
1.
2).
legitimate
Sol. xviii.
interpretation
of
Pss.
Treasuries.
xxiv. 1, note.
eis
y/dpav tKXoyys iv
CHAPTERS XXX,
i-XXXI.
57
it
is
4.
all
5.
But the
souls
For they will know that their torment has come and
their perdition has arrived."
XXXI. And
that
"
it
came
all
to
pass
after
these things
went
to
the
people
and
said
unto
them
Assemble unto
me
3. TJie consummation of the times. This phrase means here the final judgment in A 1 it means the Messianic age (cf. xxvii. 15 ; xxix. 8). Cf. li. 5 ; 4 Ezra 4. Waste away.
;
vii.
87.
This verse does not mean that the wicked souls have not hitherto suffered, but that their suffering hitherto is as nothing compared to the torments they shall now endure. Similarly, the righteous have in the
5.
treasuries of souls
The subject on which Baruch addresses the people is to be found in each instance in the previous divine revelation (see v. 5 ; x. 4) ; but it will be observed that this address (xxxi. 3-xxxii. 6) is wholly out of relation to all that has gone before. There is therefore something The gist of this address wrong. is (a) The end of all things cor:
assembles and addresses the elders of the people he exhorts them not to (xxxi. 1-3) forget the anguish of Zion (xxxi. 4), and announces the coming end of all that is corruptible (xxxi. 5) and, in case they observe the law, their safety amid the convulsions which will accompany the renewal of the
; ;
XXXI.-XXXV. Baruch
ruptible is at hand ; (b) if ye prepare your hearts to obey the law ye will then be safe in this time of crisis ; (c) for the entire creation must be shaken, and give place to a new and Now these incorruptible creation. questions are discussed later in the
dialogues between
Thus, for
(a),
see
6-8
for
(c),
(b),
entire creation (xxxii. 1) ; they are not to grieve so much for the past as for the coming time ; for then
see
We therewas read
the strife and stress will exceed all that has been before when God renews creation (xxxii. 1, 5, 6). Thereupon, when Baruch seeks to dismiss the people (xxxii. 7), they remonstrate
Finally, xliv. 8-15 really forms the conclusion of Baruch's address in xxxi., xxxii. ; it
originally.
forsaking
them
XXXI.
1.
All your
elders.
See
Baruch rejoins
xliv. 1, note.
2.
Hear,
seed
and
and give
thee.
4.
ear,
of Jacob,
and
I will instruct
Forget not Zion, but hold in remembrance 5. For lo the days come, the anguish of Jerusalem.
!
when everything
XXXII.
to
"
But
ye, if
sow
in
them the
creation.
fruits
will protect
is to
you
XXXII,
E. 2-4 =
in that time in
shake
the whole
Because after a
little
time
it
Cedron.
See
v. 5, note.
. .
Hear,
Israel
and
bination "hear
see Isa.
5.
i.
2.
Will become the prey of. Liter" ally = will be taken to corruption." See xxi. 19, note.
Prepare your hearts. An O.T. phrase (cf. 1 Sam. vii. 3 ; Job xi. 13 Ps. Ixxviii. 8). It is a
1.
;
XXXII.
favourite expression in B1 and B 2 of this book ; cf. xlvi. 5 ; lii. 7 ; Ixxxiii. 8 ; Ixxxv. 9, 11. The fruits of the law. Cf. 4 Ezra
iii.
destroyed after a little time ; but, 1 2 according to all B as well as B the has already been destroyed, temple and this is the presupposition of xxxi. 4. Again, verses 2-4 break the connection of thought in the text. Observe the awkwardness of "Because after a little time," etc., following on verse 1 and, on the other hand, how appropriately verse 5 follows on xxxi. 4-xxxii. 1. We should observe that there is nothing inconsistent in the idea of a heavenly
, ;
20
ix.
32
see note
on xv.
5.
It will protect.
See xxix.
2, note.
xlviii. xlviii.
earth. Indeed, not impossible that iv. 2-7 We originally followed xxxii. 6. have a close parallel to xxxii. 2-4 in Beresh rob. 2, and Pesikta, 145a, where it is said that the temple was
is
and incorruptible
38-41.
built
in
glory,
destroyed,
again
;
Shake the ivhole creation. I.e. with a view to a new heavens and a new The thought earth (see ver. 6). comes originally from Haggai ii. 6 cf. Heb. xii. 26. 2-4. I have bracketed these verses as an interpolation ; for in verse 2 it is announced that the temple will be
;
rebuilt,
finally,
in glory.
2. Zion will be shaken. I.e. in 588 by Nebuchadnezzar but accord;
past.
CHAPTERS XXXI.
may
again be built.
3.
2-XXXII.
59 will
not
remain, but will again after a time be rooted out, and will remain desolate until the time. 4. And afterwards
it
must be renewed
evermore.]
5.
in glory,
and
it
will be perfected
for
Therefore
we
6.
tressed so
much
now come
as
to be.
than
these
7. And now Mighty One will renew His creation. do not draw near to me for a few days, nor seek me
till
come
to you."
8.
And
it
came
to pass
when
had spoken to them all these words, that I, Baruch, went my way, and when the people saw me setting out, they lifted up their voice and lamented and said
:
In order that it may again be built. by Ezra and Neliemiah. be rooted out. I.e. 3. Again by the Romans in 70 A.D.
I.e.
.
trial will
be great
Renew His
fies
4.
On
iv. 3,
of the cor-
See
I
xxxi. 5
xliv.
12
Ivii.
5.
We
should
be distressed.
2).
It
dation of
in^J
into
Otherwise,
Ceriani, "Non ergo debet nos contristare hoc omne super malo quod
sitpervenit," etc.
The
fall 6.
evil
The
from the times of the captivity (cf. Eth. En. xlv. Isa. Ixv. 17 ; Ixvi. 22 4 Ixxii. 1 xci. 15, 16 4, note Ezra vii. 75 Matt. xix. 28 2 Pet. iii. 13 Rev. xxi. 1). This announcement of Baruch is the presupposition of li., Hi., and the truth correlative to the renewal and transformation
; ;
;
of Jerusalem.
Two
accompanying the Jerusalem and the renewal of creation. But the more natural render" For there will be a greater ing is trial than the two tribulations If we must accept when," etc. " than the two this, the words " tribulations are an addition of E, and without them the text would
:
those destruction of
of the righteous in li. 4 Ezra 7. Do not draw near, etc. This verse was preceded v. 19. originally by xliv. 8-15 (see p. 69).
These words which the next fast of seven days should take The mention of this fast at place. the beginning or close of xxxv. has through some accident been omitted
(see v. 7, note
ix. 2, note).
60
9.
sakest us as a father
who
and departs from them ? XXXIII. " Are these the commands which thy companion, Jeremiah the prophet, commanded thee,
and said unto thee
and confirm the
:
2.
'
Look
to this people
till
I go
Babylon, has gone forth the sentence that they against should be led into captivity ? 3. And now if thou
rest
of
the brethren
in
whom
'
were good for us all to die before and then that thou shouldst withdraw from us."
I
it
XXXIV. And
"
answered
and
said
unto the
people
Far be
from
me
I
to
forsake
you or
unto
to
will
only go
the
Mighty One concerning you and concerning Zion, if in some respect I should receive more illumination and after these
Holy
XXXV. And
and
2.
I,
"
3.
shall I
lament
is
9.
Of. 4
Ezra
2.
v.
18.
x. 2, note,
Holies.
This
prac-
See
where
Jeremiah
3.
B1
menit
is
to Babylon.
thought,
XXXIV. far be it from me to for" sake you. Cf. 4 Ezra xii. 48 Si tu nos dereliqueris, quanto erit ergo nobis melius, si essemus succensi et nos in incendio Sion."
simply called the holy place. It is where the altar stood. See xxxv. 4. XXXV. 1. The holy place, and sat down upon the ruins. See preceding note, and
2.
x. 5, note.
;
From
Jer. ix. 1
cf.
Eth. En.
xcv. 1.
CHAPTERS
for Zion,
XXXII. g-XXXVI.
61
and how
shall I
mourn
for
Jerusalem
4.
Because in that place where I am now prostrate, the high priest of old used to offer holy sacrifices, and to place thereon the smoke of the incense of fragrant
odours.
into dust,
5.
But now our glorying has been made and the desire of our soul into sand."
I
had
XXXVI. -XLVI. This in reality forms the sixth part of this book. For the symmetry of the book as constructed
as
p. 36,
note, introduction to the fifth section, and xxxii. 7, note), the inser-
tion of a seven days' fast after xxxv., or possibly even before it. The omission of this fast may have been an original oversight of the editor, or
written prior to that event. For whereas, in a short historical outline from the rise of Babylon to the reign of the Messiah (xxxix. 2-xl. 2), the first destruction of Jerusalem is mentioned (xxxix. 3), there is not even a hint given as to its destruction by Rome, although the Roman oppression of Palestine is (xxxix. 5, 6). clearly indicated Again the Messiah makes Zion His
its
may
mentioned.
allusion in
its in-
2 to the second destruction of Jerusalem, so there is none to the subsequent dispersion after that event, and none to a return of the exiles. Consequently,
proselytes
death (xliii.) Finally, Baruch's address to the people (xliv.-xlvi.) This section is of very composite
a Messiah Apocalypse written prior to 70 A.D. ; xliii.-xliv. 8; xlv.-xlvi. 6 belongs to B 1 ; the rest of the section mainly
origin.
the remnant of Israel is Palestine (xl. 2). It is 1 2 wholly otherwise in B and B . As regards their difference of
as
find,
still
we
in
Thus
xxxvi.-xl.
is
world-view, it will be sufficient here remark that whereas there is no Messiah in B 1 and B 2 the Messiah is the centre of expectation and the
to
,
stay of Israel in
A2
And
whereas
this
toB2
B2
in
is
XXXVI.-XL.
We
pessimistic
as
world,
A2
regards
is
(a)
whereas in
B2
B1
and
B1
the law
life,
is
and
IP.
A2
is
end of
in
A2
this
place
is
B1
B2
We
shall
first
establish the
A1
The
difference
we
Now B1
different
written
of
A2
was
He
till
the enemies
62
And
and
over
mountains surrounded
that forest occupied
against
forth
it
and precipitous
space.
3.
it
rocks,
lo
!
much
And
there
went
fountain peacefully. 4. Now that fountain came to the forest and was (stirred) into great waves,
a
forest,
and suddenly
they rooted out the multitude of (the trees) of that forest, and overthrew all the mountains which were
round
about
it.
began to be made was made low, and that fountain prevailed greatly, so that it left nothing of that great forest save one cedar
only.
6.
the height of the forest low, and the top of the mountains
5.
And
Also when
it
had
cast
it
destroyed and rooted out the multitude of (the trees of) that forest, so that nothing was left of it, nor could
its
place be recognised, then that vine began to come with the fountain in peace and great tranquillity, and
it
from the cedar, and they brought the cedar which had been cast down to it. that vine opened its 7. And I beheld and lo
to a place
far
!
came
"
:
Art thou
and by whose means wickedness persisted, and was wrought all those years, and goodness never. 8.
2 In on of Israel are destroyed. the other hand, the destruction of the wicked and the vindication of Israel is the sole work of the Messiah.
,
XXXVI.
1.
It will
be remarked
A2
and
A3
Elsewhere we have
Cf.
lii.
direct revelations.
I fell
asleep.
8.
CHAPTERS XXXVI.
And
2-XXXVIII.
63
thou didst keep conquering that which was not thine, and to that which was thine thou didst never
show compassion, and thou didst keep extending thy power over those who were far from thee, and those
of thy wickedness,
uplift thyself
!
always
thou
9.
But now
is
come.
1 0.
Do
which
departed before thee, and become dust with it, and let your ashes be mingled together. 11. And now
thy last time come, in which thou wilt come again, and be tormented still more."
recline in anguish
rest in
till
and
torment
XXXVII. And
it,
around
And
I indeed
awoke and
XXXVIII. And
I prayed
and said:
"0
LORD,
are
my
led
8.
Lord, Thou
who
by understanding.
Thy law
in
is
life,
and Thy
so
constantly
A3
.
Rome.
ll.
5,
Thy
laio is life.
Cf. xlv. 2
KO.\
Ecclus. xlv.
5 vdfunr fry*
Hillel's
^rithis
With
of happiness or pain.
Cf.
words (Aboth. ii. 7): "The more law the more life ... he who gains a knowledge of the law gains life in the world to
sentiment
cf.
avTrjv &v6ov<rav
a/j.apdvTois &i>6e<rt.
XXXVIII.
See note on
1.
1.
LORD,
It is
my
Lord,
for
iii.
God Himself
vision
who
interprets
this
come." As correlative expressions " This might be cited (John vii. 49), which knoweth not the law, people, is accursed," and Hillel's saying: "An unlearned man cannot be
64
wisdom
right guidance.
3.
Make known
this
vision.
to
4.
me
For
therefore the
interpretation
of
Thy
law,
and from
XXXIX. And He
"
me
This
is
hast seen.
lofty
As thou
and precipitous mountains surrounded, this is the word. 3. Behold the days come, and this kingdom
!
which once destroyed Zion, and be subjected to that which comes after it.
it
4.
Moreover, that also again after a time will be destroyed, and another, a third, will arise, and that also will have
dominion
and
will be destroyed.
5.
And
kingdom
will arise,
whose
power will be harsh and evil far beyond those which were before it, and it will rule many times as the forests on the plain, and it will hold fast the times, and will
(ron p^n cy N ?). He was even excluded from the resurrection The words in (see Weber, 42-44). the text, however, are far from
1
"
pious
Of.
Kings
i.
Sam. xxv.
28.
XXXIX. 3-5. Of the four world empires here mentioned there can be no doubt as to the first and The first is of course the fourth.
Babylonian, for it is that which first destruction of effected the Jerusalem in 588 (see ver. 3).
fourt]l
wisdom etc." Thy 'iwsdom is right guidance, This is based upon the Massoretic
text of Ecclesiastes x. 10, where the Versions take directions of their own. Thus the Heb. is VBO.n inn'
The LXX. K <d weptfffftl* rov avSpelov <ro<j>ta, and the Syr. = "et sapientia sollertibus emolumentum."
roan.
4.
verses 5 ' 7 5 cf XXXVL The as clearl y Rome second and third em P ires are P rob ably the Persian and the GrsecoEg; ptian and Syrian> The fourfold division of world empires in the
(
in
5 - 10 )
is J ust
text
From
is
my
(earliest)
This
the
Hebrew
Qn
these
CHAPTERS
exalt itself
XXXVIII. 3-XL.
65
6.
of Lebanon.
all
And
are
by
it
those
who
come
forest.
7.
And
will
to
when
fall
the
has approached, then the principate of My Messiah will be revealed, which is like the fountain
should
and the
vine,
and when
it is
revealed
8.
it
And
hast seen, the lofty cedar, which was left of that forest, and with regard to this fact, that the vine spoke those
words with
it
XL.
"
The
time will be
when
sword and be bound, and they will take him up Mount Zion, and My Messiah will convict him of
his impieties,
and
will gather
2.
and
set before
him
all
the
works of his
6.
hosts.
And
will be hidden. Cf. 1, where, in connection with Rome, the same statement is made " abscondetur veritatis via."
The truth
v.
4 Ezra
:
" unite in himself all leader was to hatred and hostility against God's He was to be called people. Armilus, and to be the ttytyi far'
7.
The principate of
See xxix. 3
1
My Messiah,
we
tfrx/iv"
etc.
note
last leader is
it
XL
Who this
;
M* Messiah.
(
cannot determine may be any emperor or general from 70 AD. Since the back till Pompey s time
persona wrong-doings of this leader are dwelt upon, it is possible that it is here is actually Pompey that his imThe words referred to.
pieties"
rema ked
here
*
^J M essiah ^
L
f
Igrad enemi
Qf to
^^
^^
ag
ared
xxvii ^xxx>
tection of the
renmant
= ^Oia^AOV,
(cf.
J'
^ j^^ Qod
ffim8elf;
and
^
.
.
might
Sol.
ii.
till
Pss.
completed (see xxix. 3). Will convict ... of impieties. So 4 Ezra xii. 32 xiii. 37.
.
66
him
shall
3.
rest of
My
people which
be found in the place which I have chosen. And his principate will stand for ever, until the
is
world of corruption
is its
at
4.
an end, and until the times This is thy vision, and this
"
:
XLI.-XLII.=
XLI.
And
I
be,
To whom
will
?
2
.
these things
or
who
2. For worthy to live at that time ? I will speak before Thee everything that I think, and I will ask of Thee regarding those things which I
will be
meditate.
3.
For
lo
I see
many
4.
of
of
Thy
law.
Protect the
rest, etc.
See xxix.
2, note.
XLI. 1. Baruch's question goes back to xxx. 2-5, with which they
originally
Until the world of corruption is The Messianic kingend. dom is only of temporary duration ; it belongs to the olam hazzeh (see
3.
stood
at
an
B2
For a
in
cf.
Ixxv. 5.
followed originally after xxx. The ,same world-view is presented as in B2 Thus the times (xlii. 6) are hastened, as in xx., in order to usher in the end, when corruption will disappear and the life of incorruption set in through the resurrection
.
The life referred to here live. the spiritual life subsequent to the resurrection (cf. xlix. 2 ; Ixxvi. 5 4 Ezra xiv. 22).
To
is
;
3.
may
On
common
Ecclus.
V7r60ere
xvii.
li.
in
{JTTO
;
(xlii. 7, 8).
topics these chapters are two First, the ultimate destiny of the apostates and secondly, that of the proselytes. Thus hitherto the portions of this book derived from B2 and their
: ; ,
The
chief
discussed
in
32
have been
xx.
;
xiii.
;
l-3a
xxiv.
;
2-4
xiii.
36-12
;
xxi.-xxiv. 1
xiv.-xix.
"yoke of the law," "yoke of the precept," "yoke of the kingdom See of are frequent. heaven," Schottgen, Hor. Hebr. L 115-120. Contrast Matt. xi. 29, 30. 4. The proselytes, i.e. the onj.
as
Cf. 4
xli.-xlii.
Ezra
vii.
133
"Et
miserator
CHAPTERS
XL. 3-XLII. 4
67
have seen who have forsaken their vanity, and fled for 5. What therefore will refuge beneath Thy wings.
be to them
6.
?
or
how
them
of these will
assuredly be
accordingly
said unto
thee.
2.
me
As
"
:
These
show unto
for
what
and
'To
whom
'
how many
and
who have
believed
who
3.
these
things.
And
as
for
what thou
didst
say
who have drawn near and those who 4. As for those have withdrawn, this is the word. who were before subject, and afterwards withdrew and
regarding those
come to take refuge "(rsj3-nnn nion ?). In the Aboda Sara, 135, Shabbat,
3 la, the proselyte is said to have come under the wings of the Shekinal1 5 and in the Jer. Sanh. ii. 20c' At is stated tnat "Solomon stran women in order ."""ft Under the WlngS , f
Thy refuge beneath Exactly the sense of Ps. ivings. and of xxxvi 8, rvorr TS ^*3
p
Fled for
Mi.
1,
renders non
1^
5>
" to different words meaning This tends to show that hide." the writer used the Hebrew text For other instances independently. of the same metaphor, cf. Ps. xvii.
by two
^J^X" u
'
The
si
tim6m
Ie
tnat de _
X LII.
liv>
2.
See
Ixiii.
But
is
on:.
is
derived
of
4> The sense geems to be thftt the apostates have only this world. Mingled peoples. This is a rendering of any (cf. Jer. xxv. 20, 24).
from Ruth
to Ruth,
it
said:
"The God
it is
found
avwl
68
am
meditating
5. And as for those who before knew deep things. not but afterwards knew life, and mingled (only) with
itself,
the
time of these
things.
to season,
6.
(is)
And
the former, I
am
and one will receive from another, and then with a view to the consummation will everything be
compared according
those that belong to
8.
to the
and
life
And
'
:
to it
all
is
its time.'
XLIII.-XLIV.
XLIII.
5. Of Iv^iiQ^ *
7=B. 1
the
people.
body
Sheol
XLIIL-XLVI. Of
ocUii.-xliv.
emended
into
fc^o,
for it
would
these chapters
Which had separated itself. I.e. the legalistic Israel by means of the "fence "of thelaw(cf.xlviii.23). The "separatists" are the Pharisees, the
"
xlv.-xlm. 6 belong to 1 Not to B2 , for (1) in xliii. 2 ; xliv. 2, as in Ixxviii. 5 ; Ixxxiv. 1, Baruch is to die an ordinary death and S the wa y of a11 tae earth and
;
.
The former. This seems corrupt, and Probably, as Kabisch proposes, This we should have " the latter. would admit the proselytes to all the blessings of the world to come
^ ^ ^
ig
ig
ordinary death, but to be taken up and preserved till the last day he
:
human
d
affai
fa
in
Gentile note
On
The
tidi
^ ^
Je
9,
lagt
; ssors of
1
'
are
3Q) ; assured of
6)
^^
^J
(xiii-
sS?
257
is
^
(2)
st
f f.,
f ^31
look
(i, e ,
the consolation of
Z i on
This verse
iv.
obscure.
Cf. 4
Ezra
7.
37.
from
5.
Cf.
xxxi.
See
Cf.
1.
note
2.
on
i.
whereas in
B2
there
xxi. 19.
8.
is
Give back,
etc.
The
In
CHAPTERS
XLII. 5-XLIV.
69
heart for that which has been said to thee, and under-
stand those things which have been shown to thee for there are many eternal consolations for thee.
2.
For thou wilt depart from this place, and thou wilt pass from the regions which are now seen by thee, and
thou wilt forget whatever
is
corruptible,
among
Go
therefore and
command thy
fast
people,
and come to
seven days, and then I will come to thee and speak with thee."
this place,
and afterwards
XLIV. And
xliv.
I,
Baruch,
7 and
i.e.
xlviii.
phrase, times,"
as to a
is found ; in the former with an optimistic, in the latter with a pessimistic reference. (4)
xliv. 5 vividly recalls the scene deAs all the interpicted in vi.-viii. vening chapters deal with questions of the school, xliii.-xlvi. probably stood originally in close juxtaposition with vi.-viii.
shortly some of the of these chapters. It is not reasonable to suppose that Baruch makes known to the people the very truths which, according to the present order of the book, are revealed to him later by God. have already seen that xxxi.-xxxv.
They express
main conclusions
We
xlviii.-
The fragment
xliv.
8-15 belongs
expectation is fixed not on an earthly felicity but only on the world to come (xliv. 15), the inheritance of the promised time (xliv. 13), the time that passeth not away (xliv. 11), the new world which turneth not to corruption those who enter it (xliv. 12), (2) the whole present world, the entire olam hazzeh is hopeless it is de;
B2
Since therefore both these passages form the address or part of the address of Baruch that was based upon previous disclosures of God, it is obvious that xliv. 8-15 followed originally on xxxii. 6 and formed the natural sequel to the closing words of that verse.
(see p. 57).
XLIII.
1.
filed
its
with
evil
(xliv.
it
9),
and with
pass away (xliv. 8). (3) In xliv. 9 the present world is to be committed to oblivion. This is in flat contradiction to iv. 1.
corruption
will
reference to the preceding chapters. They refer probably to some lost 1 passage of B 2. Thou wilt depart. Both the " context and the word " depart to an ordinary death here. point See xiii. 3, note. The word rendered " It is found also 1 . depart "is
.
in xiv. 19
19, note.
xv. 1
xliv. 2.
The original position of xliv. 8-15. This seems easy to determine. The main statements in this address of Baruch to the people really presuppose
xlviii. -lii. as
Whatever
is corruptible.
Cf. xxi.
their background.
3. Parts of this verse relating to the fast, etc., are probably due to the final editor. See xlvii. 1, note.
my
people,
and
I called
my
:
first-born son
and
the Gedaliahs
my
friends,
them
2.
"
Behold,' I go
unto
3.
way of all the earth. But withdraw ye not from the way of the law, but
my
guard and admonish the people which remain, lest they withdraw from the commandments of the Mighty One.
4.
is just,
and our
see ye
to
5.
And
what hath
Jerusalem.
For the judgment of the Mighty One will (thereby) be made known, and His ways, which, though past finding out, are right. 7. For if ye endure
and do not forget His law, the times will change over you for good, and ye will see the consolation of Zion. 8. Because whatever is now
fear,
B2
XLIV. 1. My first - born son. Elsewhere mentioned only in xlvi. 1. The Gedaliahs possibly a corruption for Gedaliah. GedaCf. v. 1. liah is mentioned only in B 1 Seven of the elders of the people. In v. 5 Baruch assembled all the elders or honourable amongst the people. This is natural, as it is prior
.
Commandments of
One.
4.
xiii. 8.
Cf. xlviii.
38
No
respecter of persons.
5.
served above
vi.-viii.,
seem to show that these chapters followed much more closely on vi.-viii. than they do
and
now.
6.
to
the destruction of the city. seven should be summoned now that the bulk of the population is carried into exile is equally fitWe must bear in mind that ting. in xxxii. 1 we have the work of a different author, else the writer
That
text
7.
= which
and right.
The times will change over you
Contrast the use of this
xlviii. 38.
Cf.
iii.
2.
See
xiii.
3,
note.
The text is drawn from Gen. xv. 15 and Joshua xxiii. 14 1 Kings ii. 2.
;
3.
Way
of the law.
See xv.
5,
The consolation of Zion. I.e. its restoration ; cf. Ixxxi. 1, 4 ; for the temple was to be rebuilt (i. 4 ; vi. 1 The announce9) according to B ment of this future in store for Zion is called good tidings in xlvi.
.
note.
Ixxvii.
12
Ixxxi. 1.
CHAPTER
is
XLIV.
1-12
is
very great.
9.
everything that dies will depart, and all the present time will be forgotten, nor will there be any remembrance of the present time, which is defiled with evils.
which runs now runs unto vanity, and that which prospers will quickly fall and be humiliated.
10. For that
be will be the object of desire, and on that which will come afterwards do
is
11. For
that which
to
we
for it is a
away.
ever,
And
blessedness,
and has no
will not
to torment,
and
all
things
9. Corruptible. xxxi. 5.
All the present time will be forIn iv. 1 this is denied, but gotten. 1 is from Isa. Ixv. iv. 1 (cf.
the destination of the righteous, as the antithetical clause in the next " those who depart to torment," line, describes that of the wicked. The error thus lies in the words "in its beginning." In the next place, we can reason back to what should stand here instead of these words. For the corresponding phrase in the other clause, i.e. "to torment," requires as its antithesis, not the
17). 11.
away.
xlviii.
"on its beginning," but "to blessedness." That is, over against "those who depart to tor" ment," the sense needs those who
meaningless
depart to blessedness." This conclusion as to the original text is confirmed by the fact that the erroneous text can be explained by the transposition of a single letter in the Hebrew original. Thus " in
its
50
this
world
etc.,
which
implied
passeth away."
12.
in the
creation (xxxii. 6). In li. 3 it is the world which dies not, nor ages those who come to it (Hi.
9, 16).
new
beginning"
i-e.
ityK-D,
but this
Who
The
text
depart here
to
its
blessedness.
by wrongly transposing
emended accordingly.
= " who
corrupt.
depart on
its
"
is
the
-i.
ness," I have
72
they
of,
who
and
acquired for themselves treasures of wisdom, and with them are found stores of
understanding, and from mercy have they not withdrawn, and the truth of the law have they preserved. 15. For to them will be given the world to come, but
the dwelling of the rest
who have
who
are
many will be
in the
fire.
XL v. -XL VI. n
T>1
ye therefore so far as ye are able instruct the people, for that labour is ours. 2. For if ye teach them, ye will quicken them."
XLV.
"
Do
me
Has
the Mighty
One
humiliated us to such a degree as to take thee from us 2. And truly we shall be in darkness, and quickly ?
there will be no light to the people
who
are
"
left.
3.
For
where again
shall
we
who
will dis-
4. And I said tinguish for us between death and life ? " unto them The throne of the Mighty One I cannot
:
resist
13.
"the
15. 14.
3,
time=
verse
in
be desired.
presupposes li. The "treasures" here men-
7.
There it is said, "If ye keep faithful to the law ye will see the consolation of Zion" "do ye
;
tioned differ from those in xxiv. 1. 15. Those described in the preceding verse are to receive the world to come, just as those who are similarly described in li. 3 are to receive the world that dies not. On the contrast of this world and the
therefore
them." 2. If ye
Ps.
cxix.
teach, etc.
Cf. xxxviii. 2
8,
note.
This is the work of the true scribe. Pharisaism teaches obedience to the law, God will do the rest (cf. xliv. 7).
50, 93.
In
lix.
the fire.
;
Cf.
;
xlviii.
39,
43
XLVI.
Ixxvii.
2.
;
For similar
diction, cf.
Ixiv. 7
Ixxxv. 13.
14
CHAPTERS
a wise
XLIV. I3-XLVII.
73
5.
But only prepare ye your hearts, that ye may hear the law, and be subject to those who in fear are wise and undernot depart standing and prepare your soul that ye may 6. For if ye do these things, good tidings from them.
;
come unto you, which I before told you of nor will to you before." ye fall into the torment, of which I testified to the word that I was to be taken, [7. But with regard
will
;
XLVI. 7=E.
I did not
make (it) known to them or to my son.] XLYII. And when I had gone forth and dismissed
"
:
XLVII.-LII.
Behold
I go
Hebron
4. TJiere shall not be wanting a son of the law. This is really an answer to the question put in iii. 6. The expression "son of the law"
.
.
first
in existing
earliest
occurrence
elsewhere in the
to
Talmud appears
See be in Baba Mezia, SQa. Levy, Neuhebraisches Worterbuch, The term nisD 13 was used i. 258.
in the Middle
of
full
Ages grown
as a designation
Israelite.
ii.
See
Jacob,
51 (note).
.
rendering of ava\a/j.pdviv (also of The ^ra.riQivo.i in Gen. v. 24). former is the usual word in the sense The idea of the ascenof the text. sion into heaven of great heroes in Jewish history was a familiar one. Thus it is told of Elijah in the LXX. of 2 Kings ii. 11, KO.I aveK-ti^Qdir) Ecclus. xlviii. 9, rbv ovpav6v ei's 6 ava\r)[ji.(pOels ev \ai\awL irvpbs also xciii. 8 ; in Eth. En. Ixxxix. 52 of Enoch in Ecclus. 1 Mace. ii. 58 Ixxxvii. Eth. En. Ixx. 1 xliv. 16 Slav. En. Ixvii. 2 Jubilees, 3, 4
.
Prepare ye your
hearts.
See
iv.
xxxii. 1, note.
of Moses, Assumpt. Mos. x. ; of Baruch, Apoc. Bar. xiii. 3 ; xxv. 1 ; xlvi. 7 ; xlviii. 30 ; Ixxvi. 2 ; of Ezra, 4 Ezra viii. 20 ; xiv. 49 ; of many unnamed heroes, 4 Ezra vi. 26. ava\a.f*.fia.vei.v is well-known in the
24
12
Good
tidings.
(cf.
;
Mark
Tim.
xvi.
iii.
19
B
It
avd\r)\//i.s
is
16). rare.
new
context.
.
spirit to
B2
I was
xlviii.
to be taken.
20 of those Pss. to be the first known instance of its use ; see also Luke In the ix. 51, and Test. Levi xviii. last passage it is a late Christian
interpolation.
30.
74
2.
came
to that place
spoken
PRAYER OF BARUCH
XLVIII. And
it
came
seventh
:
Mighty One and said 2. "0 my Lord, Thou summonest the advent of the Thou causes t the times, and they stand before Thee
day, that I prayed before the
;
and they do not resist power Thee Thou arrangest the method of the seasons, and 3. Thou alone knowest the goal of they obey Thee.
of the ages to pass away,
;
Thy mysteries Thou makest known the multitude of many. the fire, and Thou weighest the lightness of the wind.
THE SEVENTH SECTION
XLVII.-LXXVII.
First
Thou
revealest not
we have
Baruch's fast of seven days (xlvii. 2), followed by his prayer (xlviii. Then in the dialogue that 2-24). ensues various revelations are made to Baruch touching the coming woes
Hence this entire verse must be re1 2 garded as drawn from B or B and the next verse, which conflicts with it, as due to the final editor, as also
,
xliii. 3. It is noteworthy, too, that " the words " and dismissed them
and the judgment (xlviii. 26-41), and the resurrection (l.-lii.) On these revelations follows a Messiah Apoc3 In Ixxvi. alypse (liii.-lxxiv. = A ).
Baruch
is
must be corrupt for "and when I had gone forth and dismissed them, " I went thence and said unto them is absurd. Baruch goes forth from some place (here undefined) and dis;
translation,
and
in Ixxvii.
he
calls
from
A3
Ixxv., Ixxvi.
from
B2
and
Ixxvii.
from
B1
to
misses the people ; then he departs thence and speaks to them. It is " when I had gone possible then that forth" refers to "the cavern in the " in xxi. 1. earth It will be remembered that of chapters xxi.-xlvi., xxi.-xxiv. 1, xxx. 2-5, xli., xlii. be2 These form in some long to B sense a whole, and the scene with which they are connected may be " the " cavern in xxi. 1. If this is
.
derived
source.
so, xlvii.
2.
the scheme of the final editor it has no business here. Further, no such command has been given to Baruch in the existing text.
According
Of.
;
1 belongs to xliii. 3 ; v.
2.
B2
7,
note
ir.,
note
xxi. 2, note.
XLVIII.
xx. 6.
CHAPTERS
5.
XLVII. 2-XLVIII.
15
75
Thou
Thou
carest
Thou
number which pass away that they may be preserved, and Thou preparest an abode for those that are to be. 7. Thou remember est the beginning which Thou hast made, and the destruction that is to be Thou for8. With nods of fear and indignation Thou gettest not.
givest
commandment
spirits,
and they change into and with a word Thou quickenest that which was
to the flames,
not,
not yet come. 9. Thou instructest created things in the understanding of Thee, and Thou makest wise the
10. Armies spheres so as to minister in their orders. innumerable stand before Thee and minister in their
orders quietly at
give ear to
Thy
nod.
11.
my
petition.
we
we
return.
13.
But
with Thee hours are as a time, and days as generations. 14. Be not therefore wroth with man; for he
is
15.
for lo
by Thy
8.
gift
do we come
.
.
See
xxiii. 4, note.
With a word
Cf. xxi. 4,
which was
4 Ezra
Cf.
iv.
Thou
text
carest
which here = "Thou commandest the number which passes away and it is preserved" is nonsense as it stands, but, if retranslated into Hebrew, it supplies us at once with the true text. Retranslated
=
preserved.
The
not.
note
.
37.
civ.
9.
Flames
4
;
spirits.
Ps.
Heb.
En.
i.
7.
. .
.
The spheres
ii.
in their orders.
cf. Eth.
p ss> g o L \ Q Cf
.
_ .
^ ^'^
x j x>
2, 3.
Ley
Here clearly the Greek translator followed the wrong meaning of nps, and mistranslated the weak vav with the voluntative imperfect. The translation required by the context is given above.
ten orders of angels according to the nine according to the Christians (see Slav. En. xx. 1, 3, note). 13. We should expect rather "time is as a (few) hours, and
j ews
generations as days."
76
will.
16. For
we
is
did
we send
Eeceive
us.'
17.
What
we should bear Thy wrath, or what are we that we should endure Thy 18. Protect us in Thy compassions, and judgment ? in Thy mercy help us. 19. Behold the little ones
therefore
our strength
that
all
that
draw
nigh unto Thee, and destroy not the hope of our 20. people, and cut not short the times of our aid.
For
But
I will speak
now
us,
my
heart thinketh.
is
we
trust, for
Thy law
with
shall
not
fall so far as
we keep Thy
24.
23. In this at
least
we
who have
is
law which
15.
amongst us will aid us, and the sur25. passing wisdom which is in us will help us."
Depart not, etc. In xiv. 11 " are said to come not of their " will in 4 Ezra viii. 5 the two ; statements are combined.
to
"
"
men own
people
.
f
(K&O.
*
Ceriani pro-
P oses
xli. 2.
r^ = " servant."
my heart
thinketh.
Cf.
xlii. 5.
2 1. Say as
16.
19.
xlii. 4.
Sheol.
See
xi. 6,
note.
Cf.
That are
subject to Thee.
14.
Are these
xlii. 3).
Ezra
v.
27.
The nation.
So
have emended by
This is directed polemically against the Christians. Cf. The law . will aid us. xxix. 2, note xv. 5, note xxxii. 1 cf.Zte singularitate cler. 15 (Cyprian, Ed. Hartel. ii. 1 9 ), " sicut Esaias ait, legem inquit in a djutorium dedit."
. . ;
CHAPTER
And when
I
XLVIII.
16-33
77
had prayed and said these things, I 26. And He answered and was greatly weakened.
Baruch, words have been heard. 27. But My thy judgment exacts its own and My law exacts its rights.
:
said unto
all
me
"
and
28. For from thy words I will answer thee, and from
29. For this is as thy prayer I will speak to thee. follows he that is corrupted is not at all he has both
:
wrought
for
and
My
My long-suffering.
is
will
will be
32. And it will coming in the heat of indignation. come to pass in those days that all the inhabitants of
moved one
they
know not
and the
/ was
that
My
many
wise at that
:
few
moreover,
greatly weakened.
26.
32. The inhabitants of the earth. See xxv. 1, note. Will be moved one against anotlier. Tne text .Q^j^ftj = " w ill rest"
is
,
27. 29.
Cf. v. 2
.
Ixxxv.
.
9.
all.
is
not at
The
w^.01
meaningless.
,
It
seems comipted
.
unintelligible
.*
runs:
JOOI
P?
'
)><71
w^CTl
Oon ^Of^C.
30. See xlvi. 7, note.* 31-41. The last woes
final
and the
;
judgment.
Cf. xxvii.-xxix. 1
words which Cyprian (Testim. iii. 29) quotes as from Baruch: "erit enim sapientia in paucis vigilantibus
et taciturnis."
Ixx. 2-10.
78
even those
most of
all
be
silent.
34.
And
there will be
and promises not a few will be recounted, (and) some of them (will 35. prove) idle, and some of them will be confirmed.
will be shown,
And honour
and strength humiliated into contempt, and probity destroyed, and 36. And many will beauty will become a scorn.
will be turned into shame,
say to
many
at that time
'
:
Where hath
'
the multitude
of intelligence
hidden
itself,
3 7.
And
whilst
whom
is
him who
they thought not, and passion will peaceful, and many will be roused in
anger to injure many, and they will rouse up armies in order to shed blood, and in the end they will perish
together with them.
self- same
38.
And
it
will
come to pass
at the
appear to every man, by reason of which in all those times they were polluted and practised oppression, and
walked every
tells
man
in his
own
1 1
p ?? ?,
,,,
,
strength
humiliated
to
inv
iy
into
deceived
the
contempt"
=
.,,
,
na
,
and
be the source of Cyprian's (Testim. iii. 29) quotation from Baruch "alii autem sapientes ad spiritum
erroris et pronuntiantes sicut Altissimi et Fortis edicta."
\ ^
~*
-
eau
W1 U become a scorn
,
'
36 Cf 4 Ezra v 9 -HThi s seems the source of Cyprian's quotation from Baruch (Testim. iii. 29)
:
It is
remarkable
that
Quaeretis me et vos et qui post vos venerint audire verbum sapientiae et intellects et non invenietis."
37_ 33]
Qf_
j xx-
"
g_
A
iii.
masiae.
turned
change of times.
8.
etc.
CHAPTER
XLVIII. 34-42
39. Therefore a
will
79
fire
consume
their thoughts,
and in flame
;
the
will
for the
Judge
come and
of their
knew when he was committing and they have not known My law by reason 41. For many will then assuredly pride.
:
weep, yea, over the living more than over the dead." " 42. And I answered and said Adam, what hast
thou done to
all
those
who
are born
from
thee
Remembered not the law of the Mighty One. Cf. xliv. 3, 7 ; Ixxxiv.
7.
39. Cf. fire will consume, etc. verse 43 ; xliv. 15 ; lix. 2, note. The Judge will come and will not Cf. xx. 6, note. tarry. 40. Knew when he was commitSee xv. 6, note ; Iv. 2. ting, etc.
Cf. Ep. Barn. v. 4 5i/caws airoXetrcu &i>6puiros 6s ^x wv o5ou SIKCUo(rtivr)s yvuxriit eavrov ei's 6d6v CTKO-
of their pride. These words seem to point to the rejection of the law by the Gentiles ; for according to
an
the
oft -repeated
(see
statement in the
19, 56, 57, 65),
Talmud
Weber,
originally designed for all nations, but the Gentiles rejected it (see 4 Ezra vii. 72, 73). 41. Since the sin of the world is
intensified towards its close, so naturally the sinners then surviving will meet with severer judgment than the less guilty of earlier times. 42-50. What havoc Adam and Eve have wrought by the spiritual
law was
knowing the
it.
passage the words, be limited to Israel, but here they are obviously descriptive of the Gentiles " the inhabitants of the earth " The writer thus (see xxv. 2, note). holds that all men alike possessed a conscience or faculty for moral
that
therefore,
In
may
death and torments which they have brought upon their posterity. Yet God knows all that is in man, for
judgment.
We
their sins (verses 42-46). since the law will give all these their due in the judgment, let inbe,
and
But
quiry be
made
blessedness
no law, are a law unto themselves in that they shew the work of the law written in their hearts, their conscience bearing witthese, having
:
abundant
to
light.
is
Adam
4
;
xxiii.
.iess
therewith, etc."
death.
15!- 19.
My law by reason
15
it
is
8o
and what
to the serpent to
43. For
is
all this
corruption, nor
whom
in
the
fire
there any numbering of those 44. But again I will speak devours.
Thy
is
presence.
45. Thou,
creature.
what
the
far
in
Thy
command
Adam, and Thou knowest number of those who are born from him, and how they have sinned before Thee, who have existed
the dust to produce
their Creator.
47.
And
as
Thy
law which they have transgressed will requite them on Thy day. [48. But now let us dismiss the wicked and
49. And I will recount enquire about the righteous. their blessedness and not be silent in celebrating their
death and physical are always traced
to
Adam
15
(iii.
21,
22
'
iv.
30
vii.
Baruch in xv. 7 and (2) the very same change of subject is enjoined " and the same word " inquire used
;
Cf. verse
39
Ixiv. 7.
46.
Command
4 Ezra
the dust to
4,
produce
116. are born.
Adam.
See
iii.
vii.
The number of
xxiii. 5, note.
those
who
law
will requite.
See
B 2 by
Baruch
in ad-
reference to the righteous in 4 ix. 13: "tuergo adhuc noli curiosus esse quomodo impii cruciabuntur sed inquire quomodo justi salvabuntur." But the plural in verse 48 is against this view ; and " I will not be secondly, the words silent in celebrating, etc.," while hardly conceivable on the divine lips, are appropriate on Baruch's.
in
Ezra
dressing the people, or by God in addressing Baruch, but not by Baruch in addressing God as the present text implies. That they could
xlviii.
48-50
not have been addressed by Baruch to God is clear for Baruch could not say to God, " In this world
;
.
.
fragment of this same address which originally preceded xlviii. 48-50 is to be found in liv. 16-18, and yet another which followed it in liv.
16-18.
49.
in
which ye
are in
live
facts
"
God's words to Baruch (1) The very same contrast between the two worlds is found in God's reply to
ing.
CHAPTERS
glory,
XLVIII.
43-!..
81
which
is
world which passeth away, in which ye live, ye have endured much labour, so in that world to which there is no end, ye shall receive
as in a little time in this
great light."]
XLIX.
"
Mighty One,
mercy from
Him who
made all things. 2. In what shape will those live who live in Thy day ? or how will the splendour of those who (are) after that time continue ? 3. Will
they then resume this form of the present, and put on these entrammeling members, which are now
involved
in
evils,
and in which
evils are
consum'
mated, or wilt Thou perchance change these things which have been in the world as also the world ?
L.
And He
me
"
:
Hear,
same conand largely the same diction. This does not seem the Light.
2.
right word.
XLIX.
In what shape,
"
:
etc.
Cf.
1 Cor. xv. 35
How
which have been in the world as " also the world ? The world was to be renewed (xxxii. 6), and in this renewal from being transitory and verging to its close (xlviii. 50 Ixxxv. 10), it becomes undying (li. 3) and from being everlasting (xlviii. 50) a world of corruption (xl. 3 ; Ixxiv.
; ;
See
xli. 1,
note.
xxi.
19
xxxi. 5,
etc.)
it
be-
The splendour of those who (are] For "splendour" after that time.
comes incorruptible
invisible
(li.
(Ixxiv.
2)
and
JfcO.
members,
lit.
As these concep8). germ and principle as old as Jsa lxv 17-lxvi., the same doctrine of renewal and transformation that was taught touching the world was naturally applied in due
tions are in
-
rection body.
as
course to those destined to live in This is clone partially in Isa. it; lxv 17-26, but the developed form
-
the nature of the resurrection )roceeds on the line suggested in xlix. " Wilt
'.
appears in Dan.
xii.
2,
where the
-
hese things
risen righteous are to shine as the stars for ever and ever in Eth En
5
thev are to
6
Jy *
the angels
(civ. 4)
82
it
it
restore
them, and as I delivered them unto it, so also shall it 3. For then it will be necessary to show raise them. to the living that the dead have come to life again, and
that those
4.
And
it
who had departed have returned (again). will come to pass, when they have severally
(xlii. 8).
and to become angels in heaven and companions of the (li. 4) heavenly hosts (civ. 6), and to be
clad in garments of life (Ixii. 15, 16) in raiment of light (cviii. 12) ; thus see that see also xc. 38. long before the time of the writers Pharisees were of Baruch the the idea of the familiar with spiritual transformation of the body after the resurrection ; and that to some extent the Pauline teaching on the resurrection in 1 Cor. xv. 35 - 50 was not an innova-
body was to be restored in exactly the same form in which it had been committed to the earth. The
following speculations of later Judaism on this subject are instructive. According to the Othioth, 17c, of R.
and
We
Akiba (Weber, 352, 353), God was to sound a trumpet seven times at the end of the world. At the first blast the whole world was to be moved, at the second the dust was to be
separated, at the third the bones of the dead were to be gathered together, at the fourth their limbs
tion,
but an able and developed exposition of ideas that were current 1 Cor. in the Judaism of the time. xv. 35-50 is in one of its aspects the logical sequel of Isa. Ixv. 17.
were to be warmed, at the fifth they were to be covered with skin, at the sixth the souls and spirits were to
enter their bodies, in the seventh they were to become living and stand upon their feet, clad in their clothes. According to another account (Beresh. rob. 28) the resurrection body was built up from a
Over against this spiritual view of the future life we must remember that a materialistic one prevailed not only popularly, but also in Rabbinic circles. According to the
the blessed should beget children and eat the flesh of the See Weber, 383, 384. Leviathan. xlii. 8, note L. 2. Cf. xi. 4, note Eth. En. li. 1, note. In the resurreclatter
;
small fragment
which was in
ible.
This
n^
Levy,
Neuhebraisches Worterb.
see verse
4,
ii.
481
tion soul and body were to be united. On the scene of the resurThe rection see xxix. 2, note.
soul's
note.
(see xxi.
23
note)
L. 3. Those who are to be judged are the living righteous, and sinners, and the risen dead. 4. The object with which the dead
are raised
is
for
common
recognition.
CHAPTERS
recognised those
will
L. 2-LI. 4
83
whom
they
grow
"
strong,
And
it
will
come
to pass,
when
that appointed
day has gone by, that then shall the aspect of those who are condemned be afterwards changed, and the glory 2. For the aspect of those of those who are justified.
who now
those
is
that
Also (as
for)
the glory of
justified in
My
law,
who have
had understanding in their life, and who have planted in their heart the root of wisdom, then their splendour will be glorified in changes, and the form of their face
will be turned into the light of their beauty, that they
may
be able to acquire and receive the world which does not die, which is then promised to them. 4. For
is
nothing corresponding to N.T. In later Judaism the resemblance of the risen was to be so carefully preserved that they were to be raised in the same clothes in which they were buried. This was 906 Sanhedrin, proved
this in the
There
Qeriani's emendation of
i
fOjlZc ^
^OOlZ-Q^Cj. Condemned See justified. xxi. 9, note. The word "justify" has here its "ordinary meaning of
.
. .
nt
(Weber, 353) by the analogy of a grain of corn which comes up from the earth, not naked but clothed. The Rabbis, therefore, on the approach of death, gave careful directions as to their grave - clothes. According to the Beresh. rob. 95 (Weber, 353), men were to be raised with all their bodily defects, such as blindiiQss, lameness, etc., in order that their identity might be estab-
in
My
law.
lix.
;
See xv.
;
note
6,
xxi. 9, note.
Root of wisdom,
i.
Ecclus.
iii.
20, pi fa cro(pias
Wisdom
15.
Thereupon, in the case of the righteous these infirmities were healed. LI. 1. This transformation of the living is mentioned in 1 Cor. xv. 51.
lished.
Aspect.
have
here followed
Their splendour, etc. The right eous will undergo successive transformations till their bodies are assimilated to their new environment, or to use the words of the text, "that they may be able ... to receive the world that does not die." The world that does not die. Cf. xlviii. 50 li. 8 Ixxiv. 2, for various characteristics of the olam habba or future world. Then promised. See xiv. 13, note.
; ;
84
those
lament,
My
they might not hear wisdom or receive understanding. 5. When therefore they see those, over whom they are
now
exalted, (but)
who
and
glorified
the latter into the splendour of angels, and the former will mainly waste away in wonder at the visions and
I
6.
first
behold and afterwards depart to be tormented. 7. But those who have been saved by their works, and to
whom
now
wonders will appear in their time. 8. For they will behold the world which is now invisible to them, and
they will behold the time which is now hidden from them. 9. And again time will not age them. 10. For in the heights of that world shall they dwell, and
7.
Saved by
their works.
See xiv.
only the
but also
7, note.
9.
the Gentiles.
in verse 16:
The LXX. Zech. vii. 11. not hear. TO. &TO, avr&v renders differently tfiapvvav KT\. This word 5. The splendour.
:
ages not those." After this verse we should probably read verses 13 and 14. Verse 12 would then form a fitting close and climax to li. 1-9, 13,
14, 10, 11.
O*}
li.
3,
might
also be rendered
by "appearance."
;
Will waste away, or will be dis4 Ezra vii. 87. Cf. xxx. 4 solved. The latter reference as well as our text show that the writer here was not thinking of annihilation, though this view is found later. Cf. Weber, 374, 375.
of the risen very spiritually conceived. Thus they have passed from a world of tribulation (li. 14) and enter a world that is everlasting
10.
The condition
is
righteous
they live in (li. 3), invisible (li. 8) the high places thereof (li. 10) they are made equal to the stars (li. 10),
;
;
CHAPTER
LI. 5-16
85
and from
11. For
of Paradise,
of the
and there
will be
shown
majesty of the living creatures which are beneath the throne, and all the armies of the angels, who [are now
held fast by My word, lest they should appear, and] are held fast by a command, that they may stand in their places till their advent comes. 12. Moreover,
there will then be excellency in the righteous surpassing that in the angels. 13. For the first will receive the
last,
those
those of
whom they were expecting, and the last whom they used to hear that they had passed
14. For they have been delivered from this away. world of tribulation, and laid down the burthen of
anguish.
15. For
and
for
13, 14. These two verses seem to be wrongly transposed from their
"Coronae
;
meum
sicut
T&V
Trape/i/SoXiDi',
Acpicreojs,
ot
rax^pres
ets
the
rifjApav
Troi^crat
^St/cr/cru/
have added a negative in clause as the sense requires In Ivi. 14 there is a similar loss it. of the negative, as Ceriani has already observed. Which ages not, etc. (cf.
16. I
first
ver. 9).
86
anguish, could not pass away, and they chose for themselves that time,
.issues are full of
lamentations
and
and they denied the world which ages not those who come to it, and they have rejected the time
evils,
and the
honour of which
LII.
forget
And I answered and said " How do those 2. And why for whom woe is then reserved
?
therefore again do
we mourn for those who die ? why do we weep for those who depart to Sheol?
or
3.
Let lamentations be reserved for the beginning of that coming torment, and let tears be laid up for the advent
of the destruction of that time.
face of these things I will speak.
4.
[5.
?
But even
in the
And
as for the
righteous,
what
will they do
now
6.
Eejoice ye in
now
suffer
for
the
decline
for
your soul
for you,
laid
up
for
had said these things I fell saw a vision, and lo a cloud was
I
!
LII. 1, 2. Considering the terrible destiny in store for the wicked after the resurrection, our grief should be reserved for those who shall suffer its torments, and not for those who And yet there is depart to Sheol. a certain degree of pain and torment in Sheol as we have seen (cf. xxx. 5 ; xxxvi. 10).
form an appropriate sequel to xlviii. 48-50 (see note on liv. 16-18). 6. Cf. Ixxviii. 6. These words recall James i. 2 " Count it all joy, my
:
Make ready
prepare your
note.
souls.
See xxxii.
1,
One
half of this verse seems to be a gloss on the other, 8. Cf. xxxvi. 1. LIII. - LXXIV. This constitutes
CHAPTERS
LI. i6-LIII. 3
87
ascending from a very great sea, and I kept gazing upon it, and lo it was full of waters white and black,
!
and there were many colours in those self-same waters, and as it were the likeness of great lightning was
seen at
its
summit.
2.
And
And
it
came
the third Messiah Apocalypse = 3 embodied by the final editor in this book. It will be sufficient here to indicate (a) its date (b) its relation to the otlier constituents of the book and to touch on (c) the ques-
A3
tion of its integrity ; (d) and of its author. It was written prior (a) Its date.
to
70
and
5-11,
,
Relations of
It is distinct
A3
to
B\
,
B2 A\
A*.
in date,
the claims of the Messiah and those of the law in moulding the world's The author belongs to the history. Rabbinical school, and assigns to certain elements of the law and tradition (cf. Ivii., notes) the preMosaic origin attributed to them in Jubilees. On the other hand, he recognises the popular aspiration for God's kingdom on earth as a legiti-
gives
sequently to the
of the temple.
It is distinct in character
from
B1
and B 2
there
in
is
for
A3
Other points of difference be dealt with in the notes. A3 1 is distinct from A In the latter the Messiah does not appear till the enemies of Israel are destroyed ; in A3 on the other hand, the Messiah
interest.
will
Messianic expectation. LIII. In this vision a cloud is seen coming up from the sea and covering the whole earth with its
is
Ixxi. 1
with
xl. 2.
If xl. 1,
2 refers
Pompey, it was written prior to his death, and A 2 would in that case be much earlier than A3 which was composed between 50 and 70 A.D. A3 is handed down (c) Integrity.
to
,
is
liv. 17, 18 an interpolation, and possibly Ixx. 9. The text has been badly tampered with in Ixxii. 1 and Ixxxiv. 4
in tolerable preservation,
crowned with lightning. it began to discharge black waters, and then clear, and again black waters, and then clear, and so on till this succession of black and bright waters had occurred six times. And at the end of these twelve showers there was yet another shower of black waters, blacker than had been all before. Thereupon the lightning on the summit of the cloud flashed forth and healed the earth, and twelve streams came up from the sea and were subject to that lightning. 1. A very great sea. Cf. Dan.
summit
And
soon
by the
final editor.
vii. 2.
88
began to pour upon the earth the 4. And I saw that there was waters that were in it.
descended from
5.
For in the
first
and
Now
this
the bright.
of the
7.
were always more numerous than And it came to pass at the end
lo
!
cloud, that
it
they were darker than had been all those waters that were before, and fire was mingled with them, and where those waters descended, they wrought devastation
and destruction.
8.
And
saw
that lightning which I had seen on the summit of the cloud, that it held it fast and made it descend to the
earth.
9.
Now
as to illuminate the
regions
whole earth, and it healed those where the last waters had descended and
10.
wrought devastation.
6.
And
agery
It
it
history see 4 Ezra xiv. 11, 12: "XII enim partibus divisum est saeculum, et transierunt ejus jam et dimidium Xmae partis, Superant axitem
is derived from Dan. vii. 13. was from the last passage that the Messiah was named ^y="ihe
ejus duae post medium decimae Cf. Hilgenfeld, Mess. Jud. partis."
" cloud-man," or ^33 nn = the son of the cloud." See Levi, Neuhebrciisch. Lex. iii. 271, 422.
so as to 9. Lightning shone illuminate the whole earth. Cf. Matt. " For as the xxiv. 27 lightning cometh forth from the east, and is seen even unto the west, so shall be the coming of the Son of man."
. . . :
104.
7.
inter-
preted in Ixix., Ixx. They symbolise the travail pains of the Messiah. The lightning on the cloud 8. symbolises the Messiah. The im-
CHAPTERS
LIII. 4-LIV.
89
it.
11.
And
saw
after
these
things,
sea,
and
lo
and they began to surround 12. And that lightning and to become subject to it.
by reason of
my
fear I awoke.
[PRAYER OF BARUCH]
LIV.
"
And
I besought the
said
Thou
alone,
Thou
bringest about
Thou
nothing
is
by a nod.
to
Thou alone knowest. 2. For whom too hard, but Thou doest everything easily 3. To whom the depths as the heights
4.
Thy word.
is
Who
revealeth to those
who
fear
prepared for them, that He may thereby console them. 5. Thou showest great acts to those
Him what
10. We have here symbolised the Messiah's reign. 11. Do these twelve rivers symbolise the Gentile nations submitting themselves to the Messiah, or the twelve tribes of Israel ?
LIV. 1. Against the works, etc. hasten the beginnings of the times. See xx. 1, note. The end of the seasons Thou alone knowest. Cf. xxi. 8. 2. For whom nothing is too hard, This is a rendering of the phrase found in Gen. xviii. 14 Jer. xxxii. 17, 27. By comparing the text
.
with the Peshitto of Luke i. 37, we see that the Greek was here Trap' $ This is the py/ma OVK adwarei. LXX. of Gen. xviii. 14 /X.T; aSwarei but not of deep prjfji.a, ira.ph. T$ Jer. xxxii. 17, 27, where we find (xxxix. 17, 27 in LXX.) ou //.TJ airoThis is the Kpv/Brj curb <rov of>6ev.
rendering of the Peshitto also in Gen. xviii. 14 and Jer. xxxii. 17,
fore,
From this verse in itself, therewe cannot conclude for or against the influence of the LXX.
27.
90
who know not Thou breakest up the enclosure of those who are ignorant, and lightest up what is dark, and revealest what is hidden to the pure, who in faith
have submitted themselves
to
6.
to
Thy servant
7.
vision
reveal
me
regards those things wherein I besought Thee, I have received a response, and as regards what I besought, Thou didst reveal to me, and didst show me with what
voice I should praise Thee, or from
what members
should cause praises and hallelujahs to ascend to Thee. 8. For if my members were mouths, and the hairs of
my
even so I could not give Thee the meed of praise, or laud Thee as is befitting, nor could I recount Thy praise, nor tell the glory of Thy beauty,
voices,
9.
head
amongst men, or why am I reckoned amongst those who are more excellent than I, that I should have heard all those marvellous things
For what
am
from the Most High, and good tidings numberless from Him who created me? 10. Blessed be my
bear,
women
be silent in praising the Mighty One, and with the voice of praise I will recount His marvellous deeds.
12. For
who doeth like unto Thy marvellous deeds, God, or who comprehendeth Thy deep thought of
faith.
In
21.
8.
i.
See
note
on
liv.
3
R.
we
ments of
"
this verse far outdone Eliezer said: 'if all the seas
were ink, and all the reeds were pens, and heaven and earth were rolls, and all men were scribes, yet the law could not be written down " which I have taught.'
10.
An
interpolation?
it
breaks
CHAPTER
life
?
LIV. 5-15
the creatures
counsel
right
Thou hast
hast
Thou prepared.
loved
14.
And
law,
Thy
Thy power.
Luke
i.
though
. . .
Adam
42
fai] Kal 6
27
13.
Judges
Thou
dost govern.
Cf. verse
22.
14.
Kal OVK avrf. Cf. also eveTei\aro ovdevl acre/Set^. The doctrine of predestinaxvii. 6.
Kif)a"r)
dodri<reTai
law of God
4 the physical of sin are referred to ; in The xlviii. 42 the spiritual effects. 2 former consisted according to B (see xxiii. 4, note) in man's subjection to physical death. According
effects
is absolutely maintained in xxxvi. 10, 12, 13, Kal avdpuiroi irdvres airb <?5a0ous /cat e/c 777$ KTt<r6r] avr&v cv\6yr]<rei> Kal dv-
tion
air'
avrdv Kar^
Kal
Kal
traireivuffev
dirb
errd<rews
avr&v.
to
A3
(see liv.
15
Ivi. 6),
however,
man was
death,
already subject to physical sin consisted in premature death. The main question, however, which concerns us here is that of In predestination and free will. order to understand the position of the writers of this book, it will be helpful to draw attention to the chief statements which appear on these subjects in Jewish non canonical In Ecclesiasticus these literature. antinomies are stated unconditionally, not indeed in immediate con-
Traaai at 68ol avrou Kara TTJV evdoKlav avrov' OUTWS avdpuiroi. ev %etpt TOV TroirjcravTos avrobs ajrodovvai atiTOIS Kara TTJV Kpifftv avrov. Cf. also
xxxix. 20, 21. These two xxiii. 20 doctrines which are thus separately affirmed in Ecclus., are given by Josephus as co-ordinate articles of Thus in Bell. the Pharisaic creed.
;
Jud.
.
ii.
8,
14,
he says
Qapicraioi,
irpoffeluaputvy re Kal 0e diTTOVffi. irdvra Kal rb IJL&V irpdrreiv rd 8lKaia Kal UTJ Kara rb ir\ei(rTOv
. .
tirl
rots
et's
Ant.
<raioi
fjL^vfjs
uv
trast,
in xv.
rrjs eifj,ap-
freewill of
/XT?
man
strongly affirmed
direcfT^v
.
.
Zpyov, rivd 5' e0' eauror? vTrdpxew, avujSaiveiv re Kal (J.T) ytvevOa (Ant. xviii. 1. 3)
ov
yap xP ^ av
.
.
dvdpbs
avros
fSov\lov avrov.
rd irdvTa TOV dvdpwTreiov rb eir' ai)rots 6pfJ.rjs d0atpovvrai, doKrjtrav Ty 6e$ Kpdaiv yeveadai Kal ry exetV^s f3ov\evTi<)pl(i> Kal
7r/>dcr<recr0ai
re ovd
eifj.apfji.tvri
evro\ds.
evavn
r&v dvdp&irwv
rip
6e\7jffavTi irpov-
92
first
sinned and brought untimely death upon all, yet of those who were born from him each one of them has
The apeTTJs T) /ca/a'as. same paradoxical creed appears in
the Pirke Aboth.
p.
iii.
'
24
(ed.
Taylor
concilable fulness and results and applied to religious questions in the first century is to be found in St.
73):
"Everything
is
and freewill is given. world is judged by grace and " everything is according to work and possibly also in the Pss. Sol. ix. 7 ra Zpya T^UWJ/ ev ^K\oyrf Ka.1
:
rrjs
edition, pp. 95, 96). co-ordination of fate and freewill as articles of faith was nothing more or less than an attempt on the part of the Pharisees to embody in their creed the two O.T. doctrines of God's omni-
and James's
This
In teaching (see above). other attempt to grapple with every these problems a compromise is effected which results either in a vigorous or else in a very attenuated doctrine of freewill. Of this wavering attitude among the Pharisees in the first century we have sufficient Thus man's freewill is evidence. maintained in the Slav. En. xxx. 15
Paul's
:
gave him his will, and I showed him the two ways, the light
I
"And
potence and man's responsibility. That theoretically such a creed was current may reasonably be concluded from the passages just cited, as well as from the attestation it receives in Pauline teaching in Rom. ix.-xi.
(see
that I should he has love for Me or " hate though in the next verse it is recognised that his freewill is
know whether
pp. 347-350).
would, no doubt, be furthered by the pressure of the rival creeds of the Sadducees and the Essenes, who were the champions, respectively,
of freewill and of fate (Joseph. Bell.
hampered by his incorporation in the body, and his ignorance of its But the good and evil impulses. best evidence in this direction is furnished by the Apocalypse of From our Baruch and 4 Ezra. comparative study hitherto of these two works (see notes on xiv. 7 we should xlviii. xxi. 9 42), expect that man's freewill and
;
;
capacity for doing God's will, despite Adam's sin, would be emphasised in the former, and that man's
Jud.
ii.
8.
14
Ant.
xiii.
5.
9).
of Saddu-
helplessness and practical incapacity for righteousness in consequence of his original defects or Adam's sin
have disappeared also. Hencethe Rabbinic schools teach mainly man's freedom of the will and limit God's predestinating
to
forth
lot.
doctrines of fate and freewill, though seen to be mutually exclusive, were, as we have already
The two
wicked element
here
(i.e.
granum
iv.
Ezra
30): "Quoniam granum seminis mali seminatum est in corde Adam ab initio, et quantum impietatis
generavit
usque
nunc
et
CHAPTER
LIV.
15
93
prepared for his own soul torment to come, and again each one of them has chosen for himself glories to come.
generabit usque
cum
through Adam's
evil
"
to
was
created
and the
cor
Et
esse
malignum developed (iii. 21, 22). Cor enim malignum baiolans primus
Adarn transgressus et victus est, sed et omnes qui ex eo nati sunt. Et facta est permanens intirmitas, et
lex in corde populi
radicis, et discessit
hominem
disperdi
cum
malignitate
Sed ipsi qui creati sunt coinquinaverunt noinen ejus qui fecit eos." vii. 72, "Qui ergo commorantes sunt
in terra hinc cruciabuntur,
et
observe that baiolans in iii. 21 for just cited represents <f>op{<ras both the Syriac and Ethiopic Versions cum vestivit. Hence Adam
"clothed himself" with a wicked heart by yielding to the evil imwas in him when pulse which Adam was created with created.
two impulses
' '
"
bonum
est
(iii.
22),
and
"the
evil
Apocalypse, we find in all its 2 sections, even in the gloomiest, B a view of man's present capacities and future destiny that is optimistic when set side by side with 4 Ezra. Whereas in A3 according to liv. 15, 19, the effects of
, ,
Adam's
results
;
his descendants
must
die
omnibus facientes sicut fecit Adam et omnes generationes ejus, utebantur euim et ipsi cor malignum." As a result of Adam's transgression, the
evil
On
note.
As
is
to
each
man
the
into the cor malignum, and having thus obtained the mastery over man, the writer of vii. 118 naturally
charges Adam with being the cause of the final perdition of mankind tu quid fecisti Adam ? si euim tu peccasti, non est factum solius tuus casus sed et nostrum qui ex te advenimus." Naturally in the face of such a hopeless view of man's condition no real doctrine of freewill could be maintained. In fact, in 4 Ezra only sufficient freewill is accorded to man to justify his final condemnation. Cf. 4 Ezra viii. 56,
:
' '
Adam of his own soul, and can choose for himself either bliss or torment he can work out his own salvation and even make God his debtor (see xiv. 7, note). Only in xlviii. 42 is spiritual death traced
;
to
set forth in the text as to man's condition is exactly that which prevails in the Talmud. In
fact,
question would serve admirably for an exposition of the text " Der freie Wille auch in Bezug auf das Verhalten gegen Gott ist dem Menschen
Es
94
ward.
are,
17.
But now,
as for you, ye
turn ye to destruction, because ye will speedily be visited, in that from time to time ye have rejected the
understanding of the Most High. have not taught you, nor has the
works
His creation
19.
final
which
gibt
is
Adam
is
eine Erbschuld, aber keine Erbsiinde der Fall Adam's hat dem ganzen Geschlecht den Tod, nicht aber die Slindigkeit im Sinne einer Nothwendigkeit zu siindigen verurdie Siinde ist das Ergebnis sacht der Entscheidung jedes Einzelnen, erfahrungsgemass allgemein, aber an sich auch nacli dem Fall nicht " schlechthin nothwendig (Lehren d.
:
judgment
48-50, in which the destiny of the wicked is dismissed and that of the righteous described ; next, lii. 5-7, where a line of conduct is prescribed to the righteous on the ground of that destiny, and a preparation of their souls for the
reward laid up for them and finally, liv. 16, where the faithful are assured
;
of that reward.
this
i.e.
It will
I can gibt eine Erbschuld. see nothing in Weber's learned work to justify this statement, but every-
Es
verses break the sense of the context ; (2) that a direct address to the wicked could not occur in a prayer to God.
18. In liv. 14 it is implied that the wicked there described knew the law. This is intelligible from the standpoint of the Jewish belief that the Gentiles were offered the law but But in this verse no refused it. such view is implied. Their knowledge of God could only arise from
reflection
thing to show that there was neither hereditary sin nor hereditary guilt. Moreover, on p. 240 this statement " Wenn die Siinde is actually made und Sclmld nicht erblich ist, kaun
:
dann
Theologie durch drei Satze auszugleichen versucht." See note on xxiii. 15. Untimely. 4. The phrase rendered " un-
20.
timely"
is
ovUjS
and
as old as
JL
It re-
the
curs in Ivi. 6 and Ixxiii. 3. 16-18. These verses are clearly an interpolation for the same reasons
as xlviii. 48-50
lii.
Psalter, Job, and Isaiah (Pss. xix. 1 ; xciv. 9 ; cxliii. 5 Isa. xlii. 5 ;
xlv.
18
Job
xii.
xxvi. 14
;
xxxvi.
24
5-7.
These
Wisdom ii. 23 xiii. 1, 5). It is common to Greek thought as well as Jewish (Arist. De Mundo, 6
;
and to have formed part of one and The original the same discourse.
liv.
De Praem. et Poen. 7 (Sanday and Headlam, Rom. p. 43). The 19. See note on verse 15.
Philo,
real force of this verse is
"
order appears to have been first, 17, 18, where the wicked are
:
sin are
CHAPTERS
LIV. i6-LV. 2
95
own
soul,
but
Adam
of his
own
soul.
But do Thou, Lord, expound to me regarding those things which Thou hast revealed to me, and inform me regarding that which I besought Thee. 2 1
.
who who
are
sin
amongst Thine own Thou rulest, and those Thou blottest out from amongst Thine own."
it
LV. And
came
to pass
when
had
finished
speaking the words of this prayer, that I sat there under a tree, that I might rest in the shade of the
branches.
2.
And
astonied,
and pondered in my thoughts regarding the multitude of goodness which sinners who are upon the earth
from Adam, but are due to
action.
his
own
is')
The
evil
impulse (yin
guilt
it.
does not
unless
constitute
or
sin
man
obeys
As
the
Talmudists say, it was placed in to be overcome (Weber, 210). 21. The faithful according to their faith. Faith in this passage is contrasted with unrighteousness
man
faith seems to mean "righteousness," the result of fidelity to the law (as Bar liv 21 ) in A P OC for the are those qua, righteous fidem thesaurizaverunt ; possibly also in v 1 vi 28 & means fidelit y to the law in vii 34 as increduhtas vii.
-
>
(^O^
/W
awvrfo).
Hence
we
shouldtakeithereasequivalenteither to "righteousness "or "fidelity to the " " law." In liv. 16 the verb believe mean "to be faithful." But may Elsewhere the context is doubtful.
in
In ix. 7, 8; 114 = "disloyalty." X1U 23 faith and works are com bined and appear nearly synonymouSi mogt j nstructive p< no t e on the various meanings of "faith," see Sanday and Head>
/^
am 8 Romans,
Faith in the
'
pp. 31-34.
Baruch
faith
" belief."
Thus
in lix. 2 those
opposed to
xlii.
2
is
to
This
Ivii.
is in one of aspects regarded as a work which as the fulfilment of the law proa uces mer it. In the Beresh. rabfxt, i xx i v the merit arising from faith and the merit arising from the law are co-ordinated. See Weber, pp. 292, 295, 298.
Talmud
its
96
have rejected, and regarding the great torment which they have despised, though they knew that they should
be tormented because of the sin they had committed. 3. And when I was pondering on these things and
the like, lo
visions
"
the angel Eamiel who presides over true was sent to me, and he said unto me 4.
! :
Why
why
5.
For
if
by the hear-
say which thou hast only heard of judgment thou art so moved, what (wilt thou be) when thou shalt see it
manifestly with thine eyes
?
6.
And
if
art so overcome,
what
?
when thou
shalt
come
to its advent
who have done foolishly thou art so wholly distraught, how much more when the event will reveal marvellous
thou hast heard tidings of the good and evil things which are then coming and art grieved, what (wilt thou be) when thou shalt behold what the
things
?
8.
And
if
2.
See xv.
in
is
Or.
one of the
:
Ramiel.
mentioned
Of. Ixiii. 6
by God judgment
^vx&s
.
five angels
'Ajoa/ciTjX
'Pa/xi^X Ovpir)\
Sa/*i7?X 'AfarfX re
. .
...
avdpuiruv
r&v ayiwv ayytXwv &v ^ra^ev 6 6e6s eirl ruv also in 4 Ezra iv. 36, avi<TTaiJ.v<i)v where the Syriac Version = "And the angel Ramiel answered and said " unto them (i.e. the righteous souls " in the soul-treasuries) for "Ramiel
(Greek)
'PejiieirjX
6 els
The function of Ramiel in the text agrees to some extent with that assigned to him in 4 Ezra,
-
aH
o
.* s
moved
su
'
have
\
Finally,
supplying
e stlon
here
CHAPTERS
LVI.
"
LV. 2-LVI. 6
97
Most High
vision
to
thee.
And
made known
to thee the
have passed, and of those that are destined to pass in His world from the beginning of its creations even
unto
consummation, of those things which (are) 3. For as deceit and of those which (are) in truth.
its
thou didst see a great cloud which ascended from the sea, and went and covered the earth, this is the
duration
of the
world
= ala>v)
One made when He took counsel to make the world. 4. And it came to pass when the word had gone
forth
from His presence, that the duration of the world had come into being in a small degree, and was
established according to the multitude of the intelli5. And as thou didst of Him who sent it.
gence
previously see on the summit of the cloud black waters which descended previously on the earth, this is the transgression wherewith Adam the first man
transgressed.
For owing to his transgression untimely death came into being, and grief was named We to the Messiah's kingdom. This LVI. 2. And the Mighty.
6.
kingdom
is foreshadowed by the lightning that shone on the extremity gmm j it Qf the dou<L I have ^ w<u eMlished foUowed Ceriaui here in readi
.
^O^|O
6.
instead of
to
^2^|O.
transgression. he trans 15, note.
Owing
his
(see
liii.
7).
The
text literally
= " when
liv.
gressed."
Untimely.
See
98
and anguish was prepared, and pain was created, and trouble perfected, and boasting began to be established, and Sheol
blood,
to
demand
that
it
should be renewed in
and the begetting of children was brought about, and the passion of parents produced, and the greatness of humanity was humiliated, and goodness
languished.
7.
What
therefore
can be blacker
or
8. This is the beginning darker than these things ? of the black waters which thou hast seen. 9. And
from these black (waters) again were black derived, and the darkness of darkness produced. 10. For he
was a danger
to his
he a danger. he was created, they enjoyed liberty. 12. And some of them descended, and mingled with women. 13.
even to the angels was 11. For, moreover, at that time when
soul
:
own
And
14.
then those
who
But the
which there
And
no number, restrained themselves. 15. those who dwelt on the earth perished together
16.
(with them) through the waters of the deluge. These are the black first waters.
Sheol to demand, etc. hunger of Sheol, cf. Prov.
Isa. v.
xi. 6.
For
xxvii.
this
i.e.
14.
On
a danger, etc. This that man's physical nature was a danger to his spiritual for it was the physical side of man that proved a danger to the angels
10.
He was
mean
must
the This angels. liberty, according to the ancient myth, they abused by taking to themselves wives of the daughters of men (see Eth. En. vi. 2, note ; Slav, En. xviii. 4-6 ; Jubilees v. 1-11
;
x. 1-13).
who
fell
through
lust.
Man's
;
for physical nature was dangerous " " evil in it resided the impulse note on liv. 15, 19). (see
11-13.
They
enjoyed
liberty,
14. No number. The MS. omits the negative, but wrongly, as Ceriani has already observed (cf. xxi. 6 lix. 11). For a still more obvious loss of the negative see li. 16, though strangely enough it has not hitherto been remarked.
;
CHAPTERS
LVII.
"
LVI. 7-LVIII.
99
And
:
bright waters
generations and advent of his son, 2. Because at that time the and of those like them.
unwritten law was named amongst them, and the works of the commandments were then fulfilled, and
belief in
and hope of the world that was to be renewed was then built up, and the promise of the life that should
3. come hereafter was implanted. bright waters, which thou hast seen.
These
are
the
LVIII.
"And
LVII. 1. The first bright period embraces human history from the time of Abraham to that of the twelve sons of Jacob and their righteous contemporaries or immediate successors. This 2. The unwritten law. statement proceeds from the same spirit which animates the entire Book of Jubilees, and which seeks
traditionalism and its observances to the times of the In later Judaism there patriarchs. were manifold attempts of this
to
down
;
to Hillel,
see
op.
cit. iii.
226-263
.
Weber, 255.
See note on
liv.
21.
trace
Messiah-Apocalypses in this book, in A1 and A2 the renewal of the world is to take place at the close
,
nature.
the Avoda-sara, 366, according to Gen. xxxviii. 24, impurity was forbidden by the Rabbinic tribunal of Shem ; in the
in
Thus
of the Messianic kingdom, for in these writings this kingdom belongs to this world 6 aluv OVTOS (Matt. xii. 3 with 32) = mn oViya ; whereas in
which we are at present dealing it is said (Ixxiv. 2) to form the close of the present world and the beginning of the next
fj-^XXuv or 6
(i.e.
Shem
;
and
al&v 6
D^JW).
handed on Jacob in the Joma, 286, Abraham is said to have observed the whole Torah and the
traditional or unwritten law.
px6/j.v os
= Nan
we
take
reign.
place
during
this is
;
the
Messiah's
To
the
But
Abraham,
Isaac,
and
Jacob
three daily times of prayer are traced back in the Berachoth, 266. The above statements are drawn from Herzfeld, Geschichte Israels, For a detailed description p. 226. of the traditional law from the
4 Ezra vii. 28-30 Messiah's kingdom In xiii. 32-50 to the next, if world. In the older xiii. 36 is genuine. literature the Messianic kingdom belongs to the next world (cf. Eth. En. xxxvii.-lxx.)
ioo
hast seen, these are the mingling of all sins, which the nations afterwards wrought after the death of those
righteous
men, and the wickedness of the land of Egypt, wherein they did wickedly in the service wherewith they made their sons to serve. 2. Nevertheless, these also perished at last. "
LIX.
And
Aaron and
Caleb and
the
of
Nun and
all
those
like
them.
2.
lamp
of the eternal
law shone on
who
sat in
them that
believe the
promise of their reward, and to them that deny, the 3. But torment of fire which is reserved for them.
also the
place,
Mighty One were perturbed, when He was taking Moses 4. For He showed him many admoniunto Himself.
tions together with the principles of the laws
and the
consummation
and likewise
LVIII. 1. The service wherewith they made their sons to serve. Exod. i. 14 is here closely followed
:
See
fire.
liv.
21, note.
xliv.
Cf.
39; Ixxxv.
13.
It will
15 be
am rajj-npN
has here
DmajrSa.
it
is
As the LXX.
clear that the
-rrdvra
Xowro
atfroiJs,
original writer
observed that these passages suggest a material fire in which the wicked are to be tormented after the resurrection, i.e. after they have resumed
tneir bodies.
See xv.
. .
note.
The lamp
darkness
a Rab-
Isa. binic application of Isa. ix. 2. ix. 2 was a favourite passage in N.T.
times
(cf.
Matt.
iv.
16
Luke
i.
79).
The pattern of Zion and its Cf. Exod. xxv. 40 xxvi. 30 Heb. viii. 5. Which was to be made, etc. A very slight change in the Syriac would give a good text: "In the
4.
measures.
;
CHAPTERS
made
time.
LVIII. 2-LIX. 8
101
But then
fire,
also
He showed
to
him the
and
measures of the
the weight of the winds, and the number of the drops 6. And the suppression of anger, and the of rain.
multitude of long-suffering, and the truth of judgment. 7. And the root of wisdom, and the riches of under8. And the standing, and the fount of knowledge. height of the air, and the greatness of Paradise, and
pattern of which the sanctuary of the present time was to be
made."
5-11.
It
is
of
importance
to
joyed a singular influence on early This aggressive attiChristianity. tude of Judaism could hardly have
originated before the open rupture of Christianity with the Synagogue and the Pauline controversy. Hence this writing was not earlier than From Ixviii. 5 it is clear A.D. 50. Therefore that^it is prior to A.D. 70. the limits of its composition are
A.D. 50-70.
observe, with a view to determining the date of A3 that in these verses we have a transference of Enoch's functions to Moses, and that the revelations hitherto attributed to
,
Enoch
first
time
assigned to Moses. It is noteworthy that another of Enoch's chief functions is ascribed to Ezra in 4 Ezra
This opposition to Enoch is unswervingly pursued in the Talmud. Thus, whereas in prexiv. 50.
Christian
Judaism,
is
Enoch,
and
described as the scribe of the deeds of men (Jub. iv. 23 ; x. 17 ; Slav. En. xl. 13 ; liii. 2 ;
only,
Ixiv.
5),
Enoch
A 5. The depths of the abyss. frequent subject in both books of xxi. Enoch Eth. En. xviii. 11 Slav. En. xxviii. 3. 7-10, etc. The The weight of the winds. weighing of the winds is described cf. also in the Slav. En. xl. 11 Eth. xli. 4.
: ;
;
this
office is
various
Jewish
it is
Ecclus.
i.
2.
li.
Judaism.
rabba, 33a,
Thus according
Elijah
;
Ruth
;
Root of wisdom.
See
3,
according to Esther rabba, SQd, it is the angels according to Jalkut Shim., Beresh. 141, it was formerly the prophets, but now it is only Elijah and the Messiah (Weber, 272). We have already drawn attention to this phenomenon in the note on xiii. 3, and have there pointed out that this hostility to Enoch is the outcome of Jewish hostility to Christianity as a whole for as we know from manifold
;
note.
Ixi. 4.
Bar.
8. The height of the air. Slav. "I have written down En. xl. 12 the height from the earth to the seventh heaven." The greatness of Paradise. The measures of Paradise are taken by the angels for Enoch. Cf. Eth. En. Ixi. 1-4 ; Ixx. 3, 4.
102
the consummation of the ages, and the beginning of the day of judgment. 9. And the number of the
offerings,
10.
And
and the earths which have not yet come. the mouth of Gehenna, and the station of
vengeance, and the place of faith, and the region of 11. And the likeness of future torment, and hope. the multitude of innumerable angels, and the powers
and the splendour of the lightnings, and the voice of the thunders, and the orders of the chiefs
of the flames,
of the
angels,
and the
treasuries
of light,
and the
changes of the times, and the investigations of the law. 12. These are the bright fourth waters which
LX.
"
And
the black
fifth
The consummation of the ages. This subject is discussed in every section of the Euochic literature.
angels.
Jewish
that
length.
the angels
are
The beginning of the day of judgment. This date is fixed according to a definite reckoning in the Slav. En. xxxii. 2-xxxiii. 2 ; Ixv. 7-10 ;
according to certain indefinite measures in Eth. En. Ixxxiii.-xc. ; xci.civ.
The splendour of
and
En.
Ix.
3
;
xliii. 1,
xliv.
lix.
13-15
angels.
The orders of the chiefs of the I have here read the plural
instead
of
En. xxvii.
the
singular
:
[.A.- 5
Many
xxii.
xix.
xxi.
;
xc.
24-27
Slav.
principatus angelorum." The Jews believed in ten orders of angels, the Christians in nine. These orders are mentioned and in part enumerated in the Slav. En. cf. also Eth. xx. 1, 3 (see note)
;
"
ordines
The place of faith, and the region of hope. These seem to be the places
of intermediate bliss.
xxii. 5-9.
Ixi.
light.
This exi.e.
Cf. Eth.
En.
tor-
pression
seasons.
is
unexampled.
the times,
xiii.
The changes of
11.
Slav. En.
xl.
the 6
ment.
CHAPTERS
seen
LIX. 9-LXI.
103
raining
are
the
works
which the
Amorites
wrought, and the spells of their incantations which they wrought, and the wickedness of their mysteries,
But even and the mingling of their pollution. 2. Israel was then polluted by sins in the days of the
judges, though they
were born.
2.
And
much
and many
offerings
which were
3.
offered then in
was heard in the assembly, and the riches of under5. standing were magnified in the congregations.
And
in
the judgment of the rulers was then seen to be without guile, and the righteousness of
much
And
And
was
glorified
beyond
then over
all
and the city Zion ruled lands and regions. 8. These are the
all lands,
Mingling of
Pss. Sol.
.
their pollu-
Ceriani in correcting
,..
LLOJ = "of
(
Cf.
ii.
14, tv 0u/>/*y
2.
Of
the judges.
104
And
the perversion (brought about) by the counsel of Jeroboam, who took counsel to make
is
two calves of
gold.
2.
And
all
the kings who were after him iniquitously wrought. 3. And the curse of Jezebel and the worship of idols
which
Israel practised
at
that
time.
4.
And
the
withholding of rain, and the famines which occurred until women eat the fruit of their wombs. 5. Arid
the time of their captivity which came upon the nine tribes and a half, because they were in many sins. 6.
And
Salmanasar king of Assyria came and led them away captive. 7. But regarding the Gentiles it were
tedious to tell
and never wrought righteousness. 8. These are the black seventh waters which thou hast
wickedness,
seen.
LXIII.
hast
"
And
was
up in order that he might perish, and his wrath troubled him in order that he might thereby
LXII.
5.
Cf. 2 Kings vi. 28, 29. captivity of the nine and a half tribes 721 B.C. See Ixxviii., note.
4.
LXIII.
1.
His
The
m/n-Wn
alty read
-
benignity.
So
origin-
OlZaH^O =
6.
3, 6. 7.
I.e.
xvii.
kindness."
readings
"bounty, seem
Wrought
is
text
C D >9 }
1
I
righteousness. "
The
justi-
have been
fied."
for
the
s vers e is translated as it stands in the Q Syriac. By omitting " for the word multitude could be made the subject of the word
'
.
wrong. 2
xxi. 9, note.
"perish."
CHAPTERS
LXII. i-LXIII.
105
which
the
3.
was
devising,
(i.e.)
to
tribes
nay,
more he wished
then
Hezekiah trusted in his works, and had hope in his righteousness, and spake with the Mighty One and
said
to
:
4.
'
Behold, for lo
Sennacherib
is
prepared
when he has destroyed Zion.' 5. And the Mighty One heard him, for Hezekiah was wise, and He had
respect unto his prayer, because he
was
righteous.
6.
And
thereupon the Mighty One commanded Eamiel His angel who speaks with thee. And I went 7.
forth and destroyed their multitude, the
number
of
whose
chiefs
3. Hezekiah trusted in his works. See xiv. 7, note. Observe the play on Hezekiah's name in these words
vn = e7rot?7<rej'
Kal
when
retranslated
hy pinnn rrpm.
Kal
Sennacherib is prepared There was a play here on the name Sennacherib in the Hebrew, annn ? vny anmo rum
Lo,
to
destroy us.
frt<Txv<rev.
This conjecture as to
It is
umn,
5.
made
in March.
now (June
20) confirmed by Dr. Neubauer's discovery last week in the Bodley of the Hebrew text of Ecclus. xl.-l. To his kindness and that of Mr. Cowley I owe the following passages where this play on the name occurs twice Ecclus. xlviii. 17,
:
Beresh. 27, it is taught that men are heard by God on the ground either of their own merit or on that of others (Weber, 284, 285).
7.
In 2 Kings xix. 35
Isa. xxxvii.
36, 185,000 is the complete number of the slain. In 2 Chron. xxxii. 21, only the slaughter of the chiefs
is
Tty
TTO\LV
avrov,
and
xlviii.
22,
'D)
pmn^i)
aitan
nN
irrp(irr
nvy
mentioned. From these two accounts the writer has worked up the present.
io6
thousand, and each one of them had an equal number 8. And at that time I burned (at his command).
their
I
bodies
within,
but
their
raiment
and
arms
preserved outwardly, in order that the still more wonderful deeds of the Mighty One might appear, and that thereby His name might be spoken of
9. Moreover, Zion was throughout the whole earth. Israel also was saved and Jerusalem delivered
:
freed
from
tribulation.
10.
And
all
those
were in the
the Mighty
of.
the
who name of
One was
are
11.
These
"
hast seen.
LXIV.
And
is
in
2. For the days of Manasseh the son of Hezekiah. he wrought much impiety, and he slew the righteous,
and he wrested judgment, and he shed the blood of the innocent, and wedded women he violently polluted,
altars,
and destroyed
their
minister
the
five
sanctuary.
faces
:
And
he
made an
to
image with
LXIV.
3.
four of
them looked
the
He made an image
,
wtth five faces : four of etc. This is a very peculiar version of 2 Chron.
.xxm.
7.
^^] =
"and lie set the four5on ted image .'' The Arabic goes 6 gtm further it= and he gj?t a
.
-7DDH
^DS-nx otn
idol."
image of the
just ex-
an
early gloss
pares the
way
for
gives ^>J3j1 *
j.^^*.^
Ol^OO
statue having four heads with four faces." But the form of the tradition nearest to the text is found in the Talmud, Sank. 103ft "At first he made for it (the idol) one face and in the end he made for it four faces, that the Shechinah might see
:
and be provoked."
CHAPTERS
LXIII. 8-LXIV.
8.
107
summit
of the
image
And
4. Mighty One. then wrath went forth from the presence of the
Mighty One
your days.
But
also against
they should also be led away captive, as thou hast now seen. 6. And to such a degree did the impiety
of
Manasseh
increase, that it
Most High from the sanctuary. this 7. On account Manasseh was at that time named the 8. impious,' and finally his abode was in the fire.
the
For though
finally,
was heard with the Most High, when he was cast into the brazen horse and the
his prayer
it
him
. .
.
6. Removed the praise of the Most This High from the sanctuary.
may
in
erased
name and
over-
and kindled fire all around him. And he turned and prayed before the Lord his God. And He shook the world with His word, and the mule burst asunder and he went
. . .
turned the altar. 7. This verse runs counter to 2 Chron. xxxiii. 11-19, where it is clearly implied that Manasseh was really forgiven on his repentance. This writer declares, on the other hand, that Manasseh's experience in the brazen horse was only a foretaste of his future sufferings in hell. In the fire. See xliv. 15, note.
forth therefrom." Traces of this tradition are also found in the Apostolic Constitutions ii. 22 Kal tir:
avrov Kijpios Kal tytvero -rrepl avrbv 0X6 irvpbs Kal ^raKfjcrav trdvTa ra irepl avrbv Also in Anastasius on Ps. aidfipa. vi. (Canisius, Thesaur. Monum. iii.
irjKovcre T??S (fiuvfjs
. . .
112)
ypd<f)(>jv,
0acrt 01 6'n
ei's
KaTK\ei(rdr)
fa>5ioi>
xaX/coCj/ airb
19
fadlQ
8aKpv(t}v.
irpoa-rj^aTO
Cast into the brazen horse and This the brazen horse was melted. tradition appears in the Targum of Chronicles after 2 Chron. xxxiii. 11 " And the Chaldeans made a copper mule and pierced it all over with little holes, and shut him up therein
:
^v
aya\/j.a
deia
dwd/ut-et,
dieppayrj.
Served as a sign.
ver. 7.
See note on
io8
at the time.
he
know by whom For he who is able to benefit is also able to LXV. "Thus, moreover, did Manasseh act
and thought that in his time the Mighty One would 2. These are the black not inquire into these things.
ninth waters which thou hast seen.
LXVI.
hast seen
:
"
the bright tenth waters which thou this is the purity of the generations of
And
Josiah king of Judah, who was the only one at that time who submitted himself to the Mighty One with
all
his
heart
and with
from
all
his
soul.
2.
And he
all
idols,
and hallowed
the
which had been polluted, and restored the offerings to the altar, and raised the horn of the holy,
and exalted the righteous, and glorified all that were wise in understanding, and brought back the priests
to
their
ministry, and
magicians and enchanters and fortune-tellers from the land. 3. And not only did he slay the impious that
were
9.
living,
corrupt. writer thus appears to have believed that though Manasseh prayed, yet he did not really
Text
is
If
Thou save me
not,
I
LXVI.
1.
The
profit
me
that
repent.
This view
"
is
found in Sank.
:
Our Rabbis have taught there are three who came with they are cunning (before God) Esau, and Manasseh. Cain, Manasseh at first called upon many gods, and at last upon the God of
101
:
: . . .
Thee, more than the other gods ? '"] (quoted by Ball in his Comm. on In The Prayer of Manasses). Sank. x. three kings are said to have no part in the future life,
i.e.
Jeroboam,
asseh.
ii.,
Yet
in the
is
salvation
his
fathers"
[Rashi
"He
said:
CHAPTERS
the bones of the dead
4.
LXIV. 9-LXVII.
109
fire.
[And the
fire,
festivals
in their
sanctity],
in the
and their polluted ones he burnt and the lying prophets which deceived the
and the people people, these also he burnt in the fire, who listened to them when they were living, he cast
them
them.
And
was
the
is
impiety in
6.
all
This, moreover,
he that
shall receive
shall
be glorified with the Mighty One beyond many at a 7. For on his account and on account of later time.
those
who
are like
glories,
of which thou wast %told before, created and prepared. 8. These are the bright waters which thou hast seen.
LXVIL
befalling
"
And
:
the
this
2.
no anguish to the angels in the presence of the Mighty One, that Zion was so delivered up, and that lo the Gentiles boast in their hearts, and
!
'
:
She
is
trodden
The
words
which
have
1
;
7.
bracketed are
or
either
interpolated
LXVII.
Boast.
Cf. v.
vii.
It would perhaps misplaced. be best to read them after " to their ministry" in verse 2. In " that case for " festival we should read "festivals."
have emended
"assemble."
it
into
QA!_ =
no
down who
has
'
been
3.
Dost
thou think that in these things the Most High rejoices, or that His name is glorified ? 4. But how will it
serve towards His righteous judgment
?
5.
Yet
after
among
the
Because so
laid waste,
far
as Zion
is
delivered
up and Jerusalem
of
and
the
Gentiles,
and the
vapour of the smoke of the incense of righteousness which is by the law is extinguished in Zion and in
the region of Zion, lo
!
smoke
arise
of impiety.
7.
who
has
now
over the people, and he will speak great things in his 8. But heart in the presence of the Most High.
5. "The dispersed" here seem to be the nine and a half tribes.
3 writer of represents the angel Eamiel as admitting that the Gentiles are boasting before their idols of their destruction of Zion (Ixvii. 2), and that the king of Babylon makes the same vaunt (Ixvii. 7), we can with tolerable certainty conelude that the ideas in B 1 i.e. in v. 1 ; 4-vii. 1 ; Ixxx. 1-3, were vi. either unknown to him or else unThese ideas seem acknowledged. 2 This writer also. foreign to B would have sympathised with the
,
6-7.
salem,
triumphant
the references in A3 to this destruction of Jerusalem, i.e. in Ixiv. 4 ; Ixvii. 2, 6, 7, there is no trace of consciousness in the mind of the writer that there was any divine interposition to save the sacred vessels of the temple and to destroy Zion by the agency of angels after the manner described in B 1 i.e. in vi. 4-10 Ixxx. 1-3. If, further, we remark that the declared
everywhere.
In
all
prevent the enemies of Zion boasting before their idols that they had laid it waste and burnt the temple (vii. 1 cf. v. 1 ; Ixxx. 3), and if at the same time we observe that the
;
remonstrance in 4 Ezra v. 30 " Et si odiens odisti populum tuum, In tuis manibus debet castigari." the Assumpt. Mosis (iii. 2) the
:
capture
of the
sacred vessels
is
by
Nebuchadnezzar
CHAPTERS
he also shall
waters.
fall
LXVII. 3-LXIX.
9.
in
at
last.
2.
perishing
together.
Nevertheless,
they will
be
And they will have in (due) time much joy. 5. And at that time after a little interval Zion will again
4.
be builded, and
again be restored, and the priests will return to their ministry, and again the 6. Nevertheless, not Gentiles will come to glorify it.
its offerings will
7.
But
it
will
come
to pass
many
nations.
8.
hast seen.
LXIX.
"
For the
last
number, which were collected together, belong to the whole world. 2. For the Most High made division from the beginthe
twelfth
ning, because
He
alone
knows what
see Mai.
i.-ii.
;
will befall.
3.
LXVIII. 2, 3. The danger the Jews encountered according to the book of Esther, and their subsequent
74
Assumpt. Mos.
therefore,
temple,
was
-
standing
when
written.
chapters
1.
liii.
Ixxiv.
were
The
LXIX.
adopted read \
,
Last.
.
I
,
have here
Ceriani's
.
-i
The rebuilding
t
suggestion
-
and
i
of the temple
(535.515). estimation in 6. On the lower which the second temple was held
"
other.
^]
'
a instead of
j,..
p^j
liii.
The
See
7.
H2
with bright
for it is the
consummation.
of
LXX.
last black
"
Hear
the
:
this is
waters which are to come [after the black] the word. 2. Behold the days come, and it
!
will be
when
harvest of
its evil
and good seeds has come, that the bring upon the earth and its inhabirulers perturbation of spirit
and
they will hate one another, and provoke one another to fight, and the mean will rule over the honourable, and those of low degree will
3.
And
4.
And
the
many
will
who
rich,
3, 4. This division of tlie periods of the world into six good and six evil
polated.
They misrepresent
"
for the
24 irdvra
dicraa
KartvavTi. TOV
ft>6s (cf.
black waters come after the bright twelfth waters in Ixviii. 2. Its inhabitants. Seexxv. 2, note,
Cf. xxv. 2. 3-10. With this notable description of the last woes, cf. xxv. 2-4 ;
Stupor of heart.
change of pointing.
Beyond those which, etc. These woes the travail pains of the Messiah are developed at length
in Ixx.-lxxii. (see liii. 7 ; Ixix. 1). LXX. 1. I have bracketed the
xxvii.
xlviii.
31-39; 4 Ezra
;
v.
1-
12
vi.
20-24
ix.
1-9
xiii.
29-31
xxiii.
Jubilees
inter-
19
4 Ezra
vi.
24.
CHAPTERS
will exalt themselves
LXIX. 4-LXX. 9
5.
And
the
wise will be silent, and the foolish will speak, neither will the thought of men be then confirmed, nor the
counsel
of the
of
them
will fall
in battle,
some of them
by
their own.
7.
will reveal to
those peoples
will
whom He
8.
then be
And
it will
come
who-
soever gets safe out of the war will die in the earth-
quake, and whosoever gets safe out of the earthquake will be burned by the fire, and whosoever gets safe out of the
it
be destroyed by famine. [9. And will come to^pass that whosoever of the victors and
fire will
36
The
~ ,, One,
, ,
.
mighty.
The
here reads [j
is
i
wrong.
*<;
is clear from the fact that stroyed these two verbs are often confused in Hebrew, combined with the further " will be fact that ^D' = destroyed"
=
"
we
require.
before.
Whom He
?
In Ixxiv. 1 we must change the plural into the singular. ra V l ?' x Destroyed, etc. Cf. Mic. vn. 6 ; Matt, x 35, 36 ; Luke xii 53. The
'
has prepared
in
V?
6.
The hope of
those
who
Magog
8.
if
text
verse
is
hope, etc.
genuine.
In
the earthquake.
j
.
Cf. xxvii.
7.4
'
Ezra
is Syriac text = "will be hindered corrupt; for the context requires a The corruption strong expression. is traceable to the Hebrew. Thus " will be hindered = KuXvd^ffovrat,
' '
Thefire
3 Cf x xvii 10
'
.
.
4 Ezra, v. 8.
wia
^CDQJ="he
^3 QfQj
"will be de8
will
add,
into
C f.
xxvii. 6.
114
the vanquished gets safe out of and escapes all these delivered into the hands of things aforesaid will be
My
servant
its
Messiah.]
10. For
all
the
earth will
devour
inhabitants.
LXXI. "And
its
2.
own, and
This
is
it
the holy land will have mercy on will protect its inhabiters at that time.
is
3. For I have come to tell thee the interpretation. these things, because thy prayer has been heard with
LXXII.
"
Hear now
consummation after these ning which is to come at the 2. After the signs black (waters) this is the word.
:
"the bright text ]f*7Vl It will be remembered waters." that in the vision in liii. the last
blackest
\^D =
Further, the exsequel to verse 8. termination of the Gentiles is here deimplied, but only their partial Finally, struction in Ixxii. 4-6. since the Messiah is the defender of the righteous, Ixxi. 1 is rather inappropriate.
if
But
Ixxi.
1 is fitting
the Messiah has not yet come. LXXI. See notes on xxix. 2. Observe that whereas God protects the inhabitants of Palestine in xxix. them in 2, and the Messiah protects xl. 2, it is the land that protects
waters (liii. 7) were not succeeded by bright waters, but by the lightning which illuminated and healed the earth and ruled over it The lightning thus 8-11). (liii. But in symbolised the Messiah. the interpretation of the close of the vision, the lightning is not even mentioned according to the present text, but in its place bright waters are spoken of, though in the vision in liii. none such are seen and none
them
2.
here.
occur
tion
These words which should not till the end of the interpretatext
is
dislocated.
This
on
other
LXXII.
1.
by means
of
liii.
8 the impossible
kingdom which was prefigured by The same emendathe lightning. tion must be made in Ixxiv. 4.
CHAPTERS LXX.
lo-LXXIII. 2
My Messiah
He
come,
He
will both
summon
all
some of them
will slay.
3.
He
will spare,
These things therefore will come upon 4. Every the nations which are to be spared by Him.
nation which
knows not
Israel,
down
And
some out of every nation will be 6. But all those who have subjected to thy people. ruled over you, or have known you, shall be given up
to the sword.
LXXIII.
sat
"
And
it
will
come
is
to pass,
when He has
and has
His
in the world,
down
kingdom, that joy will then be revealed, and rest 2. And then healing will descend in dew, appear. and disease will withdraw, and anxiety and anguish
Throughout Ixxii. 1 the plurals are changed into the singular to agree
with the singular subject. 4-6. The Messiah was to extend His dominion over the Gentiles (Ps. Ixxii. 11, 17 ; Isa. xiv. 2 Ixvi. 12, 19-21 ; Zech. xiv. ; Eth. En. xc. 30 Pss. Sol. xvii. 32 ical \aovs eQv&v dov\etieiv avr<). e'jjei But in the first century B.C. to which the Pss. Sol. belong, a harsher view of the destiny of the Gentiles In Eth. En. began to prevail. xxxvii.-lxx. and Assumpt. Mos. x. it seems to be that of annihilation ; it is undoubtedly so in 4 Ezra xiii. 37, 38, 49, and all but universally in
;
;
slays the enemies of Israel with His own hand. This view appears in the Targum of Jon. on Isa. x. 27,
Sol. xvii.
Ixii.
xiii.
Pss.
;
38
as
in Isa.
xi. 4,
He
;
destroys
the word of His mouth. Eth. En. xc. 37 Ap. Bar. xxix. 2 4 Ezra vii. 28, the conception of the
;
is weak ; he does not appear till evil has run its course ; he has no active r6le ; he reigns but does not rule.
Messiah
later
Judaism
cf.
4 Ezra
xii.
The text reads "will be revealed in joy," but this destroys the parallelism with "rest will appear." I have omitted the preposition before "joy." 2. Healing ivill descend in deu\
be revealed.
1.
Cf. xxix. 7.
u6
from amongst men, and 3. gladness will proceed through the whole earth. And no one shall again die untimely, nor shall any 4. And judgments, and adversity suddenly befall.
pass
revilings,
and lamentation
and contentions, and revenges, and blood, and passions, and envy, and hatred, and whatsoever
things are like these shall go into condemnation when 5. For it is these very things they are removed.
which have
filled this
world with
evils,
and on account
And
6. has been greatly troubled. wild beasts will come from the forest and minister
man
unto men, and asps and dragons will come forth from their holes to submit themselves to a little child. 7.
And women
fruit of the
no longer then have pain when they bear, nor will they suffer torment when they yield the
will
it
will
come
that the reapers will not grow weary, nor those that build
be toilworn
for the
works
advance with those who do them in much tranquillity. 2. For that time is the consummation of that which is
corruptible,
ruptible.
dicted will
evils,
is
and the beginning of that which is not cor3. Therefore those things which were prebelong to it therefore it is far away from
:
and near
to those things
which die
not.
4.
This
waters."
3. 4.
Untimely.
Cf.
See
Sibyl,
liv.
iii.
15.
2.
Cf. xl. 2.
Or.
376-380,
This
is
the
751-755.
6.
Ixv.
25
Or.
Sibyl,
620-623, 743-750.
bright note.
waters."
See
Ixxii.
1,
CHAPTERS
LXXIII. 3-LXXV.
:
117
"
LXXV. And
understand,
Who
Thy goodness ? for it is inconipre2. Or who can search into Thy compassions, hensible. 3. Or who can comprehend Thy which are infinite ? 4. Or who is able to recount the intelligence ? 5. Or who of those that are thoughts of Thy mind ?
Lord,
can LXXV.LXXVI =
-
born can hope to come to those things, unless he one to whom Thou art merciful and gracious ?
Because,
if
is
6.
assuredly
Thou
on man, those who are under Thy right hand, they could not come to those things, but those who are in
named can be called. 7. But if, indeed, we who exist know wherefore we have come, and submit ourselves to Him who brought us out of Egypt, we shall come again and remember those things which
the numbers
which has
With
2
.
chapters we return
again to B should observe that according to Ixxv. 1 Baruch replies to the last speaker who has interpreted the vision in
for him.
We
and an acknowledgment
This speaker Baruch God. But the last speaker was not God but the angel Ramiel from whom is derived Iv. 4liii.
addresses
as
God is righteous and the wicked. merciful (Ixxvii. 7) and His compassions are infinite (Ixxv. 2) He has dealt with Baruch according to the multitude of the tender mercies
;
(Ixxxi. 4)
if
Ixxiv.
Thus we
1.
not belong to
liii.-lxxiv.
LXXV.
Can understand.
sion on man, he could not attain to the world to come (Ixxv. 5, 6). For references to mercy in 4 Ezra, see
vii.
xii.
have emended
pc*\j =
"can be
132-134
48.
viii.
45
^>lcAj = "can
5. 6. Those things. Probably the blessed immortality described in li. 6. Who are under Thy right hand. Cf. Ps. Ixxx. 17.
2.
dwelt upon
worth
xiv. 7, note).
We
have,
We shall come again, i.e. in resurrection described in 1. This verse deals with the destiny of the obedient and the righteous ; the next with that of the disobedient.
7.
the
ii8
been.
But
if
now we know
not wherefore
come, and recognise not the principate of brought us up out of Egypt, we shall come again and seek after those things which were now, and be
grieved with pain because of those things which have
befallen."
said
unto
me
Inasmuch
been
interpreted to thee as thou besoughtest], hear the of the Most High that thou mayest know what
befall
word
is
to
thee
after
these
things.
2.
death but thou shalt be preserved unto the consummation of the times. 3. Go up therefore to the top
of that mountain, and there will pass before thee all
the regions of that land, and the figure of the inhabited world, and the top of the mountains, and the depth of
the valleys, and the depths of the seas, and the
of the rivers, that thou
ing,
number
will
going.
4.
Now
this
Go now
therefore -during
LXXVI.
this
1.
is
The
earlier half of
clue
verse
probably
to the
final editor.
If we the observance of the times." compare the parallel passage, xxv. 1, we see that the above must be
Hearth* word of the Most High This same mode of speech in which God speaks of Himself in the third " Hear person is found in xiii. 2 the word of the Mighty God," and
:
emendedinto
" tllou shalt be preserved unto the times > or else into the fuller form we fiud in xvii 3 l have done the
-
^^
-
.fau
also in xxv.
1, where the same ments are made in each case. 2. See note on xiii. 3.
state-
3 8
-
Is the
Thou
consummation of
Syr. here
,
..
in
Deuteronomy ? Fort y da ys
-
Cf Exo(L XX1
Deut.
ix.
9,
^IDJ
||^JJb=
w unto
18
xxxiv.
28
18.
^'
CHAPTERS LXXV.
8-LXXVII. 4
119
they
may
time, but
may
may
live at the
last times."
LXXVII. And
to the people,
I,
greatest to
and assembled them together from the " 2. the least, and said unto them Hear,
:
ye children of Israel, behold how many ye are who 3. For to you remain of the twelve tribes of Israel.
and
to
all
because your brethren transgressed the commandments of the Most High, He brought
peoples.
And
He
1
;
spared not
1
;
From B 1
xliv. 7
;
i.-iv.
v.-ix.
;
xliii.;
xlv.-xlvi. 6
Ixxvii.-lxxxii.
From B 2
;
4 Ezra xiv.
In LXXVIII. - LXXXVIL we But of have the conclusion of B 1 these chapters two are from other
.
sources
LXXXIII.
.
LXXXV. from B3
xiii. l-3a xx. xxiv. 35-12 xxv., xiv.-xix. ; xxi.-xxiv. 1 ; xxx. 2-5 xli., xiii. xlviii. 1-47 ; 3 xlix.-lii. Ixxv. xxxi.-xxxii. 6 ; liv. 17, 18 xlviii. 48-50 lii. 5-7 ; liv. 16 xliv. 8-15 Ixxxiii. xxxii. 7-xxxv. Ixxvi. The 2 portions derived from B are restored
2-4
xiii.
for these conclusions, see the notes in loc. For a comprehensive treat-
to
ment of the two sources, B 1 and B2 the reader must consult the Intro,
what seems to have been their original order in that source. LXXVII. 1. From the greatest to
(cf.
the least.
Jeremiah 34 xiii.
;
former an earthly felicity is looked in the former for, in the latter not the dispersion is to return, in the latter not in the former the earthly Jerusalem is to be rebuilt, in the latter not in the former Baruch is to die, in the latter to be translated in the former Jeremiah is not sent to Thus Babylon, in the latter he is. the portions derived respectively from B 1 and B2 are as follows
; ; ; ; :
xii.
the least to the greatest." 2. The twelve tribes which are here mentioned are treated of
in their two main divisions in verse 4. Cf. Ixxviii. 4 Ixxxiv. 3. See xv. 5, note. 3. law.
;
"
40).
favourite expression in vi. 13 ; viii. 10 ; xxxi. 4 Ezra 1, 8 ; xliv. 12 Only in these it rims
; :
From
4.
= "the
Upon
former
thefin.
you. "
I.e.
the 2^ tribes
9
tribes
line.
Upon
The
120
and
are
left
If therefore ye
direct
your
ways
your brethren
7.
is
come
to you.
For
He
is
merciful
whom
ye worship, and
He
!
gracious
in
whom
ye hope, and
He
evil.
?
is
true, so that
8.
He
shall
do
Lo
what has
befallen Zion
9.
Or do ye perchance think
was overthrown, or that the land had wrought foolish10. ness, and that therefore it was delivered up? And know ye not that on account of you who did sin,
that which sinned not was overthrown, and, on account
wickedly, that which wrought not foolishness was delivered up to (its) enemies." 11.
of those
who wrought
And
I.e.
me
"
:
So
left a residue of them. This denies of the 9J tribes. the Samaritan claim. 5. Cf. Ixxx. 5 ; 4 Ezra xiv. 33. 4 Ezra xiv. 30-33 seems to be dependThose who are ent on Ixxvii. 3-6. left with Baruch are a remnant of
Hath not
the 2^ tribes.
departed, 'The brethren "here embrace the 2| tribes, and so we interpret the sub" and they will come sequent words, On the return of the to you."
'
6.
As your
brethren
9^ tribes see note on Ixxviii. 7. 7. Do (you) good and not Amos ix. 4. Cf. Jer. xxi. 10
;
10. Observe that the fall of Jerusalem is here attributed not only to the sins of the 2J tribes but also This view appears first of the 94r. " For the Lord of in Jer. xi. 17 hosts that planted thee hath pronounced evil against thee, because of the evil of the house of Israel Cf. and of the house of Judah." Bar. ii. 26 /cat e^^/cas rbv O!KOV o5 ^Tre/cXiyfl^ rb ovo^a <rov tir' avr($,
:
evil,
u>s
17
ij/j-epa avrrj,
Assumpt.
8.
=xliv.
It
5.
Cf. x.
7;
xiii.
3;
Ixxix. 1.
was not the place that Hence it was destroyed by sinned. the hands of angels before it was delivered over to the king of Baby9.
Moyseos, iii. 5, where the two tribes say to the ten "Justus et sanctus Dominus, quia enim vos peccastis, et nos pariter abducti sumus vobiscum. Cf. also Targ. Jon. on Isa.
:
liii.
5.
CHAPTER
far as
LXXVII.
5-17
121
we can
recall the
in
His mercy
write also to our brethren in Babylon an epistle of doctrine and a scroll of good tidings, that thou mayest
confirm them also before thou dost depart from us. 13. For the shepherds of Israel have perished, and
the lamps which gave light are extinguished, and the fountains have withheld their stream whence we used
to drink.
14.
And we
15.
and
amid the
and the
thirst of the
wilderness."
And
:
Shepherds and lamps and fountains came and though we depart, yet the (to us) from the law law abideth. 16. If therefore ye have respect to the
:
them
"
law,
and are intent upon wisdom, a lamp will not be wanting, and a shepherd will not fail, and a fountain
dry up.
17. Nevertheless, as ye said unto
will not
14.
xlvi.
We
2
;
cf.
Briers.
The
the
'
Babylon. If he had, he would have directed the letter to him. In the Rest of the Words of Baruch, on the other hand, the writer, conceiving
whlch
,.
,,
f mlsa
w LXX
T
'
text
is
}]<Tl
= tf\7?
rendering of
x>
l7
have su PP osed
Babylon, directs to him the letter intended for the exiles there. This letter Ixxxv. 6) to the (cf. Ixxvn. 17, 19
;
Jeremiah to be in
a similar rendering here. Or OXy = " trees," ma Y be a rendering of and this a corruption of <3x
thorns."
1 5.
16>
i
.
The
,.
'
2 J tribes
is lost.
Good
tidings.
Cf. xlvi. 6.
**-*
ner(L"
>
= mmd
.
,_
text
.
reads
.
Depart. This refers to an ordinsee also ary death (cf. xliii. 2, note xiii. 3, note Ixxviii. 5 Ixxxiv. 1).
;
rightly
122
send by means of men, and I will write in like manner to the nine tribes and a half, and send by 18. And it came to pass on the means of a bird."
and
one and twentieth day in the eighth month that I, Baruch, came and sat down under the oak under the
shadow
of the branches,
and no man was with me, 19. And I wrote these two epistles
one I sent by an eagle to the nine and a half tribes and the other I sent to those that were at Babylon by 20. And I called the eagle, and means of three men.
;
" The Most High hath spake these words unto it 21. made thee that thou shouldst be higher than all birds.
:
go and tarry not in (any) place, nor enter a nest, nor settle upon any tree, till thou hast
22.
And now
passed over the breadth of the many waters of the river Euphrates, and hast gone to the people that
dwell there, and cast
down
to
them
this epistle.
23.
Kemember, moreover,
that, at the
Noah
when
he sent
forth from
the
ark.
ravens ministered to Elijah, bearing him food, as they 25. Solomon also, in the time had been commanded.
17.
bird.
This
It is
(cf. ver.
20).
that whereas an eagle carries this letter to the 9^ tribes here, in the Best of the Words of Baruch vii. it is an eagle that carries Baruch's
letter to
to Assyria and placed in Halah, and in Habor, on the river of Gozan (2 Kings xvii. 6). Their abode, according to 4 Ezra xiii. 40,
away
45,
was Arzareth,
xxix> 2 8
;
i.e.
mnN px
of
xi.
18
01 21
o vn 8
:
r)eut 5 2
'
Joseph. Ant.
.
L? "Elect
,
SeS 1
9J
w
i above
A
11 all
f-R
v,
1? b the birds
carried
Rest of " Be like of Baruch vii. 10 the dove which three times brought
Cf>
Words
^^n
^^
Kings
^^
tribes
were
24. Cf. 1
xvii. 6.
CHAPTER
LXXVII.
18-26
123
and
it
commanded a bird (to go thither), 26. And obeyed him as he commanded it.
now
not weary thee, and turn not to the right hand nor to the left, but fly and go by a direct way, that thou mayest preserve the command of the Mighty
let it
Words
vii.
12.
124
THE EPISTLE OF BARUCH WHICH HE WROTE TO THE NINE AND A HALF TRIBES
LXXVIII. These
are
the
words of that
epistle
in
"
captivity
Mercy and
peace."
3.
I bear in mind,
my
Him who
created us,
who
loved
in the Ethiopia Version of 4 Ezra " nine xiii. 40 they are called the
tribes."
2.
i.
of Israel carried away by the king of Assyria are, except in i. 2, always so designated (cf. Ixii. 5 ; In 4 Ezra xiii. 40 they Ixxvii. 19). " are called "the ten tribes only in " the Latin Version, but the nine and " a half tiibes in the Syriac and Arin Asc. Isa. iii. 2 and abic Versions
;
Mercy and
peace.
Tim.
2.
3. It is noteworthy that in the 1 genuine parts of B in chaps. Ixxvii. Ixxxvii. Baruch speaks frequently in the first person sing, (see Ixxvii.
1,
5,
11,
15, 17-20,
26
Ixxviii. 3,
of
Baruch the
scribe
'
';
fcp,
'
mn,
'
the
first
Epistle of Baruch.'
1.
LXXVIII.
these,'
^QJ]
;
r ^<n 'these
uxji
are,' c;
'
^.^01
'and
abdegkiwp
f,
^^oi.
c;
jZj^j cnj^^D
c
of that Epistle/
abcgh
defwf,
It^^D.
2.
Zf.,2)
Euphrates/ abdefgkiwp.
c
;
om.
ooji ^.+Zi+h.D>
abdefhiw?,
^6<n
^^^9
you.'
#,
c.
*-*OOi
^iuoj.
^0.0
i>
].^.^-4.O
'and
'
peace,'
abdefffhiwp
reads
3.
|oou
].^^.A.
^|
wrongly
CHAPTER
LXXVIII.
1-3
125
LXXYITI.
* 1 *-
rt'.s.r.&A
ooai
.
]?cnJ;
oo<n
MSS. abcdvfghiklmn
c,
title
|
was
is
uncertain,
a reads
f**
|^D
;
*.2OZ
o..
^,^1^^
and
]y
b,
VQ iAJo]
it
but that
|^.2xCD
x^ om. *JDoZ^
QW _^C r
but that
it
.
om.
^^
|2u*iiD|.a
and
Oy.
;
di give
cp.i^
it
yC^y ]b*LfD
)
that
before
|7
'
the
first
'
';
k,
the Epistle
126
educated
us.
4.
And
truly I
know
5.
we
we
Wherefore I have
been the more careful to leave you the words of this epistle before I die, that ye may be comforted regarding
ye
be grieved also regarding the evil that has and again, also, that ye may befallen your brethren
may
justify
He
you that ye should be carried away captive for what ye have suffered is disproportioned to what ye have in order that, at the last times, ye may be found done
Ixxx. 7 ; Ixxxi. 2, 4 ; Ixxxii. Ixxxi v. 1, 6, 7 ; Ixxxvi. 3 In the interpolated porIxxxvii.)
4,
Justify.
li.
Of. Ps.
Dan.
14
.
.
;
.
For what ye
thetical.
Of. Ixxix. 2.
Twelve
Before
tribes.
Ixxvii.
Ixxxiv. 3.
5.
I die.
See
xiii. 3,
note,
That in the last times, etc. These words refer to the return of the 9 tribes (see note on ver. 7).
4.
abdefghiw?
wrongly
Q^J
'
that not.'
leg; adefhiwp,
5.
|j<7i
i.^.Jx*.
Uf>J
;
abdefghiwr; ctrs.
^0 deftw? om.
' '
,-4*13 &*c
abdefghilwp
fallen,'
<*2>]
c,
fasl&O.
c,
^tvv? |L^Z)
evils
evil that
has be-
abdefghiwp;
*-AfSj<9 jA-iL^S
;
,-.*;
W.DOZ abdefghilwe
c,
^^
.
*JDOZo
^ODLA-Zj,
acdh
;
a by a
^pA.AZj
tpbuL**)
befgi,
c;
abdefgkiwf,
CHAPTER
LXXVIII.
4, 5
127
2u
^>f*
p|
.
u)i*i*O
]ooi
-*VV
who created
^5 acdefi
;
me.'
]>>.
'above
til],'
dbcgli\
clefiwf
om.
bJi,
128
6. Therefore if ye consider worthy of your fathers. those things which ye have now suffered for your
good, that ye
not finally be condemned and tormented, then ye will receive eternal hope if above all ye destroy from your heart vain error, on account of which ye departed hence. 7. For if ye so do these
may
things,
He
will
continually
alway promised on our behalf to those who were more excellent than we, that He will never forget or
forsake us, but with
much mercy
dispersed.
from
their
again those
6.
who were
hence.
I.e.
Departed
Palestine.
7. Those who were more excellent. The patriarchs. With much mercy. In 4 Ezra
return directly ; or else indirectly (a) through the agency of the nations who should carry back
to Jerusalem the dispersed as oiferitigs (cf. Isa. xlix. 22 ; Ix. 4, 9 ;
Ixvi.
xiv. 34, 35 the righteous are to Here obtain mercy after death. God's mercy will be shown to Israel by causing them to return from
20
by means
their captivity.
Gather together
those
who were
Cf. Ixxvii. 6 ; Ixxxiv. 2, dispersed. The promise that God would 8, 10. turn again the captivity of Israel is
frequently made in the 0. T. (cf. Deut. xxx. 3 ; Amos ix. 11-15 Isa. xxix. 14 Jer. xxiii. 3 xi. 12 xxxii. 37 ; Ezek. xxxvii. xxxi. 10
; ; ;
;
21-28
;
also in Zeph. iii. 19, 20 v. 5-7 Pss. Sol. Bar. iv. 36, 37 The predic2 Mace. ii. 18). xi. tion of the return of the exiles is found also in Tob. xiii. 13 Eth. En. Ivii. 1, 2 xc. 33 Or. Sibyl, ii. 170-173 ; 4 Ezra xiii. 12, Either as in the preced39-47.
; ; ;
;
These diifer(cf. Ecclus. xlviii. 10). ent methods are not mutually exclusive. In the presence of this strongly attested hope of the restoration of the dispersed it is strange to find it positively denied by R. Akiba (Sank. x. 3) " The ten tribes will nevermore return for it is He said of them (Deut. xxix. 28) will cast them into another land, as
:
'
Hence as this day passes away and does not return, so shall they pass away and not return. So
this day.'
ing passages
God was
to
procure
E. Akiba." The return of the exiles in B 1 accords well with the rebuilding of Jerusalem which is elsewhere ex1 See i. 4 vi. 9, notes. pected in B
.
CHAPTER
LXXVIII.
6, 7
129
oou)
0(71
OJ1
Q.a ^
c|
6.
^o _s iZLl^ )
bdefgilwp, ocn
^O-sAnfl
\j
ah give
QS A.ii^
N^
N
;
fs>2\.ii! ;
adds ocn.
'"'">**
c,
o]
^^^Lj
'
^)]
*-DOZiaJ OJ
those,'
\^^3
;
our seed.'
-^-^P
abdefghwf
c,
^*^^| tOai-^a^-^
'
all those.'
130
what
befell
Zion
Nebuchadnezzar king of Babylon came up against us. 2. For we have sinned against Him who made us, and we have not kept the command:
how
that
ments which
chastened us as
He commanded
we
deserved.
3.
us,
yet
He
hath not
LXXX. And
now,
my
brethren, I
make known
unto you that when the enemy had surrounded the city, the angels of the Most High were sent, and they
overthrew the fortifications of the strong wall, and they
LXXIX.
See Ixxvii.
2. 1.
8,
What
befell
etc.
Zion.
Cf.
LXXX.
sembles
Ixvii.
re-
note.
We
i.
have
sinned,
i.
Baruch
xiii.
10.
but
As we
deserved.
Cf. Ixxviii. 5.
bdefghiwp.
'
bdefyhiwp read
<
{0-^-4.^.^.;
?t^c V'?l ^
';
ujf.*lA taken us
but likewise that which has befallen you has overin a pre-eminent degree have
we
suffered also
so
ing as in Ixxviii. 6
bh,
...A.A4J
;
all
.
ce
fi,
~A.~J
alg
cdh,
'f
fi,
our
LXXX.
om. O
'
1.
<Q^^
;
\l]
^JQ^
'
'I
that/ aldefgMw?
and.'
wrongly om.
Q2iA*fiOO abcdfgkilm;
cAOTOlicu*
fortifications,'
abdefghilmwp
r,
CHAPTERS LXXIX.
i-LXXX.
131
1
LXXTX.
PO
PI
LXXX.
LXXIX.
1.
abdefgkiw,
c,
2.
c, t
'
^^l-* bdfghiw?;
"iS
ac,
^^^
^r^J
b(ad ?)efyhiwp
j-J^jOQa
'commandments,' c/iWP;
abdefgil,
commandment.'
2
3.
u| ^ A^U ....... P
so
c,
'
yet
degree';
132
destroyed the firm iron corners, which could not be rooted out. 2. Nevertheless, they hid all the vessels of
the sanctuary, lest the
of them.
3.
enemy should
get possession
they had done these things, they delivered thereupon to the enemy the overthrown wall, and the plundered house, and the burnt temple,
And when
and the people who were overcome because they were delivered up, lest the enemy should boast and say
:
"
Thus by
force
Most High
;
in war."
in vi. 8,
4.
Your brethren
corners.
Cf. vi. 4
viii. 1.
Hid
Cf. vi. 7,
for hiding
" So that strangers may not get possession of them," expresses the idea we should find here for
;
the holy vessels can only be that given in vi. 9. All the vessels of the sanctuary. The Syriac gives the impossible " the vessels of the vessels." text, The corruption becomes obvious
the object with which the vessels are hidden is their preservation for use in the restored temple (vi. 7-10). Further, we find that the corrupt text
which = D^mND
i^rr
}S
becomes by
single
letter
when we
retranslate
into
Hebrew.
>(
of
chpn
?DD
I
p="lest
the
enemy
D'*?3
have
emended
accordingly.
Lest the enemy should get posseslest The Syriac sion of them. they should be polluted by the But the parallel passage enemies."
should get possession of them." 3. Plundered house, and the burnt Cf. v. 3 ; vi. 6, 7. temple. Should boast. Cf. vii. 1. Contrast Ixvii. 2, 7. 4. Cf. viii. 5.
is
="
plural
c,
\3]
>
>
^s.^D
b reads
;
because,' abcgh
defiwf,
>
'when.'
y^l^A..A]^ ?
Qj^Uhft~^>.
r l^w
'
6;
adefghiw?, ^.i+^cL]
;
c,
^^cZ].
Ji^^ZJ
;
by
force,'
abdefgkiw?
wrongly om.
)D j.nZ3
bdefghiv??
a,
CHAPTER LXXX.
2-4
133
'fortification.'
a^CN.oio abdefghiwp
e,
abdefgiwf,
j |j
c,
defffiw?,
2.
c,
wAjl-Lb.
d,
3.
/ om.
;
through hmt.
c,
abc'deghiw?
Ofll^.
abdeghiw?
om.
134
also
have they bound and led away to Babylon, and have caused them to dwell there. 5. But we have
been
6. This is the tribulabeing very few. tion about which I wrote to you. 7. For assuredly I know that the habitation of Zion gave you consola-
left here,
was prospered (your consolation) was greater than the tribulation which ye endured in having departed from it.
tion
:
so far as ye
knew
that
it
LXXXI. But
word.
I
2.
For
prayed for
was mourning regarding Zion, and mercy from the Most High, and I said
I
From Jer. xlii. 2, where the words are spoken of the remnant in Jerusalem (cf. Deut. iv. 27 Baruch The two latter passages ii. 13). deal with the remnant among the
;
x. 2, note. 5.
throw, Baruch has now a word of consolation for them touching Zion (Ixxxi. 1) ; for, when in his grief over it (Ixxxi. 2), he asked God how long should this desolation last (Ixxxi.
3), God, to give him consolation, vouchsafed a revelation as to the mysteries of the times and removed
Gentiles.
LXXXI. As
tribes
had
This
word
refers
to
of Zion.
Ixxxii. 1.
Cf.
the xliv. 7
restoration Ixxxi. 4
;
ac,
dt.*ja^i^ 'habitations.'
than,' abcdeghi
'
:
^Q
;
*2u
'
(your
/WT, ^^C j^IU, the more assured ye which requires the following rendering were that it prospered, the greater was the tribulation.'
consolation)
was greater
LXXXI.
2.
1.
|]-*OZ) abcefghi;
dwe,
uS3O
c\
abdefghiw?,
CHAPTERS LXXX.
5-LXXXI.
135
i.2>
5
.
.o
en ,.!**
7
)ocn
2u
PI
LXXXI.
4.
wa] acdefkiw?
bgr,
vS)|o.
^
^Q^<^P bcdefgkilwf
a,
*Oau*yJ.
defgiw?,
5.
For Q^I3o]o
reads
^DoZo.
^m^
;
abc;
f**Iu.|o
6cy
defhw?,
'
*&+o.
IA* 6c
adfkwv om.
6.
7.
-^bg nfaflrM
?.WT>,
^^VQ.
cnttik
'habitation,'
136
3.
long will these things endure for us these evils come upon us always?" 4.
"
How
and
will
And
the
Mighty One did according to the multitude of His mercies, and the Most High according to the greatness of His compassion, and He revealed unto me the word,
that I might receive consolation, and
He showed me
and
the mystery of the times, and the advent of the hours He showed me.
to
He made known
LXXXII.
me
Therefore,
my
to you, that ye
may
2. For know ye that multitude of your tribulations. our Maker will assuredly avenge us on all our enemies,
according to
4.
all
. . .
Of.
Ixxvi. 6.
B2
am
latter.
But
am
4.
|.S^O 'and
did,'
c;
abdefghiw?, fll^*
'who
did.'
w*O)Q^uy?
mercies.'
'of His
mercies,'
abcgh\
defiw?,
]^A*)';
'
'of
]\]j
mystery,'
abdefgiwp
LXXXII.
r
^Q3Ldi>
abdfghwf
point.
c,
of
defiwf,
OS b..^*>
2.
of
your tribulation
;
c,
j^jci^^
.
'of tribulations.'
oi\-*O<n
;
tOOOiZ
'
^^O2
c; abefgklmwp,
;
^bZ
>^
c?i
om.
us,'
'
abdefghilmWY
';
om.
'and
OJi
c;
abdefghiwf, ^sO.
^..^
.2)|
to us
adds
;
^O
o.
abdefghiwe
<?,
CHAPTERS LXXXI.
3-LXXXII.
137
LXXXII.
|jci
3.
^01
end
w A 2\^cP |~lCj.^>
;
'how long
^-A -^ 01 f
these things?'
abdefghilmwf
...
c,
'
|uj^*p i^f^
'(will) these
'
things
to the
'
upon
us,'
acdefhiwp
Ig,
138
make
is
very nigh, and His mercy that is coming, and the consummation of His judgment, is by no means far off. 3. For lo we see now the multitude of the prosperity
!
be like a vapour.
4.
And we
tude of their power, though they do wickedly, but they will be made like unto a drop. 5. And we see the
firmness of their might, though they resist the Mighty
One every hour, but they will be accounted as spittle. 6. And we consider the glory of their greatness, though they do not keep the statutes of the Most High, but as smoke will they pass away. 7. And we meditate
3.
Like a vapour.
Ezra
vii.
61.
Isa. xl.
15
certainly, and in 4 Ezra vi. 56, the text agrees with the LXX. ; for in Isa xl 15 Jt has "* <ri eXoJ ^7^6i}aovTa,L against the Hebrew Vita;
' -
Accounted
as
spittle.
Here
P! ?.
1
bg,
r i*k ^V**.
'
c
e
om. here as
om. \<j\
it
has
^-J-*V**
;
]/QI~^,VP
c;
^oaiZaL**^*^;
efi,
t*.
4.
'
^l*f***O cdefgimwp
abb, <_!*
;
wrongly
l^.
^-^
'
unto
pollution.'
5.
^L*y**O cdefghwf
abdefghiwp
; ;
ab, <-!*
<^*V"
'truth.'
ness,'
wrongly OI^A.
'
abdefgkiwp
6.
wrongly JIA
year.'
;
I^za-A^^-^bo
cdefghiw?
ab,
c,
wACTiQJ tiJO2)
'commands,' abdefghv??;
*0iaiifl*0 'statutes.'
CHAPTER
LXXXII.
fe
3-7
139
O01
joai
pi
con
PI
..COJ
fLJ
^OJOT
abcdefhiwr
6#,
,3 ^
c;
3.
abdef/iilwr,
U^Q^a^.
;
|ai
4o!' abdefghiw
c, j-4-OT
'now.'
i140
on the beauty of their gracefulness, though they have to do with pollutions, but as grass that withers will
they fade away.
their
cruelty,
8.
And we
they remember not the end (thereof), but as a wave that passes will they be broken.
though
9.
And we remark
though they deny the beneficence of God, who gave (it) to them, but they will pass away as a passing
cloud.
LXXXIIL =
He
on His hours.
are in His
And He
As
LXXXIII.
who
grass, etc.
This
to belong to
will
B2
the world passeth away with its strength and its weakness, its virtues,
and
be cut short
interests engage but let them fix their thoughts on the promised consummation (Ixxxiii. 4, 5), and
therefore,
earthly
4),
them
(Ixxxiii.
devote themselves to their faith of aforetime, lest to their captivity in this world there should be added torment in the next (Ixxxiii. 8) ; for
2 xx. 2 ; Ixxxiii. This chapter seems to 7 ; xx. 4. have formed originally part of Baruch's address to the people (xxxi. 3 xxxii. 6 ; xliv. 8-15), and to have followed immediately
Ixxxiii.
;
on
xliv. 8-15.
1.
xx. 1.
This and verse 6 are related to Cf. liv. 1 ; Ep. Barn. iv. 3.
8.
abdefgkiwp,
cdefhi;
dbg,
t^S;
9.
\^*>
flvvj
WP
ab,
give plural.
lAi^aA^CO
cdfghi
^1^ ^J^D^^OO
c
;
ewT,
]Jji3OA.
'the beauty.'
'of Him.'
Ocfi
'the boastfulness,'
abdefghiw?,
Him/c; abdefghiwf,
LXXXIIT.
2.
'
O|J
acdefhiwp
CHAPTERS LXXXII.
7-LXXXIII.
iJJO
141
oci
^-fie
LXXXIII.
7.
^l^JJO abdefgiw,
gracefulness,'
'
bhl,
^j.^ r-JJO.
<OOiZa4^
'of
their
life.'
'
c;
abdefgkilwp,
c
;
^OcTiZolA*^
'of their
|Za=il^lD
with pollutions,'
abdefgkilwf,
with pollution.'
142
their
hidden works.
3.
And He
will
examine the secret thoughts, and that which is laid up in the secret chambers of all the members of man,
and
will
with reproof. 4. Let none therefore of these present things ascend into your hearts, but above all let us be expectant, because that which is promised to us will come. 5. And let us not now look unto the
delights
of the
remember what has been promised to us in the end. 6. For the ends of the times and of the seasons and
whatsoever
2.
is
together with
iv.
them
That
3.
Visit. See xx. 2, note. See 4 Ezra xvi. 65. Cf. 1 Cor.
promised,
xxi.
etc.
25;
xliv.
also
4.
Heb. iv. 12 ; 1 Cor. xiv. 25. Let none therefore, etc. Cf.
3
:
See xx.
1, note.
Col.
iii.
TO,
&vu
Qpoveire.
which
in all';
deiwp,
;
^pcna^* JjooOJ.
|_i*.AO j-JD*
*Jf2;
'of
man,' abdefghilwp
c,
'which in wickedness.'
^Q3
cdh\ abgil,
,
bdefyhiwf add
OCTI
;
i.^^.
against ac.
;
^olo*
cl;
bgh,
us,'
5.
^sL^D)
achw?
bdegi, 001
/,
001.
^.^ 'to
abdefghiwp
'
om.
abdfghiwp
;
J.AO1
now,'
c.
om.
;
om.
ver. 5
through
hmt.
'
OJL*nja2O
'the delights,' c
abdfgkiwf, fOOiAJQ2iD
the delight.'
6.
JJ^O
bcdefghiw?;
a,
jJfSjO.
jf.*k
^j
c\ abdefghiwv,
CHAPTER
LXXXIII.
3-6
143
p
.
1^-*
po
j^AQ^Lsj 'hidden,'
sins.'
abdefghiwp
3.
all,' c
c,
OOOi
'
Icfi^L**^
'
which were
o<ji^>Q3>
;
abfghl,
in the secret
chambers
of
'
144
by.
The consummation, moreover, of the age will then show the great might of its ruler, when all things come
to judgment.
8.
Do
come
bondage in both worlds, so that ye be led away captive here and be tormented there. 9. For that which exists now or which has passed away, or
which
is
to
come
in
all
is
the
nor again the good fully good. 10. For all healthinesses of this time are turning into diseases. 1 1. And all might of this time is turning into weakness,
evil fully evil,
7.
8.
Cf. xx. 4.
Come
Ixxxv.
9.
to be
in bondage,
etc.
Cf.
1, note.
That which ye before believed. This seems to refer to apostates, i.e. Christians who had left Judaism.
Cf. xli. 3
;
10. Contrast xxix. 7. 11. All might of this time, etc. Cf. xxi. 14.
xlii. 4.
'
\y
that ye be led
away
captive
e
and
om.
...
there/ c
abdefghikwp,
wOOZo
fOi\M*3LA| JA-CHJ.
9.
At
inserts wJS
tP^P
;
add
before
cefh
6,
fi^>^
adgOewp, f-^^^
vv
;
h,
Zuf*^.
JJO
10.
]imVQ ^V.
'
diseases/
abcdeghlc
d'fiwp,
disease.'
11.
j.jo) t
'
to misery/ bg
so also
a,
CHAPTER
LXXXI1I.
7-11
145
7
|*
o)
10
11
7.
o\iiQ-^QA.
'the
consummation,' c;
e,
OilCL-i
|.lQ._iSi
worlds,'
abdefyhikvrs
10
c,
p.^
'
world.'
146
and
time
is
12.
And
is
consummation, and every beauty of gracefulness of this time is turning faded and hateful. 13. And every
proud dominion of the present is turning into humilia14. And every praise of the glory tion and shame.
turning into the shame of silence, and every splendour and insolence of this time is turning
of this time
is
15.
And
16. turning to worms and corruption. And every clamour of the pride of this time is turning into dust and stillness. 17. And every possession of
riches of this time is being turned into Sheol alone.
12.
Every beauty,
etc.
Cf.
xxi.
14
xlviii. 35.
so also
i,
but defectively
of
c reads corruptly
|Zoj JZIAJ
'swelling
pride':
into
14.
15.
ewr om.
ZZaxZL
].JJa2D
]^DDQ3O
'delight
and
joy,'
bdefghiwp
ack,
joys.'
|A.Lc>
'to worms,'
c,
]Zcf-^
'
to rejection.'
For P"v- V^
|1no^ rv
!"A(Ti5
.>
JJCTOQAJ
'
JJ
VcnU-A.
of the proud.'
;
j,lLt^O l^^-^
l*^.* l^^-ik
cdefiwp
; '
'to dust
and
stillness,'
abdefgkikmwf
'of
c,
to the
still dust.'
17.
riches.'
]5Za^>
riches/
CHAPTER
LXXXIII.
12-17
147
12
en
AOI^
13
14
A
A> 15
16
^-30
^^A^O
^l^^
17
c,
JOQ
'to miseries.'
* om. ...
>01
through hmt.
12.
^^04.0
abfghikw?,
\G,^Q.^o.
dominion,'
13.
]Za]3av=LA>
Ht^
'proud
abdefghkwp
148
18.
is
turn-
ing into involuntary death, and every passion of the lusts of this time is turning into a judgment of torment.
every artifice and craftiness of this time is 20. And every turning into a proof of the truth. sweetness of unguents of this time is turning into
19.
And
21. And every love of judgment and condemnation. 22. Since lying is turning to shame through truth.
therefore
all
these
things
are
But
the
consummation of
all
things
will
come
truth.]
LXXXIV=B
I
.
LXXXIV.
Behold
I have therefore
:
made known
19.
]A.^J
c\
abdefghiklw?,
;
(Za^^J*.
(Zoi^O 'and
'of craftiness.'
craftiness,'
abdefghiklnwv
I
c,
|Zo.^^>
1
,
om. L^Scn
OA i_V.
21.
\ ) r\
I
A en?
^ ^.Vfy
/> C
te U^M^^^*^M
>v /^
L
,
/(',
|^)Q.A3
'of
lying,'
,
abdefghikwp
.
wrongly om.
truth,'
.ii-^ c;
abdefghikw?
;
]
'
&*^
JIVAOCO 'through
c,
l^A-AlD
c
;
in silence.'
6AA; trs.
di,
22.
_A^<JI
^^DOI
'
^.^01 r -^<n
.
efglwf,
'
For u^QJi
e/?Zw
read
;
<~6(Ti
*-A.j]
i^D
does
'
anyone think
23.
abdefghiklw?
'
c,
uj
;
^.ZiCD
^QSJ
of all/ abcdefgliik
WP,
c
^,3
LXXXIV.
1.
]<Ji
abdefgki&WP
om.
CHAPTERS
LXXXIII. iS-LXXXIV.
149
18
20
21
22
CO
.
l-4.cn
23
"N
LXXXIV.
18.
abcegh
dfiwp,
;
}A.A*.>
abdefffhikw?
wrongly om.
}
& om.
|
JL^ ^
Z5
reads
>
ISO
ye should above
of the
I will
commandments
you
:
I shall instruct
and
of the
and said
"
:
ye transgress the
law ye shall be dispersed, but if ye keep it ye shall be kept." 3. And other things also he used to say
unto you when ye the twelve tribes were together in the desert. 4. And after his death ye cast them away from you on this account there came
:
LXXXIV.
lxxviii
-
1.
Before
die.
See
"if ye keep
noB'n
;
it,
ye shall be kept
DK,
"
rrnDpn
Finally,
there
See xix.
2,
3,
note.
In this
verse there are several traces of the Hebrew original. First the Syr. ' for assuredly called ... to wit" ness dia/jiapTvpofjievos die/nap'
seems to be a paronomasia intended in "if ye transgress the law, ye " shall be dispersed = miriD niDn DN
ni7n
3.
Twelve
i.
tribes.
Cf. lxxviii. 4
paro
vyn
lyn.
Next we have
James
1.
save in reading
<a^*Zjjj).
JJ
and k save
in reading
ea^ZZJ
(for
jJJaa ce;
2.
.jtnffl
abcefghilwp
b,
j<ncp|.
^pf^li^
c,
{QI^jZZ 'ye
bdefgiwv,
shall be planted.'
3.
w3J P|
aldefghiwp
c,
^2)]o.
^
;
ach
4.
^a^D
'therefore,'
aldefgiwt
ch,
Q^DO
'and
CHAPTER LXXXIV.
2-4
151
P]
]oai
w^j^Daa that ye should above all things learn the commandments of the Mighty One wherein I shall so c, save that I have with Ceriani emended instruct you
'
r>^^* ji.iw^
';
into ]jl\*4t
IdgJiilw? read
^O2i.^Z |Z>'2u^D>
jjlJ^Ak
f*^v w*J|.n3
;
things that are excellent for the Mighty One hath commanded me to instruct you'; a agrees with bdghiwf save in reading
i$2
5. And now upon you what had been predicted. Moses used to tell you before they befell you, and lo they have befallen you for you have forsaken
! :
you after ye have suffered, that if ye obey those things which have been said unto you, ye will receive from the Mighty One 7. whatever has been laid up and reserved for you.
the law.
6.
!
Lo
Moreover,
let this
between
me and
to
8.
you, that ye
may remember
the
command-
also there
may
be
the presence of
Him who
sent me.
Cf. xix. 3.
The 9J
tribes
must endure
chastisement before they could attain unto the promised happiness. This chastisement was for their wellit was less than being (Ixxviii. 6) and its they deserved (Ixxix. 2)
; ;
5.
6.
ac
d,
abcgh;
*;
e/iwp,
def add
7.
c;
abdefghiwp,
IUZ5.
ZojQl.m
;
abcgli
defiw?,
;
^Af-A0l-^
abdefyhilwv, t*
abdefghiwe
c,
8.
'the law
and
Zion,'
abefghilwv;
CHAPTER LXXXIV.
5-8
153
t-*c<ji
jooi
>
jocnZ
1-^^
8
therefore.'
|joi abcgh
defiwp, |j<n
^-^J
c; abdefghiwp,
-A.^01.
154
land and your brethren, and the covenant of your fathers, and forget not the festivals and the sabbaths.
9.
And
And
at all times
make
whole heart that the Mighty One may be reconciled to you, and that He may not reckon the multitude of
your
of
but remember the rectitude of your fathers. 11. For if He judge us not according to the multitude
sins,
all
us
who
are born.
LXXXV. =B3
[LXXXV. Know
9.
ye,
i.e.
moreover,
dispersion,
faithful.
that
should
in
they
former
become
On
7,
note.
11. note.
His
mercies.
See Ixxv.
2,
it is
declared that
He
that
promised their fathers that He would not fail their posterity, would gather them together from their
See x. 6, note, all, etc. This chapter is certainly an interpolation. I shall designate 1 3 it B It belongs neither to B nor
Woe unto
LXXXV.
traditions,'
abcdefghiwp,
;
oiZoi.!b&_^k^
.
'
the tradition.'
;
bcdefghiwp
a,
o JU*1,=^
^j
abdefghiwp,
10.
c,
<Qal^U*j
'of
your
sinners.'
Oou^Lk abdefgkilmwf,
c,
^si^
l^.* cdefghilmwp;
ab,
155
P Ua
10
p wA
w^o
f*
.
LXXXV.
^oiuoai
^
abdefghiw?
;
;
(^,
^QJcn.o IOQSOI
c trs.
wrongly.
'of
.^3po abdefghiwv;
fathers,'
Sc^r
c,
]^?P wSJ
^Qa^crvibl^
'
your
and your
fathers.'
l^^l^o
adefhiwf,
9.
bcdefghiwp
a,
the
56
had helpers, righteous men and holy prophets. 2. Nay more, we were in our own land, and they helped us
when we sinned, and they prayed for us to Him who made us, because they trusted in their works, and the Mighty One heard their prayer and was gracious unto 3. But now the righteous have been gathered us. and the prophets have fallen asleep, and we also have
gone forth from the land, and Zion has been taken
B2
In
B1
there
is
a strong national
B 3 and
most
book.
(x.
6-xii.
4)
hope which embraces a restored Jerusalem and the return of the This hope is here imdispersion. 3 Although B and plicitly denied.
pessimistic
parts
B2
they
differ
in
important
respects,
agree in despairing of any national restoration. They regard this world as lost, and look only for spiritual blessedness in the world of On the incorruption (Ixxxv. 4, 5). other hand, there is a deeper strain of individualism in B 3 than in B 2 the writer's interest centres mainly in let the destiny of the individual each see that he is ready when the end comes (Ixxxv. 11), and that end
; ;
1. The generation of Jeremiah seems to be in the far past. 2. This verse conflicts with Ixxvii. The writer implies 5 and Ixxx. 5. that he is one of the exiles in This is Babylon or elsewhere. still more evident from the next
verse.
They helped ^ls when we sinned, This they prayed for us, etc. thought reappears in the Rest of the Words of Baruch ii. 3 " For when the people transgressed, Jeremiah prayed on behalf
and
is
at
hand
whereas
written in Jerusalem, B3 was written in Babylon or some other land of the Thus in Ixxxv. 3 the Dispersion. " also have gone writer says forth from our own land, and Zion " has been taken from us ; and " in Ixxxv. 2 Nay more, we were in our own land, and they (the righteous) helped us when we sinned."
:
We
them." Trusted in their works. See xiv. Ixiii. Observe that 3. 7, note whereas in Ixxxiv. 10 the merits of the patriarchs are regarded as a stay of Israel, no such belief ap;
Again,
Babylon
According to this verse pears here. and the next it is implied that only the intercessions of the living righteous avail, and now there Yet it is shown are none such. that there were many such in ii. Hence this seems a later production.
3.
exiles
We
them
See verse
CHAPTER LXXXV.
2,
157
^0x
P)
.
l-fii*
USjo
0001
.
_. A
OO01
^iiDO
001
cooi
|oai
LXXXV.
.
1.
^Oi5P
cgr
;
c;
abdefghiwp,
^0
}QA*
'
I^A^ |jy^^D
words
;
these
&
has
;
l^iil.J
holy
prophets,' abdefgkiwp
(men).'
2.
c,
|^u**O
j-^iil
w>| p]
'
c,
T ^J PI
c,
'
moreover.'
'them.'
OcnZo^
'their
abdefghiwp
7^
oor.^
For _*^k^
;
reads fO
v^>]o
and
also,'
abdefghiwp
om. 'and.'
|^oi >O|iiC ? a
trs.
land,' c;
158
TIIK AI'OCALYI'SK
us,
<>!
UAKUCH
and we have nothing now save the 4. If therefore we direct and One and His law.
from
dispose our hearts,
we
shall
receive evc.ryUiin^
Mmi
and much better things than we lost (\ 5. For what we ha,ve lost better) by many times. was Huhjuct to corruption, and wlml. we slm.ll receive
we
lost,
will
not be corruptible. Moreover, .I!HO, I have [f>. wriUen Llius to our brethren to Babylon, that to them
I
also
may
we.
attest these
very Miin^H.]
In-
7.
And
your
let
all
l,lio:;e.
Miingfl
aforesaid
;i,re
;ilw;i,y,S
helm-.-
eyes,
because
\\'i:
Klill
//"//'
in
the
tin
spirit
I.I.II,
liolhill'l
.,,//,
i
l>cc;i.|ni-
lie
III
.|.|
r;i.l.ion
o|
l.'.'il.
(hir
WJIM
r
ii.int.
Hi::
ln\
liinic.
I
.IllduiHln
:i,ml
l,lm
BafegUUfl
XJV. 7,
"I
l;:r;i.i-l':;
c vri
l;i.i|,in^
|iossiv',:iion.
;I.|;KI
:
In-
r:u'r l.|inni;Mi
l'lii:i
:.i-iil,iiin-ii|,
.
:i|.|ic;n:;
ii.
in
lilnrs.
!>
<i.
Oil Ilic
i.
I
IllVV
'.,
"
IH>t,(!.
/lion,
,'{H
K&I/
mil.
"
-.
T&V &\\UV
ynvv
In
I'ofiti';
Tin, ffTM
'/'///'
'In'
I"
H"'
Im-'il
nyiiOiw
if/Hi'
i>ii<l:.</n V,
i>
edit, or.
ullnt'iini;
I'nrllirr,
i'iiii/i/i'ii.
\\<-
Mil'
7.
jxi/r,'/'
(
J our
T.
-1
/////,///,
i.r.
Tiiliinnl,
(!>;/()
liml
Lin-
(, I// </////,/,
l:i.n<l,
rnjny Irrcuill.
"
(^ui
;ulliuc.
(:I!:.D
<-r:uil,
lv/.r;i
i\.
II
l,li;il.
IfbtnM
I,
Hi''
|';i:,l,i(|icriinl,
II-M.-III
iiH'.-un, i-iini
lil.ci
I.
I
ii;ir\,;ui(l
ii
lie
kingdom
of
t,<)
|):i.vi<l,
lial.cntc.'i
l''or
;Ucui
"
''.inlll.Kiii.-i.lly
.
lHr;i.r|,
\lll.
I
Ml).
lie
rlii-l.iou
t.lic
l;iv,
v.
.1
i;ivi-ii
iincoiiililiMii:ill\.
Cor.
vii.
.'',7
llrlirr
I.|M-
|:,i,'l.cl
could
lull,
c\i;,L
\vit.l|ol||.
<V
i'^n
i.
TTfpl
TOV
4
.
Idiot*
("niirr,
no!,
witlioul,
tinvvil.h
Ad,:;
v.
rA
l;il,l,i:r.
l,li;it,
Thi
l.lioiijdit,
'.'.'.',
coniliincil
,o
il
I.
v'///w/'
u>
tovffiq.
in
-I
\lviii.
iorv(i<l
l,li;i.t,
ir
as
not,
On
note.
tlic
doc.l.rinc
:icc
Ii
oh
tin
l.-iv,,
--oulil
'
//,
"^
"^
r/f:/tvvr,
'to
7.
<t/j</> _/V////wi-
>
of tin? power.'
CHAPTER LXXXV,
N
vi
4-7
159
oifioalifijo
iota
au
>cnco)
4.
^HJSl-J
om.
IxilW
ffcrf/r/f///./vvi'
/>,
^1^*
^ZI
CQ-J
/Of--
C;
niiicli
Uiinj^H
l,li;in
wn
loHi,' abd<j'</biw\'
r -l-i* oinill
ly hint.
5.
^^o?
I
afif(fijh.\\\';
fl,
wr,
[lzu*2. "
w^OCTi
r;
a//;/'//"'wi',
OO1
r;
160
Again, moreover, the Most High also is long-suffering towards us here, and He hath shown to us that which is to be, and hath not concealed from
our liberty.
9.
Before therefore
is
judgment exact
possession
of,
its
its
we may
enter into
and not be taken possession of, and that we may hope and not be put to shame, and that we may rest with our fathers and not be tormented with
our enemies.
10.
(Eox-tha_yojith._of the_wprldj.s_past,
and the strength of the creation is already exhausted, and the advent of the times is very short, yea, they have
and 8. Hath shown to us In B 1 hath not concealed from us Baruch does not use the plural in this connection (cf. Ixxxi. 4 ; see Ixxvm. 3, note).
.
.
v -^rfvi
ftn JJo
t.!2QJ*.
These
cor-
wordg are
.
p robably
rest
^t we may
Cf>
^4
algo lxxxy
n<
the
9.
v.
Judgment
;
its
due.
Cf.
Tormented.
10.
Cf. Ixxxiii. 8.
xlviii.
27.
xxxii.
The youth of
Cf. 4
world
:
is
past.
Ezra
xiv.
10
" saecuet
lum
ive
That
of,
and
may
"
;
v.
50-56.
parallel
expressions in v. 2 and
'
xlviii.
27
bdefgkilwp are
wrong
'
the Judge.'
Next, for
y^^>)
9
of
anything/
is
for
5l^.A.
of the verb.
The
text of
bdefgiw =
wD^
abdefghiwv,
uzi^jlu^ PO wzimj
abcdefh
10.
;
c\ bfh,
;
wamjAjj po
WP, w^^jZllJ^
h,
oou\.-.*ZJ...iiCO
'and the
advent,'
abcdefghil
wp,
CHAPTER LXXXV.
8-10
161
01,4*0?
(JO
^c
ut^4j
cn._^5
w
}3o
.-
10
oil
o^o
8.
iJDoZ
'
again,'
abdefghiw?
r,
uDoZo
c,
and again.'
u2)|
]&+D
'also
Most High.'
^'3e ^ ex * fH ws c save i 11 * wo r"^ cases: instead of CT.I^> 'His judgment,' of c, I read ji^j
uD^ ....
y^t"
'
by the
162
passed by ; and the pitcher is near to the cistern, and the ship to the port, and the course of the journey to
the city, and
life
to
consummation.
11.
sail
And
again
prepare your souls, so that when ye from the ship ye may have rest and not be condemned when ye depart. 12. For lo when the Most High will
and ascend
bring to pass
all
again an opportunity for returning, nor a limit to the times, nor adjournment to the hours, nor change of
ways, nor place for prayer, nor sending of petitions, nor receiving of knowledge, nor giving of love, nor place
12.
The
place" or "opporSyr. here But as tunity for repentance." this idea is found again in this
verse,
translator followed the latter meaning when he ought to have followed the former,
in
its
right
Place tf Ezra 1X 12
-
repentance.
classical
a tu3 tellexerunt.
Pf
P^ ^
:
"cumadhuc
6 6 lo
.
esset eis
This
is
! P the universal
s'
n n
return
"
teaching 4
m the
and
The
Greek
11.
QZU^ abeegkiwPi
rest
'
d,
"!-
]^>
;
>
abdeghiwe,
e/wr,
<Q*Mj2Z
may have
12.
';
di,
^a^uJZZ
f-3
when/
abdefghiw?
om.
dDOZ L*.^
;
abdefgliiw,
L^.^ w3o2.
]L^*>'op
;
]Za.Zl.*^.^ abcefghiwp
ways,'
d,
]/q^v&.^.
a,
'of
h,
bgwp
dei,
|Zu*O^.
'
|^^
;
]l^r*l.
l=a^^ ]iaiA
'
giving of love,' cd
abcefghiwp,
1*30 JIA
giving of love,' or
CHAPTER LXXXV.
11, 12
163
11
12
po
po
PO
PC
PO
PO
'the space.'
c; abdefkiwp oin.
.
c;
abdefghiwv,
u ^t^CO
164
all
who
are
15.
Then He
whom He
be gracious, and at the destroy those who are polluted with sins.]
finds
He may
same time
LXXXVI. When
epistle, read
it
therefore
ye
receive
this
my
2.
Ezra
One law by
one.
Moses seems
13.
Way
of
fire.
Cf.
xliv.
15,
note.
is
In the Ass. Moyseos, iii. 12, Moses called the mediator of the law.
The remark to be here referred to. seems directed against the Christians This verse seems (cf. xiviii. 24). either to be interpolated or in its
\vrong place.
'
of corruption,'
'
abdefghiwp
;
c,
flzL*-i
'
to corruption.'
'
J.AOOJ
c,
\**)c]y
N-
of the way.'
<
dwp, JJJV
c,
f.b>CQ>
_^
'to
14.
15.
Ifflolcj
t
'
<.</;
dt-f/i\\i>,
JmalGJ
^ ^
.
^f* Ji
;
then,' bcgh
bffh,
adefil-wp,
^^010
r;
;
'
and
then.'
\*+*.
V *-^.|J
(jXi^uJJ
'those,'
adefgkiwv,
c,
]
and
those.'
c;
abdefghwp
trs.
m^
JO.
abdefghiwp
c
;
LXXXYI.
^this,'
1.
fOUfioZ ^s^acn
;
abdefgkiwp
;
trs.
abdefghiwp
om.
WAZ'^^.]
abdefghiw?
c,
]L'
CHAPTERS LXXXV.
I3-LXXXVI.
(Jo
165
|3o
\*=u>
.
Uo
o
l1 '?
lu)
UHI?
14
010
15
LXXXVI.
ing as
we
vocalise
c,
the
phrase.
rr\
'
supplication,'
abdeghilwv;
]bJU2> 'supplications';
;
/ om.
Jjiua
|$Z|.
J7o\^m^ d repeats
sion,'
reads singular.
jZai.3
'interces-
bdefghiwf
ac,
|Zai3
'intercessions.'
first
13.
^c^
>
hand
c,
^j
against
abdefgiwv, feadds
\**> yy-bdefghiwT;
166
And
fasts.
all
And
bear
epistle, as I also
me
fare
ye well.
LXXXVII. And
ended
all
came
to
pass
when
had
it
it
the words of this epistle, and had written sedulously to its close, that I folded it, and sealed
carefully,
and bound
it to
it.
OF
vii.
8,
ryv
<?7ri0ToXiJj>
<-5i)(rev
eis
vii.
rbv
30).
rpclx^Xov
rov
aierov
(cf.
the
first epistle';
in WP, yOjJDj
^fvx
A^-^*
'
(here) ends
om. subscription.
c, but undoubtedly a part of the original work, as is clear from a comparison of Ixxvii. 17, 20 26. As all the other MSS. began with Ixxtdii., and gave only a fragment of the book for ecclesiastical reading, they naturally omitted this chapter, since it would have been unintelligible without Ixxvii., and simply closed the section with
LXXXVII. Found
only in
the words
^*2&*^i
^o
uooi
CHAPTERS LXXXVI.
.
2-LXXXVII.
167
civs
vOihic <oluoaio
Iu]f*2u
>
lj|
fSf
.
LXXXYII.
01 5 o
v* o=9.l
2.
3.
^*
c;
aldfghwe,
.J_^-^
|.j|
fl
;
bcdfghwv
a om.
.
aUD
'
in
it
and always,'
'
abdefghiwv,
oU3
in
it,
well
':
all
in tyh is
]^D
t yO'
(here)
it
ends
writes
the
first epistle of
Baruch the
in dei
so a, but that
'
^^O
here
end8
APPENDIX ON
In 2 Mace.
account in
vi.
ii.
VI. 7-10
4-8 there
is
7-10.
Here Jeremiah
warned
of
God
to hide,
KCU rrjv
Ki/3o>Toi>
KOL
rb
OVCTLCUTT^PIOV TOV
till
God should
ecos
av (rvvaydyrj 6 6eos eTricrwaywy^i/ TOV Aaov). The mention here of the "altar of incense" supports the in vi. 7. This word implies rendering I have given of
j^c^a
OvfjLLarrjpiov
in the Greek.
In the
LXX.
this
word means
censer," but in Philo, Josephus, Clem. Alex., and Origen it is the ordinary appellation of the " altar of incense." Now as regards the first meaning, there is no mention of any particular
"
1 2.
The only
vii.
mention of the golden censer is found in the Mishna, Joma, v. 1, 4 (quoted by Liinemann on Heb. ix. 4), which the High
Priest took with
him
into the
Holy
of Holies on the
Day of Atone-
ment.
Since, however, in the frequent earlier and contemporary enumerations of the holy vessels in 2 Mace. ii. 5 ; Philo, Quis
divin.
haer.
i.
rerum
504
de
Vita Mos.
ii.
149
Heb.
ix.
1-5 (?) ; Joseph. Ant. iii. 6, 8 ; Bell. Jud. v. 5. 5, this censer is nowhere given, but the altar of incense always, it seems right to conclude that OvfjuaTrjpLov should be taken here in its meaning of " altar of and not in that of " as it was
censer,"
by
INDEX
TEXT.
Only
the
APOCALYPSE OP BARUCH.
Iviii.
14
Psalms xxxvi. 8
civ. 4.
xli.
4
8
xlviii.
Ecclesiastes x. 10
xxxviii.
Ixxxii. 5
iv. 2 xxxv. 2
xxii.
29
11
vi.
li.
Zechariah
vii.
8 4
APOCALYPSE OF BARUCH.
ETHIOPIC ENOCH.
xxxviii. 2
xix.
li.
6 8 xi. 4
2 (Greek Version)
xxi.
23
4
c.
xxiii.
lix.
11
7
xxxvii. 5
Ix.
xlv. 4.
ii.
1 1
li.
xviii.
xl.
11
xxi.
7-10
11 5
;
xlvii.
xl.
12
xc. 26,
10
xxvii. 2, 3
27
170
ETHIOPIC ENOCH.
5-9 3 ; xliii. 1, Ixxxix. 73, 74
xxii.
xli.
10 10
6
2, etc.
Ixviii.
APOCALYPSE OF BARUCH.
x.
SLAVONIC ENOCH.
2 xxx. 15, 16 xxiv. 2
xli.
xviii.
xxi. 4
6 7
xxix. 1
xlvii.
xlix.
xvii.
,,
5 2
(Iviii.
5)
3,
,,10 ,,10
xc.
1,
12
xx.
xi.
APOCALYPSE OF BARUCH.
See pp. xiv. -xv.
Ixv.-lxvii.
APOCALYPSE OF BARUCH.
ii.
4 EZRA.
iv.
1 1 1
iii.
36 ; 38 ;
7
;
viii.
51, 62
xiv. 9,
v.
23,
38
;
vi. 11,
17, 58,
x.
75
xii.
49 38 ; vii. xiii. 51
;
iv.
2 7 3
(xxviii. 6)
v. 1
vii.
102
36
viii.
42
xii.
xiii.
vi.
;
35
ix.
26, 27
xii.
51
vii.
66, 116,
117
viii.
33
viii.
vi.
38
55,
;
,,54
viii.
44
ix.
13
21
(iv.
19
,,21
vii.
v.
113 27
11
vii.
Ill)
INDEX
APOCALYPSE OP
171
172
PSALMS OF SOLOMON.
xvii.
41 17
xx. 3
xlii.
xiv. 5
xvii.
4
9
xlviii.
xix. 2, 3
Ix. 1
7 Ixxxv. 7
Ixxviii.
15 34 ix. 7
ii.
viii.
INDEX
AARON, lix. 1 Abraham, iv. 4
;
II
pp.
Iv.-lvii.
Ix.
68-
Ivii.
1
xxiii.
Ivi.
Abyss, the, lix. 5 Adam, iv. 3 xvii. 2 xviii. 2 4 xlviii. 42 ; liv. 15, 19
; ;
of,
B 2 = xiii.
;
;
l-3a
xxiv.
xx.
1
xxiv.
2-4
;
xxii.
36-12; xxv.;
;
xiv.-xix.
xxi.;
xxiii.
xxx.
;
2-5
xli.-xlii.
note
xxiii.
xlviii.
1-47
xlix.-lii.
Ixxv.
xxxi. -xxxii.
xlviii.
6;
;
liv.
17,
;
note
liv. 15,
note
xlviii.
48-50
lii.
5-7
liv.
;
18; 16 ;
;
xliv.
8-15;
;
Ixxxiii.
;
xxxii.
Iv.-lx.
7 -xxxv.
Ixxvi.
pp.
68,
Adu,
v.
5
;
vi. 7 p. 168 Angel of death, xxi. 23, note Angels created on the first day,
Altar of incense,
20-21, 57-58, 66, 80, 94, 117, 140 the Apocalypse of,
xxi.
liv.-lv.
69,
74,
B3 = Ixxxv.
6-xii.
xlviii.
10
li.
11, note
10
11-13, note
Christians,
xli. 3,
i.e.
the Apocalypse
1
;
of,
;
pp.
IL-liii.
A =
Apostates, note ;
the Apocalypse
pp.
IL-liii.
;
of,
A2 = xxxvi.-xl.
3
xlii.
4
the, xiii. 3,
Assumption of Baruch,
note
;
xlvi. 7,
viii.
;
note
x.
the Apocalypse of, A = liii.-lxxiv. pp. li.-liv. ; 87 the Apocalypse of, the Syriac Version
of,
61-62, 87
BABYLON,
5
1
Ixxvii. 12,
= Rome,
17,
19
Ixxix. 1
xi.
Baldensperger, p. xxxix. 2 Baruch, the Assumption of, in B xiii. 3, note xxv. 1 xlvi. 7, note xlviii. 30 Ixxvi. 2 the death of, an ordinary one in B1 xiii. 3, note xliii. 2, note ; Ixxviii. 5 Ixxxiv. 1 the Apocalypse of ; its different elements, with their character, ;
Greek, pp. xliii.-xliv. the Apocalypse of, the Greek a translation from a Hebrew original, pp. xliv.-liii. the Apocalypse of, modern Latin Version by Ceriani, pp. xxx.xxxiii.
istics
and
B1 = i.-ix.
-
the Apocalypse of, its relations with 4 Ezra, pp. lxvii.-lxxvi. the Apocalypse of, its relations with the New Testament, pp.
Ixxvi. -Ixxix.
xlv.
xlvi.
;
Ixxxiv.
Ixxxvi.-
the Apocalypse
of,
its
relations
174
Emendations
of,
pp. Ixv.-
the Lost Epistle of, modern Latin Version by Ceriani, pp. xxx.xxxiii.
the Apocryphal
xviii.
Book
of,
pp. xvii.-
of the Syriac by Bensly, xxxii. 5 of the Syriac by Ceriani, x. 18 xiv. 6 li. 1 ; Ivi. 4, 14 ; Ix. 2 Ixix. 1, 4 ; Ixx. 8 Ixxvii. 16 of the Syriac by the Editor, vii. 2 xiv. 5 xxiv. 4 xlii. 5 ; xlviii. 32 ; li. 16 ; lix. 11 Ixvii. 2 ; Ixx. 5 Ixxii. 1 ; Ixxiv. 4 Ixxv.
; ; ; ; ; ; ;
;
the Gnostic Book of, p. xix. a Latin Book of, pp. xix.-xx. the Rest of the Words of, pp. xviii.xix.
Ixxvi.
Behemoth, xxix.
;
4,
note note
1,
;
vii. Boasting of the Gentiles, v. 1 Ixxx. 3 1 Ixvii. 2, 6-7, note Body, the, to be restored by the earth, xlii. 8, note
;
Ixxxv. 12 of the text through retranslation into Greek, iii. 7 ; xxi. 9, 11, 12 xxiv. 1, 2 Ixii. 7 Enoch's functions transferred to Moses, xiii. 3, note ; lix. 5-11,
; ;
CALEB,
lix. 1
Cedrou, the valley of, v. 5, note ; xxi. 1 xxxi. 2 Chaldees, the army of, viii. 4 Christians referred to, xli. 3, note ; Ixxxv. 14 xlii. 4 xlviii. 24 Consciousness of right and wrong in all men, xlviii. 40, note Corruption, the present world, its xl. 3 sphere, xxi. 19, note Created, a definite number, xxiii. 4-5, notes Creation ex nihilo, xxi. 4, note the new, xxxii. 6, note
; ; ; ;
Ixxviii. 1
p. Ixxi.
those
of its of the
constituents
to
Apocalypse
of
Baruch, pp.
Ixxii. -Ixxvi.
DAVID,
Death,
Ixi. 1
traced to Adam, note premature, traced to Adam, xxiii. liv. 15, note 4, note traced to Adam, p. spiritual, xlviii. 42, note Ixxx., footnote Deluge, the, Ivi. 15 Dillmann, pp. xviii., xxxv. Dispersion, the return from the, Ixxvii. 6 ; Ixxviii. 7, note Dragons, x. 6, note Drummond, p. xxxv.
physical,
xxiii. 4,
; ;
FAITH, liv. 21, note Fasts, v. 7, note ; ix. 2, note Fire the final abode of the wicked,
xliv.
lix. 2,
15,
note;
xlviii.
39,
43;
note
and
Ixxx.
4
-
Ezra,
Ixxxi.
;
pp.
xviii.
Ixx.
2,
Ixxi.
note
liv. 15,
note
xvii.,
xxiii.,
xxxii.,
GEDALIAH,
v.
xliv. 1
EDERSHEIM,
Gehenna,
lix.
10
;
INDEX
vii. 1
;
II
175
Ixvii. 2, 6-7,
note
Ixxx. 3
Baruch
Ixxxi.
;
Ixxii. 4-6,
note
Ixx.,
xviii.,
55
Justify
9,
its
note
Hebrew
xlii.
Ixvii. -
Hebron, xlvii. 1 Herodotus quoted on, xix. 6-8 Hexaemeron, fragment of an, xxix.
4,
Kneucker, pp.
xvii.,
xxxv.
note
Ixiii. 1, 3,
Hezekiah,
xxix.
2,
note
Hilgenfeld, p. xxxiv.
Law,
earth, xxv. 1,
the, in p. Ixix. ;
2,
note
xxxviii.
INHABITANTS of the
note Intermediate
place
;
note
of
lix. 10,
;
5,
note
in proportion as the Messianic and national hopes fail, xv. 5, note *"* the unwritten, Ivii. 2, note ;' x. 8, note Lelioto, Leviathan, xxix. 4, note Living creatures, the, li. 11
glorified
JABISH,
MANASSEH,
xvii. 4
;
;
xxxi. 3
Many
xxvii.-xxviii. James, pp. xx.-xxi. Jeconiah, i. 1 ix. x. 2, Jeremiah, ii. 1 ; v. 5 4 xxxiii. 1 accompanies the captivity to 2 x. Babylon in B 2, note ; xxxiii. 2 does not accompany the captivity inB 1 x. 2, note Ixxvii. 12, note
;
Ixv. 1 7 saved according to Baruch, but not according to 4 Ezra, xxi. 11, note
Ixiv. 1, 6,
;
to
be
Advent, xxix.
i.
4,
Mercy-seat, vi. 7 Merit of the Fathers, xiv. 7, note Messiah, xxix. 3 ; xxx. 1 ; xli. 1 the, and the Law, xv. 5, note 1 in has a passive rdle, xxix. 3, note
note ; vi. 9 ; xxxii. to be restored in B1 , i. 4, note ; cf. also Ixxviii. 7, note not to be restored in B 2, i. 4, note
the heavenly,
iv. 3,
note
has an active rdle, note xl. 1, note Ixxii. 4-6, note Messianic woes, xxvii. 1, note Millenarian fancies, xxix. 5
in
A2 and A3
3,
xxix.
called "mother," iii. 1, note its fall due to the sins of both
iv.
xvii.
lix.
Ixxxiv. 2, 5
Ixxix. 1
3
;
xlviii.
34
NEBUCHADNEZZAR,
Joshua,
lix. 1
OAK, the, vi. 1, note ; Ixxvii. 18 Obedience to the law and the Rabbis
;
lix.
enforced, xlvi. 5
176
Ophir, x. 19 Original sin in Baruch, 4 Ezra, the New Testament, pp. Ixx.-lxxi., Ixxx. - Ixxxi. ; xviii. 2, note ; xxiii. 4, note ; liv. 15, note
TACITUS quoted on, viii. 2 Temple, the second, its low repute,
Ixviii. 6, note Theognis quoted, x. 6, note Thomson, p. xxxv. the Lord, i. Titles of God
p.
liii.
xlii.
5,
note Philo quoted on, xxi. 4 Polyglot Syriac text of the Epistle
of Baruch, pp. xxvii.-xxviii. and freewill Predestination
in
1,
note
;
;
Judaism,
Proselytes,
xlviii.
liv.
xli.
4,
note
xlii.
19
note the Lofty One, xiii. Most High, xvii. 1, note note ; the Mighty One, xxi. 3 ; note Treasury of manna, xxix. 8 Treasuries of good deeds, xxiv. 1, note of souls, xxi. 23, note xxiii. 4 Tribes, the nine and a half, Ixii. 5 ; Ixxvii. 19 ; Ixxviii. 1 the two and a half, Ixiv. 5 the ten, i. 2
x. 1, 8,
; ; ;
A2
A3
vine,
xxxvi.-xl.
Resurrection,
1
;
of the cloud
i.e.
,
and the
lightning,
l.-li.,
liii.-lxxiv.
Visiting the
earth,
God's,
xx.
2,
note
WEBER, passim
Wieseler, p. xxxiv. Works, the doctrine
Ixx., Ixxxi. xiv. 7, note
;
of, 1,
pp.
2,
Ixix.-
Ixii.
ii.
notes
Headlam's
xxi.
Romans
15, 18,
liv.
World,
many
to
"be,
xxi.
11
the, made for man, xiv. 18, 19, note ; xv. 7 ; xxi. 24 the, of corruption, xxi. 19, note
the,
of
;
incorruption,
Ivii. 2,
xxi.
19,
Sennacherib,
Seriah, v. 5
Ixiii. 2,
note
note
xli. 3,
Shedim,
Sheol,
x. 8, 6,
note
.note
;
;
YOKE
lii.
of the law,
viii.
;
note
xi.
1,
2,
note
Ivi. 6,
note
Ixxxiii.
17
ZEDEKIAH,
xi.
5
vii.
Zion, v. 1, 3
x. 7, 10,
12
25
1, etc.
Printed by R.
&
Price
7s. 6d.
net
STUDIES IN HEBKEW
PKOPEK NAMES
BY
G.
Lecturer in Hebrew
A.
&
C.
LONDON
In
Demy
8vo, Cloth.
Price 24s.
INTRODUCTION
TO THE
BOOK OF ISAIAH
WITH AN APPENDIX CONTAINING THE UNDOUBTED PORTIONS OF THE TWO CHIEF PROPHETIC WRITERS IN A TRANSLATION
BY
The Eev.
T. K.
CHEYNE,
;
M.A., D.D.
CANON OF ROCHESTER
"This elaborate and scholarly work. . . must leave to professed scholars the detailed appreciation of Professor Cheyne's work. His own learning and reputation suffice to attest its importance. ".
We
The Times.
critical research."
truly great
Critical Review.
heartily congratulate the author on the completion of a long projected work, which will at once take its place among the most im-
We
portant on
its
subject."
"
further
and
1 '
difficult
and notable contribution to the study of the interesting problems presented by the Book of Isaiah." Baptist
of patient scholarship, wide reading,
Magazine.
This
monument
"
and
indefatig-
able research.
1 '
The Speaker.
!
Des Verfassers kritische Kraft, seine Ein ausgezeichnetes Werk Umsicht in der Untersuchung und die bessonnene Ruhe seines Urtheils, insbesondere aber auch die ungewbhnliche Klarheit seiner Darstellung,
die auch die verwickeltsten Fragen in angenehmster Form darzubieten vermag, haben langst schon seinen Namen bei den Fachgenossen
hochangesehen gemacht."
A &
C.
Demy
8vo.
Demy
8vo.
much Enlarged
Post 8vo.
IN HISTORY
New
Edition
The Rev.
T. K.
CHEYNE,
M.A., D.D.
A.
&
C.
LONDON
The Late
WILLIAM WEIGHT,
Crown
8vo.
LL.D.
WELLHAUSEN
Third Edition
PROFESSOR AT MARBURG
Crown
8vo.
Price 5s.
THEODOR NOLDEKE,
PROFESSOR OF ORIENTAL LANGUAGES IN THE UNIVERSITY OF STRASSBURO
TRANSLATED BY
M.A., LL.D.
Demy
A.
&
C.
UNIVERSITY OF TORONTO
LIBRARY
Do
not