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The Book of Baruch is sometimes referred to as 1 Baruch [4] to distinguish it from 2 Baruch, 3 Baruch and 4 Baruch. Although the earliest known manuscripts of Baruch are in Greek, linguistic features of the first parts of Baruch (1:1–3:8) have been proposed as indicating a translation from a Semitic language .
According to Josephus, Baruch was a Jewish aristocrat, a son of Neriah and brother of Seraiah ben Neriah, chamberlain of King Zedekiah of Judah. [2] [3]Baruch became the scribe of the prophet Jeremiah and wrote down the first and second editions of his prophecies as they were dictated to him. [4]
Also like 2 Baruch, 3 Baruch argues that the Temple has been preserved in heaven and is presented as fully functional and attended by angels; thus there is no need for the temple to be rebuilt on earth. This third book of Baruch addresses the question of why God permits good people to suffer, and answering with a vision of the afterlife in ...
Baruch is not specified by name in Rufinus's list, but it is in Cyril's, as though a part of Jeremiah, "Jeremiah, with Baruch, and the Lamentations and the Epistle." (Catech. 4, §36.) [52] Pope Innocent I (405 AD) sent a letter to the bishop of Toulouse citing deuterocanonical books as a part of the Old Testament canon. [53]
Baruch Writes Jeremiah's Prophecies (Gustave Doré). According to the text of the letter, the author is the biblical prophet Jeremiah.The biblical Book of Jeremiah itself contains the words of a letter sent by Jeremiah "from Jerusalem" to the "captives" in Babylon (Jeremiah 29:1–23).
2 Baruch is a Jewish apocryphal text thought to have been written in the late 1st century CE or early 2nd century CE, after the destruction of the Temple in CE 70. It is attributed to the biblical figure Baruch ben Neriah (c. 6th century BC) and so is associated with the Old Testament, but not regarded as scripture by Jews or by most Christian groups.
However, Papias's description does not correspond well with the Gospel of Matthew: it was most probably written in Greek, not Aramaic or Hebrew; it depends on the Greek Gospel of Mark and on the hypothetical Q document; it is not a collection of sayings; [87] and it is unlikely to have been written by an eyewitness. [88]
4 Baruch uses a simple and fable-like style, with speech-making animals, fruit that never rots, and an eagle sent by the Lord that revives the dead. Some parts of 4 Baruch appear to have been added in the Christian era, such as the last chapter; due to these insertions, some scholars consider 4 Baruch to have Christian origins. [2]