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By Jens Herzer

A little-known textual content of Hellenistic Judaism, four Baruch (or Paraleipomena Jeremiou) displays the location in Palestine at the eve of the Bar-Kokhba conflict via retelling the tale of the Babylonian captivity of the Jewish humans. overlooked for a lot too lengthy, four Baruch is now made available to students and scholars alike via a severe variation 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 observation elaborates its historic and literary environment and offers a theological interpretation of its non secular rules. at the foundation of his shut and cautious interpreting 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 conflict through a Christian staff that still further a Christian finishing.

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Additional info for 4 Baruch (Paraleipomena Jeremiou) (Writings from the Greco-Roman World)

Example text

However, the redaction of this common hope would not be Christian if it did not direct attention to God’s Christ, who prepares the way for this eschatological salvation that applies to all the nations of the earth. This Christian perspective is, however, filled with Old Testament traditions. In the light of the failed false messiah Bar Kokhba, this orientation must have been particularly effective. The use of Jeremiah as a Christian witness to the Messiah would have strengthened this orientation, since Jeremiah had already been portrayed as a prophet of eschatological salvation (see especially 4 Bar.

JSP 22 (2000): 51–89. xxxvi 4 BARUCH must therefore have been a fundamental aspect of the work. 103 Socalled Hebraisms or Aramaisms alone can no longer be regarded as a sufficient criterion for determining the original language. 105 There is as yet no comprehensive modern and stemmatic-focused edition of the text of 4 Baruch showing the relationship of the different manuscripts. 106 The basis of the text in this commentary is a critical analysis of these two texts,107 although the following works were also referenced and compared: Ceriani’s edition;108 a copy of Ceriani’s edition by Oskar von Gebhardt with additions of the Codex R (Petropolitanus XCVI, fol.

N = Paris suppl. gr 136, fol 107–134, 16th century. 2, fol 1v–9, 12th century. 19, fol 159–169, 11th century. R = Leningrad Public Library 96, fol 78b–89, 12th century. S = Sinai gr 1670, fol 116–130r, 16th century. 58), fol 422–431, 11/12th century. U = Vatican Palatine 27, fol 149–154, 10/11th century. V = Vatican gr 620 (formerly 420), fol 201–206, 16th century. W = Vienna National Library Hist gr 126 (formerly 36,6), fol 39–48r, 14th century (uncertain). X = Paris gr 760, fol 176v–181, 14th century.

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