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Book of Baruch
The Book of Baruch is a deuterocanonical book of the Bible, used in many Christian traditions, such as Catholic and Orthodox churches. In Judaism and Protestant Christianity, it is considered not to be part of the canon, with the Protestant Bibles categorizing it as part of the Biblical apocrypha. The book is named after Baruch ben Neriah, the prophet Jeremiah's scribe who is mentioned at Baruch 1:1, and has been presumed to be the author of the whole work. The book is a reflection of a late Jewish writer on the circumstances of Jewish exiles from Babylon, with meditations on the theology and history of Israel, discussions of wisdom, and a direct address to residents of Jerusalem and the Diaspora. Some scholars propose that it was written during or shortly after the period of the Maccabees.
The Book of Baruch is sometimes referred to as 1 Baruch to distinguish it from 2 Baruch, 3 Baruch and 4 Baruch.
Although the earliest known manuscripts of Baruch are in Greek, linguistic features of the first parts of Baruch (1:1–3:8) have been proposed as indicating a translation from a Semitic language.
Although not in the Hebrew Bible, it is found in the Septuagint, and also in Theodotion's Greek version. It is considered to be a canonical book of the Old Testament by the Catholic Church, the Eastern Orthodox Church and the Oriental Orthodox Churches. In 80-book Protestant Bibles, the Book of Baruch is a part of the Biblical apocrypha. Jerome, despite his misgivings about the deuterocanonical books, included Baruch into his Vulgate translation. In the Vulgate it is grouped with the books of the prophets alongside Jeremiah and Lamentations. In the Vulgate, the King James Bible Apocrypha, and many other versions, the Letter of Jeremiah is appended to the Book of Baruch as a sixth chapter; in the Septuagint and Orthodox Bibles chapter 6 is usually counted as a separate book, called the Letter or Epistle of Jeremiah.
Baruch 1:1–14 gives a narrative account of an occasion when Baruch ben Neriah reads the book of 'these words' before the Israelites in Babylon, and then sends that book (together with collected funds) to be read in Jerusalem. Where the Book of Baruch is considered to be a distinct work of scripture, it is commonly identified as the book that Baruch reads; and hence Baruch himself has traditionally been credited as the author of the whole work. However, the syntactical form of Baruch chapter 1 has been held rather to imply that 'these words' correspond to a preceding text – which might then be identified with Lamentations or with the Book of Jeremiah; in which case comparison may be made with a corresponding notice of Baruch writing down reading the prophecies of Jeremiah, recorded at Jeremiah chapter 36. These considerations underlie an alternative tradition (found for instance in Augustine) in which all four works (Book of Jeremiah, Baruch, Lamentations, Letter of Jeremiah) are credited to Jeremiah himself as author.
Critical scholarship is, however, united in rejecting either Baruch or Jeremiah as author of the Book of Baruch, or in dating the work in the period of its purported context; the Babylonian Exile. Rather they have seen clear thematic and linguistic parallels with later works; the Book of Daniel and the Book of Sirach. Many scholars have noted that the restoration of worship in the Jerusalem Temple following its pollution by Antiochus Epiphanes could provide a counterpart historical context in which the narrative of Baruch may equally be considered to apply; and consequently a date in the period 200–100 BCE has been proposed.
The basic outline of the book of Baruch:
No reference to the Book of Baruch is found in Rabbinic literature, nor is its text cited. A fragment of the Letter of Jeremiah in Greek has been excavated amongst the Dead Sea Scrolls, but no counterpart fragments survive of the Book of Baruch. It is generally argued that there are no references to, quotations from, or allusions to the Book of Baruch in the New Testament, although Adams proposes a general similarity between themes in the later parts of the book and some in the Pauline Epistles, particularly Galatians and 1 Corinthians. The earliest evidence for the text of the Book of Baruch is in quotations in the works of early Christian Church Fathers; the earliest citation being in the Legatio pro Christianis: 9 of Athenagoras of Athens, dated 177. Much the most extensive use of the Book of Baruch in patristic literature is in the Adversus Haereses: 5.35.1 (c. 180) of Irenaeus of Lyons, which draws extensively on Baruch 4:36 to 5:9. Both Athenagorus and Irenaeus cite these readings as being from the Book of Jeremiah. A brief quotation appears also in the Paedagogus by Clement of Alexandria. Increasingly from the 4th century onwards, however, Greek Fathers tend to cite such readings as from a 'Book of Baruch', although Latin Fathers consistently maintain the former practice of citing these texts as from Jeremiah, and where they do refer to a 'Book of Baruch' are to be understood as denoting the apocalyptic work, 2 Baruch.
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Book of Baruch
The Book of Baruch is a deuterocanonical book of the Bible, used in many Christian traditions, such as Catholic and Orthodox churches. In Judaism and Protestant Christianity, it is considered not to be part of the canon, with the Protestant Bibles categorizing it as part of the Biblical apocrypha. The book is named after Baruch ben Neriah, the prophet Jeremiah's scribe who is mentioned at Baruch 1:1, and has been presumed to be the author of the whole work. The book is a reflection of a late Jewish writer on the circumstances of Jewish exiles from Babylon, with meditations on the theology and history of Israel, discussions of wisdom, and a direct address to residents of Jerusalem and the Diaspora. Some scholars propose that it was written during or shortly after the period of the Maccabees.
The Book of Baruch is sometimes referred to as 1 Baruch to distinguish it from 2 Baruch, 3 Baruch and 4 Baruch.
Although the earliest known manuscripts of Baruch are in Greek, linguistic features of the first parts of Baruch (1:1–3:8) have been proposed as indicating a translation from a Semitic language.
Although not in the Hebrew Bible, it is found in the Septuagint, and also in Theodotion's Greek version. It is considered to be a canonical book of the Old Testament by the Catholic Church, the Eastern Orthodox Church and the Oriental Orthodox Churches. In 80-book Protestant Bibles, the Book of Baruch is a part of the Biblical apocrypha. Jerome, despite his misgivings about the deuterocanonical books, included Baruch into his Vulgate translation. In the Vulgate it is grouped with the books of the prophets alongside Jeremiah and Lamentations. In the Vulgate, the King James Bible Apocrypha, and many other versions, the Letter of Jeremiah is appended to the Book of Baruch as a sixth chapter; in the Septuagint and Orthodox Bibles chapter 6 is usually counted as a separate book, called the Letter or Epistle of Jeremiah.
Baruch 1:1–14 gives a narrative account of an occasion when Baruch ben Neriah reads the book of 'these words' before the Israelites in Babylon, and then sends that book (together with collected funds) to be read in Jerusalem. Where the Book of Baruch is considered to be a distinct work of scripture, it is commonly identified as the book that Baruch reads; and hence Baruch himself has traditionally been credited as the author of the whole work. However, the syntactical form of Baruch chapter 1 has been held rather to imply that 'these words' correspond to a preceding text – which might then be identified with Lamentations or with the Book of Jeremiah; in which case comparison may be made with a corresponding notice of Baruch writing down reading the prophecies of Jeremiah, recorded at Jeremiah chapter 36. These considerations underlie an alternative tradition (found for instance in Augustine) in which all four works (Book of Jeremiah, Baruch, Lamentations, Letter of Jeremiah) are credited to Jeremiah himself as author.
Critical scholarship is, however, united in rejecting either Baruch or Jeremiah as author of the Book of Baruch, or in dating the work in the period of its purported context; the Babylonian Exile. Rather they have seen clear thematic and linguistic parallels with later works; the Book of Daniel and the Book of Sirach. Many scholars have noted that the restoration of worship in the Jerusalem Temple following its pollution by Antiochus Epiphanes could provide a counterpart historical context in which the narrative of Baruch may equally be considered to apply; and consequently a date in the period 200–100 BCE has been proposed.
The basic outline of the book of Baruch:
No reference to the Book of Baruch is found in Rabbinic literature, nor is its text cited. A fragment of the Letter of Jeremiah in Greek has been excavated amongst the Dead Sea Scrolls, but no counterpart fragments survive of the Book of Baruch. It is generally argued that there are no references to, quotations from, or allusions to the Book of Baruch in the New Testament, although Adams proposes a general similarity between themes in the later parts of the book and some in the Pauline Epistles, particularly Galatians and 1 Corinthians. The earliest evidence for the text of the Book of Baruch is in quotations in the works of early Christian Church Fathers; the earliest citation being in the Legatio pro Christianis: 9 of Athenagoras of Athens, dated 177. Much the most extensive use of the Book of Baruch in patristic literature is in the Adversus Haereses: 5.35.1 (c. 180) of Irenaeus of Lyons, which draws extensively on Baruch 4:36 to 5:9. Both Athenagorus and Irenaeus cite these readings as being from the Book of Jeremiah. A brief quotation appears also in the Paedagogus by Clement of Alexandria. Increasingly from the 4th century onwards, however, Greek Fathers tend to cite such readings as from a 'Book of Baruch', although Latin Fathers consistently maintain the former practice of citing these texts as from Jeremiah, and where they do refer to a 'Book of Baruch' are to be understood as denoting the apocalyptic work, 2 Baruch.