4 Baruch (Paraleipomena Jeremiou) (Writings from the by Jens Herzer

By Jens Herzer

A little-known textual content of Hellenistic Judaism, four Baruch (or Paraleipomena Jeremiou) displays the placement in Palestine at the eve of the Bar-Kokhba struggle via retelling the tale of the Babylonian captivity of the Jewish humans. overlooked for much too lengthy, four Baruch is now made available to students and scholars alike via a severe version of the Greek textual content, a brand new English translation, and a considerable observation in this early Jewish writing of the start of the second one century C.E. The remark elaborates its old and literary surroundings and offers a theological interpretation of its spiritual rules. at the foundation of his shut and cautious examining of the textual content, Jens Herzer argues for the fundamental integrity of four Baruch as a real Jewish paintings that was once preserved after the battle via a Christian workforce that still further a Christian finishing.

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Armc Erevan Maténadaran cod. 993 (former Etschmiadzin, cod. 920), 1465. slav = Church Slavic translation, based on the following MSS:127 slavA private collection, 14th century. slavB Moscow Synodal Library, cod. 180, fol 11–17v, 16th century. slavC/S Fragment, 12th or 14th century. slavD Moscow, Museum of History, 14th century. slava Moscow, Cloister of the Holy Trinity, collection, 15th century. MANUSCRIPTS WITH SIMILAR CHARACTERISTICS128 Some manuscripts representing the long form and the short form of 4 Baruch have been divided into certain groups in which the manuscripts show characteristic similarities and therefore a specific relationship.

It is most unlikely that the book would not deal with the just-finished and, for Israel, catastrophic events of the war against Rome. E. 90 The poor state of the sources makes dating and reconstructing the production of 4 Baruch difficult. ), and thus we turn our attention to the period prior to it. E. had major social, political, and religious consequences. The loss of the temple required a fundamental transformation of religious life in Palestine. The driving force behind the post-70 reorientation and reconsolidation was provided by rabbis from the Pharisaic wing of Judaism.

Admittedly, this conclusion only regards the text as we now have it, but even for that such a late date is implausible. 86. Harris, Rest of the Words of Baruch, 12–15. See Robinson, “4 Baruch,” 414. Dillmann had already put forward the hypothesis of (Jewish-)Christian authorship in Dillmann, Chrestomathia Aethiopica, 9–10. Philonenko (“Simples Observations,” passim) has recently supported this view. For the problem of interpreting the number sixty-six, see below on 5:1. , such a document being possible only in such circumstances.

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