The Apocalypse OF Baruch R. H.Charles !:■ r \ ^>!»^^'^ 3. u: '-?'■ ^%* PRINCETON, N. J. ^^> BS 1830 .B3 A3 1896 Bible. The Apocalypse of Baruch S/ie/j THE APOCALYPSE OF BARUCH OTHER WORKS BY THE SAME EDITOR The Book of Enoch. — Translated from Dillmann's Ethiopic Text (emended and revised in accordance with hitherto nncol- lated Ethiopic MSS. and with the Gizeh and other Greek and Latin Fragments), with Introduction, Notes, and Indices. 8vo. 16s. 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. The Book of the Secrets of Enoch. —Translated from the Slavonic by W. K. Morfill, M.A., and edited with Introduction, Notes, and Indices by R. H. Charles, M.A. 8vo. 7s. 6d. THE CLARENDON PRESS, OXFORD. THE APOCALYPSE OF BAEUCH TEANSLATED FEOAI THE SYEIAC CHAPTERS I.-LXXVII. FROM THE SIXTH CENT. MS. IN THE AMBROSIAN LIBRARY OF MILAN AND CHAPTERS LXXVIII.-LXXXVIL — THE EPISTLE OF BARUCH FROM A NEW AND CRITICAL TEXT BASED ON TEN MSS. AND PUBLISHED HEREWITH EDITED, WITH INTRODUCTION, NOTES, AND INDICES / BY E. H. CHAELES, M.A. TEINITY COLLEGE, DUBLIN, AND EXETER COLLEGE, OXFORD LONDON ADAM AND CHAKLES BLACK 1896 TO MY WIFE PEEFACE The Apocalypse of Baruch is a composite work written in the latter half of the first century of the Christian era. It is thus contemporaneous with the chief writings of the New Testament. Its authors were orthodox Jews, and it is a good representative of the Judaism against which the Pauline dialectic was directed. In this Apocalypse we have almost the last noble utterance of Judaism before it plunged into the dark and oppressive years that followed the destruction of Jerusalem. For ages after that epoch its people seem to have been bereft of their immemorial gifts of song and eloquence, and to have had thought and energy only for the study and expansion of the traditions of the Fathers. But when our book was written, that evil 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 was still master of its ancient cunning. And yet the intrinsic beauty of this book must to a great degree fail to strike the casual reader. Indeed, viii THE APOCALYPSE OF BARUCH it 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 translation from the Hebrew original. In each trans- lation we may feel assured the original work was shorn in large and growing measure of its ancient vigour, and this is certainly the case in the version now before the reader. For the translator, having the interests of scholars before his eyes, has made it his aim to give a literal reproduction of the Syriac. And yet, even so, much of its native eloquence has survived, so that to be prized it needs only to be known, and our appreciation of its beauty, its tragic power and worth, must grow in the measure of our acquaintance with it. The Apocalypse of Baruch has had a strange history. Written by Pharisaic Jews as an apology for Judaism, and in part an implicit polemic against Christianity, it gained nevertheless a larger circulation amongst Christians than amongst Jews, and owed its very preservation to the scholarly cares of the Church it assailed. But in the struggle for life its secret animus against Christianity begat an instinctive opposition in Christian circles, and so proved a bar to its popularity. Thus the place it would naturally have filled was taken by the sister work, 4 Ezra. This latter work having been written in some degree under Christian influences, and forming, in fact, an unconscious con- fession of the failure of Judaism to redeem the world, was naturally more acceptable to Christian readers, 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 editio princeps — no pains have been spared as regards the criticism and emendation of the text, its inter- pretation, and the determination of its various sources. As regards the text, the facts are briefly as follows : The first seventy -seven chapters, as appears on the title-page, are found only in one MS., namely, c. For the concluding nine chapters — the Epistle of Baruch — I have made use of c and nine other MSS. Of these I have collated eight — several of these for the first time. Through the kindness of the pubhshers I have been enabled to print on pp. 125-167 a critical text of this Epistle based on those MSS. As Ceriani and Lagarde contented themselves each with reproduc- ing a single unamended MS., scholars will, I think, be grateful for this attempt to grapple with all the Syriac MSS. available. By this comparative study of c and the remaining nine MSS. in the chapters common to both, I have been able to ascertain the value of c in the chapters in which c stands alone. The trust- worthiness of the MS. c, which we have thus estab- lished, is further confirmed by a Greek work, which borrows largely from our Apocalypse, the Best of the Words of Baruch. There are, of course, corruptions in the text. Some of these that are native to the Syriac have been a 2 X THE APOCALYPSE OF BARUCH removed by Ceriani, others by the editor ; others are provisionally emended, or else reproduced in the English translation. But many still remain. Of these some are manifestly peculiar to the Greek, and have been dealt with accordingly. But the rest are not so, and are, in fact, incapable of explanation save on the hypothesis of a Hebrew original. To this hypothesis, which marks a new departure in the criticism of this book, I have been irresistibly led in the course of my study. In many passages I have by its means been able to reduce chaos to order. For details the reader should consult the Introduction, pp. xliv.-liii. The interpretation of this book has been the severest task as yet undertaken by the editor. Insuperable difficulties confronted on every side, till at last he awoke to the fact that these w^ere due to plurality of authorship. When once this fact was recognised and the various sources determined, the task of interpretation was materially lightened, and the value of the work for New Testament and Jewish scholars became every day more manifest. As my studies in this direction began in 1891, my conclusions are, save in a few cases, the result of long study and slowly matured conviction. A special study of the relations subsisting between this Apocalypse and 4 Ezra will be found on pp. Ixvii.-lxxvi., where it is shown that whereas 4 Ezra is in many respects non- Jewish, our Apocalypse is a faithful exponent of the orthodox Judaism of the PREFACE xi time. To this subject I may return in an edition of the former work. Scholars are at last coming to recognise that the study of the literature to which this book belongs is indispensable for the interpretation of the New Testament. Thus Dr. Sanday and Mr. Headlam write in their recent work on the Epistle to the Komans (p. vii.) : " It is ly a continuous and careful study of such works that any advance in the exegesis of the Neiu Testament luill he 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 the Babylonian Talmud, Schwab's French translation of the Jerusalem Talmud, and in passages where translations were wanting, I had the ready help of Dr. Neubauer. My thanks are also due to Mr. Buchanan Gray, for his revision of my proofs of the Hebrew original of Baruch. 17 Bradmoke Road, Oxford, September 1896. CONTENTS PAGE Introduction ...... xv-lxxxiv §1. Short Account of the Book (pp. xv.-xvi.)— § 2. Other Books of Baruch (pp. xvi.-xxii.) — § 3. The Syriac MSS.— only one MS. c for chapters i.-lxxvii., but nine other MSS. for Ixxviii.- Ixxxvi. A comparative study of these MSS. in relation to c (pp. xxii.-xxx.) — § 4. Previous Literature on the Apocalypse of Baruch. Reprint of MS. c — Ceriani ; of h — Lagarde. Edition of Ixxviii. -Ixxxvi. — Walton and Paris Polyglots. Translation — Ceriani, Fritzsche (pp. xxx.-xxxiii. ) Critical Inquiries — Langen, Ewald, Hilgenfeld, Wieseler, Fritzsche, Stahelin, Hausrath, Renan, Drummond, Kneucker, Dill- mann, Edersheim, Rosenthal, Stanton, Schiirer, Thomson, Kabisch, De Faye, Ryle (pp. xxxiii.-xliii.)— § 5. The Syriac — a Translation from the Greek (pp. xliii.-xliv.) — § 6. The Greek — a Translation from a Hebrew Original ; for (1) The Quotations from the Old Testament are from the Massoretic text. (2) Hebrew Idioms survive in the Syriac. (3) Un- intelligible expressions in the Syriac can be explained and the Text restored by Re-translation into Hebrew. (4) Many Paronomasiae discover themselves by such Re-translation (pp. xliv.-liii.) — § 7. The different Elements in the Apocalypse of Baruch with their respective Characteristics and Dates. Of these elements A^ = xxvii.-xxx. 1, A^ = xxxvi.-xl., A^ = liii.- Ixxiv. are Messiah Apocalypses written by different Authors before 70 a.d. (pp. liii.-lviii.) B^ B^, B^ were wTitten after 70 A.D. These are derived from different authors. They agree in expecting no Messiah, but are severally differen- xiv THE APOCALYPSE OF BARUCH PAGE tiated from each other by many characteristics. B^ is the earliest — soon after 70 a.d., and B^ is probably the latest. Bi = i.-ix. 1; xliii.-xliv. 7; xlv.-xlvi. 6; Ixxvii.-lxxxii. : Ixxxiv. ; Ixxxvi. -Ixxxvii. B^ = xiii.-xxv. ; xxx. 2-xxxv. ; xli. -xlii. ; xliv. 8-15; xlvii. -lii. ; Ixxv.-lxxvi. ; Ixxxiii. B^ = lxxxv. x. 6-xii. 4, which I have called S, is probably from a som-ce distinct from the rest (pp. Iviii.-lxv.) — § 8. The lost Epistle to the two and a half Tribes, on many grounds is probably identical with, or is the source of the Greek Baruch iii. 9-iv. 29 (pp. Ixv.-lxvii.) — § 9. The Relations of our Aj)ocalypse with 4 Ezra, (a) The composite nature of 4 Ezra. (6) Conflicting characteristics of 4 Ezra and Baruch, the former to some extent non-Jewish in its teaching on the Law, Works, Justification, Original Sin and Freewill, (c) 4 Ezra from a Hebrew Original, (d) Relations of the respective Constituents of our Apocalypse and 4 Ezra. A^ is older than E of 4 Ezra, and both A^ and A" than M. B^ older than E^, and both B^ and B^ than S (pp. Ixvii.-lxxvi.) — § 10. Relation of this Apocalypse to the New Testament. Bulk of parallels in these books can be explained as being drawn independently from pre - existing literature, or as being commonplaces of the time ; but others may point to dependence of Baruch on the New Testament (pp. ixxvi.- Ixxix.) — § 11. Value of our Apocalypse in the Attestation of the Jewish Theology of 50-100 a.d., and in the Inter- pretation of Christian Theology for the same Period : The Resurrection, Original Sin and Freewill, AVorks and Justification, Forgiveness (pj). Ixxix. -Ixxxiv.) The Apocalypse of Baruch. Translation and Critical and exegetical notes ..... 1-167 Appendix . . . . . . .168 Index I. — Passages from the Scriptures and Ancient Writers ....... 169 Index II. — Names and Subjects . . . .173 INTRODUCTION § 1. Short Account of the Book This beautiful Apocalypse, with the exception of nine chapters towards its close,^ was lost sight of for quite 1200 years. Written originally in Hebrew, it was early trans- lated into Greek, and from Greek into Syriac. Of the Hebrew original every line has perished save a few still surviving in rabbinic writings. Of the Greek Version 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 pre- served almost in its entirety in a sixth century MS., the discovery of which we owe to the distinguished Italian scholar Ceriani. Of this MS., Ceriani published a Latin translation in 1866, the Syriac text in 1871, and the photo-lithographic facsimile in 1883. Though ^ These chapters under the title "The Epistle of Baruch," or a similar one, were incorporated in the later Syriac Bible. xvi THE APOCALYPSE OF BARUCH there are no adequate grounds for assuming a Latin Version, it is demonstrable that our Apocalypse was the foundation of a Latin Apocalypse of Baruch, a fragment of which is preserved in Cyprian. The Apocalypse of Baruch belongs to the first century of our era. It is a composite work put together about the close of the century, from at least five or six independent writings. These writings belong to various dates between 50 and 90 A.D., and are thus contemporaneous with the chief New Testa- ment writings. It is this fact that constitutes the chief value of the work. We have here contempor- aneous records of the Jewish doctrines and beliefs, and of the arguments which prevailed in Judaism in the latter half of the first century, and with which its leaders sought to uphold its declining faith and con- front the attacks of a growing and aggressive Chris- tianity. 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 extreme. It was this hidden hostility to Christianity that no doubt brought it into discredit. As early as the sixth century it seems to have passed out of circulation. § 2. Other Books of Baruch In addition to our Apocalypse, a considerable litera- ture arose and circulated under Baruch's name, some- INTRODUCTION xvii time before and after the Christian era. It will be sufiScient for our present purpose to touch briefly on the different books belonging to it. 1. The Apocryphal Baruch in the LXX. — This book falls clearly into two parts — i.-iii. 8 being the first part, and iii. 9 -v. constituting the second. The first part was originally wTitten in Hebrew, the second is gener- ally 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 period, by Kneucker and Schiirer after 70 A.D. Most writers agree in assigning the second half of the book to the last - mentioned date. The second half, however, may also be composite. Thus Professor Marshall differentiates iii. 9 - iv. 4 from iv. 5-v. 9, and regards the former as originally written in Aramaic, and the latter in Greek. The chief authori- ties on this book are Fritzsche, Excget. Hanclbucli zn den Apoc7y2)he7i,-psivt i., pp. 165-202, 1851; Kneucker, Das Bitch Baruch, 1879; Gifford, SiJcaker's Commentary, Apocrypha, ii. 241-286, 1888. On the probability that i. 1-3 ; iii. 9-iv. 29 of this book are a recast of a lost portion of our Apocalypse, i.e. " the Letter to the two and a half Tribes," see § 8, pp. Ixv.-lxvii. There is no verbal borrowing between our Apocalypse and and the Greek Baruch, but in the following passages there is a similarity of diction or of thought or of both. This list could be enlarged. THE APOCALYPSE OF BARUCH Apoc. of Baruch. Book of Barucli. i. 1 (mention of Jeconiah). i. 3. X. 16. iv. 10, 14. lix. 7. iii. 12. Ixxvii. 10. ii. 26. Ixxviii. 7. iv. 36, 37 (v. 5, 6). Ixxix. 2. i. 17, 18. Ixxx. 5. ii. 13. Ixxxiv. 2-5. i. 19 ; ii. 2. Ixxxvi. 1, 2. i. 14. 2. The Eest of the Words of Baruch.— This book was written in Greek in the second century of our era. It 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 " ParaUpomena Jeremiae" in his MonumentaSacra,Y. 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 was edited from three MSS. by Dillmann in his Chrestomatliia aetliiopica in 1866. 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 with translation and notes. In this edition account will be taken of all the important variations of the Greek text. This book is deeply indebted to our Apocalypse and attests the accuracy of the Syriac text in the following passages : — INTRODUCTION xix Apoc. Bar. Rest of the Words. ii. 1. i. 1, 3, 7. ii. 2. ii. 2. V. 1. i. 5 ; ii. 7 ; iii. 6 ; iv. 7. vi. 1. iv. 1. vi. 4, 5, 6, 8, 10. iii. 2, 5, 8, 14. viii. 2, 5. iv. 1, 2, 3, 4. X. 2, 5, 6, 7, 18. iv. 3, 4, 6, 9. xi. 4, 5. iv. 9. XXXV. 2. ii. 4. Ixxvii. 21, 23, 26. vii. 3, 10, 12. Ixxx. 3. i. 5 ; iv. 7. Ixxxv. 2. ii. 3. Ixxxv. 11. vi. 3. Ixxxvii. vii. 8, 30. 3. The Gnostic book of Bariich. — Of this book large fragments are found in the PJiilosojyhumena of Hippolytus, V. 24-27. But these fragments are wholly out of relation with the remaining literature of Baruch. 4. A Latin book of Baruch is quoted in one MS. of Cyprian's Testimonia, iii. 29. As this book is clearly based on our Apocalypse, I will give the passage in full. Item in Baruch : " Veniet enim tempus, et quaeretis me et vos et qui post vos venerint, audire verbuni sapientiae et intellectus, et non invenietis" (cf. Apoc. Bar. xlviii. 36). "Nationes autem cupient videre sapientem praedicantem, et non obtinget eis : non quia deerit aut deficiet sapientia hujus saeculi terrae, sed neque deerit sermo legis saeculo. Erit enim sapientia in paucis vigilantibus et taciturnis et quietis " (cf. Apoc. Bar. xlviii. 33), " sibi confabulantes et in cordibus suis meditantes XX THE APOCALYPSE OF BARUCH quoniam quidam eos horrebunt et timebunt ut malos. Alii autem nee credunt verbo legis Altissimi : alii autem ore stupentes non credent et credentibus erunt contrarii et impedientes spiritum veritatis. Alii autem erunt sapientes ad spiritum erroris et pronuntiantes sicut Altissimi et Fortis edicta " (of. Apoc. Bar. xlviii. 34 ; Ixx. 5 ; observe also that the titles of God here are characteristic of our Apoc, see vii. 1, note; xxi. 3, note). " Alii autem personales fidei. Alii capaces et fortes in fide Altissimi et odibiles alieno." In 5 Ezra xvi. 64, 65 (which James ascribes to the third century) we have a clear use of our text. Thus :" Certe Hie novit . . . quae cogitatis in cordibus vestris. Vae peccantibus et volentibus occultare peccata sua : propter quod Dominus scrutinando scrutinabit omnia opera eorum et traducet vos omnes," is based on Ixxxiii. 3, which = " Et scrutinando scrutinabit cof^ita- 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 is the thought of the two passages the same, but that the actual diction is borrowed, i.e. the Hebraism " scrutinando scrutinabit " and " traducet," which = " in apertum cum increpatione educet " (cf also "quae cogitatis in cordibus" with " 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 xxi the other, it is mentioned by Origen, de Frincip. ii. 3. 6 : " Denique etiam Baruch prophetae librum in asser- tionis hujus testimonium vocant, quod ibi de septem mundis vel caelis evidentius indicatur." This Greek Apocalypse of Baruch was discovered some years ago by Mr. James in a British Museum MS. Through his kindness I have been permitted to examine his copy of this MS. His edition of the text will, we believe, shortly appear. The Slavonic Version of this book has been known for some time, and was published in the Starine, vol. xviii. pp. 205-209, 1886, by Nova- kovic. A German translation, preceded by a helpful introduction by Professor Bonwetsch, appeared this year in the NachricMen der K. Gesellschaft der Wissenschaften zu Gottingen, 1886, Heft i. An English translation will shortly appear by Mr. Morfiil in Mr. James's Cambridge edition. The Slavonic is less trustworthy and full than the Greek. This Greek is dependent in certain respects on the Eest of the Words of Baruch, and is thus of service in deter- mining the date of the latter. With our Apocalypse it has only one or two points of contact. Thus with vi. 2, "I was grieving over Zion and lamenting over the captivity which had come upon the people," com- pare the opening words of the Greek Apocalypse, ATroKaXvyjn^; ^apov'^, o? ecrrr) . . . Kkalwv virep Tr)<^ al'XjJbaXcoaia<; 'Iepov€ra\7]/jL : and with x. 5, " I, Baruch, . . . sat before the gates of the temple and I lamented with that lamentation over Zion," and xxxv. 1, " And I, Baruch, went to the holy place, and sat h XXll THE APOCALYPSE OF BARUCH down upon the ruins and wept," compare the words already quoted together with koI ovtw^ iKaOrjro eVl ra? wpala^ TroXa^;, ottov eKetro ra roiv a^yioDV a'yta. Perhaps liv. 8-9, " Even so I could not give Thee the meed of praise, or laud Thee as is befitting. . . . For what am I amongst men . . . that I should have heard all those marvellous things from the Most High ? " may be the source of the following words towards the close of the Greek Apocalypse — ho^av e^epov tw 6em ToS a^ccoaavTi fjL€ tolovtov d^ccofiaro^. 6. Finally, another book of Baruch, distinct from the above, and belonging to the fourth or fifth century of our era, is mentioned in the Altercatio Simonis Judaei et Theophili Christiani, published by Harnack {Texte und UntersucJmngen, Bd. 1, Heft 3, 1883). In this work Theophilus makes the following quotation from the book of Baruch : " Quomodo ergo prope finem libri sui de nativitate ejus et de habitu vestis et de passione ejus et de resurrectione ejus prophetavit dicens : Hie unctus mens, electus meus, vulvae incon- taminatae jaculatus, natus et passus dicitur." Above all the foregoing works which circulated 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. The Syriac MSS. For chapters i.-lxxvii. of this book we have only one MS., the famous sixth-century Peshitto MS. which INTRODUCTION xxiii was found by Ceriani in the library in Milan. For convenience we shall call this MS. c. In 1871 Ceriani edited the Syriac text from this MS. in his Monu- menta Sacra ct Prof ana, vol. v. Fasc. 2, pp. 113-180. Of chapters Ixxviii.-lxxxvi., which constitute the Epistle of Baruch, many MSS. were known to exist, and of three of them (i.e. a, h, d) Ceriani made collations and inserted these in their appropriate place below the printed text of c. He made no attempt, however, to correct the text of c by their means. This task was attempted in a haphazard fashion by Fritzsche (Lihri ApocryiM Vet Test Graece, 1871, pp. 690-699) in an emended edition of Ceriani's Latin translation of these chapters. It is manifest that, if we wish to ascertain the value of c in those chapters in which it stands alone, i.e. i.-lxxvii., we can do so only by an exhaustive ex- amination of its text in those chapters which it attests in common with «, h, d, e, /, g, li, i, k, i.e. Ixxviii.- lxxxvi., and by a determination of its critical value in respect to them. When we have discharged this task we shall know the real worth of c in i.-lxxvii., and 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. These are ten, and are as follows : — a called A in Ceriani. h Add. 17,105 in the Brit. Mus., Fol. 116^-121^ Sixth century. xxiv THE APOCALYPSE OF BARUCH c The Milan MS., Fol. 265^-267^. Sixth century. d called d in Ceriani. e No. 1 Syr. MSS., Bodley, Fol. 430-432. 1627. / Egerton 704 Brit. Mus., Fol. 373^-374*. Seventeenth century. g Add. 12,172 Brit. Mus., Fol. 1 92^-1 95^ Tenth or eleventh century. h Add. 18,715 Brit. Mus., Fol. 242^-244^ Twelfth century. i No. 2 Syr. MSS., Bodley, Fol. 492-493. 1614. k No. 20 Syr. MSS., Bodley, Fol. 37-38. All these MSS. with the exception of h contain the complete Epistle of Baruch. h has only Ixxxiii. 7- Ixxxiv. 1. Of the ten MSS. I have collated directly l, e, /, g, h, i, k h had already been collated and published by Lagarde. I did it, however, afresh, and found only one important error in his work. For a knowledge of a, d 1 am indebted to Ceriani's collations. Of c my knowledge is derived directly from the photo- lithographic reproduction of that MS. In addition to the 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 78 Brit. Mus., Fol. 1 1 1^. Ninth or tenth century, m 14,482 Brit. Mus., Fol. 47^^-48^ Eleventh or twelfth century. n 14,684 Brit. Mus., Fol. 24. Twelfth century. W and P stand for the Walton and Paris Polyglots. Of the foregoing MSS. a, b, d, e, /, g, h, i, k, I, m, n represent one type of text as c represents another. But although the former belong to one family they are of very different values. To the more ancient and INTRODUCTION xxv trustworthy belong a, b, g, h, k to the latter and less trustworthy d, e, f, i. For convenience' sake we shall denote the parent of a, h, g, h, k by the symbol fi, that of d, e, /, i by 7, and the ancestor of both by a. First of all we shall study the general relations of c to a and to the sub-groups /? and 7. c stands frequently alone alike when it is right and when it is wrong. In Ixxviii. 1 ; Ixxxi. 4 ; Ixxxii. 7 ; Ixxxv. 1,7; Ixxxvi. 3 ; Ixxxvii., it is right against a, i.e. a, h, d, e, f, g, h, i ; and most probably also in Ixxix. 2, 3 ; Ixxxiii. 3, 7, 8 ; Ixxxiv. 1, 9 ; Ixxxv. 15. On the other hand, it is frequently wrong. Thus it attests a corrupt text against a in Ixxviii. 1, 2, 3, 4, 7 (?) ; Ixxx. 1, 2, 3 ; Ixxxi. 3 ; Ixxxii. 2 (twice), 3, 4, 5 ; Ixxxiii. 2, 3, 4, 5, 8, 13, 15, 16, 18, 19, 21 ; Ixxxiv. 1, 2, 8, 10; Ixxxv. 7, 8, 12, 13; Ixxxvi. 1. Thus we see that whereas c independently preserves the true text in many passages, a preserves it in thrice as many. Again, as we have already remarked, the MSS. a, 5, d, e, /, g, h, i, k are of very different values. Thus a, h, g, h agree with c in attesting the true text against d, e, f, i in Ixxviii. 3, 5 ; Ixxix. 1 ; Ixxx. 3 ; Ixxxi. 4; Ixxxiv. 4, 6, 7, 10; Ixxxv. 6, 11. In Ixxxii. 1 a, h, g, Ji agree alike against c and d, e, /, i. Only in Ixxxiii. 1 7 do d, e, f, i agree with c against a, h, g, h. In the above passages k is wanting, but where it exists it belongs as a rule to yS, and agrees with a more than with any other member of this group. Thus if we represent a, b, d, e, /, g, h, i, k by a, and a, b, g, h, k xxvi THE APOCALYPSE OF BARUCH by /3, and d, e, f, i by 7, as we have already arranged, we arrive at the following genealogy : — Original Syriac Translation I I i8 7 We have also seen from what precedes that c often agrees with /9 in giving the true text against 7, but c and 7 never agree in attesting the true text against /3, except perhaps in Ixxxiii. 17. I, m, n, so far as they exist, support a as against c, and where the attestation of a is divided they gener- ally agree with 7 against /3, i.e. with d, e, f, i against a, h, g, h, k. Having now learnt in some measure the relations of the various groups of MSS. to each other, we have still to study those of the individual MSS., so far as our materials admit. The special study of c we reserve till later. Amongst a, h, g, h, h and g are closely related. They agree against all else in Ixxx. 4 ; Ixxxi. 3 ; Ixxxii. 2, 3 ; Ixxxiii. 2, 9, 11 ; Ixxxv. 12 ; but this combination is generally wrong, h is never right when it stands alone, a and h are excellent authorities when sup- ported by c. Thus a, e are right in Ixxxiii. 4 ; Ixxxiv. 6 ; Ixxxv. 9. They agree in the wrong in Ixxix. 2 ; Ixxx. 7 ; Ixxxv. 9. a agrees also with b, c, g against all else in Ixxxv. 14, and with c, h against all in INTRODUCTION xxvii Ixxxiv. 3. h stands alone with c in Ixxxi. 4 ; Ixxxiv. 4 ; Ixxxv. 1 3 ; but the combination is untrustworthy. From these facts we infer that amongst a, h, g, h, h and g are very closely related, but that no such close relations exist between a and h or between either of these with h, g. Thus the relations of the sub-group to each other might be represented as follows : — I i I _ a h k \ b As regards the y group, 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 the text of the Walton and Paris Polyglots is based. The text of these Polyglots may be shortly de- scribed as follows. In all cases where it stands in opposition to c, WP follow a except in Ixxxii. 8, Ixxxv. 10, where their text is most probably due to conjecture as they here stand alone. Secondly, in cases where 7 is opposed to c/S, WP agree with 7. Thirdly, within the group 7, WP are most closely associated with, and in all probability are based upon, e, f. For they agree with e against all other MSS. in Ixxx. i., Ixxxii. 9 in omitting " and," in Ixxx. 2 in giving an impossible form, and in Ixxxiii. 14 in omit- ting half the verse. But WP are not based on e alone ; for though e omits a word in Ixxxv. 5, it is given in WP. This defect of e was made good from xxviii THE APOCALYPSE OF BARUCH /; for we find that/WP stand alone in Ixxx. 7. It is of no little interest to have traced the sources of the text in the Polyglots ; for, as their editors have given no information on the subject, scholars have hitherto been quite in the dark in this respect. We are now in a position to give the genealogy of the MSS. dealt with above. This is as follows : — Okiginal Syriac Translation I I I I I h A- I I c? c f ha ^ ' WP Special Study of c. — It is now time to study the special characteristics of c. We have already seen that c has independently preserved the true text in many passages against corruptions in a. (A list of these passages will be found above, where also it is shown that a has preserved the true text much more frequently than c.) I have found c trustworthy when supported by a in Ixxxiii. 4 ; Ixxxiv. 6 ; Ixxxv. 9 ; but not so in Ixxix. 2 ; Ixxx. 7 ; Ixxxv. 9 ; or by a, h, g in Ixxxv. 14; or by a, h in Ixxxiv, 3 ; or by h, g in Ixxxv. 1. But the character of c appears more clearly in its errors. Thus it is wrong (1) through omission in Ixxx. 1, 2 (omission due here to an attempted emen- INTRODUCTION xxix dation) ; Ixxxii. 2, 3 ; Ixxxiii. 4, 5, 16, 18 ; Ixxxiv. 1, 10 ; Ixxxv. 4 (through homoioteleuton), 12. Cf. li. 16 and Ivi. 14 for omissions of the negative. (2) Through additions to the text in Ixxviii. 2 ; Ixxxiii. 5 ; Ixxxv. 8, 9, 15. (3) Through transposition of vjords or letters luherehy the sense is generally destroyed. Transposition of letters in Ixxxii. 4 whereby " drop " becomes " polki- tion " ; Ixxxiii. 2 1 where " by truth " becomes " in silence." For similar transpositions in the earlier chapters see xiv. 6 ; Ixx. 8. Transposition of words in Ixxxi. 3 ; Ixxxii. 2, 3 ; Ixxxiii. 5 ; Ixxxiv. 8. For similar transpositions see xiv. 11 ; xxi. 16. (4) Through clerical errors in Ixxviii. 3 (for a similar error see xxiv. 4), 4; Ixxx. 3 ; Ixxxii. 5 ; Ixxxiii. 2, 3, 13, 15, 16, 19 ; Ixxxiv. 1 (observe that there is the same erroneous pointing in Ixx. 5), 3, 8 ; Ixxxv. 12, 13. In Ixxxiv. 2 we have an intentional variation. Cf. in earlier chapters li. 1. We 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 our- selves with a certain degree of confidence and skill to the obscurities and corruptions that arise in these chapters. As a further result of this examination, we have come to feel that so long as we follow its guid- ance, we can nowhere greatly err from the sense of the Hebrew original. XXX THE APOCALYPSE OF BARUCH Date of the Common Ancestor of c and a. — Since c and h 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. Further, though h belongs to the sixth century, many of its readings are decidedly later than c and even than a and h. In fact, a, h represent the text at an earlier period than h. The common parent, therefore, of a, h, and h was prob- ably not later than the fifth century. Such a variety of related yet different MSS. as a, I, g, h, h could not well have arisen from ai MS. of a later date. This being so, the common progenitor of c and a can hardly be sought later than the fourth century. § 4. Pkevious Literature on the Apocalypse of Baruch The Syriac Text. — As we have seen in the fore- going section, we have only one MS., i.e. c, for chapters i.-lxxvii. For Ceriani's edition of this MS. see pp. xxii.- xxiii. Of the text of the remaining chapters, which form the Epistle of Baruch, many editions have appeared : — (1) That which is published in the Walton and Paris Polyglots. This text is, as we have shown above (pp. xxvii.-xxviii.), founded on two indifferent MSS., e and /. (2) Lagarde's edition of h, pp. 88-93 of his Lihri Vet Test. Apocryphi Syriace, 1861. This is merely & in a printed form, and not an edition of the Syriac text INTRODUCTION xxxi based on the Nitrian MSS. in the British Museum, as is everywhere wrongly stated both by German and English writers. Though & is a very old and valuable MS., we have now several MSS. at our disposal con- taining a more ancient text (see pp. xxvi.-xxvii.) (3) Ceriani's published text of c, to which he has appended collations of a, h, d in his Momtmenta Sacra et Prof ana, vol. V. Fasc. 2, pp. 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, 5, d. Translations. — Only one translation of our Apoca- lypse has hitherto appeared, i.e. the Latin translation of Ceriani in the Monumenta Sacrd et Frofana, vol. i. Fasc. 2, pp. 73-98, 1866. This is certainly a model translation in point of style, and considering the fact that Ceriani was not a specialist in Apocalyptic litera- ture, it is also very accurate. !N"ot quite accurate, indeed, as Ceriani himself was aware in 1871 when he wrote — " Omisi tamen plenam revisionem meae versionis Latinae . . . quia omnino in meis occupationibus tempus me deficit, et quidquid corrigere opus erit, alii ex textu per se poterunt." Some of the errors are as follows : — 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 " transgressus est " for " fecit." In xix. 1 for " te " read " vos." In xxv. 4 for " terrae " read " terram." In xxxii. 4 for " coro- nabitur " read " perficietur." In xl. 1 for " qui tunc " read " illius temporis." In xlix. 3 for " vestient " read xxxii THE APOCALYPSE OF BARUCH " induent." In Iv. 1 expunge " ejus." In Ix. 1 add "eorum" after " magiarum." In Ixii. 2 add " et " before " idololatria." In Ixxii. 2 for " vivificabit " read " parcet." In Ixxxv. 9 for " veritatem cujuspiam " read " Veritas quodpiam." In Ixxxvi. 1 2 for " viae " read " recreationis " ( = aveo-ecos:) ; " viae " is a rendering of d but not of c, Ceriani's text. Although Ceriani made no critical study of the text of c, he has nevertheless made some most felicitous emendations in x. 14 ; xiv. 6; li. 1; Ivi. 4, 14; Ix. 2; Ixix. 1, 4; Ixx. 8. A critical study of the text and matter v^ould have helped him to deal with the corruptions of the Syriac in xxiv. 4; xlviii. 32 ; li. 16 ; Ixvii. 2 ; Ixx. 5 ; Ixxii. 1, etc. As Ceriani did not believe in a Semitic original of our Apocalypse, he was naturally unable to deal with corruptions that were not native to the Syriac Version, but had already appeared in the Hebrew text or had arisen through the misconceptions of the Greek trans- lator. Ceriani's Latin translation was republished by Fritzsche in his Lih7'i A2)ocrii2')lii Vet, Test. Gracce^ 1871, pp. 654-679. Though Fritzsche introduces several changes into Ceriani's translation, hardly any of these can be justified. Sometimes he makes the 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 " vanum " in xix. 8 is quite wanton. The Latin text also is carelessly edited ; INTRODUCTION xxxiii thus for " ego " there is " ergo " in Ixxxiv. 1 ; for " ibi " there is "tibi" in Ixxxv. 13; and "opulus" for "populus" in xlviii. 24. In the critical notes on pp. 690-699 there are many confusions and mis - statements of authorities. It is needless to add that none of Ceriani's actual errors were corrected by Fritzsche, for the Syriac text had not yet been published. 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. — Langen, De A]JOcaly]osi Baruch anno suiter iori primnm eclita commentatio, Friburgi in Brisgovia, 1867. This treatise, which consists of twenty-four quarto pages, maintains that our Apoca- lypse 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 Professor Ptyle of Cambridge. This fact in itself serves to show how inadequately hitherto this Apocalypse has been studied. In other respects, Langen's work is admirable. Ewald, Gottinger Gel. Anzeigen, 1867, pp. 1706- 1717, 1720; Gesch. cles Volkes Israel, vii. 83-87 (English trans, vol. viii. 57-61). In a short but in- teresting article Ewald assigns the date of our author to the reign of Domitian. He regards 4 Ezra and this Apocalypse as the work of one and the same author. xxxiv THE APOCALYPSE OF BARUCH migenield, Zeitschrift fur wissenscli. Theologie, 1869, pp. 437-440; Messias Jiidaeorum, pp. 6 3 - 6 4. Hilgenfeld ascribes our Apocalypse to the earlier years of Vespasian, possibly to 7 2 a.d. Vespasian is the leader mentioned in xl. The Baruch Apocalypse is subsequent to 4 Ezra. Wieseler, " Das Vierte Buch Ezra," Theol. Stud, und Kritiken, 1870, p. 288. This writer criticises Hilgen- f eld's date. The seven weeks (xxviii. 2) are to be reckoned from the fall of Jerusalem to 1 1 9 a.d. The two weeks in that verse point to the years 105-119, i.e. to the time of Trajan. Eritzsche, Lihri Apocryphi Vet. Test. 1871, pp. xxx.-xxxii. On Eritzsche's reprint of Ceriani's Latin translation see pp. xxxii.-xxxiii. Stahelin, " Zur paulinischen Eschatologie," Jalir- hilcher filr Deutsche Theologie, 1874, pp. 211-214. Hausrath, Neutestamentl. Zeitgesch. 2nd ed. iv. 88-90, 1877. Eenan, " L' Apocalypse de Baruch," Journal des Savants, 1877, pp. 223-231; Les Evaiigiles, 1877, pp. 517-530. Eenan regards this Apocalypse as an imitation of 4 Ezra and in part designed as a correction of it, as, for instance, on the question of original sin (cf. also Langen). The latter was written in Nerva's reign, the former in the last year of Trajan's. The sombre clouds which obscured the 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. The fact that this book was accepted amongst the Christians excludes a later date. No INTRODUCTION xxxv Jewish product later than Hadrian gained currency in Christian circles. Drummond, The Jeivish Messiah, 1877, pp. 117-132. Dr. 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 " not a single expression which betrays a Christian hand." It is probably subsequent in date to 4 Ezra, and is divided into the following groups of chapters — i.-ix. ; x.-xii. ; xiii.-xx. ; xxi.-xxx.; xxxi.- xliii. ; xliv.-xlvii. ; xlviii.-lxxvi. ; Ixxvii.-lxxxvii. Kneucker, Das Buch Baruch, 1879, pp. 190-196. Kneucker believes that the Apocryphal Book of Baruch is the letter which Baruch undertakes in ch. Ixxvii. to send by " three men " to the brethren in Babylon. This view needs to be greatly modified ; as it stands, he has found none to follow it. The present book, he holds, is defective. Dillmann, art. " Pseudepigraphen" in Herzog's Pieal- Bnc. 2nd ed. xii. 356-358. Baruch, according to Dillmann, was undoubtedly later than 4 Ezra, and was written under Trajan. The writer was an orthodox Jew and wrote in Greek. Dillmann rightly thinks that parts of the book are lost, but he is wrong in supposing it to be not more truly Jewish than 4 Ezra. He falls also into the same mistake as so many other scholars in supposing Lagarde's edition of MS. b to be an edition of the Syriac text, based on the Nitrian MSS. Edersheim, The Life and Times of Jesus the Messiah, 2nd ed. 1884, ii. p. 658. xxxvi THE APOCALYPSE OF BARUCH Eosenthal, Tier Apocryphische Bilcher, 1885, pp. 72-103. This writer has made a painstaking study of Ceriani's Latin translation. He has likewise given no little thought to the subject matter, and discovered many- connections between our book and Talmudic literature. It cannot, however, be said that he has thrown much light on the difficult problems of this book. In most respects Eosenthal follows the traditional lines of inter- pretation. The work is from the hand of one author. It was written in Greek in the reign of Trajan. Like previous writers Eosenthal regards our Apocalypse as subsequent to 4 Ezra, and as designed in some respects to correct its statements. He accepts Wieseler's inter- pretation of xxviii., and reckons the seven weeks there 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. 1 1 9 is the year of the Messiah's advent. But Eosenthal thinks he can determine the 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 Jews in Cyrene, Egypt, Cyprus, Babylon, and their extermination by Quietus in 116. On the other hand, he believes that the great earth- quake in Syria, which did not affect Palestine in December 115, is referred to in Ixx. 8-lxxi. 1. Thus the book was written in the beginning of 116. With many of Dr. Eosenthal's statements, in which he de- parts from the traditional interpretation of this book, the present writer dissents strongly. Some of these statements are as follows : — The Messiah, he says, has INTRODUCTION xxxvii a less active role in 4 Ezra than in Baruch. The real facts are that a passive role is assigned to the Messiah in xxix. 3 of this Apocalypse and in Y\i. 28-29 of 4 Ezra, and a highly active role in xxxix.-xl. and Ixx.- Ixxii. of this Apocalypse and xii. 32-34 and xiii. 32-50 of 4 Ezra. Eosenthal charges our author with 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 made from the Hebrew and not from the LXX., and that a large and accurate knowledge of Jewish history is shown throughout the work. Again, he says our author makes the resurrection from the dead depend on faith therein, 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 in the future, " dass er an keinen Zukunft glaubte ! " This last assertion rests on a strange misconception of the Latin translation — " cogitabat tempore suo quasi ac futurum non esset ut Fortis inquireret ista." This is, of course, " he thought that in his time the Mighty One would not inquire into these things ! " " Futurum " cannot mean " the future." Stanton, The Jewish and Christian Messiah, 1886, pp. 72-75. This writer ascribes our Apocalypse to the years immediately subsequent to 70 a.d. He divides the book as follows — i.-ix ; x.-xii. ; xiii.-xx. ; xxi.-xxx. ; xxxi.-xliii. ; xliv.-lxxvi. ; Ixxvii.-lxxxvii. Schurer, A History of the Jevnsh Peo'ple in the Time of Jesus Christ (translated from the second and xxxviii THE APOCALYPSE OF BARUCH revised edition of the German), 1886, vol. iii. Div. ii. pp. 83-93. We have here an admirable account of our Apocalypse. Schtirer regards it as written shortly after 70 a.d., and argues strongly for its priority to 4 Ezra. After citing passages on the question of original sin from both books, he proceeds : " Here, then, we have not even an actual difference of view, far less a correction of the one writer on the part of the other. Further, such other reasons as have been advanced in favour of the priority of Ezra and the dependent character of Baruch are merely considera- tions of an extremely general kind which may be met with considerations equally well calculated to prove quite the reverse." " My own opinion is that ... it is precisely in the case of Baruch that this problem is uppermost, i.e. How is the calamity of Israel and the impunity of its oppressors possible and con- ceivable ? while in the case of Ezra., though this problem concerns him too, still there is a question that lies almost yet nearer his heart, i.e. Why is it that so many perish and so few are saved ? The subordination of the former of these questions to the other, which is a purely theological one, appears to me rather to indicate that Ezra is of a later date than Baruch." It must be admitted that these arguments are as conclusive as are the counter-argu- ments 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 recognises the com- INTRODUCTION xxxix posite nature of both books. Schiirer appends a valu- able bibliography. Baldensperger, Das SelbsthewiXsstsein Jesu, 1888, pp. 23-24, 32-35. The composition of Baruch is here as- signed to a Jew living in Palestine in the reign of Trajan. Thomson, Books which Influenced our Lord and His Apostles, 1891, 253-267, 414-422. This writer be- lieves with Schiirer in the priority of Baruch, but his hardihood goes still farther: he assigns the date of its composition to 59 B.C. Such a date of necessity argued a Semitic original, and this Mr. Thomson contends for, and we hold rightly, though his reason may be wrong. This his sole reason is that in v. 5 we find the proper name Jabish WAS.*. " This," he says, " almost certainly re- presents 'lya^j]<; of the Septuagint, 1 Chron. iv. 9, 10 (Heb. ^li?^ Syriac ^zi^-i.)." There is no ground for this identification ; in fact, everything is against it ; and even if the identification were right, it would not necessarily prove a Hebrew original. Jabish or Jabesh, for the Syriac is unpunctuated, implies a Greek form laySt? or layS?;?, and this in turn WT. Here, as elsewhere, I have had occasion to regret that Mr. Thomson acquainted himself inadequately with the facts before he gave loose rein to his vigorous imagination. Kabisch, "Die Quellen der Apocalypse Baruchs," Jahrbilcher f. Protest. Theol 1891, pp. 66-107. With this writer the criticism of Baruch enters on a new stage. So long, indeed, as it pursued the old lines, finality on the question of the chronological relations xl THE APOCALYPSE OF BARUCH of our Apocalypse and 4 Ezra was impossible, and the champions of the one book with excellent reasons demolished their rivals, and with reasons just as excellent were demolished in turn. The explana- tion is obvious : both books are composite, and if some parts of 4 Ezra are older than certain parts of Baruch, no less certainly are some parts of Baruch older than some of 4 Ezra. Kabisch 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 hand, a measureless pessimism and world -despair which look for neither peace nor happiness in this world ; and, on the other hand, in the same work, a vigorous optimism and world-joy which look to a future of sensuous happiness and delight, of perfect 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. Thus the Messi- anic Kingdom is twice delineated, the advent of the Messiah twice foretold, and the Messianic woes just as often depicted. Yet the latter are neither so identical as to point to the same author, nor are the novelties so great as to justify the repetition of the 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 dis- tinguishes i.-xxiii. ; xxxi.-xxxiv. ; Ixxv.-lxxxvii. as the groundwork written subsequently to 70 A.D., since the INTRODUCTION xli destruction of the temple is implied throughout these chapters. Further, these sections are marked by a boundless despair of this world of corruption, which fixes its regards on the afterworld of incorruption. 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, how- ever, are not the work of one writer, but of three, two of them being unmutilated productions, i.e. the Vine and the Cedar Vision, xxxvi.-xl., and the Cloud Vision, liii.-lxxiv., but the third a fragmentary Apocalypse, xxiv. 3-xxix. Finally, these different writings were incorporated in one book by a Christian contemporary of Papias, and to this editor are probably due xxviii. 5 ; XXX. 1 ; xxxii. 2-4 ; xxxv. ; Ixxvi. 1. With the bulk of this criticism I have no reason for variance, as by inde- pendent study, and frequently on different grounds, I have arrived at several of these conclusions. But taken as it stands, Kabisch's criticism is only an additional stage on the way. It is far from being final, as a more prolonged study would have convinced this writer. Thus, as we shall presently learn (see pp. liii.-lxiv.), the so-called 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 THE APOCALYPSE OF BARUCH indefinitely more difficult than Kabisch conceives it. But we must not anticipate our conclusions here. Kabisch's work is based on the Latin translation of Ceriani. He follows the traditional views of a Greek original. The possibility of a Semitic original does not seem to have occurred to him. De Faye, Les Aiiocalypses juives, 1892, pp. 25-28, 76-103, 192-204. It is interesting to find that some of Kabisch's conclusions were reached by this French scholar independently. Thus De Faye, like Kabisch, distinguishes xxxvi.-xl. and liii.-lxxv. as distinct works written before 70 a.d. The rest of his analysis is not likely to gain acceptance. His main conclusions are as follows : — i.-xxxii. 7 constitute an Apocalypse of Baruch written after 70 a.d. ; i.-v. and vi.-xxxii. 7, however, were originally derived from two hands (pp. 193-196). 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 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.; Ixxvi. 5-lxxxvii. (pp. 201-202). Much praise is due to M. de Faye for the abundant scholarship and pains he has expended on this book ; but his work is uncon- vincing : a profounder study would have led him to abandon many of the positions which are maintained by him. INTRODUCTION xliii Ejle, "The Book of Baruch," Dictionary of the Bible, ed. Smith, 1893, vol. i. pp. 361-362. Professor Kyle regards our Apocalypse as written shortly after the destruction of Jerusalem, and possibly in Hebrew. He reverts to Ewald's idea of the common authorship of this book and 4 Ezra as a means of explaining their manifold points of identity and similarity. He divides it into the following sections : i.-xii. ; xiii.-xx. ; xxi.- xxxiv. ; XXXV. -xlvi.; xlvii.-lii. ; liii.-lxxvi. ; Ixxvii.- Ixxxv. § 5. The Syriac — A Tbanslation from the Greek That the Syriac text is a translation from the Greek is to be concluded on several grounds. 1. It is so stated in the sixth-century MS. c. 2. There are certain corruptions in the text which are explicable only on the hypothesis that the translator misinterpreted the Greek, or else found the corruption already existing there. Thus in iii. 7 (see note) the Syrian translator renders " ornament " where the text requires " world." It is obvious here that he followed the wrong sense of /cocr/xo?. The corrupt readings in xxi. 9, 11, 12; xxiv. 1, 2 ; Ixii. 7 are to be explained on this principle (see notes in loc). 3. Imitations of Greek construc- tions are found. In Ixv. 1 we have han = the Greek article in connection with a proper name. 4. We have frequent transliterations of Greek words, as in vi. 4, 7 ; X. 17; xvii. 4; xxi. 7, etc. It is possible, of course, that these borrowed Greek words may have xliv THE APOCALYPSE OF BARUCH been part of the current language when the translation was made. In Ixxvii. 14, however, we have a Greek word transliterated 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 the Greek text before him. 5. The Eest of the Words of Baruch is largely based on our Apocalypse, and frequently reproduces it word for word. This book was written in Greek by a Christian Palestinian Jew in the second century. It implies, therefore, the exist- ence of our Apocalypse in a Greek form, and preserves important fragments of the Greek Version. § 6. The Greek — A Translation from a Hebrew Original It is hard to understand how such an unbroken unanimity has prevailed amongst scholars on the 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 fact, since the discovery of the book 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 years in which the present Translation and Notes were completed. In fact, the feeling grew steadily stronger that only a Hebrew original could account for many of the 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 that I could no longer stay 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 maintain a Hebrew original may be summarised as follows : — 1. The quotations from the Old Testament agree in all cases but one with the Massoretic text against the LXX. 2. Hebrew idioms survive in the Syriac text. 3. Unintelligible expres- sions in the Syriac can be explained and the text restored by retranslation into Hebrew. 4. There are many paronomasiae which discover themselves on retranslation into Hebrew. 5. One or two passages of the book have been preserved in Eabbinic writings. 1. The quotations from the Old Testament agree in all cases hut one with the Mass. text against the LXX. — See vi. 8; xxxviii. 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 with the Syriac Version of Is. xlix. 16 against the Mass., LXX., and Vulg. ; and in xxxv. 2 it reproduces Jer. ix. 1, freely and independently. Finally, in Ixxxii. 5 only does it agree with the LXX. of Is. xl. 15. It is to be observed, however, that neither does the Vulgate xlvi THE APOCALYPSE OF BARUCH iu that passage agree with the Mass. The Mass. = 7120"^ pTD ; the LXX. =: co? cr/eXo? \o'yL(T6r}(TOVTai = ^lliDHD piD ; Vulg. =: " quasi piilvis exiguus." Here the Vulg. omits h^^'^ and the LXX. replaces it by repeating a previous verb. Hence this passage is inconclusive, as the text of Isa. xl. 1 5 seems to have been uncertain. 2. Hebrew idioms survive in the Syriac text. — We shall treat this section under four heads. (a) Survival of the familar Hebrew idiom of the infinitive absolute combined with the finite verb. — The Syriac equivalent of this Hebraism is frequently found in this Apocalypse : cf. xiii. 3 (note) ; xxii. 7 ; xli. 6 ; xlviii. 30; 1. 2 ; Ivi. 2 ; Ixxv. 6 ; Ixxvi. 2 ; Ixxxii. 2 ; Ixxxiii. 1, 2, 3, 6 ; Ixxxiv. 2. In this circumstance alone we have sufficient evidence to establish a Hebrew original. This idiom is, it is true, also found in original Syriac, but is comparatively rare. It is not, however, with original Syriac that we have here to do, but with a Syriac translation. We shall now proceed to show that in a Syriac translation of a Hebrew or a Greek text this idiom does not appear except as a render- ing of the corresponding idiom in the Hebrew or Greek before it. In order to prove this statement we shall examine the Peshitto Version of Genesis and Exodus. In these two books I have found fifty-seven instances of the occurrence of the infinitive absolute with the finite verb in the Massoretic text. As we shall require presently to know the usage of the LXX. in this matter, we shall now give a table INTRODUCTION xlvii furnishing the facts we are in search of from both versions. Syriac-Peshitto. Geuesis-Massoretic Text. LXX. Noun and verb. ii. 17. Noun and verb. Infinitive and verb. iii. 4. ,, >j iii. 16. Participle and verb. xvii. 12. Noun and verb. >> xviii. 18. Participle and verb. Finite verb only. xix. 9. Noun and verb. Infinitive and verb. xxii. 17 (tM'ice). Participle and verb. XX vi. 11. Finite verb only. XX vi. 13. Diff"erent text followed. ,, xxvi. 28. Participle and verb. Finite verb only. xxvii. 30. Finite verb only. Infinitive and verb. xxviii. 22. Noun and verb. )> XXX. 16. Finite verb only. Finite verb only. xxxi. 15. Noun and verb. Infinite and verb. xxxi. 30. Finite verb only. >j xxxii. 12. Adverb and verb. >> xxxvii. 8 (twice). Participle and verb. 5J xxxvii. 10. ,, •liferent text followed. xxxvii. 33. Different text followed. Infinitive and verb. xl. 15. xliii. 2. Noun and verb. ,, xliii. 6. Participle and verb. j> >j Finite verb only. Finite verb only. xlvi. 4. Diff'erent text followed. Infinitive and verb. 1. 24 (twice). Noun and verb. Thus in Genesis there are twenty-nine instances of this idiom. These are rendered by the Peshitto as follows : 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 follow^ed. In the case of the LXX., eleven by cognate noun and verb ; nine by participle and verb ; five by finite verb only ; while in four a different text is followed. xlviii THE APOCALYPSE OF BARUCH An examination of Exodus supplies the following evidence : — Syriac-Peshitto. Exodus-Massoretic Text. LXX. Infinitive and verb. iii. 7. Participle and verb. 53 iii. 16. Noun and verb. Different text followed. xi. 1. Infinitive and verb. xiii. 19. 55 xviii. 18. Finite verb only. xix. 12. Infinitive and verb. xxi. 12, 15, 16, 17. Different text followed. xxi. 19. Finite verb only. Infinitive and verb. xxi. 20, 22, 28 Noun and verb. Finite verb only. xxi. 36. Finite verb only. Infinitive and verb. xxii. 6, 14. 55 55 xxii. 16, 19. Noun and verb. Finite verb only (twice) \ Infinitive and verb / xxii. 23 (thrice). ( Noun and verb (tmce) Participle and verb. Infinitive and verb. xxiii. 4. Participle and verb. ,, xxiii. 5. Finite verb only. j> xxiii. 22, 24. Noun and verb. 55 xxxi. 14. 55 J> xxxi. 15. Finite verb only. Thus in Exodus there are twenty-eight instances of this idiom. These are rendered in the Peshitto : 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 parti- ciple and verb ; and six by the finite verb only. By combining the facts on both books, we arrive at the following results. The Hebrew idiom occurs fifty-seven times. In the Peshitto forty-five are rendered by infinitive and verb ; one by cognate noun and verb ; eight by finite verb only ; in three cases a different text is followed. In the LXX., thirty are rendered by cognate noun and verb ; twelve by participle and verb ; INTRODUCTION xlix eleven by finite verb only ; in four cases a different text is followed. Finally, we should mention here that in no case have we found this idiom in the Syriac Version where the same idiom was not also present in the Hebrew from which it was derived, and the same holds true of the LXX. save in one case, i.e. Exod. xxiii. 26. From the above results obtained from the Peshitto Version of Genesis and Exodus we learn that whereas the Syriac translator on the one hand never inserts this idiom sinless as an equivalent of the corresponding Hebreiu idiom lefore him, on the other he has failed to render it in eight cases out of fifty-seven. In these he gives the finite verb only. Thus the irresistible con- clusion is : if we find this idiom occurring at all in a Syriac translation, it is a presumption that it existed in the language from ivhich the translation was made; whereas if ive find it frequently (as in our Apocalypse) the 2yresum2')tion changes to a certainty. The above conclusions drawn from a study of the Peshitto Version of the Hebrew text of Genesis and Exodus may be further confirmed and extended in their application by a short consideration of the cor- responding phenomena in the New Testament. So far 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 vii. 34; xxii. 15; Acts vii. 34; Hebrews vi. 14. Five of these passages are quotations from 1 THE APOCALYPSE OF BARUCH the LXX., and thus the idiom goes back to the Hebrew. In the remaining one, Luke xxii. 15, it imphes undoubtedly an Aramaic or Hebrew original. The Peshitto renders these instances by the infinitive and verb except in Matt. xiii. 14, where it misses the point, and in Luke xxii. 15, where it gives the noun and verb. In both these verses the Sinaitic MS. gives the infinitive and verb. The Syriac translator therefore is so far from insert- ing this idiom, unless it exists already in the Hebrew or Gi^eeh text before him, that, as we found above, he occasionally fails to do so when he ought. The bearing of this conclusion on our present investigation is obvious. This idiom is found fifteen times in our Apocalypse ; we can therefore conclude with confidence that it occurred at least fifteen times in the Greek, and in all likelihood oftener. Having now found that 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, and that in Lucian. In the New Testament there is no instance of it unless in a quota- tion from the Old Testament ; in the Old Testament only once, Exod. xxiii. 26, without a Semitic background. Hence we conclude that its frequent occiorrence in our Apocalypse is in itself demonstrable evidence of a Hebreia original. Further, it is probable that it occurred in INTRODUCTION li the Hebrew original more frequently than in the Greek translation ; for we found above that out of fifty-seven instances of this idiom in Genesis and Exodus, the LXX. failed to render eleven. (h) The survival of various Hebraisms. — In xx. 2 (see note) ; xxiv. 2, where Syriac for " throughout all generations " = eV irdar) 'yevea koL yevea = 1*ni in-^^Dl ; cf. Ps. cxlv. 13 ; the same idiom is found in xxix. 7, where I render " every morning " ; xxxviii. 4, where " from my (earliest) days " is the Hebrew idiom found in 1 Kings i. 6. (c) Prohahle survival of Hebrew order against Syriac idiom. — In xiii. 12 (see notes); Ixiii. 8. In connec- tion with the notes on xiii. 12 it is worth observing that, in Western Aramaic, unlike Syriac, the order of the participle and the substantive verb in the com- pound past imperfect indicative is indifferent. Thus in Dan. v. 19 ; vi. 4, 5, 11, 15, etc., the substantive verb precedes, whereas in Dan. ii. 31 ; iv. 7, 10, 26 ; vii. 2, 6, 8, etc., the participle. {d) Prohahle survival of syntactical idioms against 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 with weak vav in xlviii. 6, reproduced literally but not idiomatically. 3. Unintelligihle expressions in the Syriac can he explained and the text restored hy retranslation into Hehrew. — In xxi. 9, 11, 12; xxiv. 2; Ixii. 7, I have been able to explain and restore an unintelligible lii THE APOCALYPSE OF BARUCH text by retranslatioii first into Greek and thence into Hebrew. The Syriac in these verses is the stock rendering of huKaiovaOaL, and this in turn of 'P'DL. But ])^1 also = StArato? elvai, and this is the meaning required in the above passages (see notes in loc), but the Greek translator erroneously adopted the more usual rendering. Again in xliv. 12 we have another interesting restoration through the same means. There we find in the Syriac " on its beginning " set over anti- thetically against " to torment." Here the context requires " to its blessedness." Now the corrupt text = ^IDh^ni, which by the transposition of the single letter T gives us the text *nm«l = " to its blessedness." Again in Ixxxv. 12 we have another instance of the Greek translator following the wrong of two alternative meanings. Again in xi. 6 ; xx. 3 ; xxi. 2 1 ; xxix. 5 ; xlviii. 6, we are obliged by the context to translate not the Syriac text but the Hebrew text presupposed by the Syriac, but mistranslated by the Greek translator, and, therefore, of necessity by the Syriac. See notes in loc. ; also 2 {d) above, p. xlvii. For other restora- tions the reader should consult the notes on x. 13 ; Ixx. 6 ; Ixxx. 2. Finally in Ixxvii. 14 we have a transliteration of the Greek word vXt]. vXrj is either a corruption or a mistranslation of some Hebrew word. It could not have been written for the first time in Greek. I have hazarded a conjecture in the note on the passage. INTRODUCTION liii 4. Many ixtronomasiae discover themselves on re- translation into Hebrew. — We have in xv. 8 (see note) one that is already familiar to us in Isaiah and Ezekiel. As many as three spring into notice in xlviii. 35 (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 notes). In the case of the former, I had the good fortune to conjecture the existence of the same parono- masia in Ecclus. xlviii. 22, and to restore the Hebrew there as it actually stood before Dr. Neubauer's dis- covery of the Hebrew MS. of Ecclus. xl.-l. 5. One or tivo 'passages of this look have heen pre- served in rahbinic luritings (see notes on x. 18; xxxii. 2-4 ; Ixiv. 3). § 7. The Different Elements in the Apocalypse OF Baruch with their Eespective Charac- teristics AND Dates. As we have seen above, the composite nature of this book has abeady 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 underlie the different parts. In one class of the passages there is everywhere manifest a vigorous optimism as to Israel's ultimate weU-being on earth ; there is sketched in glowing and sensuous colours the blessedness which awaits the chosen people in the d liv THE APOCALYPSE OF BARUCH kingdom of the Messiah which is at hand (xxix. ; xxxix.-xl. ; Ixxiii.-lxxiv.), when healing will descend in dew, and disease and anguish and lamentation will flee away ; when strife and revenge and hatred will go into condemnation ; when gladness will march throughout the earth, the reapers not grow weary, nor they that build toil-worn ; when child-birth will entail no pangs, and none shall die untimely (Ixxiii.- lxxiv. 1) ; when Israel's enemies shall be destroyed (xxxix.-xl. ; Ixx. 7-lxxii.), and to God's chosen people will be given a world-wide empire with its centre at Jerusalem (xl. 2 ; Ixxiii.-lxxiv.). Over against these 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 earth, there is written nothing save " lamentation and mourning and woe." These veritable cries from the depths give utterance to a hopeless pessimism — a bottomless despair touching all the things of earth. This world is a scene of corruption, its evils are irremediable ; it is a never-ceasing toil and strife, but its end is at hand ; its youth is past ; its strength exhausted ; the pitcher is near to the cistern, the ship to the port, the course of the journey to the city, and life to its consummation (Ixxxv.). The advent of the times is nigh, the corruptible will pass away, the mortal depart, that that which abides for ever may come, and the new world which does not turn to corruption those who depart to its blessedness (cf xxi. 19; xliv. 9-15; Ixxxv.). INTRODUCTION Iv Thus we discover that whereas (1) opthnism as to Israel's future on earth is a characteristic of some sections of the book, pessimism in this respect characterises others. The former are the Messiah Apocalypses, xxvii.-xxx. 1 ; xxxvi.-xl. ; liii.-lxxiv. (which for convenience I designate respectively as A\ A^, A^), and a short original Apocalypse of Baruch, B^. The remaining sections are B'^, B^. The contents of these we shall determine presently. Again (2), A^, A^, A^, B^ agree in teaching the advent of the Messianic kingdom, but this doctrine is absolutely relinquished in B^, Bl Thus^ A^, A^, A^, B^, agree in presenting an opti- mistic vievj of Israel's future on earth, and in inculcating the hope of a Messianic hingclom ; whereas in B^, ^, such expectations are absolutely abandoned, and the hopes of the righteous are directed to the ir/imediate advent of the final judgment and to the spiritual world alone. But at this point a difference between A^, A^, A^, and B^, emerges. The former look for a Messiah and a Messianic kingdom, the latter for a Messianic kingdom without a Messiah. As we pursue our study, other features, one by one, disclose themselves which belong to A\ A^, A^, but not to B^, B^, B^, and thus differentiate them from the latter. Some of these are: (1) In A^, A^, A^, Jerusalem is still standing — hence they were written before 70 a.d. ; whereas in B\ B^, B^, it is already destroyed (for details see pp. 49, 61, 87, 101, 111). In B\ Jerusalem is to be restored; (2) Ivi THE APOCALYPSE OF BARUCH in A^ A^, A^, the advent of the Messiah is looked for, but not in B\ B^, B^ ; (3) in A\ A\ A% it is only to the actual inhabitants of Palestine that the promise of protection is given in the time of the Messianic woes (see xxix. 2 ; xl. 2 ; Ixxi. 1) — thus the Jews are still in Palestine ; but in B\ B^, B^, the Jews are already carried into exile. In B^ they are to be ultmiately restored. These conclusions as to the different authorship of A\ A^, A^, and B^, B^, B^ are confirmed by the following facts : — (1) According to the scheme of the final editor of this book (see v. 7 ; ix. 2 ; pp. 36, 61), events proceed in each section in a certain order : first a fast, then a divine disclosure, then an announcement or address to the people based on this disclosure. This being so, it is significant that in the various addresses in v. 5 ; x. 4 ; xxxi. 2-xxxiv. ; xliv.-xlvi. ; Ixxvii. 1-17, there is not a single reference to these Messianic Apocalypses, A\ A^, A^. (2) From (1) it follows that A\ A^, A^, have no real organic connection with the rest of the book, B\ B^, Bl And a detailed examination of their immediate contents shows that the removal of A^ ( = xxvii.-xxx. 1), A- ( = xxxvi.-xl.), A^ ( = liii.-lxxiv.) serves to restore some cohesion to the text (see xxx. 2, note; xli. 1, note; Ixxv.-lxxvi., note). Having thus seen that A\ A^, A^, were written prior to 70 A.D., and are of different authorship to B\ B^ B^, which were written subsequent to that INTRODUCTION Ivii date, we have next to deal with the relations in which A\ A^, A^ stand to each other. A^, A^, A^; tliei7' relations to each other and dates. — On pp. 61, 87, we have shown that A^ is of distinct authorship to A^ and A^, on the ground that in A^ the Messiah pursues an entirely passive role, and does not appear till the enemies of Israel are destroyed and the kingdom established ; whereas, in A^ and A^ it is the Messiah that destroys the enemies of Israel and establishes the Messianic kingdom. As regards the date of A^, all that can be said with safety is that it was composed before 7 a.d. It is hard to determine with certainty the relation of A^ and A^. In many points they are at one : their differences are few. Some of these are : A^ has more affinities in matter and character with the older Jewish Apocalyptic, i.e. that of Daniel ; A^ is more nearly related in form and spirit to later Judaism, to the rabbinic type of thought. Further, whereas in xl. 2, it is the Messiah that defends the inhabitants of the Holy Land, in Ixxi. 1, it is the Holy Land itself; and whereas in A'^ ( = xxxvi.-xl.) the law is only passingly alluded to, in A^ ( = liii.-lxxiv.) its importance is frequently dwelt upon. The latter difference may partly be due to their diversity in subject and method as well as to the brevity of A-. On the whole, we are inclined to regard A^ and A^ as spring- ing from different authors ; but the evidence is not decisive. As to the date of A^ we are unable to say any- Iviii THE APOCALYPSE OF BARUCH thing more definite than that it was composed before 70 A.D. The case of A^ is different. Like A^ and A^, it was written before 70 A.D., as we have seen above (see also p. 87 and Ixviii. 6, note). The earlier limit of composition is fixed by lix. 5-11. In the notes on that passage we have shown that in our 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). This glorification of Moses at Enoch's expense is a clear sign of Jewish hostility to Christianity, and a tribute to Enoch's influence in the Christian Church of the first century. This acceptance of Enoch as a prophet in Christian circles became the ground of his rejection by the Jews, and of a 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- gogue, which was brought about by the Pauline con- troversy. Hence A^ cannot be earlier than 50 A.D. Thus the limits of its composition are 50-70 A.D. B-^, B^, B^, the later constituents of Barucli, their characteristics and elates. — We have seen above the grounds on which we are obliged to ascribe B\ B^, B^, to a different authorship and later date than A\ A^, A^. We have now to study the relations which sub- sist between B\ B^, B^. We shall consider B^ first, as it consists of a single chapter. B^ = Ixxxv. This chapter agrees with B\ B^, in being written after 70 a.d. ; but differs from B^ and INTRODUCTION lix agre<^s with B" in despairing of a national restoration, and in looking only for spiritual blessedness in the world of incorruption. But, again, it differs from B" also, in that B^ was written in Jerusalem or Judsea, whereas B^ was written in Babylon or some other land of the Dispersion — in the former most probably ; for it was written in Hebrew (of. Ixxxv. 2, 3, 12, notes). Again, whereas, according to B^, 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^ was thus written after 70 A.D. in Hebrew, and most probably in Babylon. B\ B"-.— After the removal of A\ A\ A\ and B^ the remaining chapters, when submitted to a searching scrutiny, betray underlying suppositions, statements, and facts which are mutually irreconcilable. Thus certain sections, i.-ix. 1 ; xliii.-xliv. 7 ; xlv.- xlvi. 6 ; IxxviL-lxxxii. ; Ixxxiv. ; Ixxxvi.-lxxxvii., are optimistic and hopeful as to this world, whereas certain others, ix.-xii. (?) ; xiii.-xxv. ; xxx. 2-xxxv. ; xli.-xlii. ; xliv. 8-15; xlvii.-lii. ; Ixxv.-lxxvi. ; Ixxxiii., are de- cidedly of an opposite character. The former sections we have named B^, and the latter Bl That B^ and B^ are derived from different authors will be clear from the following considerations : — (1) In B^ the earthly Jerusalem is to be rebuilt (i. 4, note ; vi. 9, note ; Ixxviii. 7, note), but not so in B^, where it is said that Jerusalem is removed with a view to usher in the judgment (see xx. 1, 2). Ix THE APOCALYPSE OF BARUCH (2) In B^ the exiles are to be restored, but not in B^ ; see notes cited in (1). (3) In B^ an earthly felicity or a Messianic kingdom is expected (i. 5 ; xlvi. 6 ; Ixxvii. 12), whereas in B^ no earthly consolation of any kind is looked for (xliv. 8-15), and the judgment is close at hand (xlviii. 39 ; Ixxxiii.). (4) In B^ there is a strongly ascetic tone (see xv. 8, note) ; but this is wholly absent from B-^. (5) In B\ Baruch is to die an ordinary death, whereas in B^ he is to be taken up or translated and preserved till the last day, to testify against the Gentile oppressors of Israel (see xiii. 3, note). (6) In B^, Jeremiah is not sent to Babylon, but in B^ he is (see x. 2, note; xxxiii. 2, note; Ixxvii. 12, note). (7) In B\ Jerusalem is destroyed by angels lest the enemy should boast; this idea seems foreign to B^ (see Ixvii. 6, note). (8) In B^ the main interest of the writer is engaged in dealing with the recent destruction of Jerusalem ; in 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 B^ the writer has relinquished all hopes of national restoration, and is mainly concerned with theological problems and questions of the schools. In X. 6-xii. 4 it is not improbable, as we have shown in the notes on the passage, that we have a fragment of a Sadducean writing, which I have marked by the symbol S. It may possibly belong to B^ ; it INTRODUCTION Ixi cannot to B\ Having now recognised that the groundwork is in the main derived from the two sources B^ and B^, and having akeady acquainted ourselves with the leading characteristics of each, it is next incumbent on us to consider the use made of these sources. B-^, its extent in this hook. — It is not difficult to ascertain the extent to which B^ has been put in requisition by the final editor. Thus i.-ix. 1, with the exception of the interpolation iv. 2-7, clearly belongs to it, as it discovers most of the characteristics which belong to B^ as over against their contraries in B^. B^ begins clearly with x. 1.-5, for these verses give the account of Jeremiah's departure to Babylon, which is peculiar to B^ ; ix. 2 and other references to fasts of seven days are probably due in their present jjositions to the final editor. The next fragments of B^ are xliii.-xliv. 7; xlv.-xlvi. 6 (see pp. 68, 69, for detailed criticism), and the rest that are drawn from this source are lxx^^.i.-lxxxvii., with the exception of Ixxxiii. = B^ and lxxxv. = B^ (see pp. 119, 140, 154, 156). B^, its extent in this hook. — Criticism encounters its chief difficulty in dealing with the source B"^, and with the use to which it has been put by the final editor. From B^ the editor borrowed materials and used them in a straightforward fashion, but those from B" he mutilated and transposed in every imagin- able way. This will be manifest to every serious student of xiii.-xxv. It was my sheer inability to write any connected or reasonable commentary on Ixii THE APOCALYPSE OF BARUCH these chapters in their present order, that led me at last to recognise the true nature of the case. Then I came to see that these chapters could not have been written originally as they stand at present, and further study made it clear that we had here a most complete but instructive example of the perverse ingenuity of a redactor, by which the original text was dislocated and transposed, the original development of thought arrested and inverted, questions frequently recorded after their specific answers had already been given in full, and passages torn from their original setting in Baruch's address to the people and inserted in Baruch's prayers to God, where they are bereft of all conceivable meaning. The reader will find a list of these logical anacoloutha and inversions on pp. 20, 21, and likewise an attempt to restore these chapters to their original order in B^. With the paucity of materials at our disposal, this can only be partially satisfactory. The original order was probably xiii. l-3a; xx. ; xxiv. 2-4 ; xiii. 35-12 ; XXV. ; xiv.-xix. ; xxi.-xxiv. 1. The next fragment from B^ is xxx. 2-5, which forms a good sequel to xxiv. 1. Of the intervening chapters xxvii.-xxx. 1 is an independent Apocalypse, as we have already found, i.e. A} and xxvi. is an addition of the editor ; xxxi.-xxxv. ; xli.-lii., with the exception of xliii.-xliv. 7 ; xlv.-xlvi. 6, wliich belong to B^ and xxxii. 2-4 ; xlvi. 7, which are due to the editor, are also fragments of B" (see pp. 57, 58, Q>Q>, 68, 69, 74). These chapters from B^ have met with no better treatment at the hands of the editor than INTRODUCTION Ixiii those already mentioned. Thus we find that xxxi.- xxxii. 6, which contains an address of Baruch to the people, presupposes xlii. ; xlviii. ; lii. to be already in the background ; for the subject of each address is founded on a previous revelation (see p. 57). Thus xxxi.-xxxv. was read originally after xlviii.-lii., but not immediately, for Ixxv. intervened (see p. 1 1 7), forming the natural sequel to lii. when A^, i.e. liii.-lxxiv. is removed ; xli.-xlii. appear to have followed close on XXX. (see p. 66). Thus so far the order roughly was: XXX. 2-5; xli.-xlii.; xlviii.-lii.; Ixxv.; xxxL-xxxv. But there are grounds for regarding xliv. 8-15; Ixxxiii. as intervening after xxxii. 6. Finally, the last fragment of B^ is found in Ixxvi., but this cannot have formed the end of B". It was probably closed with an account of the Assumption of Baruch. 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 God, though quite impossible in that connection, and the probable restoration of these fragments, see xlviii. 48-50; lii. 5-7; liv. 16-18, notes. The sur- viving fragments of B^, which we have just dealt with, may be restored as follows to what seems to have been their original order in their source: xiii. 1-3 a; XX. ; xxiv. 2-4 ; xiii. 3&-12 ; xxv. ; xiv.-xix. ; xxi.-xxiv. 1 ; XXX. 2-5 ; xli.-xlii. ; xlviii. 1-47 ; xlix.-lii. 3 ; Ixxv.; xxxi.-xxxii. 6; liv. 17, 18; xlviii. 48-50; lii. 5-7; liv. 16; xliv. 8-15; Ixxxiii.; xxxii. 7-xxxv. ; Ixxvi. S, its relation to B^ and B'^. — We have adjourned Ixiv THE APOCALYPSE OF BARUCH to the present the treatment of x. 6-xii. 4, which in the notes on this passage we have assigned to a Sadducean author, S. However this may be, I can- not but regard it as of different authorship to B^ and Bl Several grounds for this conchision will be found in pp. 14-19. We might further observe that although, in vividness of grief and the still over- whelming consciousness of national calamity, S has features in common with B\ it is sundered from it as resigning all hope of the restoration of the temple and its sacrifices, and as presenting the most hopeless pessimism in the book. And again, whereas S is related to B^ in its world despair, it is no less cer- tainly sundered from it in its complete absorption in the present wreck of the nation's material interests. Of this subject as now far distant B^ recks little, and gives its chief energies and affections to religious pro- blems and the conservation of Israel's spiritual interests. Dates of S, B\ B^ B^—In respect of date, S seems to have been written immediately after the fall of Jerusalem, in 7 a.d. ; B^ soon after this date, when the destruction of Israel and its hoped-for restoration were still the supreme subject of interest and speculation. B^ is much later ; its interests have passed from the material to the spiritual world ; patriotic aims have ceased to affect it. B^ is probably still later than B^. Bate of editing entire hook. — Since the author of the Eest of the Words of Baruch has used portions of ii., v., vi., viii., x., xi., xxxv. 2 (?), Ixxvii., Ixxx., Ixxxv., Ixxxvii. of our Apocalypse, it is clear that he had the INTRODUCTION Ixv present form of our book before him in Greek. Thus, as this Christian Apocalypse was written betw^een 130 and 140 A.D., the date of the Greek translation of our Apocalypse may be taken as not later than 130. The editing of the Hebrew may have been one or more decades earlier. § 8. The Lost Epistle to the Two and a Half Teibes A portion of this letter is probably to be found in the Apocryphal Book of Baruch, i.e. in i. 1-3 ; iii. 9- iv. 29. This section corresponds in many respects with the writings we are in search of. Thus (1) the lost Epistle was addressed to Judah and Benjamin in exile (Ixxvii. 12, 17). ISTow it is clear that iii. 9-iv. 29 was also addressed to Judah and Benjamin in exile. It is Judah and Benjamin that are addressed ; for through- out iv. 5-29 it is Jerusalem that is represented as being deprived of her children. Further, it is Judah and Benjamin in exile, for they are said to be " sold to the nations and delivered to their enemies" (iv. 6), and Jerusalem describes herself as robbed of her sons and daughters (iv. 16), and the writer asks in iii. 10 : " "Wliy is it, Israel, that thou art in thine enemies' land, and that thou art waxen feeble (so Kneucker) in a strange country ? " (2) The lost Epistle was "an epistle of doctrine and a scroll of good tidings" (Ixxvii. 12). This forms an admirable description of iii. 9-iv. 29, Ixvi THE APOCALYPSE OF BARUCH which is essentially a writing of consolation and en- couragement. (3) The lost Epistle was to hold out the promise of return (Ixxvii. 6) ; this is done in iv. 22-24. (4) The lost Epistle was written by Baruch to Babylon (Ixxvii. 12, 17). Now i. 1-3; iii. 9-iv. 29, which purport to have been written by Baruch in Babylon and addressed to the exiles there, appear rather to have been written by Baruch in Jerusalem and addressed to the exiles in Babylon ; for {a) the speaker does not identify himself with those who are in exile. Cf. iii. 1 : " Why is it, Israel, that thou art in thine enemies' land " ; and iv. 5, 6, where he calls them the remnant dispersed among the nations ; (h) the speaker rather identifies himself with Jerusalem; at all events, in iv. 9-29 he personifies Jerusalem, and represents her as addressing the neighbouring peoples, and then her own children as they are being led into captivity, and promising them a safe return to her. (5) Finally, in B\ to which the lost Epistle be- longs, the blamelessness of Jerusalem over against her children is insisted on (cf. Ixxvii. 8). The same thought would naturally recur in some form in the lost Epistle. And so, in fact, we find it underlying iv. 8-29. And as in B^ it is taught that Israel is punished only as a chastisement (cf. i. 5 ; Ixxix. 2), the same idea would most probably appear in the lost Epistle as an encouragement to the exiles. Now this is emphatically declared to be so in iv. 6. INTRODUCTION Ixvii On the above grounds to which others could be added, I am inclined to regard iii. 9-iv. 29 as a recast of, or, at all events, as based upon the lost Epistle. This Epistle was probably introduced by- some form of i. 1-3. These verses are, as Kneucker has shown, corrupt in their present form. iv. 39-v. 9, which consists of a direct address to Jerusalem, is derived by the final editor from a different source, mainly from the eleventh of the Psalms of Solomon. § 9. The Eelations of this Apocalypse with 4 Ezra In this section we shall deal with the following questions : — (a) The composite nature of 4 Ezra. (6) Conflicting characteristics of 4 Ezra and Baruch, the former to some extent non-Jewish. (c) 4 Ezra from a Hebrew original. (d) Kelations of the respective constituents of our Apocalypse and 4 Ezra. (a) The composite nature of Ezra. — Into this question this is not the place to enter. I shall con- tent myself with expressing my acceptance in the main of Kabisch's masterly criticism^ of this work. Though many of his positions cannot be maintained, the greater number of them will, I believe, be ulti- mately accepted as final. The work is very unequal. 1 Kabisch, Das vierte Buck Esra, 1889, Gottingen. Ixviii THE APOCALYPSE OF BARUCH In it there stand side by side numerous instances of extremely fine insight and not a few gross misap- prehensions and bizarre conclusions. His analysis is as follows : — S = aii Apocalypse of Salathiel written circ. 100 a.d. at Eorne, preserved in a fragmentary condition : iii. 1-31 ; iv. 1-51; V. 136-vi. 10; vi. 30-vii. 25; vii. 45- viii. 62; ix. 13-x. 57; xii. 40-48; xiv. 28-35. E = an Ezra Apocalypse, circ. 31 B.C., written in the neigh- bourhood of Jerusalem : iv. 52-v. I3a ; vi. 13-25, 28 ; vii. 26-44 ; viii. 63-ix. 12. A = Adlergesicht — an Eagle Vision, written 90 a.d. by a Zealot : x. 60-xii. 40. M = Menschensohn — a Son-of-Man Vision, written in Jeru- salem about the time of Pompey : xiii., but much inter- polated by E. E2 = an Ezra fragment, circ. 100 : xiv. 1-17«, 18-27, 36-47. E =the Editor — a Zealot, circ. 120: iii. 1. {qui et Ezras), 32-36 ; vi. 11, 12, 26, 27, 29 ; x. 58, 59 ; xii. 9, 34, 37-39, 49-51; xiii. 136-15, 16-24, 266, 29-32, 54-58 ; xiv. 8, 176, 48-50, as well as parts of iv. 52 ; vi. 20, etc. The above analysis may be taken as a good work- ing hypothesis. Among other grounds which Kabisch 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. The title, DominatoT Domine, which in the Apocalypse of Baruch is used only of God, and rightly so, in 4 Ezra is a designation of God in five instances — iii. 4 ; v. 2 3 vi. 38 (in Syr., Eth., and Arm. Versions) ; xii. 7 xiii. 5 1 ; but of an angel in six — iv. 38; v. 3 8 ; vi. 1 1 INTRODUCTION Ixix vii. 17, 58, 75. The attribution of this divine title to an angel can only be due to gross confusions or interpolations in the text (see note on iii. 1 of our text). It is to be observed that this phenomenon is found only in the late source S and E. (b) Conflicting cliaracteristics of 4 Ezra and Baruch, the former to some extent non-Jeivish. — On the follow- ing doctrines the teaching of our Apocalypse repre- sents faithfully the ordinary Judaism of the first century, whereas that of 4 Ezra holds an isolated position or is closely related to Christianity. 1. The Lavj. — From an 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 by Israel is less a subject of self-gratulation in 4 Ezra than in Baruch. In the latter, especially in B^, it protects the righteous (xxxii. 1), justifies them (li. 3), is their hope (li. 7) and never-failing stay (xlviii. 22, 24). This is decidedly orthodox Judaism. In 4 Ezra, on the other hand, man trembles before the law ; he needs mercy, not the award of the law, for all have sinned (viii. 35); it has served rather unto condemnation ; for only a very few are saved through good works (vii. 77) or the divine compassion (vii. 139). It is hardly necessary to point out that this conception of the law approxi- mates to the Pauline view. 2. Works. — In my note on xiv. 7 I have con- trasted the teaching of the two books on this subject, and arrived at the conclusion that in 4 Ezra the Ixx THE APOCALYPSE OF BARUCH doctrine of works as it is found in Baruch can hardly be said to exist. Here again Baruch represents tradi- tional Jewish orthodoxy, but 4 Ezra not. We should observe also that the latter guards carefully against the doctrine of salvation by works by making salvation depend on works and faith combined (cf. ix. 7 ; xiii. 2 3 ; cf. St. James ii. 14-26). 3. Justification, i.e. by the law or by works. — This subject might have more logically been treated under the preceding head. For my own convenience I have given it separately. On p. 39 I have shown that justification by the law, though taught in Baruch, is absent from 4 Ezra. In this respect again the latter is non-Jewish. 4. Original Sin and Freewill. — On 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 begin with a wicked element (" granum seminis mali," iv. 30) ; and that through Adam's yielding to this evil impulse a hereditary tendency to sin was created, and the cor maligmim developed (iii. 21-22). The 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 Adam with being the cause of the final perdition of man. In the face of such a hopeless view of man's con- dition, human freewill cannot be maintained : practi- cally man has none, for only a handful out of the whole human race are saved (vii. 51-61 ; ix. 16); INTRODUCTION Ixxi theoretically he is said to have it, but this is to justify his final condemnation (see p. 93). This teaching is practically unique in Judaism between 1-300 A.D. — in fact it is not Jewish but Christian doctrine. 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 each man is the Adam of his own soul (liv. 19). There is not, moreover, a trace of Ezra's elaborate theory, and the doctrine of original sin is stoutly denied in liv. 15, 19 — not a trace save only in xlviii. 42, where spiritual death is traced to Adam. Elsewhere — xvii. 3 ; xxiii. 4 ; liv. 1 5 — it is only physical death that is ascribed to Adam's transgression. But in Ezra, as we might expect from what precedes, both spiritual and physical death are always traced to Adam — iii. 21, 22 ; iv. 30; vii. 118-121. Thus on various grounds we see that whereas Baruch is a pure product of the Judaism of the time, 4 Ezra is the result of tiuo influences at work, first and mainly a Jewish, and secondly a Christian. It was no douht ovmig to this Ch7'istian eleynent in the latter that it won and preserved a high position in the Christian Church. It constitutes, in fact, a confes- sion of the failure of Judaism. 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 impressed and imbued to some extent by Christian teaching, probably by Pauline. Ixxii THE APOCALYPSE OF BARUCH (c) 4 Ezra from a Hehreiv Original. — Though this question could only be settled by an exhaustive study of the text presupposed by the Versions, I am convinced that a Hebrew groundwork underlies at all events the greater part of this book. I might call attention here to the frequent occurrence of the Hebraism — the finite verb combined with the cognate infinitive — as evidence in this direction. Thus in iii. 33 we have " pertransiens pertransivi " ; iv. 13, " festinans festinavit " ; iv. 26, " proficiscens profectus sum"; V. 30, " ocliens odisti "; v. 45, " viventes vivent"; vi. 32, " auditu audita est"; vii. 5 " volens voluerit," and so on in vii. 14, 21, 67, 70, 75 ; viii. 8, 15, 58 ; ix. 1 ; X. 32; xi. 45; xiv. 3, 29. All these appear in the Syriac Version, save five — iv. 26; vii. 5, 14; x. 32; xiv. 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. 65, this idiom is 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. (d) Relations of the respective constituents of our Apocalypse and 4 Ezra. — My present purpose does not call for an exhaustive list of the passages common to the two books. This will be given elsewhere. It will be sufficient to indicate the direction such an inquiry should pursue, and to mention some of the chief grounds for determining the relations in which the various constituents of INTRODUCTION Ixxiii Baruch stand to those of 4 Ezra. These determina- tions must, however, pending further investigation, be regarded as provisional. Of the multitude of thoughts, phrases, and com- monplaces that are common to both books, a large number already occur in previously existing literature ; and as these may possibly be drawn independently from such sources by both books, they are not helpful at the outset in determining the priority of either book or of their respective constituents. Again, of many other common passages, the sources, it is true, are no longer found ; yet that such did exist in certain cases we have ample grounds for believing; see the note on xxix. 4 for the common original of 4 Ezra vi. 49-52 and of our Baruch xxix. 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. We shall now point out the relations in which A^, A^, A^, B\ B^ stand to Ezra. I shall refer to the following constituents of the latter, S, E, E^, M (ac- cording to Kabisch's analysis on p. Ixviii.). A\ — A^ and S are apparently related in only one passage: Bar. xxix. 4 and 4 Ezra vi. 49-52. But this relation is not of dependence on either side, but of common derivation from the same lost source ; see xxix. 4, note. As regards A-^ and the E constituent of Ezra, xxix. Sh-6 of the former, " The Messiah luill then legin to he revealed . . . and those who hungered will rejoice; moreover also they will hehold marvels^' Ixxiv THE APOCALYPSE OF BARUCH and vii. 275-28 of the latter, " Videbit mirabilia mea ; revelabihtr enim films mens . . . et jocundahit qui relicti sunt," are certainly connected. If we add to these connections in thought and diction the fact that only in A-^ and E in the Baruch and Ezra literature is the passive role assigned to the Messiah, we may reasonably conclude that there is a direct relation of dependence between them. A^, I think, is earlier than E; both are prior to 70 a.d. Finally, A^ and M may be connected in xxix. 3 and xiii. 16-20. The thought seems earlier and more vigorous in A^. In M it is threshed out ; but such considerations are indecisive. If there is a relation of dependence between them, A^ is probably earlier than M, for in A^ the Messiah has a passive role, in M an active one. The idea of 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 combatant in the Messiah. Al — A^ and M, i.e. xiii. of 4 Ezra, are related. Cf. xl. 2, "My Messiah will convict him of all his impieties . . . and set before him all the works of his hosts," with 4 Ezra xiii. 37, "Ipse autem filius mens arguet quae advenerunt gentes impietates eorum . . . et improperabit" ("improperabit" is a mistaken render- ing; read " ordinabit " with Syr. and Eth.) "coram eis mala cogitamenta eorum." The connection is manifest. The first halves of these sentences agree verbally, so likewise do the second ; for " set before him " = nrapacTTrjaei Kara TrpocrcoTrov avrov = V3"'i?7 TH?"* ; and INTRODUCTION Ixxv " iniproperabit " (or " ordinabit/' Syr. and Etli.) " coram eis " = iTTLo-Toc/Sdaet Kara irpoawrrov avroiv = Til?"* Wn^^'^Jl ; for TrapLo-rdvaL and eTria-roL^d^eLv are both LXX. renderiogs of "fii?. The phrase is derived from Psahn xlix. 22 (of also Leviticus i. 1, 7, 8, 12; vi. 12). A number of features into which I cannot enter here show that it is M that is dependent on A^, and not vice versa. The verse just dealt with reappears in xii. 32, in the Eagle Vision designated A by Kabisch, in a form which shows it dependent on M. A^ is thus earlier than M and A in 4 Ezra. A^. — Although there are many points of contact between A^ and 4 Ezra, there are none that neces- sitate the theory of dependence on either side save in liv. 15, 19. These verses which represent the teaching of orthodox Judaism circ. 50-70, were before the writer of the S element in 4 Ezra (cf. iii. 21-22; iv. 30; vii. 48), where a non- Jewish turn is given to the borrowed thoughts and phrases. B\ — Although there are many similar and identical thoughts and phrases in B^ and 4 Ezra, these are not sufficiently characteristic or definite to furnish grounds for determining the dependence of either. This ques- tion must be settled on other grounds, i.e. chronological. Erom the use of hke thought or diction, one might argue, on the one hand, that B^ is dependent on the E element of 4 Ezra; compare iii. 7 with vii. 30; on the other, that B^ is a source of E'^ of 4 Ezra ; compare Ixxvii. 3-6 with xiv. 30-33, and Ixxvii. 14 with xiv. Ixxvi THE APOCALYPSE OF BARUCH 2 ; that it is likewise a source of S ; compare Ixxxiv. 10 with X. 24. In these latter passages a different turn is given to the phrases found first in Baruch. Bl — Between B^ and 4 Ezra there are almost innumerable points of contact, but the bulk of them are indecisive for our purposes. With the older elements of 4 Ezra its points of similarity are few and unimportant ; but the relations between B^ and S are very close. The fact of man's sinning consciously is frequently emphasised in B^ and S (cf. Bar. xv. 6 ; xix. 3 ; xlviii. 40 ; and 4 Ezra viii. 56, 58-60 ; vii. 72). The doctrine that the world was made for man is con- fined to B^ and S ; see notes on xiv. 18 ; xv. 7. Their teaching on the law and on works and justification is allied — in some particulars identical hut as a ivJiole at variance, owing to Christian influences at work in S ; see pp. Ixix.-lxx. In B^ we have an exposition of the views of orthodox Judaism 70-100 A.D.; in S we find much of the actual teaching in B^ recast under Christian influences. S seems to us in every respect to be later than B^. § 10. Eelation of this Apocalypse with the New Testament The points of contact between this Apocalypse and the New Testament are many in number. The most of these, however, are insufficient to establish a relation of dependence on either side ; for the thoughts and expressions in question could be explained from pre- existing literature, or were commonplaces of the time. INTRODUCTION Ixxvii Of these a list will be given immediately, followed by another list of passages which seem to show that our text may in a few instances be derived from the New Testament. New Testament. Parallels in oiu' Apocalypse. Probable source of both. Mt. ill. 16.— Lo, xxii. 1. — Lo, Ezek. i. 1. the heavens were the heavens were opened. opened. Mt. hi. 17 (xvii. xiii. 1 ; xxii. 1. — Dan. iv. 31. 5 ; John xii. 28). A voice from the — A voice from height. heaven. Mt. iv. 8. Ixxvi. 3. Deut. xxxiv. 1-4. Mt. xxiv. 7 (Mk. xxvii. 6, 7. Commonplaces of xiii. 8 ; Luke xxi. Jewish Apocalyptic. 11). — Famines . . . and earthquakes. Mt. xxiv. 11, 24. xlviii. 34 (see ... — Many false pro- note). jjhets. Mt. xxiv. 19 X. 13, 14 (resem- Isa. liv. 1. (Luke xxiii. 29). blance slight). Mt. xxvi. 24. — X. 6. — Blessed is A Jewish Com- It had been good he who was not monplace. for that man, etc. born, etc. Mt. xxiv. 27. — liii. 9. — Now A coincidence (?). For as the lightn- that lightning shone ing ... so shall he exceedingly so as the coming of the to illuminate the Son of Man. whole earth. (The lightning here sym- bolises the Messiah.) Luke XX. 36. — h. 10. Eth. En. civ. Equal unto the 4, 6. angels. Luke xxi. 28 (1 xxiii. 7. — My re- Eth. En. li. Pet. iv. 7). — Your demption has drawn 2. — The day of redemption draweth nigh. their redemption nigh. has drawn nigh. Ixxviii THE APOCALYPSE OF BARUCH New Testament. Acts XV. 10( where the law is spoken of as a " yoke " ; cf. Gal. V. 1). Rom. ii. 14, 15. Rom. viii. 18 (2 Cor. iv. 17).— The sufferings of this present time are not worthy to be com- pared with the glory, etc. 1 Cor. iv. 5 (Heb. iv. 13). 2 Cor. iv. 17 (Rom. viii. 1 8). 1 Tim. i. 2.— Mercy and peace. 2 Peter iii. 9. 2 Peter iii. 13 (Mt. xix. 28 ; Re\^ xxi. 1). — New heavens and a new earth. Rev. XX. 1 2. — The books were opened. Parallels iu our Apocalypse. xli. 3. — The yoke of Thy law. xlviii. 40 (see note). XV. 8. — This world is to them a trouble and a weari- ness . . . and that which is to come, a crown with great glory. Ixxxiii. 3. Ixxviii 2. — Mercy and peace. xxi. 20. xxxii. 6. — Re- newed His creation. xxiv. 1. — The books will be opened. Probable source of both. A current expres- A Jewish Com- monplace. A Jewish Com- monplace c?). (Cf. Eth. En. ix. 5). A Jewish Com- monplace. A coincidence. A coincidence. Isa. Ixv. 17, etc. Dan. vii. 10. In the following passages our text is dependent on the 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 for- feit his soul? or what shall a man give in exchange for his soul ? Luke i. 42. — Blessed art thou among women, etc. li. 15. — For what then have men lost their life or for what have those who were on the earth exchanged their soul 1 liv. 10. — Blessed be my mother among those that bear, etc. (probably interpolated). INTRODUCTION Ixxix 1 Cor. XV. 19. — If in tins xxi. 13. — For if there were life only we have hoped in this life only . . . nothing Christ, we are of all men most could be more bitter than this. miserable. 1 Cor. XV. 35. — How are the xlix. 2. — In what shape will dead raised ? and with what those live who live in that day ? manner of body do they come'? James 1. 2. — Count it all lii. 6. — Eejoice ye in the joy when ye fall into manifold suffering which ye now suffer, temptations. Rev. iv. 6. — In the midst of li. 11. — The living creatures the throne, and round about which are beneath the throne, the throne, four living creatures. § 11. Value of our Apocalypse in the Attestation OF THE Jewish Theology of 50-100 a.d., and IN THE InTERPEETATION OF CHRISTIAN THEOLOGY FOR THE SAME PERIOD. This book presents us with a vivid picture of the hopes and. beliefs of Judaism during the years 50-100 A.D. As it was written at different dates during this period and by different authors, its composition was thus contemporaneous with tliat of the New Testa- ment. It is, therefore, of very great value to the New Testament student, as it furnishes him with the historical setting and background of many of the New Testament problems. We are thereby enabled to estimate the contributions made in these respects by Christian thought, as well as to appre- ciate the world's need of the Pauline dialectic. For the purpose of illustrating our meaning we shall first of all draw attention to the doctrine of the Ptesur- rection in our Apocalypse. Of the Jewish doctrine Ixxx THE APOCALYPSE OF BARUCH here set forth, St. Paul's teaching on this subject will be seen to be in some respects a development. Secondly, we shall briefly advert to the doctrines of Original Sin and Freewill, Works and Justification, Forgiveness, in which the Jewish teaching and the Christian stand in strong antagonism. {a) The Besurrection. — In xlix. 2-li. a view of the resurrection is 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 earth with a view to their recognition by those who knew them, and next their subsequent transfor- mation with a view to a spiritual existence of unend- ing duration. In my notes on pp. 83, 84, I have shown that the Pauline teaching in 1 Cor. xv. 35-50 is in many respects not an innovation, but a developed and more spiritual exposition of ideas already current in Judaism. (b) Original Sin and Freetvill. — According to our Apocalypse,-^ the penalties which man has incurred through Adam's sin affect only his 'p^^ysical existence. He still preserves his freewill; whether he is saved or lost, it is his own doing. Adam's sin is limited in 1 Only in B^, xlviii. 42, is spiritual death traced to Adam. This passage may be interpolated ; for (1) in all other passages in B^ it is only physical death that is so traced. (2) It conflicts with the presupposition underlying B^ that man can work righteousness and acquire merit as against God (see xiv. 7, note). (3) In A^ (see liv. 15, 19) original sin is denied and freewill asserted in the clearest terms. (4) The doctrine of original sin is unknown to the Talmud (see Weber, 217, 240 ; Edersheim, Life and Times, etc., i. 165). We have shown elsewhere (pp. Ixix.-lxxi.) that the teaching of 4 Ezra on this subject is largely non-Jewish. INTRODUCTION Ixxxi spiritual consequences to himself; every man is the Adam of his own soul (see pp. 44-45, 93). St. Paul's doctrine is strongly antagonistic. Both 'physical and spiritual death are due to Adam's sin. Owing to that sin man is henceforth dominated by a power ( = original sin) which makes his fulfilment of law and therefore his realisation of righteousness impossible. He is not, however, robbed wholly thereby of freewill, but retains it in a degree only sufficient to justify his condemnation. Works and Justification, — In our Apocalypse the righteous are saved by their works (li. 7), and their righteousness is of the law (Ixvii. 6). In the con- sciousness of their justification by the law (li. 3) they 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 influences. So long as the righteous live, their right- eousness is a tower of strength to their people (ii. 2), and after their death it remains to their country a lasting ground of merit (xiv. 7; Ixxxiv. 10); see notes on xiv. 7 ; xxi. 9. With every position here maintained Christianity is at variance, and rabbinic teaching in full accord. Forgiveness. — How far did this doctrine exist in Pharisaic Judaism, and in what relation does it stand to the Christian doctrine of forgiveness ? In Phari- Ixxxii THE APOCALYPSE OF BARUCH saic Judaism forgiveness was a wholly subordinate conception, and can only be considered in conjunction with its views on merit and demerit. If we wish to discover the Pharisaic doctrine of forgiveness we must have recourse to the Talmud ; for that the Pharisaic views of the first 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 Abraham was a popular belief. Now this latter doctrine at once presupposes and forms 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 doctrine of works and forgiveness. The Talmudic doctrine of works may (see Weber, pp. 267-300) be shortly summarised as follows: — Every good work — whether the fulfilment of a com- mand or an act of mercy — established a certain degree of merit with God, while every evil work entailed a corresponding demerit. A man's position with God depended on the relation existing between his merits and demerits, and his salvation on the preponderance of the former over the latter. The relation between his merits and demerits was determined daily by the weighing of his deeds (see Eth. En. xli. 1 ; Ixi. 8 ; Weber, 272). But as the results of such judgments were necessarily unknown, there could not fail to be INTRODUCTION Ixxxiii much uneasiness, and to allay this the doctrine of the vicarious righteousness of the patriarchs and saints of Israel was developed, not later than the beginning of the Christian era (cf. Matt. iii. 9). A man could thereby summon to his aid the merits of the fathers, and so counterbalance his demerits. It is obvious that such a system does not admit of forgiveness in any spiritual sense of the term. It can only mean in such a connection a remission of penalty to the offender, on the ground that compensation is furnished, either through his own merit or through that of the righteous fathers. Thus, as Weber vigor- ously puts it : " Vergebung ohne Bezahlung gibt es nicht." ^ Thus, according to popular Pharisaism, God never remitted a debt until He was paid in fidl, and so long as it was paid it mattered not hy wliom. It will be observed that with the Pharisees for- giveness was an external thing ; it was concerned not with the man himself but with his works — with these indeed as affecting him, but yet as existing independ- ently without him. This was not the view taken by the best thought in the Old Testament. There for- giveness dealt first and chiefly with the direct relation between man's spirit and God ; it was essentially a restoration of man to communion with God. When, therefore, Christianity had to deal with these problems, 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. Ixxxiv THE APOCALYPSE OF BARUCH authenticate and develop the highest therein taught, and in the person and life of Christ to give it a world-wide power and comprehensiveness. We 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. Of these two the former alone is taught in the Gospels. In the Pauline Epistles, however, the writer maintains indeed the former as the essential element in for- giveness, but he also incorporates in some degree the latter conception, and not unnaturally as having been originally a Pharisee of the Pharisees. Thus in his doctrine of the Atonement, he introduces the Pharisaic conception by representing the penalty due to man's sin as endured by Christ. This is undoubtedly a more spiritual form of the Pharisaic doctrine, and rightly interpreted it preserves the element of truth which underlies the Pharisaic teaching. It needs, however, to be kept in complete subordination to the former. But that it has not been so kept is obvious from every page of the history of this doctrine since the Christian era. In every age this Pharisaic error has won an evil eminence in the Church — before the eleventh century in representing Christ's death as a debt paid to the devil in lieu of the latter's claim on man, and in the subsequent centuries as a sacrifice to the alleged unforgivingness of God. Wherever or whenever this evil leaven has appeared, it has been followed by shallowness, unreality, and every vice of the unspiritual life. THE APOCALYPSE OF BAEUCH [Translated from the Greek into Syriac] I. And it came to pass ii? the twenty-fifth year of i.-iv. 1 = 6^ The First Section I.-V. 6. These chapters consti- tute the first of the seven sections into which, according to the scheme of the final editor, the book was originally divided by fasts. These sections were divided by fasts which generally lasted seven days (see v. 7, note ; ix., note). In each section there is a definite movement or order of events observed. This order briefly is : first afast, then a divine command or revelation, and finally the publi- cation of the command or matter so revealed. In some cases a prayer follows the fast, and a lamentation the publication of the divine dis- closure (see notes already referred to). It will be observed that iv. 2-7 is interpolated probably from B^. In this section the word of the Lord comes to Baruch announcing the coming, though temporary, de- struction of Jerusalem on account of the "wickedness of the two tribes (i.) ; with a view to this destruction Baruch is to bid Jeremiah and the re- maining righteous to Avithdraw (ii.) ; Baruch then in his alarm asks, will this destruction be final ? \\all chaos return and the number of souls be completed (iii.) ? God replies that the punishment is only temporary (iv. 1). Yet, rejoins Baruch, even so, the 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. 2, 3). Baruch thereupon assembled the people in the Cedron valley, and delivered the divine message ; and the people wept (v. 5, 6). I. [^Translated from Greek into Syriac.'] These words are found in their above position in the Sj-riac MS. As they were placed there either by the SjTiac translator or a subse- quent scribe, I have bracketed them. The statement they convey, however, is borne out by all other evidence. Thus we find (1) transliterations of Greek words ; (2) renderings ex- plicable only on the h5T)othesis that the translator followed the wrong meaning of the Greek word before him. I. 1. In the tioenty -fifth year of Jeconioli. Jeconiah was eighteen years when he began to reign in 599 (2 Kings xxiv. 8). After reigning three months he was carried into U> 2 THE APOCALYPSE OF BARUCH Jeconiah king of Jiidah, that the word of the Lord came to Baruch the son of Neriah, and said to him : 2. " Hast thou seen all that this people are doing to Me, that the evils which these two tribes which remained have done are greater than (those of) the ten tribes which were carried away captive ? 3. For tlie former tribes were forced by their kings to commit sin, but these two of themselves have been forcing and compelling their kings to commit sin. 4. For this reason, behold I bring evil upon this city, and upon its inhabitants, and it will be removed from before Me for a time, and captivity. Yet during his captivity he is still called king (2 Kings xxv. 27 ; Jer. xxix. 2 ; Ezek. i. 2). Thus his twenty-fifth year would be 592, or two years before the approach of Nebuchadrezzar. It is no objection to this that, according to vi, 1, only one day and not two years shoiild elapse between the prediction and its fulfilment ; for in like manner the siege of Jerusalem, which lasted two years, is represented as lasting one day. The unities of time are sacri- ficed 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. 4, 18 ; xi. 3 ; xv. 1 ; xvii. 1 ; xxiv. 3 ; xxviii. 6 ; xlviii. 2 ; liv. 1, 20 ; Ixxv, 1 ; Ixxvii. 3. It is, therefore, not peculiar to any of the diff'erent elements of the book. This, how- ever, 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. 3. Forced hy their kings. I.e. by Jeroboam and others of the kings of Israel. These two . . . compelling their kings to commit sin. It was in some instances the princes of Judah, and not Zedekiah, that resisted the teaching and prophecy of Jeremiah : cf. Jer. xxxviii. ; and Josephus, A7it. x. 7. 2, 6 5^ "ZedeKias e^' oaov f-dv TJKOve tov 7rpo(pr]Tov raOra \eyoPTOs, eireldeTO avT^, /cat (xvvrjSeL Tracrtj/ Cos a\r]- devovai . . . dcecpdeipav de ttoKlv avrbv ol (piXot, Kai diijyou cltto tCov TOV irpo(f)rjTOv irpos airep rjdeXov. 4. / bring evil upon this city, and vpon its inhabitants (2 Kings xxii. 16 ; 2 Chron. xxxiv. 28 ; Jer. vi. 19 ; xix. 3, etc.) Will be removed from before Me (2 Kings xxiii. 27 ; xxiv. 3 ; Jer. xxxii. 31). For a time. This phrase recurs in iv. 1 ; vi. 9 ; xxxii. 3. Since we must on other grounds regard xxxii. 2-4 in its present context as an inter- polation, this phrase is peculiar to i.-viii., i.e. to B^. Although Jeru- salem has fallen under the Romans, the writer of these chapters believes that its desolation will^ be but "for a time." The future restoration of CHAPTERS I. 2-II. 2 3 I will scatter this 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 seek for the prosperity of their times. II. " For I have said these things to thee that thou mayst say (them) to Jeremiah, and to all those who are like you, in order that ye may retire from this city. 2. Because your works are to this city as a firm pillar, and your prayers as a strong wall." Jerusalem is implied also in Ixxvii. 6 ; Ixxviii. 7, where the return of the ten tribes is foretold. In B^, i.e.ix.-xxvi.; xxxi.-xxxv,; xli.-xliii.; xliv. 9-15 ; xlvii.-lii.; Ixxxiii.; B^, i.e. Ixxxv,, no such restoration is looked for ; Jerusalem is removed, xx. 2 (see note in loc), in order to usher iu the judgment more speedily ; in X. 10 the ^\Titer aliandons all hope of a restored Jerusalem. Scatter this2^eople, etc. Jer. xxx. 11 ; Ezek. xxxvi. 19. i)o good to the Gentiles. This seems to mean to make proselytes of the Gentiles. Cf. xli. 4 ; xlii. 5 ; see also xiii. 12. 5. My people will he chastened. Cf. xiii. 10 ; xiv. ; Ixxix. 2 ; Pss. Sol. vii. 3 ; x. 1-3 ; xiii. 6-8 ; xviii. 4. Seek for the prosperity of their times. The ^vriter looks forward to a Messianic kingdom or period of 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. Jeremiah is mentioned again in V. 5 ; ix. ; x. 2, 4. Those xoho are like you. This phrase is found in three of the sections of this book (cf. xxi. 24 ; Ivii. 1 ; lix. 1 ; Ixvi. 7). Cf. 4 Ezra iv. 36 ; viii. 51, 62 ; xiv. 9, 49. Withdrato from the city. This reappears in the Rest of the Words of Baruch i. 1 : " Jeremiah ... go forth from this city." Cf. also i. 3, 7. The reason for this command appears in the Talmud. Thus, as in Taanith, 19, we are told that a house can- not fall so long as a good man is in it ; so in Pesikta, 1156 (Buber's edition, 1868), it is said : " So long as Jeremiah was in Jerusalem, it was not destroyed, but when he went forth from it, it was destroyed." 2. Your xijorks are to this city as a firm pillar, etc. We have here quite an illegitimate application of Jer. vi. 27: "I have made thee a tower and a fortress among my people." It is, however, a natiiral inference from Gen. xviii. 23-33. This verse is reproduced in the Rest of the Words of Baruch i. 2 : at yap Trpoaevxal vjmuiv ws arvXos edpacos iv /xiacp avTTJs, koI CiSTelxos ddajudpTivov irepLKVKKovv a.iT7]v. It will be remarked that the reference to "works" is omitted by this latter book, as we should naturally expect in a work of Christian authorship. Your works. On the doctrine of works taught in this book see note on xiv. 7. THE APOCALYPSE OF BARUCH III. And I said : " Lord, my Lord, have I come into the world for this purpose that I might see the evils of my mother ? not (so) my Lord. 2. If I have found grace in Thy sight, first take my spirit that I may go to my fathers and not behold the destruction of my mother. 3. For two things vehemently con- strain me : for I cannot resist Thee, and my soul. III. 1. Lord, m,y Lord. This title of God is found also iu xiv. 8, 16 ; xvi. 1 ; xxiii, 1 ; xxxviii. 1 ; xlviii. 4, 5, and is thus, except in one instance, confined to B and B^. It is remarkable that, whereas it is used only of God in the Apocalypse of Bariich, in 4 Ezra it is a designa- tion of God in five instances (iii, 4 ; V. 23 ; vi. 38 (in Syriac, Eth., and Arm. versions); xii. 7 ; xiii. 51), and of an angel in six (iv. 38 ; v. 38 ; vi. 11 ; vii. 17, 58, 75). This fact makes it probable that the introduction of the angel in 4 Ezra is the work of the final editor. The usual titles used in addressing an angel in that book are domimis meus (iv. 3, 5 ; v. 33 ; vii. 3; x. 34). This is applied also to Ezra in ix. 41 ; domine (iv. 22, 41 ; V. 34, 35, 41, 56 ; vii. 10, 53, 132 ; viii. 6, 20, 36, 63). These last two titles are probably equivalents of "piN which is employed in Dan. X. 17, 19, in addressing an angel. The words fcAJ.^ l-*t-^ ^^^ to be rendered Lord, m]/ Lord as above and not Dominator Domine, as we find in Ceriani and Fritzsche. Linguistically indeed either render- ing is right, but the frequent occur- rence of this phrase in the Syriac Version of 4 Ezra enables us to see that the suffix is not moribund but living ; for it appears in the Ethiopic Version and occasionally in the Armenian. The Syriac is a transla- tion either of diairora Kvpii fxov or Kvpie K^pU aov ; these in turn would point either to nin' 'JiN as in Gen. XV. 2, 8, or 'JIN T(-\r\\. Since such titles 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 mother. Cf. iii. 2, 3 ; x. 16 ; Baruch iv. 9-16. This was a very natural terra for a Jew to apply to Jerusalem. We find the correlative expression in Isa. xlix. 21 ; Matt, xxiii. 37 ; Gal. iv. 25. It is the earthly Jerusalem that is referred to here, for the writer of B^ looks for a restored earthly Zion (see note on i. 4). Again the same title is applied to the fallen Jerusa- lem in 4 Ezra x. 7 : "" Sion mater nostra omniiim," though there the writer looks for the restoration of Zion. In Gal. iv. 26 St. Paul uses it 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. If I have found grace, xxviii. 6 ; 4 Ezra v. 56 ; vii. 102 ; viii. 42 ; xii. 7. Take my spirit. An 0. T. ex- pression (cf. Ps. xxxi. 13 ; Jei\ xv. 15). Go to my fathers, xliv. 2 ; cf. also xi. 4 ; Ixxxv. 9 ; Gen. xv. 15. CHAPTERS III. i-IV. I 5 moreover, cannot behold the evils of my mother. 4. But one thing I will say in Thy presence, Lord. 5. AVhat, therefore, will there be after these things ? for if Thou destroyest Thy city, and deliverest up Thy land to those that hate us, how shall the name of Israel be again remembered ? 6. Or how shall one speak of Thy praises ? or to whom shall that which is in Thy law be explained ? 7. Or shall the world re- turn to its 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 Moses regarding us ? " IV. And the Lord said unto me : " This city will be delivered up for a time, and the people will be 4-1 V. 1. Banich asks God if the Ezra vii. 30. In. iv. 1 this is end of all things will follow on the answered in the negative, but in delivery of Jemsalem into the hands xliv. 9 {i.e. B-) in the affirmative, of its enemies ; will Israel be blotted IV. 2-7. In these verses we have out ? will there be no longer any an undoubted interpolation. The .students of the law ? will all men earthly Jerusalem, the restoration die and chaos return ? In iv. 1 God of which has just been promised, answers that Jerusalem will again is here derided. This of itself is be restored ; the chastisement of its suspicious. When, however, we people soon be accomplished and turn to vi. 9 and see there that the chaos will not return. The writer veri/ Jerusalem that is now delivered thus looks forward to the returning up to its foes Avill hereafter be re- felicity of Jerusalem. stored, and that for ever, the incon- III. 6. To whbm shall that which g^^i^y of these verses with their is in Thy laio he explained ? The present context emerges still more real answer to this question is clearly. This incongruity is still given in Baruch's own words in further emphasised when we observe xivi. 4. that the actual vessels of the earthly 7.' We should observe that the temple are committed to the earth „. j1a-»7-. . by an angel, that they may be pre- Synac word ]L.=i^l, here trans- ^/^^^^ ^^^ ^^^^^^^ ^^^^ ^ the restored lated " world, " really means " orna- Jerusalem (vi. 7-9). The vessels of ment." Thus the translator followed the heavenly Jerusalem would natu- a WTong sense of koct/xos here. rally be of a heavenly kind, and are Revert to ^rhneval silence. Cf. 4 in fact already there (iv. 5). THE APOCALYPSE OF BARUCH chastened during a time, and the world will not be iv.2-7=B2(?). given over to oblivion. 2. [Dost thou think that this is that city of which I said : ' On the palms of My hands have I graven thee ' ? , 3. It is not this building which is now built in your midst ; (it is) that which will be revealed with Me, that which was pre- 2. 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 n' mSD Sy instead of Mass. d'SD h^. This fuller phrase which the Syriac pre- supposes is the usual one (cf. 1 Sam. V. 4 ; 2 Kings ix. 35 ; Dan. X. 10). 3. It is not this building . . . {it is) that tvhich ivill he revealed. These words represent one of the final stages of a movement which had already its beginnings in the 0. T. Throughout the 0. T. Jeru- salem 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 en- largement of the idea of God, com- bined with the deepened conscious- ness 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 Taber- nacle and its 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 postu- late the existence of ,the heavenly temple and city. That the earthly copies needed to be purified or even wholly renewed, we are taught in Isa. Ix. ; Ezek. xl.-xlviii. ; but that nothing else could suflice save the actual descent of the heavenly Jeru- salem to the earth was not con- cluded till the revival of religion under the early Maccabees. In Isa. liv. 11 and Tob. xiii. 16, 17, there are highly figurative accounts of the rebuilding of Jerusalem, but it is the earthly. The first actual emer- gence of the idea of the heavenly seems to be in the Eth. En. xc. 28, 29, where the old Jerusalem is re- moved and the new is brought and set up by God Himself, though even there a prior existence is not as- signed to the latter. This woiild be about 164 B.C. But the older ideas still held their ground. Thus in the Psalms of Solomon xvii. 25, 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 need- ful 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 the temporary Messianic kingdoms depicted in Apoc. Bar. xxix. ; xxxix.- xl. ; Ixxii.-lxxiv. ; Ezra vii. 27-30 (for vii. 26 is 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 expected. In B^ of the Apoc. Bar. i.e. vi. 9, Jerusalem is to be restored CHAPTER IV. 2-4 pared beforehand here from the time when I took comisel to make Paradise, and showed it to Adam before he sinned, but when he transgressed the com- mandment, it was removed from him, as also Para- dise. 4. And after these things I showed it to My and to be established for ever, but this is not the new Jerusalem com- ing down from heaven. The latter is mentioned in xxxii. 2-4. It was indeed a very current conception in the latter half of the tirst century A.D. Thus we find it in Gal. iv. 26 ; Heb. xii. 22 ; Kev. iii. 12 ; xxi. 2, 10. In Gal. iv. 26 the heavenly Jerusalem is a symbol of 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 and vessels. Here we should probably class the passage in Test. Dan. v. This city was to descend from heaven, but this ex- pectation does not apparently lie at the base of Heb. xii. 22. Similar conceptions to that found in Eev. iii. 12; xxi. 2, 10, appear in 4 Ezra viii. 52, 53 ; x. 44-59 ; and also in vii. 26 and xiii. 36, though we must regard one or both of the last two as interpolated. With these last we might reckon also the heavenly Jerusalem mentioned in the text. The heavenly Jerusalem is variously described as the vea (Test. Dan. v.), rj auu (Gal. iv. 26), KaLPTj (Rev. iii. 12 ; xxi. 2), eirovpa- vLos (Heb. xii. 22). It was created in the beginning of creation, and preserved in heaven. It was shown to Adam before he sinned. To Adam indeed the heavens had been open originally (Slav. En. xxxi. 2 ; Philo, Quaest. xxxii. in Gen. ; Book of Adam and Eve, i. 8) ; but when he transgressed the commandment the vision of the heavenlv Jerusalem was taken from him and likewise the possession of Paradise. Among the Rabbins the heavenly Jerusalem was called n'7yo '?c D-Wn' { = i]dvoj 'lepovcraXrifji). For the various Rab- binic conceptions regarding it, see Schottgen, de Hieros. Goelest, in his Horae Hehr. 1205 sqq. ; Meuschen, N.T. ex Talm. ill. p. 199 sqq.; Bertholdt, Christologia, 217-220; Eisenmenger, Entdecktes Judenthum, ii. 839-845; Weber, Lehren d. Talmud, 356-359, 386. Took counsel to make Paradise. Which Paradise is this ? The con- text might support either. For we might regard it as the Paradise which is kept in heaven like the heavenly Jerusalem. Adam could see both before his fall, but after it he lost the vision of both. It may, however, be the earthly Paradise in which he was placed at the first. The period to which the creation of the earthly Paradise is assigned varies. In Gen. ii. 8-17 it is apparently one of the last works of the creation. When, however, we come dowoi to the Christian era, its creation was attributed to the third day (.Jub. ii. 7 ; Slav. En. xxx. 1). The heavenly Paradise, on the other hand, is de- scribed 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. / shoioed, it to My servant Abraham. There is naturally no mention of this in Gen. xv. 9-21 ; but in the Beresh. rahha on Gen. xxviii. 17 we are told that this 8 THE APOCALYPSE OF BARUCH servant Abraham by night among the portions of the victims. 5. And again also I showed it to Moses on Mount Sinai when I showed to him the likeness of the tabernacle and all its vessels. 6. And now, behold, it is preserved with Me, as also Paradise. 7. Go, therefore, and do as I command thee."] v.-ix. l = Bi. V. And I answered and said: " I shall, therefore, be in great straits in Zion, because Thine enemies will come to that place and pollute Thy sanctuary, and lead Thine inheritance into captivity, and will lord it over those whom Thou hast loved, and they will depart again to the place of their idols, and will boast before them. And what wilt Thou do for Thy great name ? " 2. And the Lord said unto me : " My name and My glory have an eternal duration ; My judgment, more- over, will preserve its rights in its own time. 3. And thou wilt see with thine eyes that the enemy will not overthrow Zion, nor burn Jerusalem, but be subservient to the judge for a time. 4. But do thou go and do whatsoever I have said unto thee." 5. And I went and took Jeremiah, and Adu, and Seriah, and Jabish, vision was accorded to Jacob when What wilt Thou do, etc. Joshua sleeping at Bethel. vii. 9 ; cf. 4 Ezra iv. 25 ; x. 22. 5. Cf. Exod. XXV. 9, 40. 2. My name and My glory, etc. 6. See note on verse 3. Ps. cxxxv. 13. 7. As I command thee. A fre- My judgment, moreover, xoill pre- quently recurring phrase (cf. v. 4 ; serve its rights. This phrase in a X. 4 ; xxi. 1 ; 4 Ezra v. 20 ; xii. 51). slightly different form recurs in V. 1. Tliine inheritance. Deut. xlviii. 27, and Ixxxv. 9. iv. 20 ; ix. 26, etc. ; Rest of Words 3, This is carried out in vi. 5 ; vii. of Baruch, ii. 7 ; iii. 6. 4. This refers to the command Whom Thou hast loved. Ephes. given in ii. 1. xxi. 20 ; 4 Ezra iv. 23. 5. Adu. There is a priest of this Boast before them. Cf. vii. 1 ; name who went up with Zerubbabel Ixvii. 2, 7 ; Ixxx. 3 ; Rest of Words (Neh, xii, 4). According to Mass. of Baruch, i. 6 ; iv. 7. he is called Iddo, but both the CHAPTERS IV. 5-VI. i 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 that had been said to me. 6. And they lifted up their voice, and they all wept. 7. And we sat there and fasted until the evening. VI. And it came to pass on the morrow that, lo ! Syriac and Viilgate give Adclo. In Ezra viii. 17 another Iddo is men- tioned who returned with Ezra from Babylon. SerioJi. Tliis Seriah was brother of Barnch and chief chamberlain of Zedekiah, He went vdth. the latter to Babylon (see Jer. li, 59, 61). JoMsh. This name has been iden- tified with 'l7a/37js = j'3j?' (1 Chron. iv. 9), but both the form of the name and the time of Jabez are against this identification. GeclaliaJi. This is Gedaliah the son of Ahikam (see Jer. xl. 14). But Gedaliah might also be from VodoXias = rt'^ny (cf. 1 Chron. viii. 26) a companion of Ezra (see Ezra viii. 7). Gedaliah is again men- tioned in xliv. 1 in a fragment of B^. Cedron, i.e. jinnp (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 xxxi. 2. Narr Cited to them, etc. After most of the revelations which Baruch receives, he makes knoi\ai their dis- closures to his friends and the elders of the people (see x. 4 ; xxxi. 3- xxxii. 7 ; xliv.-xlvi, ; Ixxvii. 1-17). There is no need of such a disclosure in the second section, i.e. v. 7-viii., and such disclosure is forbidden in the fourth, i.e. xii. 5-xx. The Second Section V, 7-VIII. This is a short section. First there is the fast of one day (v. 1). Thereupon to Baruch in his grief (vi. 2) is disclosed a vision. In this he sees the sacred vessels committed to the earth for a season and the city destroyed by angels, lest the enemy should triumph (vi. 3-vii.) The realisa- tion of this vision which follows thereupon dispenses ^^ith the need of its publication by Baruch (viii.) 7. Fasted until the evening. The other fasts mentioned are of seven days. Of these there are four (see ix. 2 ; xii. 5 ; xxi. 1 ; xlvii. 2). The symmetry of the book would require another such fast after xxxv. For the scheme of the final editor is first a fast, then generally a prayer, then a divine message or revelation, then an announcement of this either to an individual, as in v. 5 ; x. 4, or to the people (xxxi. 2 - xxxiv. ; xliv.- xlvi. ; Ixxvii. 1-17), followed occa- sionally by a lamentation. In xx. 5, at tiae close of the fourth section, Baruch is bidden to make no an- nouncement. It will be observed that this scheme is broken through in the fifth section only, i.e. in xxi.-xlvi., where there is a fast, 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. 26, 27 ; xii. 51). VI. 1. On the follovjing raorning, etc. These words are reproduced in Best of Words (iv. 1). lO THE APOCALYPSE OF BARUCH the army of the Chaldees surrounded the city, and at the time of the evening I, Baruch, left the people, and I 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. And I beheld, and lo ! four angels standing at the four angles of the city, each of them holding a lamp of fire in his hands. 5. And another anffel began to descend from heaven, and said unto them : " Hold your lamps, and do not light them till I tell you. 6. For I am first sent to speak a word to the earth, and to place in it what the Lord the Most High has commanded me." 7. And I saw him descend into the Holy of Holies, and take from thence the veil, By the oak. This oak is outside 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 fasted in the valley of the Cedron. On the following day the Chaldees sur- round the city. On that day Baruch left Jeremiah and the rest and went forth (probably from the cavern in the Ceclron valley mentioned in xxi. 1) and stood by the oak. The oak thus appears to be near or in the Cedron valley, and thus in the ueighboiirhood of Jerusalem. This oak is mentioned again in Ixxvii. 18. We are not, therefore, to com- pare this oak with the well-known one at Hebron, as Fritzsche, who compares LXX. ; Gen. xiii. 18 ; xiv. 13 ; xviii. 1. It is notewortliy tliat no mention of this oak appears in B"-^. In B^ it is found twice (vi. 1 and Ixxvii. 18). A tree is referred to in A^ in Iv. 1. 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. 1, "I saw four angels standing on the four corners of the earth" ; Rest of Words of Bar. iii. 2. 5. Cf. Eev. vii. 2 ; Rest of Words, iii. 4. 6. The office of the angel here is executed by Jeremiah in Rest of Words, iii. 8. The Lord the Most High. Occurs here only in this book. It is not found in 4 Ezra. 7. Take from thence, etc. Accord- ing to Josephus, Bell, V. 5, 5, the Holy of Holies in Herod's temple was em})ty. See Appendix for a similar account CHAPTERS VI. i-VII. i II and the holy ephod, and the mercy-seat, and the two tables, and the holy raiment of the priests, and the altar of incense, and the forty-eight precious stones, where- with the priest was adorned, and all the holy vessels of the tabernacle. 8. And he spake to the earth with a loud voice : " Earth, earth, earth, hear the word of the mighty God, and receive what I 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 again restored for ever. 10. And the earth opened its mouth and swallowed them up." YII. And after these things I heard that angel say- iu Mace. The veil, i.e. ddis (Exod. xxvi. 31). The ephod. i.e. nsx (Exod. xxix. 5). Mercy -seat, nnba (Exod. xxv. 17). Forty-eight precious stones. How this number is made up I cannot dis- cover. There were twelve stones on the breastplate (Exod. xxviii. 15-21), and two on the ephod (Exod. xxviii. 9). The altar of incense. The SjTiac implies dvixLar-qpiov, which in Josephus and Philo = n-\i::j^r^ nnia. See Appendix. According to Barnmidbar 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. EoMh . . . of the mighty God ; drawn from Jer. xxii. 29. Text agrees with Mass., Sjt., Vulg., against LXX., which gives "earth" only twice. Mighty God. This title recurs in vii. 1, and xiii. 2, 4. It is not found in 4 Ezra. Guo/rd them nntil the last times. Cf. Rest of Words, iii. 8, " Preserve the vessels of worship until the coming of the Beloved." Tha.t . . . thoii mayst restore them, i.e. for use in the temple of the rebuilt Jerusalem. That strangers may not get pos- session of them (cf. x. 19). For a slightly difi'erent reason see Ixxx. 2. 9. For a time. See i. 4, note. Ptestored, for ever. It is not necessary to take the phrase "for ever" literally. In any case a Messianic kingdom of indefinite duration is looked forward to with Jerusalem as its centre, and like- wise the temple in which the sacred vessels of the former temple will again be used. During this king- dom the dispersion will again re- turn to Palestine (Ixxvii. 6 ; Ixxviii. 7, notes). 12 THE APOCALYPSE OF BARUCH ing unto those angels who held the lamps : " Destroy, therefore, and overthrow its walls to its foundations, lest the enemy should boast and say : ' We have over- thrown the wall of Zion, and we have burnt the place of the mighty God.' " 2. And the Spirit restored me to the place 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, and come ye adversaries ; for He who kept the house has forsaken (it)." 3. And I, Baruch, departed. 4. And it came to pass after these things that the army of the Chaldees entered and seized the house, and all that was around it. 5. 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. VII. 1. Destroy^ therefore, and order to see the vision. After the overthroiv, etc. Cf. v. 3 ; Ixxx. 1. vision this spirit restores him to Boast. Cf. V. 1 ; Ixvii. 2, 7 ; Ixxx. where he had been before. From 3 ; Eest of Words, i. 5 ; Ps. xxxv. this place Baruch departs in viii, 3. 19 ; xxxviii. 16 ; Ecclus. xxiii. 3 ; VIII. 1. Cf. vii. 1 ; Ixxx. 1. Pss. Sol. xiii. 7, ev Trepio-ToXy 2. Cf. Best of Words, iv. 1. He TraLdeveraL Skaioj, tVa fxi] iirLxo-pv ''-'^^^ ^^P^ ^^^^ house has forsaken {it). 6 a/mapTcoXos rc^ diKaiix}. ' Cf. Josephus, Be Bello Jvd. vi. 5. 3 : Mighty God. See Vi. 8, note. P-^ra de ravra {dPTLXajBeadai) Kal 2. And the Spirit restored me. I ^'^'^^^a^poasMera^atWA^e^^z/TeO^ej'. have here made a necessary emenda- Taoitns Hist v. 13 Et apertae tion of the text. Thus I have repente delubn fores et audita major , % humana vox, excedere deos. emended u^cTl-^JOZ^^f O = "and 5^ Xe^ . . . azvay captive. Ixxx. you have seized it,"" into l^oio 4 ; Eest of Words, iv. 2. « Bound Zedekiah the king, and •.^liiD Z f , " And the spirit restored gent, etc. Whatever explanation we me." The unamended text gives give of i. 1, it is clear from these no sense, whereas the change just words that the writer was acquainted made restores the harmony of the with the history of the kings of context. Thus in vi. 31, "a strong Judah and the captivity of Judah spirit" carried Ban;ch aloft in under Zedekiah. CHAPTERS VII. 2-X. i 13 E and B-. IX. And I, Baruch, came, and Jeremiah, whose heart was found pure from sins, who had not been captured in the seizure of the city. 2. And we rent ix. 2-x. 5 our garments, and wept, and mourned, and fasted seven days. X. And it came to pass after seven days, that the word of the Lord was upon me, and said unto me : " Tell Jeremiah to go and confirm the captivity of the Bound and sent to the king of Babylon. Cf. Ixxx. 4. IX. 1. Heart . . . 2mre from sin. Contrast the "-tticked heart" in 4 Ezra iii. 20, 21, 26 ; iv. 4, etc. In Pss. Sol. xvii. 41, the Messiah is said to be Kadapbs dirb afiaprlas. The Third Section IX. 2-XII. 4. We have first the fast of seven days amid the ruins of Zion (ix., cf. x. 3). Then the word of the Lord comes to Baruch and bids him to tell Jeremiah to go to Babylon (x. 2), and promises a revelation of what should be in the end (x. 3). Then follows Baruch's announcement of the divine message to Jeremiah (x. 4). The section closes with Baruch's lament before the gates of the temple over Zion (x. 5-xii. 4). We have showoi below that x. 6- xii. 4 comes probably from the hand of a Sadducean priest. IX. 2. Fasted seven days. See V. 7, note. This is the first fast of 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 pre- sent positions is the work of the final editor. There seem to have been fasts in his sources (B^ and B^). Fasting was the usual preparation for the reception of supernatural communications (cf. Dan. ix. 3, 20- 21, and all the instances in this book and 4 Ezra cited in note on V. 7). In Test. Jos. iii. there is like- 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 sixth. Mount Zion ; of the third, the gates of the temple ; the account of the fourth is lost. X. 1. God. This word is found only twice again, i.e. liv. 12 ; Ixxxii. 9. Its use is more fi-equent in 4 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 to Jeremiah. Jeremiah is bidden to go to Babylon. We have here a violation of historical truth. Accord- ing to Jer. xliii. 4-7, both Jeremiah and Baruch were carried down into Egypt. In the Apocrypha] Baruch i. 1, Baruch is represented as being in Babylon five years after the cap- ture of Jerusalem. In the Rest of Words, iv. 5, Jeremiah was dragged an unwilling captive to Babylon, whereas in our text he goes there at the bidding of God. The words " go and confirm the captivity " recur in xxxiii. 2. 14 THE APOCALYPSE OF BARUCH X. 6.-XII. B- or S. people unto Babylon. 3. But do thou remain here amid the desolation of Zion, and I will show to thee after these days what will befall at the end of days." 4. And I said to Jeremiah as the Lord commanded me. 5. And he, indeed, departed with the people, but I, Baruch, returned and sat before the gates of the temple, and I lamented with that lamentation over Zion and 4 = said : 6. " Blessed is he who was not born, or being- it is probable that the references to Jeremiah in connection with Baby- lon belong to B^ ; for it is note- worthy that in Ixxvii. 17, 19 ; Ixxx. 4 ; Ixxxv. 6, Bariich always speaks of writing to the brethren in Babylon, bnt 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 to confirm them. Now if Jeremiah 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-^ 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 Avhat will befall in the last days. The words " after these days " show that this 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. A passage in the beginning of the Apoc. Bar. Tert. seems to be de- rived from our text : ovtus iKo.d'qTo iirl rets wpaias wvXas oirov eKeiro TO, tQp ayiiov dyta. Mount Zion, on the other hand, is the scene where revelations are accorded to him (cf. xiii. 1 ; xxi. 2 ; xlvii. 2). X. 6-XII. 4. This fragment ap- pears to be the work of a Sadducee — probably a Sadducean priest writ- ing just after the fall of the temple. For (1) in x. 6 and xi. 7 we have a thoroughly Sadducean sentiment, i.e. it were best not to be born at all, or, being born, to die ; for the 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 ofiered in Zion (x. 10). X. 6. Blessedisheivhoivasnotborn, etc. Similar expressions of pessimism and despair return time and again in the later literature of Judaism. But in this passage and in xi. 7 the CHAPTER X. 3-8 15 born has died. 7. But as for us who hve, woe unto us, because we see the afflictions of Zion, and what has befallen Jerusalem. 8. I will call the Sirens phrase is used with a significance that severs it from all other instances of its occurrence. For whereas repeatedly elsewhere, as we shall see presently, it is said that it were better man had never been born because of sin and future condemna- tion, here non-existence or death is said to be preferable to witnessing the present woes of Jerusalem. Lest we should suppose this to be an accidental exaggeration, we should observe that it recurs in an intensi- fied 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^, or indeed for any of the authors of this Apoca- lypse. It is a genuinely Sadducean sentiment, and the conception of Sheol in xi. 6, 7 is likewise Sadducean — practically that of the 0. T. or of Hades in the Greek world. To a Pharisee no condition of earthly life could in any w^ay approach the horrors of the existence of the \vicked in the after- world. In 4 Ezra and elsewhere, as we have remarked, quite a different turn is given to the expression in our text. There it is said that it were better man had not been at all than be born and have to face future torment and judgment. Thus in vii. ^'o the writer declares : " It is much 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, 11 7, it is urged that " it would have been best not to have given a body to Adam, or, that being done, to have restrained him from sin ; for what profit is there that man should in the present life live in heaviness and after death look for punishment ? " Finally, in iv. 12 the nexus of life, sin and suff"ering, just referred to is put still more strongly : "It were better we had not been born at all than that we should be born and live in sin and suffer." A perfect parallel to the last passage is found in the Slav. En. xli. 2 : " Blessed is the 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 refer- ence to the future destiny of the wicked : " It had been good for them if they had not been born." For a N. T. parallel see Matt. xxvi. 24. It is worth observing that there is a perfect parallelism of thought be- tween the passage in our text and in Sophocles, Oed. Col., 1220— yWTj (f>vvaL Tov awavTa vl- Ka Xoyov ' to d' , iirel (papy, ^TjvaL Keldev 66^u irep t)- Kei, TToKv devTepov wy rax'crra, and in Theognis, 425 — irdvTwv fjih fiT] 0Ofat iTrixdovioLcriv apiarov, fXT] iaidelv avyas o^eos r)€\iov ' (pvvra 5' ottws wKLara 7ri)\as 'A'l'dao ■weprjaaL, Kal Kelcrdai TrdWriv yrjv eTrap-rjad- p,evov. 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, "LeLprjves, 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 THE APOCALYPSE OF BARUCH from the sea, 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 mourn with me. 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. And thou, vine, why further dost thou give thy wine ? for an offering will rendering of njy^ nun = ostriches in Isa. xiii. 21 ; Jer. 1. 39 ; Mic. i. 8 ; of D'Jn or pjn= jackals in Isa. xxxiv. 13 ; xliii. 20. It is similarly used by Symmachus, Tlieodotiou, and Aquila in rendering the aloove words. Lelioto. These are the Lilin iyh'h) from the singular Lilith (n^'?''?). Male and female demons named Lil and Lilit belong to Assyrian and Baby- lonian demonology. They were thought, as were also the Lilin (Shabbath, 151&), to attack men and women in their sleep (Lenormant, La Magie, p. 36). The Lilith, or night demon, is mentioned in Isa. xxxiv. 14, along with the satyr T-yiy. The Lilin, according to the Talmud, were female demons corresponding to the Shedim or male demons. They were partly the offspring {Erub, 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 genera- tion into Shedim, Kucliin, and Lilin. These Lilin inhabited desert places. They were said to kill children. They have been compared with the Lamise and Striges ; ouoK^uravpoL is the LXX. rendering of the word in Isa. xxxiv. 14. For further details on the subject see Weber, Lehren d. Talm., pp. 245, 246, 248 ; Bochart, Hierozoicon ; iii. 829-831 ; Eisen- menger, Entd. Judenthum, ii. 413- 426, 452. Shedim. These were male demons to which various origins were assigned. Their souls were created by God, but as the Sabbath inter- vened before they received bodies they had to remain without them [Beresh. rabha, c 7) ; or they were sprung from Adam and a demon wife, or from Eve and a demon husband [Beresch. rdbha, c. 24) ; or were originally the generation that God transformed into Shedim, Ruchin, and Lilin. Their place of resort is the wilderness. For an account of their activities, see Weber, 245, 246. Dragons. The word |i0lA is found in the Peshitto of Isa. xiii. 22 as a translation of n'jn. Levy {Neu- hebrdisches Worterbuch, ii. 265) de- fines it as "Drache oder sonst ein Thier mit klagendem, heulendem Tone." The word frequently occurs in the Targums and later Hebrew as nn' (t)t). 10. The WTiter of x. 6 - xii. 4 resigns absolutely all hope of the restoration of Jerusalem. This is throughout the attitude of B^ (see i. 4, note). With the thought of this verse, cf. Kethuboth 112a: "O land, land, let thy fruit shrivel : for whom art thou producing thy fruit ? is it not CHAPTER X. 9-18 17 not again be made therefrom in Zion, nor will first-fruits again be offered. 11. And do ye, heavens, withhold your dew, and open not the treasuries of rain. 12. And do thou, sun, withhold the light of thy rays ; and do thou, moon, extinguish the multitude of thy light ; for why should light rise again where the light of Zion is darkened? 13. And you, ye bridegrooms, enter not in, and let not the brides adorn themselves with garlands ; and, ye women, pray not that ye may bear. 14. For the barren shall rejoice more, and those who have no sons shall be glad, and those who have sons shall have anguish. 15. For why should they bear in pain and bury in grief? 16. Or where- fore, again, should mankind have sons ; or wherefore should the seed of their nature again be named, where that mother is desolate, and her sons are led into captivity ? 17. From this time forward speak not of beauty and discourse not of gracefulness. 1 8. Moreover, ye priests, take ye the keys of the sanctuary and cast them into the height of heaven, and give them to the for the Gentiles who rose up against 14. Cf. Matt. xxiv. 19 ; Luke us because of our sins ? xxiii. 29 : "Blessed are the barren, 13. Cf. Jer. vii. 34 ; xvi. 9 ; xxv. and the wombs that never bare, and 10 ; Baruch ii. 23. the breasts that never gave suck " Brides. Syriac gives "virgins," (cf. Isa. liv. 1). but this idea is out of place in verses iq^ rpj^^ mother. See iii. 1, note 13-16, where everything refers to marriage. The first right mention 1^. The priesthood have proved of virgins is in verse 19. The wrong faithless to their duty, and the text may be explained by a cor- charge of the temple is no longer ruption of r\^h2 into m'?in3 or mo'^y ^^^^^- ^^- ^^'* ^^ '^ox^^, iv. 3, 4, T.I . . . TT T T n where another turn is given to the In the origmal Hebrew we should ^^^^^ » And thereupon Jeremiah took then have a paronomasia, d'^'^d ^^^ j^^^g ^f ^^^ ^^^^^^ . _ ^nd cast mS3 nriyn hi<. In Git. 7a, and in these keys before the sun, saying : Shahhath, 595, bridegrooms are for- ' I say unto thee, sun, take the bidden to use garlands. keys of the house of God and keep i8 THE APOCALYPSE OF BARUCH Lord, and say : ' Guard Thy house Thyself, for lo ! we are found false stewards.' 19. And you, ye virgins, who spin fine linen and silk with gold of Ophir, hasten and take all things and cast (them) into the fire, that it may bear them to Him who made them, and the flame send them to Him who created them, lest the enemy get possession of them." XI. Moreover, I, Baruch, say this against thee, Babylon : " If thou hadst prospered, and Zion had dwelt in her glory, it would have been a great grief to us that thou shouldst be equal to Zion. 2. But now, lo ! the grief is infinite, and the lamentation measure- less, for lo ! thou art prospered and Zion desolate. 3. Who will be judge regarding these things ? or to whom shall we complain regarding that which has befallen us ? Lord, how hast Thou borne (it) ? 4. Our fathers went to rest without grief, and lo ! the righteous sleep in the earth in tranquillity. 5. For them till the days when the Lord Kome, as in Rev. xiv. 8 ; xvi. 19 ; shall ask thee concerning them. For xvii. 5 ; xviii. 2. we are not worthy to keep them ; for Prospered. Cf. xii. 1-3. we have been found false stewards.'" ^. Hoiv hast Thou home (it)? This verse reappears in the /aZA^M^ Cf. 4 Ezra iii. 30: "I have seen Shim, on Isa. xxi. as follows : " The i^qw Thou dost bear with them that flower of the priests . . . gathered sin." i^ psg. gol. ii. 1 and 4 Ezra together ... the keys of the court iii, g the writers complain that God and the sanctuary and said before ^[i^ ^ot prevent such wrong-doing. God : ' Lord of the universe, we are ^ith the latter cf. Isa. xiv. 6. not fit to be stewards before Thee 4. 0,^^ fathers loent to rest. Cf. (l^js'? onnn nvn"? 13^3T i6). Behold ixxxv. 9. Thy keys are returned to Thee.' She}') in the earth. Cf. xxi. 24 ; And they cast them aloft " (quoted while the diction corresponds to by Eosenthal). Dan. xii. 2, " sleep in the dust of 19. Fine linen omcI silk. Cf. the earth," the thought is Sad- Ezek. xvi. 10. ducean and belongs to the earlier Lest the enemy get x>ossession. Cf. sphere of O.T. thought, presupposed vi. 8. in such a phrase as " slept Avith his XI. 1. Babylon stands here for fathers " (1 Kings ii. 10 ; xi. 21, CHAPTERS X. 19-XII. 4 19 they knew not this anguish, nor yet had they heard of that which had befallen us. 6. AYould that thou hadst ears, earth, and that thou hadst a heart, dust, that ye might go and announce in Sheol, and say to the dead: 7. 'Blessed are ye more than we who are living.' " XII. But I will say this as I think, and I will speak against thee, land, which art prospering. 2. The noonday does not always burn, nor do the constant rays of the sun (always) give light. 3. Do not con- clude or expect that thou wilt ahvays be prosperous and rejoicing, and be not greatly uplifted and boastful. 4. For assuredly in its own season wrath will awake against thee, which now in long-suffering is held in as it SjTiac = " aud go ye." Here we have a Hebrew idiom, i.e. an imperative is used instead of a jussive in order to express the intention signified by the preceding verb (see Driver, Hehreio Moods and Tenses, p. 82). Sheol. We have here the O.T. conception of Sheol — the eternal abode of the shades. This view of Sheol was maintained in N.T. times by the Sadducees. In xxiii. 5 ; xlviii. 16 ; lii. 2 ; Ivi. 6, Sheol seems to be the abode of all departed souls prior to the final judgment. This also may be its meaning in xxi, 23 and in 4 Ezra iv. 41. In 4 Ezi-a viii. 53 it seems to bear the meaning of "hell." For a history of the various meanings borne by this word see Eth. En. Ixiii. 10, note. 7. The condition of the shades was for the writer undoubtedly more blessed than that of the living (cf. X. 6, note). XII. 3. Boastful. I have here emended —a^^^AiZ = "do (not) oppress " into —^'yjy.^K^L = " be (not) boastful." etc.) There is no ground for sup- posing with Kabisch {Das vierte Buck Ezra, 68, 69) that this phrase in the mouth of a Pharisee of this period implied a capacity of life as still existing in the body even when interred. That " to sleep in the earth " and "to be in Sheol " are equivalent expressions for a Pharisee, is clear from Eth. En. li. 1 and 4 Ezra vii. 32. The former phrase, "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 expres- sions 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 Ecclesiasticus, only for a shado'wy existence in Sheol. 6. That ye might go, etc. The 20 THE APOCALYPSE OF BARUCH XII. 5=E. were by reins. 5. And when I had said these things, I fasted seven days. XIII. -XXV. = B2. XIII. And it came to pass after these things, that The Fourth Section 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 cannot be summarised here. For a discussion of these chapters see pp. 20-34.) Contrary to the usual pro- cedure, Baruch is bidden not to publish this revelation (xx. 3). XII. 5. On the fasts of Baruch see V. 9, note ; ix. 2, note. XIII. -XXV. The text of these chapters is inexplicable as it stands. The difficulties are due not to cor- ruption, though that undoubtedly exists, but to a recasting of the original text by the final editor. In this process many passages were torn from their original contexts and placed in settings which are quite un- suitable. Some of the incongruities thus 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 present context ; for though Baruch was to be preserved till the con- summation of the times, his con- temporaries were not, and hence they could not see the future retribution of the Gentiles. If, however, xxiv. 2 originally preceded xiii. 3&-5, the words, "thou and those like thee who have seen," would be perfectly intelligible. (3) Again the retribution of the Gentiles referred to in xiii. 4, 5 has not been mentioned before, though the text presupposes some such mention. It is intelligible if xxv. or xxiv. 4 pre- cedes 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 come. (5) In xxiv. 4 Baruch asks what retribution awaits the enemies of Israel, and when will the judg- ment be ? In xxv. we find the answer to the latter question, whereas the answer to the former is already given in xiii. 4-12. (6) I can dis- cover no adequate explanation of the "therefore " with which xx. 1 begins in its present context. If xx. were read immediately after xiii. the text would at once become clear. On these and other grounds we must attempt to restore the original order of the chapters before they were broken up and rearranged, muti- lated, and interpolated by the final editor. 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. 36- 12 ; XXV., xiv.-xix. ; xxi.-xxiv. 1 ; XXX. 2. To 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 (xx. 6), and "he and many with him " will see the mercy of God on those that sinned and were righteous CHAPTERS XII. 5-XIII. 3 I, Baruch, was standing upon Mount Zion, and lo ! a voice came from the height and said unto me : 2. ' Stand upon thy feet, Baruch, and hear the word of the mighty God. 3. Because thou hast been astonied at what has befallen Zion, thou shalt therefore be assuredly preserved to the consummation of the times. (xxiv. 2). Baruch, thereupon, asks two questions (xxiv. 4) : {a) what will befal Israel's enemies ? (6) when will God judge 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 ' ' (cf. xiii. 4). 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 re- monstrances of the tormented Gen- tiles. And in answer to Baruch's second question, he is informed (xxv. 1, 2) that he shall likewise be pre- served 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- upon, acknowledges : " Behold Thou hast shoAVTi me the method of the times" (xiv. 1). After this the thought advances connectedly through xiv. - xix. ; xxi. - xxiv. 1 ; 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. 4- 25 (cf. xiii. 1 ; xx. 6 ; xxi. 2) ; of the revelation in xxii.-xxx. ; of the seven days' fast in xlvii. 2 ; and of the prayer and revelation that follow xlviii.-lii. A voice. Cf. xxii. 1, note. 2. Stand upon thy feet. Ezek. ii. 1. The mighty God. Cf. vi. 8 ; vii. 1 ; xiii. 4. 3. Thoii shalt therefore he as- suredly preserved, etc. This promise recurs twice again in B^, 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 B^. With the above passages compare also xlviii. 30 and xlvi. 7, where the last is due to the final editor. In B\ 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. 2) and to forget all corruptil:)le things and the affairs of mortals (xliii. 2). Thus we have two con- flicting accounts touching the destiny of Baruch. It is noteworthy that we have in the text a transference of a distinct Enochic function to 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 men ; " and again in x. 17 : "As a testimony to the generations of the world the ofiice 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). 22 THE APOCALYPSE OF BARUCH that thou mayst be for a testmiony. 4. So that, if ever those prosperous cities say : ' Why hath the mighty God brought upon us this retribution V 5. Thou and those hke thee may say to them (even) ye who have seen : ' This evil and (these) retributions which This robbing of Euocli to benefit Baruch is a clear sign of Jewish hostility to Christianity, and a tribute to the influence that Enoch enjoyed in the Christian Church of the first century. Enoch's accept- ance amongst Christians as a Mes- sianic prophet was the ground for his rejection by the Jews, So thoroughgoing, indeed, was this re- jection that, although he was the chief figure next to Daniel in Jewish Apocalyptic prior to 40 a.d,, in subsequent Jewish literature his functions and achievements are as- signed to others, such as Moses, Ezra, or Baruch, and, with the ex- ception of tAvo or three passages, his name in subsequent Jewish litera- ture is henceforth studiously ignored. The observation of this tendency of Jewish thought becomes of practical value to us when we come to lix. 4-11, as we are thus enabled to conclude that a document which on other grounds is prior to 70 A.D., is posterior to the rise of Christi- anity because it manifests clear signs of this tendency. Assuredly be 2^^^^^''''^'^'^^- "^^^ Syriac lit. = aucrdeis crujadricreL, a familiar Hebraism ipa'Pi I'lD^'. This idiom recurs frequently in this book (see xxii. 7 ; xli. 6 ; xlviii. 30 ; 1. 2 ; Ivi. 2 ; Ixxv. 6 ; Ixxvi. 2 ; Ixxxii. 2 ; Ixxxiii. 1, 2, 3, 6 ; Ixxxiv. 2). That we have herein indubitable evidence of a Hebrew original Ave have shown in the Introduction. 4. Those ])i^osperous cities. The abruptness with which these cities are introduced, though not hereto- fore mentioned, and their complaints about the retribution that has be- fallen them, though no such retri- bution has as yet been recorded, shows either that the text preceding these words has been lost, or else that xiii. 35-12 should be read after xxiv. 2-4. In fact, since in xiii. 36-12 Ave have an ansAA^er to xxiv. 4, Ave must assume that xiii. 3&-12 originally followed after xxiv. 4, and since xiii. 4 presup- poses that a statement about the retribution that is to come upon the prosperous enemies of Israel has already been made, and since no such statement is found, we must further assume the loss of such Avords immediately preceding xiii. 3& (see note on xxiv. 3, 4). It might be possible to explain xiii. 4 by XXV. 3, and accordingly regard xiii. 36-12 as folio Aving originally upon xxiv. 2-xxv. But many diffi- culties beset this interpretation. The cities here spoken of are of course Gentile cities (cf. ver. 11). Brought upon us this retribution. The same phrase practically is applied to Israel in Ixxvii. 4, but here the " us " refers to the " pros- perous cities." The retribution in- tended by the editor seems to be that threatened in xii. 4. 5. Thou and those like thee xoho have seen it. These Avords are hardly capable of interpretation as they stand. They clearly mean Baruch's contemporaries ; observe " ye Avho have seen " ; but as the time is that of the end, they cannot be his contemporaries ; for only CHAPTER XIII. 4-II are coming upon you and upon your people (are sent) in its time that the nations may be perfectly chastened.' 6. And 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 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. But now, ye peoples and nations, ye are debtors, because all this time ye have trodden down the earth, Baruch is to be preserved till that date. If, however, xiii. 3&-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." That the nations may he per- fectly chastened. That this chas- tisement is vindictive and not cor- rective is clear from verse 7 ; the nations are to " drink of the dregs, the judgment of the Lofty One " ; and also from verses 10, 11, where the implication obviously is that, whereas Israel is punished with a view to its ultimate pardon, it is otherwise with the Gentiles. The vindictive punishment there- fore of the Gentiles is dealt with in this chapter. But so far as I know 1 .5 5 =" chasten " is never used in the sense of vindictive iKinishment. This difficulty might be surmounted by supposing ^0^>I\.J= "may be chastened," corrupt for {O'^^K^ = "maybe dispersed" (cf.Isa.xxxiii. 3). In the next chapter, however, in xiv. 1, the retribution spoken of by God is to be of service to the Gentiles. But see note in loc. On the other hand, it might be possible to understand ]^^An^ = " nations," "peoples," of Israel, as in xlii. 5 (if the text is right there). But in this case it would be better to emend :1 J into ]^iIVJ ).^^ = "that the people may be chast- ened." 6. The Gentiles will wait for or look forward to the consummation of their chastisement. This verse might by a slight change be under- stood of Israel (cf. xiv. 3). 8. Cf. Ps. Ixxv. 7, 8 : "God is the judge. . . . For in the hand of the Lord there is a cup . . . surely all the wicked of the earth . . . shall drink them." Tlie Lofty One. Here only in this book (see 4 Ezra iv. 34 ; Isa. Ivii. 15). Has no respect of persons. Cf. xliv. 4. 10. Chastened. Cf. i. 5. 11. Trodden down. I.e. in the sense of oppressing it, a frequent meaning in the O.T. 24 THE APOCALYPSE OF BARUCH and used the creation unrighteously. 12. For I have always benefited you, and ye have always denied the beneficence." XIY. And I answered and said : " 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 who have sinned are many, and they have lived in prosperity, and departed from the world, but that few 12. Cf. i. 4. I have . . . benefited you. The Syriac is ».3}.^!:iC 2l.*0(Jl, but this order of the words, with this mean- iug, is highly irregular ; for Syriac idiom all hut universally requires the participle before the substantive and not as here, and in Ixiii. 8, the con- verse order. This exceiDtional order may be due to the survival of the Hebrew order in the Syriac transla- tion, i.e. n'£:D n"n. For this seems to be the explanation of two out of the three instances where I have observed this irregularity in the Peshitto O.T., i.e. Gen. iv. 17 and 2 Sam. viii. 15. In the third (1 Sam. xviii. 13) I can offer no exjilanation, 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. Ye hare . . . denied. The Syriac is_AJ^i) f02\ii*C 01, which, accord- ing to Syriac idiom, is an imperative = " deny ye." The converse order = " ye have denied." This irregu- larity, as in the last instance, I would trace to a survival of the 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 which will be after these things." Now this has not been done. In the preceding chap- ter instruction has been given as to the reason of the retribution 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 xiii., or to xxvii.-xxx. In xx. 6 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. Tliese words proliably 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 XIII. I2-XIV. 7 25 nations will be left in those times, to whom those words shall be said which Thou didst say. 3. 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 speak in Thy presence : 5. What have they profited who confessed before Thee, and have not walked in vanity as the rest of the nations, and have not said to the dead : ' Give us life,' but always feared Thee, and have not left Thy ways ? 6. And lo ! they have been carried off, nor on their account hast Thou had mercy on Zion. 7. And if others did evil, it was 2. Feio nations will he left in those times to u-Jiom, etc. Do these words refer back to xiii. 3 ? In that case Baruch complains that few of the Gentile nations will be alive to whom the words in xiii. 5, 7-11 are to be addressed. 3. These words seem to point to xiii. 6 ; cf. "they will expect" and "what . . . are we to expect to see?" But here they undoubtedly refer to Israel, whereas there they naturally refer to the Gentiles. 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 was at least their due (verses 4-7). Seeing this is so, man cannot under- stand Thy judgment (verses 8, 9), for he is but a breath ; his birth is involuntary, and his end a mystery (verses 10, 11) ; for that end the righteous indeed may hope, for they have treasures in heaven, but for us there is only woe, here and here- after (verses 12-14). Hence what Thou hast done on Thy servants' behalf Thou knowest, but we can- not discover. The world indeed Thou didst say was made for man. But how can this be ? We pass away and the world abides (verses 15-19). 5. Confessed before Thee. I have here emended 0^^^ = " knew" into Q.*^o| = " confessed." Walked in vanity. Jer. ii. 5. Ha.ve not said to the dead, etc. Cf. Isa. viii. 19& : " On behalf of the living should they seek unto the dead? " 6, 7. In these verses the destruc- tion of Zion seems to be far in the background. 6. Have been carried, off. Cf. Ixxxv. 3. I have here followed Ceriani's emendation of Q^'bS,AAZ] into a^^L^Z], who rightly compares XV. 2. Nor on their axcount hast Thou haxl mercy on Zion. This was a great diflBculty to the Jew. The presence of ten righteous men would have preserved Sodom ; why then did Zion fall ? Moreover, the pre- servation of the world, according to the Talmud (Weber, 201), depended on Israel. See xiv. 18, note. 7. We have here ideas which in some respects resemble those in Gen. xviii. 23-33. But whereas it 26 THE APOCALYPSE OF BARUCH 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 Lord, will comprehend Thy judgment, or who will find out the profoundness of Thy path ? or who will think out the gravity of Thy way ? 9. Or who will be able to think out Thy incomprehensible counsel ? or who of those that are born has ever found is taught there that God wouhl spare a city because of the righteous persons in it, here and iu ii. 2 it is the worlcs of the righteous con- sidered in themselves that are put forward as the ground of such mercy. On the question of good works the thought of the writers in this book, i.e. between 50 and 80 A.D., is to be described as follows : (a) The righteous are saved by their works (li. 7) ; they are justified by the law (li. 3) ; for righteousness is by the law (Ixvii. 6). {b) Their works 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 righteous avail not themselves only ; they are a defencej also to the unrighteous among whom they 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. 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 God (xiv. 12), where they will be kept safely till the final judgment (xxiv. 1) ; hence the righteous hope for the end and leave the world without fear (xiv. 12). (On the teaching of this book as to faith, see note on liv. 21.) In 4 Ezra the doctrine of works as it is found in Baruch can hardly be said to exist. To (6) and (c) we find no parallels and only seeming parallels to (a), such as men " will be able to escape by their works or their faith in which they have believed " (ix. 7), and that "God Avill guard those who have works and faith in the Most Mighty " (xiii. 23). It will be ob- served that the doctrine of salva- tion by works is carefully guarded against by the addition of the words "and faith," To {d) we have good parallels in vii. 77, where Ezra is said to have "a treasury of works laid up with the Most High," and in viii. 33, where " the righte- ous are those who have many works laid up with Thee : from their own works will they receive reward." Though the doctrine of justifica- tion as 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, note. CHAPTER XIV. 8-14 27 the beginning or end of Thy wisdom ? 10. For we have all been made like a breath. 11. For as the 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. 12. For the righteous justly hope for the end, and without fear depart from this habitation, because 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 they hope to receive the world which Thou hast promised them. 14. But unto us there is woe, who also now are shamefully entreated, and at that time look forward 10. See references on next verse. 11. Ascends from the heart, a/ncl returning not is extinguished. Cf. Ps. Ixxviii. 39 : "a wind that passeth away, and cometh not again ; " Ps. cxM. 4 ; Job vii. 7 ; James iv. 14. This rendering rests on a slight change of order in the text, i.e. 5»Sji p^O 1^.1:^ ^ instead of ^CTO |=l!^ ^ P^. Ceriani and Fritzsche render the text, " ascendit quin procedat de corde et restinguitnr." Depo.rt not according to their ovrn v.nll. Man does not settle the hour of his departure from this life. Cf. xlviii. 15 ; 4 Ezra viii. 5, "con- venisti enim oljaudire " (read nolens with Syr. for ohaudire) et profecta es nolens." Knoio not tchat, etc. Cf. Slav. En. ii. 1 ; vii. 5. 12. ITie righteous justly hope. Eth. En. cii. 4. A store of works, etc. The text reads j ^riSl > P..*.** = "a force or supply 'of works." But it also = "a store of works." Cf. 4 Ezra vii. 77, where we find "a treasure of works." In Shahhath, 31&, a man is spoken of as having nvDT niiiN, '* a treasure of merits " in heaven. Cf. Matt. vi. 19, 20 ; Pss. Sol. ix. 9, 6 ttolCcv 5iKai.o(Xvvr]v drjaavpl^eL ^urju eoLVTU) wapa Kvpiit}. See note on verse 7. 13. The world which Thou hast promised. This is clearly the spiritual world. Thus in li. 3 the righteous after death are to "receive the world which does not die, which is then promised to them;" in xliv. 13, 15 "theirs is the inheritance of the promised time," "for unto them will be given the world to come ; " and in XV. 7, 8 "the world which is to come " is said to be on their account. Cf. 4 Ezra ix. 13. It is referred to again in xxi. 25 and Ixxxiii. 5 under the general name of something promised. Through- out B' there is no promise of an earthly felicity, but only of spiritual transmundane blessedness. 14. There is woe. Cf. for diction Ixxxiv. 11 ; 4 Ezra xiii. 16. 28 THE APOCALYPSE OF BARUCH (only) to evils. 15. But Thou knowest accurately what Thou hast made on behalf of Thy servants ; for we are not able to understand by means of any good thing that Thou art our Creator. 16. But again I will speak in Thy presence, Lord, my Lord. 17. When of old there was no world with its inhabitants, Thou didst devise and speak with a word, and forth- with the works of creation stood before Thee. 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. Evils. These words refer back to xiv. 3, and their subject is again touched upon in xv. 1. What these are is given in xliv. 15 ; Ixxxv. 13. 15. What Thou hast made {or done) on behalf of Thy servants. I.e. my rendering is right, the entire verse appears to be in its wrong place, and should be read after verse 16. The sense then would be ex- cellent : " Thou knowest what good tilings 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," etc. (verses 15, 17, 18). But the Syriac may be translated, "what Thou hast made out of Thy ser- vants," or if we neglect the diacritic point, " what Thou has wrought out of Thy works." Ceriani translates the verse : " Tu autem recte nosti quid feceris de servis tuis : quia nos non possumus intelligere aliquid boni, quomodo tu sis fictor noster." Before aliquid Ave should read " per." 17. Speak ivith a word, etc. Cf. Gen. i. 6, 7 ; Ps. xxxiii. 6 ; Heb. xi. 3 ; 2 Peter iii. 5 ; Slav. En. xxiv. 5 ; XXV. 1 ; 4 Ezra vi. 38. 18. Tho^i wouldst make for Thy world man, etc. Cf. Gen. i. 26, 28 ; Ps. viii. 6 ; 4 Ezra vi. 54, The world on account of him. So far as I 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 : cf. xiv. 19 ; xv. 7 ; xxi. 24 (this doctrine is thus con- fined to 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 as- sumes three forms : First, the world was created on account of man (Apoc. Bar. xiv. 18 ; 4 Ezra viii. 1, 44). But the writers of these books if pressed, would at once have with- drawn 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 CHAPTERS XIV. 15-XV. 5 29 19. And now I see that as for the world which was made on account of us, lo ! it abides, but we, on account of whom it was made, depart." XV. And the Lord answered and said unto me : " Thou art rightly astonied regarding the departure of man, but thou hast not judged well regarding the evils which befall those who sin. 2. And as regards what thou hast said, that the righteous are carried off and the impious are prospered, 3. And as regards what thou hast said : ' Man knows not Thy judgment ' — 4. On this account hear, and I will speak to thee, and hearken, and I will cause thee to hear My words. 5. Man would not rightly have understood My judg- ment, if he had not accepted the law, and if his fear (Apoc. Bar. xiv. 19 ; xv. 7 ; xxi. 24). Either of the latter forms the real Jewish view from the Christian era onwards. Thus in the Talmud, it is either Israel, or the righteous in Israel, that were the cause of the world's creation and its subsequent preservation. Thus in Bammidhar rabha, ii., " if Israel were not, the world would not exist " ; in the Shemoth rcibha, 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 import. See also note on xv. 7. 19. See note on last verse. That the "us" and the "we" here are the righteous is clear from xv. 7. This verse shows that the WTiter believed in the \iew 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- parture of man. These words refer to xiv. 19. The Syriac noun trans- lated " departure " is derived from the verb translated " depart " in xiv. 19. In xiii. 3 Baruch was " astonied " about the fate of Jer- usalem. Kot judged rightly rego/rding the evils, etc. See xiv. 3, 14. 2. See xiv. 6. 3. See xiv. 8, 9. 5. The lav:. The law was the centre round which Jewish thought and life revolved. To a limited extent the Messianic expectation was likewise a centre. Frequently w^e find that in proportion as the one is emphasised the other falls into the background. This will receive illustration as we proceed to examine the position assigned to the law and the Messiah respectively in the five main constituents of this book. Thus in B^ (written after 70 A.D.) xohere the restoration of Jerusalem is looked for, but no Messiah, the law is spoken of as 30 THE APOCALYPSE OF BARUCH had not been (rooted) in understanding. 6. But now, follows : God gave the law to Israel (Ixxvii. 3) ; for transgressing it they were sent into exile (Ixxvii. 4 ; Ixxxiv. 2) ; but let not Israel with- draw from the law (xliv, 3), lout obey it (xlvi. 5) ; let them remember it (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 a shepherd (Ixxvii. 16) ; for lamps 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 Zion (xliv. 7). In B^ where there is no Messiah and no expectation of the restoration of Jerusalem, the law is still further glorified. Thus Moses broi;ght the law to Jacob (xvii. 4) ; this conveyed a knowledge of the judgment of God (xv. 5), and entailed retribution on the con- sciously disobedient (xv. 6 ; xix. 3 ; xlviii. 40) ; it will exact all its rights (xlviii. 27), and repay the transgressor (xlviii. 47) ; apostates from it (xli. 3) will be specially dealt with (xlii. 4). On the other 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 (xlviii. 22, 24). They have received one law from One (xlviii. 24). In B^ (which is akin to xiii. 2 in this respect) Israel has nothing save the Mighty One and the law (Ixxxv. 3) ; they have one law by one (Ixxxv. 14). When, however, we turn to the Messiah Apocalypses A^ ( = xxvii.-xxx. 1), A^ (=:xxxvi.-xl.), A^ ( = liii.-lxxiv.), and to S. ( = x. 6- 12) which form more than a third of the entire book, we find no men- tion at all of the law in A^ and S. In A^ there is only one mention of it, i.e. God's law is life (xxxviii. 2). In A^ it naturally becomes more 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 (lix. 2). God imparted to Moses 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). Eighteous- ness comes by the law (Ixvii. 6). Thus we observe that in purely escha- tological descriptions such as A^, there is not a single allusion to the law : the Messiah is the entire centre of interest. This is practi- cally true in A^ also ; for the refer- ence in xxxviii. 2 does not belong to the account of the last things. In A^ finally, most of the references are to historical incidents, though it is true that in A^ great store is set by the law. The law was the centre of Jewish life, the source of righteousness, and in fact its spiritual schoolmaster, till the advent of the Messiah had arrived. Thencefor- ward (Ixx.-lxxiv.) there is not even an allusion to it. The same pheno- mena are observable in the various constituents of 4 Ezra. Thus in the three or four distinct Messiah Apocalypses in that book (accord- ing to Kabisch's critical analyses) the law is only mentioned two or three times. The only strong ex- pression regarding it is in xiii. 38, and there the text is doubtful. In the groundwork of the book {circ. 100 A.D.) however, where we find no hope of a Messiah nor of a restored Jerusalem, the law, as might be ex- pected, has a more important role to play. Thus God gave the law to Jacob (iii. 19). He sowed' it in them that they might keep it (ix. 32), but it bare no fniit owing to CHAPTER XV. 6-8 31 because he transgressed though he knew, yea, 011 account of this also, he shall be tormented because he knew. 7. And as regards what thou didst say touch- ing the righteous, that on account of them has this world come, nay more, even that which is to come is on their account. 8. For this world is to them the evil heart (iii. 20) ; they neglected it (vii. 20), did not keep it (ix. 32), rejected it (vii. 72), despised it (vii. 24 ; viii. 56), yet the law cannot perish (ix. 37.) Some did try to keep the law per- fectly ui this life (vii. 89), and God bore testimony to them because they did so (vii. 94) ; these acquired a store of good works (vii. 77 ; viii. 33), and from these they received their reward (viii. 33) ; and yet none 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-gratulatiou in 4 Ezra than in Baruch. In the latter, especially in B- (written, like the groundwork in 4 Ezra, after 70 A.D., and having no expectation of the Messiah or a restored Jerusalem) the law is everji;hing : it protects the righteous (xxxii. 1), justifies them (li. 3), is their hope (li. 7), and so long as it is with Israel, Israel cannot fall (xlviii. 22, 24). In Ezra, on the other hand, the law has begotten in the ^vl'iter 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- sion (vii. 139). 5, 6. Jf his fear had not been {rooted) in understanding. But noiv, because he transgressed though he knew, etc. Here Ceriani followed by Fritzsche has mistranslated i^^k ( = transgressus est) by " fecit," thus taking it for »:^^, This thought partially recurs in xix. 3 ; xlviii. 40, " Each of the inhabitants of the earth knew when he was committing iniquity " (see note in loc), Iv. 2 ; and almost a perfect parallel is found in 4 Ezra vii. 72 : "Qui ergo commorantes sunt in terra hinc cruciabuntur quoniam sensum habentes iniquitatem fece- runt." Cf. Luke xii. 48. 7. As rega.rds . . . has this world come. See note on xiv. 18. Nowhere in the present book are these words given as a divine utter- ance. The same statement is again made in xxi. 24. From a similar statement in 4 Ezra vi. 55, at the close of the short hexaemeron there, it is probable that some such state- ment was originally included in that hexaemeron in its independent form. On this hexsemeron see xxix. 4, note. Cf. 4 Ezra vi. 55 ; vii. 11. 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 discipline for the future life. Cf. Iii. 6. On the v:orld v:hich is to come, see xiv. 13, note. 8. This world, is to them a, trouble . . . v'ith much labour. Cf. xlviii. 50 ; li. 14 ; 4 Ezra \1i. 3-14 ; Eom. \'iii. 18 ; 2 Cor. iv. 17. This world is evidently regarded by the 32 THE APOCALYPSE OF BARUCH a trouble and a weariness with much labour ; and that accordingly which is to come, a crown with great glory." XVI. And I answered and said : " Lord, my Lord, lo ! the years of this time are few and evil, and who is able in this little (space) to acquire that which is measureless ? " XVII. And the Lord answered and said unto me : " With the Most High account 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 years, and, inasmuch as he was subject to Him who formed him, brought the law to the writer of B^ but not of B^ as a of great glory." Observe that if we scene of trial and sorrow : a man retranslate these words into Hebrew, must give himself to an ascetic life we have a paronomasia already here if he is to attain blessedness familiar from Isa. Ixii. 3 ; Ezek. hereafter. There is a more ascetic xvi. 12 ; xxiii. 42, i.e. nn^y tone about 4 Ezra. In the Eth. En. XVI. 1. Years . . . few and evil. Messiah "preserveth the lot of the ^^xVILL 'The Most High. This however, still stronger statements are found. Thus in xlviii. 7 the righteous because they have hated title belongs to B^, B^, B=*, and A^. and despised this world of un- g^^ ^^^_ ^^ j.^_ \^ ' j^.' ^ j^^_ righteousness, and mcviu. 7 God ^^ g . j^^..; ^^ ^ . ^^^ ^ . j^'^_ ^ . recompenses "the spirits of the j;^^.; ^ j^^^^._ ^ ^1 ; Ixxx. 1, humble and of those who afflict ' ' ' their bodies," and likewise those Ixxxi. 2, 4 ; Ixxxii. 2, 6 ; Ixxxiii. 1 Ixxxv. 8, 12. (cviii. 10) who though ;; trodden 3^ ^ /.^ ^,,,^;,^ ^tc. See xxiii. under foot of wicked men, loved - , '^ heaven more than their life in this ' ^_ ^^,^^^^^^^ ^^^^ ^^^^^ ^^^_ ^^^ 4 ^^°^'^^^- Ezraiii. 19. "Give the law to the Crown with great glory. Cf. 1 seed of Jacob, and the command- Pet. V. 4. We should expect " crown ment to the race of Israel." CHAPTERS XVI-XIX. 2 33 seed of Jacob, and lighted a lamp for the nation of Israel." XVIII. And I answered and said : " He that lighted has taken from the light, and there are but few that have imitated him. 2. But those many 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 me : " Wherefore at that time he appointed for them a covenant, and said : ' Behold I have placed before you life and death,' and he called heaven and earth to wit- ness asfainst them. 2. For he knew that his time was but short, but that heaven and earth endure always. 3. Lighted a lamp. Cf. lix. 2, " lamp of the eternal law." The thought in both phrases is drawn from Ps. cxix. 105, " Thy word is a lamp," etc. Cf. xviii. 2. XVIII. 1. Has taken from the. light, i.e. has chosen the light. In the next verse the many are said to have chosen the darkness of Adam. 2. The law and Adam are in this passage symbolical names for the opposing powers of light and dark- ness. This thought is foreign to the 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 transgres- sion, 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 much later times it was said : " God does not determine beforehand whether a man shall be righteous or wicked, but puts this into the hands of the man himself" {Tanchuma, Pikkude 3). See Slav. En. xxx. 15, 16, notes. The same view is enforced in A^ i.e. liv. 15, 16. See notes in loc. XIX. 1, 2. Because few chose light 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 final editor. The answer to xviii. seems to begin with xix. 4. Behold I have placed, etc., Deut. xxx. 19. Called hea.ven, etc., Deut. iv. 26 ; xxx. 19 ; xxxi. 28. Cf. Ixxxiv. 2 ; Ass. Mos. iii. 12. Later times seem to have drawn from Deut. xxx. 19 the conclusion that the permanence of the law was bound up A\ith that of heaven and earth. Cf. ver. 2 ; Matt. v. 18. Contrast Luke xvi. 17 ; Mark xiii. 31. 34 THE APOCALYPSE OF BARUCH 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 err, also the spheres, which testify, and Me. 4. JSTow 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. 5. For now it is the consummation of time that is sought, whether of business, or of prosperity, or of 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 pros- pered, he remembereth not again his evil entreatment. 8. And again hearken : though each one were prospered all that time — all the time from the day on which death was decreed against those who transgress — and 3. Transgressed. This Avord re- iravrbs xpij/xaros ttjv TeXevTrjv, Krj curs in the same connection (Ixxxiv. airo^-qaeTaL. TroXKolai. yap drj utto- 2) where it has as its object "the 8^L,as oK^ov 6 debs irpoppi^ovs av- law." We must supply this or irpexj/e. It was a familiar Hellenic "the covenant" from ver. 1. theme. Cf. Soph. Track. 1-3 ; Oed. 4. These words deal with Baruch's Rex, 1494-97 ; Eurip. Androm. 100- difficulties in xviii. 1, 2. Do not 103, etc. distress thyself with such problems ; 8. Thoiigh a man . . . vanity. the end of all things is at hand. This seems the natural rendering of 5. Here only the end of all the passage. Ceriani renders: "Omne things is looked for — not an earthly tempus istud a die quo decreta fuit felicity in a rebuilt Jerusalem. mors contra eos qui praetereunt in 6-8. The end of all things is at isto tempore, si unusquisque pro- hand, and the only important ques- speratus esset, et in fine suo in vani- tion is : How does it find a man ? tatem corrumperetur, esset omne." mil it bring him shame or honour ? Fritzsche quite wrongly writes We are strongly reminded here of "vanum" for "omne." the well-known words of Solon in On vMich death was decreed, etc. Herodotus i. 32 aKoiriav 5k XPV See xxiii. 4, note. CHAPTERS XIX. 3-XX. 4 35 in his end was destroyed, in vain would have been everything." XX. Therefore, behold ! the days will come, and the times will hasten more than the former, and the seasons will speed on more than those that are past, and the years will pass more quickly than the present (years). 2. Therefore have I now taken away Zion, in order that I may the more speedily visit the world in its season. 3. N'ow therefore hold fast in thy heart everything that I command thee, and seal it in the recesses of thy mind. 4. And then I will XX. 1. Therefore. It is not clear that this word follows upon any- thing in xix. It could be taken closely with xviii. So far as I can see it is best to regard it as follow- ing directly on xiii. 2>a. Jerusa- lem has fallen, therefore the years intervening before the judg- ment will be shortened. Cf, liv, 1, " Against the works of the in- habitants of the earth Thou dost hasten the beginnings of the times " ; Matt. xxiv. 22, For the probable order of the text origin- ally see pp. 20, 119. Tlu days vnll come. Cf. xxiv. 1 ; xxxi, 5 ; xxxix. 3 ; 4 Ezra vi. 18. A familiar O.T. phrase. Cf. Jer. xxiii. 7 ; xxx. .3, etc. Tlie times will hasten. Cf. Ixxxiii. 1, 6, where almost the same thoughts and diction recur. Cf. liv. 1 ; 4 Ezra iv. 26. 2. The fall of Jerusalem is one of the steps preparatory for the final judgment. See xxi. 21. There is no hope here of a restored Jer- usalem. See i. 4, note. Speedily visit. The Syriac liter- ally = (nre6cro) Kal e-jncKi-ipuixai., a Hebraism, ipsKi nriDN, Visit. Cf. xxiv. 4 ; Ixxxiii. 2. This word seems to be used in Baruch in a bad sense of the penal visitation of God, as in Exod. xx. 5 ; Ps. Ixxxix. 32 ; Jer. vi, 15 ; ix. 25 ; xi. 22, etc. ; also in 4 Ezra v. 56 ; \x. 18 ; ix. 2 ; Pss. Sol. xv. 14. The word (ips^eTricr/ceTrrecr^at) has generally a good sense in the O.T., as in Gen, xxi, 1 ; Exod. iv. 31 ; Job X. 12 ; Pss. viii. 4 ; Ixxx, 14 ; also in Ecclus. xlvi. 14 ; Wisdom vii. 7, 13 ; Pss. Sol. iii. 14 ; x. 5(?); xi. 2, 7; always in the N,T., as in Luke i, 68, 78 ; vii. 16 ; xix. 44 ; Acts xv. 14 ; 1 Peter ii, 12. It is noteworthy that where- as in the N.T. the thought of God's visitation is one of joy, its associa- tions in 4 Ezra and Baruch are fear and wTath to come, 3. Everything that I command thee. The relative is omitted in the SjTiac, but both the sense and the Syriac idiom require it. If the text is right, we must take it as a Hebraism ; for the Hebrew admita the omission of the relative. We must then suppose this Hebraism misunderstood by the Greek trans- lator ; for neither does the Greek allow of the omission of the rela- tive. 36 THE APOCALYPSE OF BARUCH show thee the judgment of My might, and My ways which are past finding out. 5. Go therefore and sanctify thyself seven days, and eat no bread, nor drink water, nor speak to any one. 6. And afterwards come to that place, and I will reveal Myself to thee, and speak true things with thee, and I will give thee commandment regarding the method of the times ; for they will come and will not tarry. The Prayer of Baruch the Son of Neriah XXI. And I went thence and sat in the valley of Cedron in a cave of the earth, and I sanctified my 4. Sho^v thee the judgment of My might. In Ixxxiii. 7 we have a nearly related phrase, " The con- summation . . . will show the great might of its ruler." 6. That place. See xiii. 1, note. Method of the times. See xiv. 1, note. Will come and ivill not tarry. Hab. ii. Cf. xlviii. 39 of text. The Fifth and Sixth Sections XXI.-XLVI. This constitutes the fifth section of the book according to the present text, but in reality the fifth and sixth sections (see v. 7, note). 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 generiilly 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 Cclron (xxi. 1) ; the prayer on Mount Zion (xxi. 4-26) ; therevela- tion (xxii. - xxx.) ; address to the 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.- xl.) and a revelation regarding apostates and proselytes (xli. xlii.) with some further disclosures (xliii.) ; then the sixth section duly closes with an address to the people (xliv.- xlvi.) It will be observed that xxi.- xlvi. embrace material from a variety of sources. Thus xxvi.- XXX. 1=A\ and xxxvi.-xl. = A^ are independent Messiah apocalypses, and xliii. xliv. 7 ; xlv. xlvi. are derived from B^. What remains of B^ has been completely rearranged according to the views of the final editor. For what was probably the original order of B' 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. Cave. Cf. Assumpt. Mos. ix. 6. CHAPTERS XX. 5-XXI. 5 37 soul there, and I eat no bread, yet I was not hungry, and I drank no water, yet I thirsted not, and I was there till the seventh day, as He had commanded me. 2. And afterwards I came to that place where He had spoken with me. 3. And it came to pass at sunset that my soul took much thought, and I began to speak in the presence of the Mighty One, and said : 4. " Thou that hast made the earth hear 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 which did not yet exist, and they obey Thee. 5. Thou that hast commanded the air by Thy nod, and hast seen those things w^hich are to be as those things 2. Thcit place. Probably Mount Zion. Cf. XX. 6 and xiii. 1 ; otherwise the temple, x. 5. But this and some other such place determinations may- be due to the final editor. The scene of the fast, the prayer, and the revelation was probably the same. See xlvii. 1, note. 3. The Mighty One. This is the first time this title occurs. It is found in B^, B^, A^, but not in A^, A^. See XXV. 4 ; xxxii. 1, 6 ; xxxiv. ; xliv. 3, 6 ; xlvi. 1, 4 ; xlvii. 1 ; xlviii. 1, 38 ; xlix. 1 ; liv. 1 ; Iv. 6 ; Ivi. 2, 3 ; lix. 3 ; Ixi. 6 ; Ixiii. 3, 5, 6, 8, 10 ; Ixiv. 3, 4 ; Ixv. 1 ; Ixvi. 1, 5, 6 ; Ixvii. 2 ; Ixx. 2, 5 ; Ixxvii. 11, 26 ; Ixxxi. 4 ; Ixxxii, 5 ; Ixxxiv. 1, 6, 7, 10 ; Ixxxv. 2, 3. 4. By the spirit. Have we here a reference to Gen. ii. 1, " The spirit of God," or does the whole phrase, " made firm ... by the spirit," show a connection partly with the LXX. of Ps. xxxiii. 6, tQ \6yo) Kvpici} ol ovpavoi earepeibdiqcrav Kal T(^ TTvev/xaTL Tou arofJiaTos kt\. Hast called . . . that which did not yet exist. Cf. xlviii. 8, " with a word Thou quickenest that which was not." We seem to have here creation ex nihilo. On the other hand the words above are found in Philo, de Justitia, ra yap fxr) ovra iKOiXeaev eli to elvai. This may be accidental. At any rate the funda- mental principles of the two writers are difi"ereut ; for, except in the I)e Somno, i. 13, Philo taught the forma- tion of the world from pre-existent elements. See Slav. En. xxiv. 2 ; xxv. 1, notes. Such expressions as that in the text spring from the repeated "and God said," Gen. i. Cf. Ps. cxlviii. 5 ; Philo, de sacrif. Abel et Cain, 6 yap debs Xeywv a /ma iTrolei, fiTjdev fieTa^v a/Kpolv TLdeis. In 2 Pet. iii. 5, " 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 Slav. En. xxviii. 2. 38 THE APOCALYPSE OF BARUCH which Thou art doing. 6. Thou that rulest with great 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, which stand around Thy throne. 7. To Thee only does this belong that Thou shouldst do forthwith whatsoever Thou dost wish. 8. "VVlio causest the drops of rain to rain by number upon the earth, and alone knowest the consummation of the times before they come : have respect unto my prayer. 9. For Thou alone art able to sustain all who are, and those who pass away, and those who are to be, those who sin, and those who are righteous [as 6. Powers that stand before Thee. Cf. xlviii. 10 ; 4 Ezra viii. 21a, "cui adstat exercitus angelorum." Creatures, ivho are ivithout number. lix. 11. Which Thou didst make from the beginning. In Jub. ii. 2, the crea- 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 angels on the second day. So also Slav. En. xxix. 1. 7. Pss. cxv. 3 ; cxxxv. 6 ; Jonah i. 14. 8. The drops of raAn to rain by number. Cf. lix. 5 ; Ecclus. i. 2 ; Slav. En. xlvii. 5, note. Alone knowest the end of the times. Cf. liv. 1. 9. Those loho sin, and those tvho are righteous. For "who are righteous " the Syriac reads here and in xxiv. 2 _.*£i^?]^> = "who are justified" = ot diKaLovurai, and in xxi. 11, 12; Ixii. 7, OC^^]] = "have been justified " = dediKaiu/j^evoi elaiv. In all these passages the Syriac is at fai;lt, but its error is to be traced to the Greek Version ; for the Greek translator mistranslated the Hebrew before him, which was in the former case D"'P"ii:n, and in the latter ipns. The grounds for this conclusion are as follows : (i.) The antithesis to "those Avho sin " is 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 anti- thesis would not be "those who sin," as we find it in xxi. 9, 11, 12 ; xxiv. 2, but " those who are con- demned," as in Ii. 1 and 4 Ezra iv. 18. (iii.) But since "those who sin " is undoubtedly original, the error must lie in the phrase " those who are justified." (iv.) Now this error is easy to explain. From the LXX. we know that pns was generally rendered by SiKaLovcrdat., ami only in a few cases by dUaLos elvaL (Job ix. 2, 15 ; x. 15 ; xv. 14 ; XXV. 4 ; xxxiii. 12 ; xxxiv. 6 ; CHAPTER XXI. 6-12 39 living (and) being past finding out]. 10. For Thou alone dost live immortal and past finding out, and knowest the number of mankind. 11. And if in time many have sinned, yet others not a few have been 12. Thou knowest where Thou preservest righteous XXXV. 36,. The Greek translator, not appreciating the right meaning of pii£ in our Apocalypse, gave it the sense he was most familiar with, and so mistranslated it by dLKacovcrOai. (v.) The above conclusions receive confirmation from the fact that the antithesis in our emended text is actually Sound in Job x. 15 and XXXV. 36, 37 I have emended the text accordingly in xxi. 9, 11, 12 ; xxiv. 1, 2 ; Ixvii. 2. The doctrine 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 = idiKanbdrja-av €v t(^ pofiuj /xov (where fiov = Tov deov), and in Ixvii. 6 it = 7] diKaLoavvri i] ^k tov po/mov, and in Ixxxi. 7 \t = i n-\p: na'N nn ixni . . . = " Show . . . and let them see that it has happened to us." I have emended accordingly. A beloved people. Cf. v. 1. 22. It is ob\dous that this verse breaks the connection of thought. It should be read after verse 17 as 42 THE APOCALYPSE OF BARUCH 23. Eeprove therefore the angel of death, and let Thy glory appear, and let the might of Thy beauty be known, and let Sheol be sealed so that from this time forward it may. not receive the dead, and let the treasuries of souls restore those which are enclosed in them. 24. For there have been many years like those that are desolate from the days of Abraham and Isaac and Jacob, and of all those who are like them, who sleep in the earth, on whose account Thou didst say that Thou hadst created the world. 25. And now quickly show Thy glory, and do not defer r suggested above. It is possible that l^oi is corrupt for |.J(JI. We should then translate, ' ' Every one, therefore, according to this law is mortal" (cf. ver. 15), 23. The writer in 20, 21, urged God to bring on the final judgment, that His power might be made known, and that men might learn that Israel's calamities had befallen them in the mercy of God. With a view to this final judgment the writer prays to God to put an end to death, to let His glory appear, and the dead arise. 23. The angel of death. Cf. Rev. vi. 8. On the prominent role played by this angel in later Jewish writ- ings, see Testament of Abraham (ed. James) ; Weber, 239-242, 244, 247 262, 321, 322, 373 ; Eisenmenger, EntdecUes Jud. i. 854, 855, 862-879. Sheol. See xi. 6, note. Be sealed. Cf. Isa. v. 14. 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 which God treasures His righteous ones, or their righteous acts. After 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. 101 ; iv. 35). These chambers were in Sheol (4 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 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 righteous souls, so there were treasuries of righteous works (see xxiv. 1). It is strange that only the right- eous souls are here mentioned. The reference to the wicked may be lost. 24. This verse should in all prob- ability be read after ver. 19. It 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 ^vhose account, etc. See xv. 7, note ; xiv. 18, note. CHAPTERS XXL 23-XXII. 8 43 what has been promised by Thee." 26. And it came to pass that when I had completed the words of this prayer that I was greatly weakened. XXII. And it came to pass after these things that lo 1 the heavens were opened, and I saw, and power was given to me, and a voice was heard from on high, and it said unto me : 2. " Baruch, Baruch, why art thou troubled ? 3. He who travels by a road but does not complete it, or he who departs by sea but does not arrive at the port, can he be comforted ? 4. Or he who promises to give a present to another, but does not fulfil it, is it not robbery ? 5. Or he who sows the earth, but does not reap its fruit in its season, does he not lose everything ? 6. Or he who plants a plant, unless it grows till the time suitable to it, 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 ? 8. Or he who builds a house, if he does not roof it and com- 25. ^Vhat has been promised by no work can be duly judged till it is Thee. I.e. "the world which Thou completed (xxii. 8). Thus Baruch's hast promised them" (xiv. 13 ; cf. depreciation of this life (xxi. 13-17, Ixxxiii. 5). The new world would 22) is in some fashion answered, become the dwelling of the righteous Things must be judged in the light after the judgment. of their consummation. Again, in 26. / was greatly weakened. This reply to Baruch's request to hasten weakness follows again on the prayer the period of judgment (xxi. 19, 24, in xlviii. 25 ; cf. 4 Ezra v. 14. 20, 21, 23, 25), God rejoins that, for XXII. 1 . The heavens were opened the due accomplishment of any work, and I saw. Ezek. i. 1 ; cf. Matt. iii. 16 ; time is needed (xxii. 6, 7). Finally, John i. 52 ; Rev. iv. 1 ; Acts vii. 56. to Baruch's plea for the fulfilment A voice was heard, etc., i.e. the of the divine promise (xxi. 25), God hath-q6l. Cf. xiii. 1 ; Matt. iii. 17 ; acknowledges the obligation of that xvii. 5 ; Rev. iv. 1. promise (xxii. 4). 3-8. In xxii. 3, 5, God rejoins that 7. Does . . . assuredly slay. A no man undertakes a work without Hebraism. Text = jn,T jnn. Cf. hoping to enjoy its results, and that xiii. 3 ; xli. 6 ; xlviii. 30, etc. 44 THE APOCALYPSE OF BARUCH plete it, can it be called a house ? Tell me that first." XXIII. And I answered and said : " Not so, Lord, my Lord." 2. And He answered and said unto me : " Why therefore art thou troubled about that which thou knowest not, 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 who have passed away, so I remember those who are remembered, and those who are to come. 4. Because when Adam sinned and death was decreed against those who should be born, then XXIII. 1, 2. Baruch having ad- mitted the justice of the divine reasons, God rejoins in the words of xxii. 3, "Why therefore art thou troubled ? " for 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- presentations. Baruch has never doubted the ultimate fulfilment of the divine promises. Who are remembered and those who are to com,e. The Syriac here ^Z(^ ^^.ftP.0 —^f^(j\^9 seems corrupted from fOZ|.J^ _.*j^Zi»^ = "who are appointed to come." 4. Whe7i Adam sinned and death was decreed against, etc. There are two different conceptions of man's original destiny and of the physical effect of Adam's sin upon it in two of the different constituents of this book. (1) Thus in B^, i.e. in xvii. 3 ; xix. 8 ; xxiii. 4, Adam's sin brought in physical death, otherwise man would have been immortal. We find the same view in Ecclus. xxv. 24 ciTro ^vvaLKO% dpxv cLfMaprias, /cat 8i avrrjv aTToOvqcTKOfxev Travres, though this view cannot be reconciled with the main teaching and tendencies of that book, which are to the effect that man was mortal from the outset (cf.xiv. 17; xvii. 1, 2 ; xl. 11). The conditional immortality of man appears next in Eth. En. Ixix. 11 ; Book of Wisdom i. 13, 14 ; ii. 23, 24 ; Slav. En. xxx. 16, 17 (see notes in loc.) ; in 4 Ezra iii. 7, " Et huic {sc. Adamo) mandasti diligeutiam unam tiiam : et prae- terivit eam, et statim instituisti in eum mortem et in nationibus ejus." It is likewise the Pauline view (cf. Rom. v. 12 ; 1 Cor. xv. 21). In the Talmud this was the prevailing view ; thus, according to the Beresh. rabba, c. 9, Adam was not originally destined for death (Pesikta, 76a) ; if Adam had not sinned he would have lived for ever (see Weber, 214, 215, 239). (2) In A^ i.e. in liv. 15 ; Ivi. 6, Adam is said to have brought in only pre- mature death. This seems to be the view underlying Gen. ii., iii., though many, it is true, take it to be con- ditional immortality. But such an interpretation is difficult in the face CHAPTER XXIII. 1-7 45 the multitude of those who should be born was numbered, and for that number a place was prepared where the living might dwell and the dead might be guarded. 5. Unless therefore the number aforesaid is fulfilled, the creature will not live again [for My spirit is the creator of life], and Sheol will receive the dead. 6. And again it is given to thee to hear what things are to come after these times. 7. For truly My re- demption has drawn nigh, and is not far distant as aforetime. of Gen. iii. 19. (3) It may be well to add here that a third view is occasionally taught in the Talmud. Death came into the world in con- sequence of . divine predestination (see Edersheim, Life and Times, etc., i. 166 ; Weber, 238, 239). On the spiritual effects of Adam's sin on his posterity, see xlviii. 42, note. On the whole question, see Sanday and Headlam, Romans, 136-138. The multitude of those who should, he horn was numbered. This was a secret known only to God (xxi. 10 ; xlviii. 46). How this number was fixed 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. 33-43). For that number a place tvas pre- pared. Cf. Slav. En. xlix. 2 : " There has not been even a man in his mother's womb, for whom a place has not been prepared for every soul " ; and Iviii. 5 : " There is a special place for mankind for all the souls of men according to their number." So in the Tractate Chagiga, fol. 15, col. 1 ; Toraih Adam, fol. 101, col. 3 ; Avodath hakkodesh, fol. 19, col. 1, it is said that a place is prepared for every man either in Paradise or hell (Eisenmenger, ii. 315). The dead might he guarded. The righteous were in " the treasuries of 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 serpents, and their faces are like quenched lamps, and their eyes fiery " (Slav. En. xlii. 1). 5. Not till the secret number of mankind is fulfilled can the resur- rection take place. In Rev. vi. 11 and 4 Ezra iv. 36 the consummation of the world will follow, not when the number of mankind, but of the saints, is fulfilled. According to the Shemoth rahha, c. 39 (cf. Aboda Sara, 5a), all the generations of mankind were contained in a register called thenn'?in nsoof Adam, And (Beresh. rabba, c. 24 ; Wajjikra rabba, c. 15) not until all the souls still dwelling in the moc'jn fjij, and included in the above register, had been born in the flesh should the Messiah come {i.e. the end of the world). See Weber, 335. Sheol will receive. Cf. xxi. 23 ; xi. 6, note. 7. Cf. Ixxxii. 2 ; Luke xxi. 28 ; 1 Pet. iv. 7. 46 THE APOCALYPSE OF BARUCH XXIV. " For behold ! the days come and the books will be opened in which are written the sins of all those who have sinned, and again also the treasuries in which the righteousness of all those who have been XXIV. 1. Behold ! the days come. See XX. 1, note. The hooks will he opened. Dan. vii. 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 in Eev. xx. 12 : " And books were opened." In the last passage the succeeding words have to do with the lot of the righteous : " And another book was opened which (is the book) of life." This book of life is men- tioned also in Eth. En. xlvii. 3 ; eviii. 3. The books that are spoken of in Dan. vii. 10 ; 4 Ezra vi. 20, may be records both of the righteous and the wicked. The treasuries in which, etc. See xxi. 23, note. Divine "treasuries" or "storehouses" are a familiar idea in the O.T. Thus we have treasuries of rain (Deut. xxviii. 12), of snow and hail (Job xxxviii. 22), of wnd (Jer. x. 13 ; li. 16 ; Ps. cxxxv. 7), 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 drjaavpl^ovaLu eavroTs KaKCL, and still more clearly in Pss. Sol. ix. 9 d7](xavpi^€L ^(x}7]v eavT<^ Trapa Kvpicf. The last passage belongs to a time when heaven had come to be regarded as the true home and destination of the righteous. Naturally, when this was the belief of the faithful, their highest thoughts, aspirations, and efforts would be directed thither, and thus Ezra is assured : ' ' Tibi thesaurus operum repositus apud Altissimum" (4 Ezra vii. 77), and the righteous are those qui fidem thesaurizaverunt (vi. 5) ; they would lay up treasures in heaven (Matt. vi. 19, 20). By a faithless life, on the other hand, men " trea- sured up for themselves "WTath 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. We should observe that n^ix and dr]aavp6s alike mean a treasure and the place where it is stored. 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 con- formity to this law. Righteousness was for him essentially obedience to the law." That these words are true of the conception of righteous- ness entertained by the writers of this book Avill 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 Pharisa- ism. With the strict Legalists righteousness meant the fulfilment first and mainly of ceremonial ob- servances, and secondly, but only in a very subordinate degree, of works of mercy. See, for instance, the Book of Jubilees. With the prophetical wing, from which eman- ated most of the Messianic Apoca- lypses, righteousness was taken in its large sense as the fulfilment of CHAPTER XXIV. 1-4 47 righteous in creation is gathered. 2. For it will come to pass at that time that thou shalt see — and many that are with thee — the long-suffering of the Most High, which has been throughout all generations, who has been long-suffering towards all those born that sin and are righteous." 3. And I answered and said : " But, behold ! Lord, no one knows the number of those things which have passed nor yet of those things which are to come. 4. For I know indeed that which has befallen us, but what will happen to our enemies I know not, and when Thou wilt visit Thy works." moral duties and only in a very secondary degree of ceremonial. The Etliiopic and Slavonic Books of Enoch are illustrations of the latter statement. In some books it is hard to determine the pre- eminence of either tendency. T17to 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. Thoic shalt see — OMd moMy, etc. See note on xiii. 5. Sin and are righteous. Both verbs depend on the same subject. 3, 4. In the preceding verse God had just assured Baruch that he and many with him should ulti- mately see the long-suflfering 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 calami- ties of Israel. Hence he wishes to know {a) what fate is in store for the Gentiles who inflicted these, and (6) when will it take efi"ect. The answer to [a) is given in xiii. 36-12. Just before xiii. 36 some statement such as " retribution will come upon your enemies who are now prosper- ing," has been lost. Then follows xiii. 36-12, in which Baruch is told that a special role 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 Baruch's second question : ' ' When wilt Thou visit Thy works ? " Baruch is to be preserved to play a part in this respect also (xxv. 1). Befallen us. For w^lA-^v. 5 = "what has befallen me," I ha\-e read " what has befallen us ? " The same corruption of the suflSx appears in this MS. in Ixxviii. 3 over against the right text in nine MSS. Visit TJiy works, xx. 2, note. The reference here is to the final judg- ment. 48 THE APOCALYPSE OF BARUCH XXVI. = E. XXVIL- XXX. l = Ai. XXV. And He answered and said unto me : " Thou too shalt be kept safely till that time till that sign which the Most High will work for the inhabit- ants of the earth in the end of days. 2. This there- fore will be the sign. 3. "When a stupor shall seize the inhabitants of the earth, and they shall fall into many tribulations, and again when they shall fall into great torments. 4. And it will come to pass when they will say in their thoughts by reason of their much tribulation : ' The Mighty One doth no longer remember the earth ' — yea, it will come to pass when they abandon hope, that the time will then awake." XXVI. And I answered and said : " Will that tribulation which is to be continue a long time, and will that necessity embrace many years ? " XXVII. And He answered and said unto XXV. In this chapter we have an answer to Baruch's question : "When wilt Thou visit Thy works V XXV. 1. In xiii. 3b Baruch was to be preserved to testify against the Gentiles. He has also a further function : observe the "too." Till that time till that sig7i 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 ethical sense in Baruch. Cf. xxv. 2 ; xlviii. 32, 40 ; liv. 1 ; Iv. 2 ; Ixx. 2, 10: generally in 4 Ezra ; cf. iii. 34, 35 ; iv. 39 ; v. 6 ; vi. 24 ; vii. 72 ; X. 59 ; xiii. 30 ; but in vi. 18, 26 ; xi. .5, 32, 34 ; xii. 24, the sense of the phrase is merely geo- graphical. For the various mean- ings of this phrase in the Eth. En. and Kev., see Eth. En. pp. 43, 111. me : 3, 4. When stupor and despair have seized the inhabitants of the earth, the time of the judgment has come. 3. Stupor. Cf. Ixx. 2, This is rendered excessus 7nentis in 4 Ezra xiii. 30. For the diction, cf. Jer. viii. 21. 4. 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. XXVI. This chapter is an addition of the final editor in order to intro- duce xxvii.-xxx. 1. xxv. was origin- ally followed by xiv.-xix. XXVII.-XXX. 1. We have here a fragment of a Messiah Apoca- lypse which for convenience of refer- ence we designate A^. Its (1) chief CHAPTERS XXV. i-XXVII. 5 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 part there will be the beginning of commotions. 3. And in the second part (there will be) slayings of the great ones. 4. And in the third part (there will be) the fall of many by death. 5. And in the fourth part the sending of desolation. 6. characteristics, (2) its date, and (3) its points of divergence from B^ and B^ are as follows : — (1) After a terrible period of tribulation {i.e. the travel pains of the Messiah) (xxvii.-xxviii. 1) which should im- peril the salvation even of the elect (xxviii. 3), and should prevail over all the earth (xxviii. 7-xxix. 1), a glorious kingdom, accompanied with every possible blessing, was to be established under the Messiah (xxix. 3-8), who after a reign of indefinite duration should return in glory into heaven (xxx. la). Thereupon the resurrection was to follow (xxx. 16). Tlie outlook is hopeful and thoroughly optimistic. (2) The later limit of composition is easy to deter- mine, (a) Since the kingdom is to be established in Palestme, and only those Jews who are found there are to share in it, it is clear that there has been no dispersion of the Jews ; for had there been, as it was in the case of B\ we should here be told of a return from exile. Hence this fragment was written before 70 a.d. (&) Again, since Palestme 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\ or of the setting up of the new Jerusalem, as in 4 Ezra xiii. 36. The Messianic king- dom could not be set up over the ruins of the holy city. Hence, again, we conclude that A^ was written before 70 a.d. (3) Its points of divergence from B^ and B^ are obvious. In the latter, Jerusalem is destroyed and its people in exile ; whereas in A^ Jerusalem is stand- ing and the Jews are in their own land. Again, whereas the law is the centre of interest and expecta- tion in B^, and in a somewhat less degree in B^ (see xv. 5, note), it is the Messiah that is such in A^. Further, whereas there is not a single allusion to the Messiah in B^ and B-, there is not a single allusion to the law in A^. This, indeed, may be partly due to the shortness of this fragment. XXVII. 1. In A3,^•.e.liii.-lxxiv.and 4 Ezra xiv. 11, 12, there are similar twelvefold divisions ; but in these it 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 con- ceived as the travail pains of the Messiah n'B'Dn ''hm. We find a list of such woes (wStj^es, Matt. xxiv. 8) in xlviii. 31-37 ; Ixx. 2-10 ; Matt, xxiv. 6-29, with synoptic parallels ; 2 Tim. iii. 1 ; Jubilees xxiii. 13, 16-25 ; 4 Ezra v. 1-12 ; vi. 14-18, 20-24; Orac. Sibyl, iii. 796-807; see Weber, 336 ; Schiirer, Div. II., vol. ii. 154-156. In the Gospels, however, these woes are to precede the second coming of Christ or the end of the world. 5. Cf. 4 Ezra v. 8 ; vi. 22. For desolation we might also render " the sword " : cf. 5 Ezra xv. 5. 50 THE APOCALYPSE OF BARUCH And in the fifth part famine and the withholding of rain. 7. And in the sixth part earthquakes and terrors. 8. [Wanting.] 9. And in the eighth part a 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 together of all those things aforesaid. 14. For these parts of that time are reserved, and will he mixed one with another and will minister one to another. 15. For some will of themselves he of service, and they will receive from others, and from themselves and others they will be perfected, so that those may not understand who are upon the earth in those days of this consummation of the times. XXYIII. " Nevertheless, whosoever shall understand will then be wise. 2. For the measure and reckon- ing of that time are two parts weeks of seven weeks." 3. And I answered and said : "It is good for a man 6. Famine. As a sign of tlie the MS. we delete the i before ] y qj end,cf.lxx 8;Matt xxiv.7; Mark ^^ ^^^^^^^^ ^^^^^^ ,:^^^^ ^^^ ^^.^^ xiii. 8 ; Luke xxi. 11. fall. 7. Earthquakes Cf. Ixx 8; ^'.^ r^^^^^ ^^^^^^^ ^^^ obscure. Matt XXIV. 7 ; Mark xni. 8 ; Luke ^^^^^ ^^^ ^^^^.^jy ^^^^^p^_ ^^^ xxi. 11. rii? yi -IT , • oi . "of this . . . times " we cau equally Portents. Cf. 4 Ezra vi. 21 : " Et auniculi infantes loquentur voci- bus suis, et praegnantes immaturos well render "that this is the con- summation of the times." XXYIILl. This verse recalls Dan. parient infantes, etc." But owing to ^. ._ ^q . ,, ^j^^^.^^ ^^^^^^ understand.' the next words it would perhaps be 3. I cannot interpret this verse, better to render j.^fcia.^2 = (pav- 3^ ^j^-^ ^^^gg expresses the diffi- raaiaL as "spectres." culty of faithfulness in the times The Shedim. See x. 8, note. just described. Cf. 4 Ezra xiii. 16- 10. The fall of fire. Cf. Ixx. 8 ; 20 : " Vae qui derelict! fuerint in 4 Ezra v. 8. If with the reviser of diebus illis, et multo i)lus vae his CHAPTERS XXVII. 6-XXIX. 3 51 to come and behold, but it is better that he should not come lest he fall. 4. [But I will say this also, xxviii. 4-5 5. ' Will he who is incorruptible despise those things 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 which Thou hast foretold to me ; if, moreover, I have found grace in Thy sight, show this also unto me. 7. Is it in one place or in one of the parts of the earth that those things are to come to pass, or will the whole earth experience (them) ? " XXIX. And He answered and said unto me : " Whatever will then befall will belong to the whole 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 noil sunt derelict! ! Qui enim the sensuous picture of Messianic non sunt derelicti, tristes erunt, bliss which meets us in the next intelligentes quae sunt reposita in chapter. The real answer to Bar- novissimis diebus et non occurrentes uch's question here can be gathered eis . . . adtamen facilius est peri- from xliii. 2. clitantem venire in haec quam per- 6. If I have found grace , ^Xo,. A transire . . . et non videre quae familiar O.T. phrase (Gen. vi. 8 ; contingent in novissimo." Only the xix. 19, etc. ; 4 Ezra v. 56 ; vii. 102 ; righteous, the fittest survive. Cf. viii. 42 ; xii. 7). xli. 1 ; Ixxv. 5 ; 4 Ezra vii. 46, 47 ; XXIX. 2. I will protect, etc. Here Matt. xxiv. 22 ; Mark xiii. 21. This God protects His people who are verse looks forward to the blessings found in the Holy Land, whereas in described in xxix. 4-8. A^ it is the Messiah (xl. 2) in A'^ the 4, 5. I have bracketed these Holy Land itself (Ixxi. 1). In B- it verses as an interpolation of the is the law that protects the faithful, final editor. They break the con- irrespective of their place of habita- nection of thought. Further, no tion (xxxii. 1 ; cf. 6 Ezra vii. 122). account is taken of them either Found . . . in this land. Cf, by Baruch to whom they are as- xl. 2 ; Ixxi. 1 ; 4 Ezra xiii. 48, 49. signed, or by God to whom they are A special blessing attached to resid- addressed. They are unreasonable ence in Palestine. It alone was to and out of place in the presence of escape the woes that should befall 52 THE APOCALYPSE OF BARUCH will come to pass when all is accomplished that was to come to pass in those parts, that the Messiah will then all the earth besides. But this thought is 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 from Jewish speculation with the desecration and destruction of Jeru- salem by the Komans, unless where the Messiah was expected. Hence in B^ it is the law that protects the faithful (xxxii. 1), and in 4 Ezra vii. 122 it is 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 Sabbath {Pesachim, fol. 113a). Again the merits of the fathers will not avail a man who leaves the land of Israel for an outside land {Baba hathra, fol. 91«). Further, those who died in the Holy Land should rise first in the resurrection (Weber, pp. 64, 352) ; hence it is called "the land of the living" [Beresh. rah. 74) ; if the righteous died in any other land their bodies would have to roll (d-Vj^jho) through under- ground passages (mS'HD) till they came to Palestine before they could be raised (Weber, 352 ; Eisenmenger, ii. 920, 921). It was for this reason that Jacob and Joseph (Eisenmenger, ii. 925) and the Kabbis, who were speciallyhonoured (Weber, 64), were buried in Canaan. Nay more, resi- dents in the land of Israel could pro- cure the resurrection of their rela- tives who died among the Gentiles (Eisenmenger, ii. 900). That the righteous who were buried outside the limits of Palestine should rise is also stated (Weber, 352). 3. The role here assigned to the Messiah is a passive one like that in Eth. En. xc. 37, 38 ; 4 Ezra vii. 28, 29. In this respect it differs from that represented in A^ and A^, z'.e.jcxxvi.-xl. ; lii.-lxxiv. ; and in Eth. En. xxXVii.-lxxTj P5s. Sol. xvii., xviii. ; 4 Ezra xii. 32-34 ; xiii. 32-50, where the Messiah fights either with spiritual or material weapons on be- half of Israel, destroys its enemies, and sets up the Messianic kingdom. The Messiah toill tlien begin to he revealed. The phrase " begin 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 read- ing {^-*A.lX^ ^\^^ e- pov TracFL iroL-qarj. Cf. also c. 110. According to the Talmud, the Messiah was born at Bethlehem on the day of the destruction of the temple, was named Menahem, and afterwards suddenly carried away by a storm [Hieros. Berachoth, p. 5). His temporary abode, according to later writers, was to be Rome (Sanhedria, 98«). On this subject see Lightfoot's Horae on Matt. ii. 1 ; Oehler's Messias in Herzog's i?.^. ix. 668 ; Drummond, The Jeioish Messiah, 293, 291 ; Schiirer's N.T. Times, Div. II., vol. ii. 163, 164 ; Weber, 342, 343 ; Wiinsche, Die Leiden des Messias, 57-59. 4. And Behemoth vMl he revealed, etc. The full form of this myth is given in 4 Ezra vi. 49-52 : " Et tunc conservasti duo animalia, nomen uni vocasti Behemoth et nomen secundi vocasti Leviathan, Et sepa- rasti ea ab alterutro, non enim poterat septima pars ubi erat aqua congregata capere ea. Et dedisti Behemoth unam partem quae siccata est tertio die, ut inhabitet in ea, ubi sunt montes mille ; Leviathan autem dedisti septimam partem humidam : et servasti ea ut fiant in devorationem quibus vis et quando vis." From a comparison of verse 4 with the verses just cited, it is clear that the words " from his 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. 52) and "kept them until that time 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 against " for all that are left " in verse 4 — the words " those who are left " being a technical phrase to express those who should survive to participate in the Messianic king- dom. We are thus led to assume that a short hexaemeron, closely resembling that found in 4 Ezra vi. 38-54, existed at one time independ- ently, and that the writers of Ezra vi. 30-vii. 25 and Bar. xxvii.-xxx. laid it imder contribution for their own purposes. (For a probable additional 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 ■\\Titer of the Salathiel Apocalypse {i.e. the groundwork of 4 Ezra) ; for the latter looked for no Messianic kingdom, whereas the writer of this hexae- meron did as is obvious from vi. 52 compared with xxix. 4 of our text ; and (2) that whereas A-^ of Baruch was written prior to the fall of Jerusalem, the Salathiel Apoca- lypse was written subsequently to it. 4. Behemoth . . . and Leviatha/n. In addition to the references in the preceding note, see Eth. En. Ix. 7- 9, 24, notes ; Targ. Jon. on Gen. 54 THE APOCALYPSE OF BARUCH the sea, those two great monsters which I created on the fifth day of creation, and I kept them until that time ; and then they will be for food for all that are left. 5. The earth also will yield its fruit ten thousand- fold, and on one vine there will be a thousand branches, 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 ; Bnxtorf, Lexicon Ghald. rahh. Tabnud, and Levy, Chaldiiisches Worterbvch and Neuhebrdisches Worterb. in loc. All that are left. This is in fact "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 frag- ment of an old Apocalypse, of which we find a Latin version in Irenaeus, v, 33. This Apocalypse Papias, ac- cording to Irenaeus, assigned to our Lord. It is recounted in the fourth book of his Aoylwv KvpiaKQv i^r]yrj(TLS. The passage in question is : " Veni- ent dies, in quibus vineae nascentur, siugulae decern millia palmitum 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 unum- quodque acinum expressum dabit vigintiquinque metretas vini. Et quum eorum appreheiiderit aliquis sanctorum botrum, alius clamabit : Botrus ego melior sum, me sume, per me Dominium benedic." Scholars have taken our text to be the original of this passage. That this is unlikely, and that both may be derived from the same original source, I will now proceed to show. In the first place, the passage in Irenaeus contains two additional sentences : " Dena millia brachiorum . . . palmite," and " Et quum eorum . . . benedic." Hence a fuller text is presupposed than we have in Bar. xxix. 5. In the next place, immediately after the words just cited, the text in Irenaeus proceeds : " Similiter et granum tritici decern millia spicarum generaturum, et unamquamque spicam habituram decem millia granorum, et unum- quodque granum quinque bilibres similae clarae mundae." With these words compare the Eth. En. x. 19, where, in an account of Messianic bliss, 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 w^as dwelt upon, but also of all seeds and fruit- bearing trees. Of this description 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 syn- cretistic 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 vege- table diet ; and in xxix. 8 a heavenly food, i.e. manna. The second is a more ancient view than the first and CHAPTER XXIX. 5-8 and each branch will produce a thousand clusters, and each cluster will produce a thousand grapes, and each grape will produce a cor of wine. 6. And those who have hungered will rejoice : moreover, also, they will behold marvels every day. 7. For winds will go forth from before Me to bring every morning the frac^rance of aromatic fruits, and at the close of the day clouds distilling the dew of health. 8. And it will come to pass at that self-same time that the trea- sury of manna will again descend from on high, and they will eat of it in those years, because these are they who have come to the consummation of time. the most reasonable, being a return to the food of Adam in Paradise. As to the origin of the 10,000- fold yield of the corn and wine, etc., 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 the statement c^n-ni jiT n'"i = "plenty of corn and wane," the word an was taken as ?2t = 10,000. 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. Each branch . . . 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 (see above) "each" is found in the three phrases, i.e. " unoquoque flagello, unoquoque botro, unum- quodque acinum. " The explana- tion is not far to seek. The Hebrew nnK which = efs, one, occasionally also = '^KacTTos, each. The former meaning was wrongly followed by the Greek translator. Hence the wi'ong turn in the Syriac. A cor. This represents Kopos which in turn is a translation of 13 or "ich. The cor was equal to about 120 gallons. Of. Joseph. Ant. xv. 9, 2 6 §e Kopos dvvaraL jj.e8ifxvovs CLTTLKOvs 5e/ca. 6. Rejoice. Tliis is a character- istic of the members of the kingdom. Cf. 4 Ezia \-ii. 28 ; xii. 34. Behold marvels. The belief that the Messiah w^ould 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. 8. The treasury of numna will agadn 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 of the Messianic king- dom 'blavvii)v TTju 5po = "who depart on its beginning " is corrupt. This clause should describe the destination of the righteous, as the antithetical clause in the next line, " those who depart to torment," describes that of the "vvicked. 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 meaningless " on its beginning," but "to blessedness." That is, over against "those who depart to tor- ment," the sense needs "those who depart to blessedness." This con- clusion 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 beginning" = itj'Nnn, but this arose from a false transcription of nK'xn, i.e. by wrongly transposing the n. Now nsy^a = " to its blessed- ness," I have emended accordingly. ■.B\ 72 THE APOCALYPSE OF BARUCH lead to perdition those who live in it. 13. For these are they who shall inherit that time which has been spoken of, and theirs is the inheritance of the promised time. 14. These are they who have acquired for themselves treasures of wisdom, and with them are found stores of understanding, and from mercy have they not with- drawn, 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 are many will be in the fire. XLV.-XLVI. XLV. " Do ye therefore so far as ye are able in- struct the people, for that labour is ours. 2. For if ye teach them, ye will quicken them." XLVI. And my son and the elders of the people answered and said unto me : " Has the Mighty One humiliated us to such a degree as to take thee from us quickly ? 2. And truly we shall be in darkness, and there will be no light to the people who are left. 3. For where again shall we seek the law, or who will dis- tinguish for us between death and life ? " 4. And I said unto them : " The throne of the Mighty One I cannot resist : nevertheless, there shall not be wanting to Israel 13. The inheritance . . . time= XLV. B^ reappears here. Thecon- "the world to come" in verse nection with xliv. 7 is all that could 15. be desired. There it is said, "If ye 14. This verse presupposes li. keep faithful to the law ye will see 3, 7. The "treasures" here men- the consolation of Zion " ; "do ye tioned differ from those in xxiv. 1. therefore . . . instruct the people . . . 15. Those described in the pre- for if ye teach them ye will quicken ceding verse are to receive the world them." to come, just as those who are 2. If ye teach, Qic. Cf. xxxviii. 2 ; similarly described in li. 3 are to Ps. cxix. 50, 93. This is the receive the world that dies not. On work of the true scribe. Pharisaism the contrast of this world and the teaches obedience to the law, God world to come, see xv. 8, note. will do the rest (cf. xliv. 7). In the fire. Cf. xlviii. 39, 43 ; XLVI. 2. For similar diction, cf. lix, 2 : Ixiv. 7 ; Ixxxv. 13. Ixxvii. 14 ; 4 Ezra xiv. 20. CHAPTERS XLIV. 13-XLVII. 73 a wise man nor a son of the law to the race of Jacob. 5. But only prepare ye your hearts, that ye may hear the law, and be subject to those who in fear are wise and under- standing ; and prepare your soul that ye may not depart from them. 6. For if ye do these things, good tidings will come unto you, which I before told you of ; nor will ye fall into the torment, of which I testified to you before." [7. But with regard to the word that I was to be taken, 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. them, I went thence and said unto them : " Behold ! I go to Hebron : for thither the Mighty One hath sent me." 4. There 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" seems to occur here first in existing literature. Its earliest occurrence elsewhere in the Talmud appears to be in Baba 3Iezia, 96a. See Lev}^, Neuhebrdisches Worterbuch, i. 258. The term niKD nn was used in the Middle Ages as a designation of a full - grown Israelite. See Schiirer, Div. II., vol. ii. 51 (note). For the parallelism Israel . . . Jacob, cf. xvii. 4; xxxi. 3. 5. Prepa.re ye your hearts. See xxxii. 1, note. Obedience to the law and the Rabbis is here enforced. 6. Here the promise in xliv. 7 is enforced anew. Good tidings. Cf. Ixxvii. 12. 7. This verse is an addition of the final editor in order the better to adapt the fragment of B^ just given to its new context. It belongs in spirit to B^. / was to be taken. Cf. xiii. 3, note ; xlviii. 30. In Ixxxv. 9 the phrase has a different meaning. vSCQJ is a rendering of dvaXa/x^dueiP (also of fj-eraTLdevai in Gen. v. 24). The former is the usual word in the sense of the text. The idea of the ascen- 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, /cat dveXri/ncpdr] . . . els Tov ovpavbv : Ecclus. xlviii. 9, 6 dva\r]ix(p6els iv XaiXam irvpos : also in £th. En. Ixxxix. 52 ; xciii. 8 ; 1 Mace. ii. 58 ; of Enoch in Ecclus. xliv. 16 ; Eth. En. Ixx. 1 ; Ixxxvii. 3, 4 ; Slav. En. Ixvii. 2 ; Jubilees, iv. 24 ; of Moses, Assumpt. Mos. x. 12 ; 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. du aXa fx^dvetv is well-known in the N.T. in this sense (cf. Mark xvi. 19 ; Acts i. 2, 11, 22 ; 1 Tim. iii. 16). The substantive dudXrjxf/Ls is rare. Ryle and James (Pss. Sol.) take iv. 20 of those Pss. to be the first known instance of its use ; see also Luke ix. 51, and Test. Levi xviii. In the last passage it is a late Christian interpolation. 74 THE APOCALYPSE OF BARUCH 2. And I came to that place where the word had been spoken to me, and I sat there, and fasted seven days. Peayer of Baruch XLVIII. And it came to pass after the seventh day, that I prayed before the Mighty One and said : 2. " O my Lord, Thou summonest the advent of the times, and they stand before Thee ; Thou causest the power of the ages to pass away, and they do not resist Thee ; Thou arrangest the method of the seasons, and they obey Thee. 3. Thou alone knowest the goal of the generations, and Thou revealest not Thy mysteries to many. 4. Thou makest known the multitude of the fire, and Thou weighest the lightness of the wind. The Seventh Section XLVIL-LXXVIL First we have Baruch's fast of seven days (xlvii. 2), followed by his prayer (xlviii. 2-24). Then in the dialogue that ensues various revelations are made to Baruch touching the coming woes and the judgment (xlviii. 26-41), and the resurrection (l.-lii.) On these revelations follows a Messiah Apoc- alypse (liii.-lxxiv. = A3). In Ixxvi. Baruch is told of his approaching translation, and in Ixxvii. he calls the people together and addresses them. This section is composite : xlviii. - lii. being derived from B^ ; liii.-lxxiv. from A^ ; Ixxv., Ixxvi. from B^ ; and Ixxvii. from B^. XLVII. 1. The purposeless journey to Hebron spoken of here must be derived from an original source. According to the scheme of the final editor it has no business here. Further, no such command has been given to Baruch in the existing text. Hence this entire verse must be re- 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 " 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- misses the people ; then he departs thence and speaks to them. It is possible then that " when I had gone forth" refers to "the cavern in the earth " in xxi. 1. It will be remem- bered that of chapters xxi.-xlvi., xxi.-xxiv. 1, XXX. 2-5, xli., xlii. be- long to B^. These form in some sense a whole, and the scene with which they are connected may be the " cavern " in xxi. 1. If this is so, xlvii. 1 belongs to B^. 2. Cf. xliii. 3 ; V. 7, note ; ix., note ; xxi. 2, note. XLVIII. 2. Method of the seasons. Cf. xiv. 1, note ; xx. 6. CHAPTERS XLVII. 2-XLVIII. 15 75 5. Thou explores t the limit of the heights, and Thou scrutinisest the depths of the darkness. 6. Thou carest for the number which pass away that they may be pre- served, and Thou preparest an abode for those that are to be. 7. Thou rememberest the beginning which Thou hast made, and the destruction that is to be Thou for- gettest not. 8. With nods of fear and indignation Thou givest commandment to the flames, and they change into spirits, and with a word Thou quickenest that which was not, and with mighty power Thou boldest that which has not yet come. 9. Thou instructest created things in the understanding of Thee, and Thou makest wise the spheres so as to minister in their orders. 10. Armies innumerable stand before Thee and minister in their orders quietly at Thy nod. 11. Hear Thy servant and give ear to my petition. 12. For in a little time are we born, and in a little time do we return. 13. But with Thee hours are as a time, and days as genera- tions. 14. Be not therefore wroth with man ; for he is nothing, and take not account of our works. 15. For what are we ? for lo ! by Thy gift do we come 6. See xxiii. 4, note. 8. With a word . . . which icas Thou carest . . . preserved. The not. Cf. xxi. 4, note ; 4 Ezra iv. text which here = "Thou com- 37. Flames . . . sjnrits. Cf. Ps. mandest the number which passes civ. 4 ; Heb. i. 7. away and it is preserved " is non- 9. The spheres . . . in their orders. sense as it stands, but, if retrans- cf. Eth. En. ii. 1 ; Slav. En. xxx. 2, lated into Hebrew, it supplies us at 3 . pgg^ gQ^^ xix. 2 3 once with the true text. Eetranslated \^ ^^_ gj^^^ ^^^;^.^ ^^^^^ ^^^ It = np^^n nnii-n nscon-nx n,^3 nn«. ..j^ j^^ ^/^^ .^. ^^.^^^.^_ ^^^^^^ ^^^^ Here clearly the Greek translator ten orders of angels according to the followed the -^vTong meaning of nps, Jews ; nine according to the Chris- and mistranslated the weak vav tians (see Slav. En. xx. 1, 3, note), with the voluntative imperfect. The 13. We should expect rather: translation required by the context "time is as a (few) hours, and is given above. generations as days." 76 THE APOCALYPSE OF BARUCH into the world, and we depart not of our own will. 16. For we said not to our parents, 'Beget us,' nor did we send to Sheol and say, ' Eeceive us.' 17. What therefore is our strength that we should bear Thy wrath, or what are we that we should endure Thy judgment? 18. Protect us in Thy compassions, and in Thy mercy help us. 19. Behold the little ones that are subject unto Thee, and save all that draw nigh unto Thee, and destroy not the hope of our people, and cut not short the times of our aid. 20. Tor this is the nation which Thou hast chosen, and these are the people, to whom Thou findest no equal. 21. But I will speak now before Thee, and I will say as my heart thinketh. 22. In Thee do we trust, for lo ! Thy law is with us, and we know that we shall not fall so far as we keep Thy statutes. 23. In this at least we are always blest that we have not mingled with the Gentiles. 24. For we are all named one people, who have received one law from One, and the law which is amongst us will aid us, and the sur- passing wisdom which is in us will help us." 25. 15. Depart not, etc. In xiv. 11 to "people" (l^iiO. Ceriani pro- men are said to " come not of their ^ ^ ^ ^^ own will " ; in 4 Ezra viii. 5 the two POses \^Zl^ = " servant." statements are combined. 21. Sa7j as my heart thinketh. Cf. 16. Sheol. See xi. 6, note. xli. 2. 18. See Ixxv. 6. 22. See xv. 5, note. 19. That are subject to Thee. Cf. 23. Cf. xlii. 5. xlii. 4. 24. One law from One. Ixxxv. 14. All that draw nigh. Are these This is directed polemically against proselytes ? (see xli. 4 ; xlii. 3). the Christians. 20. Cf. xxi. 21 ; 4 Ezra v. 27. The law . . . will aid %is. Cf. The nation. So I have emended by xxix. 2, note ; xxxii. 1 ; xv. 5, note ; reading 1 A^o] for the unmeaning cf. De singularitate cler. 15 (Cyprian, -s Ed.Hartel. ii. 190), "sicut Esaias ait, |.^^. This gives a good parallel legem inquit in adjutorium dedit." CHAPTER XLVIII. 16-33 11 And when I had prayed and said these thmgs, I was greatly weakened. 26. And He answered and said unto me : " Thou hast prayed simply, Baruch, and all thy words have been heard. 27. But My judgment exacts its own and My law exacts its rights. 28. For from thy words I will answ^er thee, and from thy prayer I will speak to thee. 29. For this is as follows : he that is corrupted is not at all ; he has both wrought iniquity so far as he could do anything, and has not remembered My goodness, nor been grateful for My long-suffering. 30. Therefore thou shalt surely be taken up, as I before told thee : and the time is coming of which I told thee. 31. For that time will arise which brings affliction ; for it will come and pass by with quick vehemence, and it will be turbulent coming in the heat of indignation. 32. And it will come to pass in those days that all the inhabitants of the earth will be moved one against another, because they know not that My judgment has drawn nigh. 33. For there will not be found many wise at that time, and the intelligent will be but a few : moreover, 25. I teas greatly wmkened. Cf. 32. The inhabitants of the earth. xxi. 26. The same phenomenon See xxv. 1, note, accompanies the visions in Dan. vii. Will he moved one against another. ^^J-^"^!?'' ' ^- ?' ^^- „ The text ^a**-»jZ2lJ = "will rest " 27. Cf. V. 2 ; Ixxxv. 29. For this . . . is not at all. The text which is unintelliij;ible runs : is meaningless. It seems corrupted from^O f-»J Lj or ^aii»-»l ZilJ , either ]ocT» p> \y(yy t-^ \ %^0|.^. to be the source of the following 30. See xlvi. 7, note. ' words which Cyprian {Testim. iii. 31-41. The last woes and the 29) quotes as from Baruch: "erit final judgment. Cf. xxvii.-xxix. 1 ; enim sapientia in paucis vigilantibus Ixx. 2-10. et taciturnis." 78 THE APOCALYPSE OF BARUCH even those who know will most of all be silent. 34. And there will be many rumours and tidings not a few, and the works of portents will be shown, and promises not a few will be recounted, (and) some of them (will prove) idle, and some of them will be confirmed. 35. And honour will be turned into shame, and strength humiliated into contempt, and probity destroyed, and beauty will become a scorn. 36. And many will say to many at that time : ' Where hath the multitude of intelligence hidden itself, and whither hath the multitude of wisdom removed itself ? ' 37. And whilst they are meditating these things, then zeal will arise in those of whom they thought not, and passion will seize him who is 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. 38. And it will come to pass at the self-same time, that a change of times will manifestly appear to every man, by reason of which in all those times they were polluted and practised oppression, and walked every man in his own works, and remembered 34. Joseph, Ant. xx. 5. 1 ; 8. 6, l^^p^ " strength humiliated into tells of many impostors who so contempt" = in hn mr iv and deceived the people (cf. Matt, t.-u , -n , ' „ xxiv. 11, 24). This verse seems to [ ^f^^f^ ^^f ^^^°^^^ "" ^^°^^ = be the source of Cyprian's {Testim. '*''''^' '^"''* iii. 29) quotation from Baruch : ^6. Cf. 4 Ezra v. 9-11. This "alii autem sapientes ad spiritum seems the source of Cyprian's quota- erroris et prouuutiantes sicut Altis- ^lon from Baruch {Testim. iii. 29) : simi et Fortis edicta." " Quaeretis me et vos et qui post vos oEf /-.i. T o T • venerint audire verbuni sapientiae 35. Cf. Ixx. 3. It IS remarkable et intellectus et non invenietis." that if we retranslate this verse into 37^ q£ i^^, 6. Hebrew we have a series of parono- 33; a change 'of times. Cf. xliv. 7. masiae. Thus " honour will be Walked every man, etc. Cf. 4 turned into shame -iD.T nuD Ezra iii. 8. CHAPTER XLVIII. 34-42 79 not the law of the Mighty One. 39. Therefore a fire will consume their thoughts, and in flame will the meditations of their reins be tried ; for the Judge will come and will not tarry. 40. Because each of the inhabitants of the earth knew when he was committing iniquity, and they have not known My law by reason of their pride. 41. For many will then assuredly 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 Ioao of the Mighty One. Cf. xliv. 3, 7 ; Ixxxiv. 7. 39. ^ fire ivill consume, etc. Cf. verse 43 ; xliv. 15 ; lix. 2, note. The Judge will come and, vnll not tarry. Gf. xx. 6, note. 40. Kneio lohen he was commit- ting, etc. See xv. 6, note ; Iv. 2. Cf. Ep. Barn. v. 4 5t/catws diro- XelraL dvOpcoiros ds ^x^^ 68ov dcKai.- oavvr]s yvuxnu iavrov els 686v ctko- Tovs dirocrvvex^i- In xv. 6 men are to be tormented because, though knowing the law, they transgressed it. In that passage the words, therefore, may be limited to Israel, but here they are ob^i- ously descriptive of the Gentiles : " the inhabitants of the earth " (see XXV. 2, note). The writer thus holds that all men alike possessed a conscience or faculty for moral judgment. We have, therefore, in this verse a statement in some degree parallel to Rom. ii. 14, 15 : "For when Gentiles, which have no law, do by nature the things of the law, these, having no law, are a law unto themselves : in that they shew the work of the law ^^Titten in their hearts, their conscience bearing wit- ness therewith, etc." Have not knoi'rii My laio by reason of their pride. These words seem to point to the rejection of the law by the Gentiles ; for according to an oft -repeated statement in the Talmud (see Weber, 19, 56, 57, 65), the law was 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 ■v\ill meet with severer judgment than the less guilty of earlier times. 42-50. What havoc Adam and Eve have wrought by the spiritual death and torments which they have brought upon their posterity. Yet God knows all that is in man, for He created him ; He knows like- wise the number of men that are to be, and their sins (verses 42-46). But since the law will give all these their due in the judgment, let in- quiry be made rather after the blessedness of the righteous ; for though they have endured much weariness in this passing world, in the world to come they shall have abundant light. 42. Spiritual death is here traced to Adam and Eve, but in xvii. 3 ; xxiii. 4 ; liv. 15 it is only physical death. See notes on xxui. 4 ; liv. 15;- 19. In 4 Ezra both spiritual 8o THE APOCALYPSE OF BARUCH and what will be said to the first Eve who hearkened to the serpent ? 43. For all this multitude are going to corruption, nor is there any numbering of those whom the fire devours. 44. But again I will speak in Thy presence. 45. Thou, Lord, my Lord, knowest what is in Thy creature. 46. For Thou didst of old command the dust to produce Adam, and Thou knowest the number of those who are born from him, and how far they have sinned before Thee, who have existed and not confessed Thee as their Creator. 47. And as regards all these their end will convict them, and Thy law which they have transgressed will requite them on Thy day. [48. But now let us dismiss the wicked and enquire about the righteous. 49. And I will recount their blessedness and not be silent in celebrating their death aud physical are always traced Baruch in xv. 7 ; and (2) the very to Adam (iii. 21, 22 ; iv. 30 ; vii. same change of subject is enjoined 118-121). and the same word "inquire" used 43. Fire devours. Cf. verse 39 ; in reference to the righteous in 4 xliv. 15 ; Ixiv. 7. Ezra ix. 13: "tu ergo adhuc noli 46. Convniand the dust to produce curiosus esse quomodo impii crucia- Adam. 4 Ezra iii. 4, 5 ; vii. 116. buntur sed inquire quomodo justi The number of those xoho are horn, salvabuntur." But the plural in See xxiii. 5, note. verse 48 is against this view ; and 47. Thy law . . . ivill requite. See secondly, the words " I will not be v. 2, note. silent in celebrating, etc.," while 48-50. These verses were used hardly conceivable on the divine originally in B^ by Baruch in ad- lips, are appropriate on Baruch's. dressing the people, or by God in Hence we must regard xlviii. 48-50 addressing Baruch, but not by as a fragment of an address delivered Baruch in addressing God as the by Baruch to the people. Another present text implies. That they could fragment of this same address which not have been addressed by IBaruch originally preceded xlviii. 48-50 is to God is clear ; for Baruch could to be found in liv. 16-18, and yet not say to God, " In this world . . . another which followed it in liv. in which ye live" (ver. 50). Two 16-18. facts are in favour of their being An ijit-j? * t, •? ^ • 7 i t ^ 1, J 4. -D 1 /i\ rrn 49. Wul not be suent m celebrat- Gods words to Baruch: (1) The . a tt -u -j- l l , 4. 1 . \x. i. t'l^Q- A Hebrew idiom ='?nnN N7 very same contrast between the two ^ worlds is found in God's reply to n3K'7. CHAPTERS XLVIII. 43-L. i 81 glory, which is reserved for them. 50. For assuredly as in a little time in this world which passeth away, in which ye live, ye have endured much labour, so in that world to w^hich there is no end, ye shall receive great light."] XLIX. " Nevertheless, I will again ask from Thee, Mighty One, yea, I will ask 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 answered and said unto me : " Hear, 50. Cf. XV. 8 for the same con- which have been in the world as trast and largely the same diction. also the world ? " / The world was Light. This does not seem the to be renewed (xxxii. 6), and in this right word. renewal from being transitory and XLIX. 2. In ivlud shape, etc. Cf. verging to its close (xlviii. 50 ; Ixxxv. 1 Cor. XV. 35 : " How are the dead 10), it becomes undying (li. 3) and raised ? and with what manner of everlasting (xlviii. 50) ; from being body do they come ? " a world of corruption (xl. 3 ; Ixxiv. Live. See xli. 1, note. 2 ; xxi. 19 ; xxxi. 5, etc.) it be- The siilendour of those who [are) comes incorruptible (Ixxiv. 2) and after that time. For "splendour" invisible (li. 8). As these concep- we might perhaps render " appear- tions are in germ and principle as ance." The text is _-^^ fOOICUl ^^^ ^^ ^^^- ^^^- IM^vL, the same ^^ ' ^ doctrine of renewal and transforma- tion 5l\3. tion that was taught touching the 3. Entraimneling memhers, lit. ^^^o^^'^ ^^'^^ naturally applied in due members of bonds. course to those destined to live in L.-LI. The nature of the resur- i*. This is done partially in Isa. rection hodij. The teachmg here as l^v. 17-25, but the developed form to the nature of the resurrection appears m Dan. xii. 2, where the proceeds on the line suggested in xlix. ^i^en righteous are to shine as the 3 : " WUt thou perchance change stars for ever and ever ; in Eth. En. these things («.e. man's material body) t^^y are to joy as the angels (civ. 4) 82 THE APOCALYPSE OF BARUCH Baruch, this word, and write in the remembrance of thy heart all that thou shalt learn. 2. For the earth will then assuredly restore the dead, which it now receives, in order to preserve them, making no change in their form, but as it has received, so will it restore them, and as I delivered them unto it, so also shall it raise them. 3. Eor then it will be necessary to show to the living that the dead have come to life again, and that those who had departed have returned (again). 4. And it will come to pass, when they have severally and to become angels in heaven (li. 4) and companions of the heavenly hosts (civ. 6), and to be clad in garments of life (Ixii. 15, 16) and in raiment of light (cviii. 12) ; see also xc. 38. We thus see that long before the time of the writers j of Baruch the Pharisees were/ familiar with the idea of the! spiritual transformation of the bodjr after the resurrection ; and that to some extent the Pauline teach- ing on the resurrection in 1 Cor. XV. 35-50 wa^jKtt_an innova- tion^ but a£ablg-_aiuL-^ evefope d exposition^oTHeaTthat were_ciirrent inTEeTUastsinof thT'tinie. 1 Cor. XV. '35-5U is tTfone"^ its aspects the logical sequel of Isa. Ixv. 17. 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 latter the blessed should beget children and eat the flesh of the Leviathan. See Weber, 383, 384. L. 2. Cf. xi. 4, note ; xlii. 8, note ; Eth. En. li. 1, note. In the resurrec- tion soul and body were to be united. On the scene of the resur- rection see xxix. 2, note. The soul's abode waT^ieol (see xxi. 23 note) ; the body rested in the earth (xlii. 8). According to the text the body was to be restored in exactly the same form in which it had been committed to the earth. The following speculations of later Juda- ism on this subject are instructive. According to the Othioth, 17c, of R. 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 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 ac- count [Beresh. rob. 28) the resur- rection body was built up from a small fragment of the backbone which was in all cases indestruct- ible. This was called n"?. See Levy, Neuhehraisches Worterh. ii. 481 ; see verse 4, note. L. 3. Those who are to be judged are the living righteous, and sinners, and the risen dead. --. 4. The object with -^^hich the dead are raised is for common recognition. CHAPTERS L. 2-LI. 4 83 recognised those whom they now know, then judgment will grow strong, and those things which before were spoken of will come. LI. " 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 of those who are justified. 2. For the aspect of those who now act wickedly will become worse than is that of such as suffer torment. 3. Also (as for) the glory of those who have now been 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 There is nothing corresponding to Ceriani'semendationof rOJxZo^* this in the N.T. In later Judaism _ ^ the resemblance of the risen was to i^^o ^COlZ-OisC^. be so carefully preserved that they Condemned . . . justified. See were to be raised in the same clothes xxi. 9, note. The word "justify" in which they were buried. This has here its ordinary meaning of was proved Sanhed/rin, 905 "to declare righteous." (Weber, 353) by the analogy of a 3. Justified in My law. See xv. grain of corn which comes up from 5, note ; xxi. 9, note, the earth, not naked but clothed. Root of ivisdom. lix. 7 ; Ecclus. The Kabbis, therefore, on the ap- i. 6, 20, pl'ga