By Alexander Kulik
This paintings offers the major to at least one of the main enigmatic Jewish Hellenistic texts preserved in Greek and Slavonic. although three Baruch is likely one of the significant early Jewish apocalypses, it's been rather missed in sleek scholarship, most likely due to the fact three Baruch is likely one of the such a lot tricky works to appreciate and classify. Its content material differs considerably from that of different writings of a similar style, because the booklet preserves syncretistic principles and traits that are mixed in particular methods. The worldview, the message, and the very textual constitution of three Baruch are enigmatic in lots of respects. the current examine demonstrates that the textual heritage of three Baruch, implicit meanings and structural hyperlinks in its textual content, in addition to conceptions at the back of the textual content, are partially reconstructable. in addition, three Baruch, thoroughly learn, considerably enriches our knowing of the background of the motifs present in early Jewish lore, now and then delivering lacking hyperlinks among assorted phases in their improvement, and preserves very important proof at the roots of Jewish mysticism, proto-Gnostic and proto-Christian traditions. The examine includes the creation, synoptic translation, textual notes, and particular commentaries.
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Additional info for 3 Baruch: Greek-Slavonic Apocalypse of Baruch (Commentaries on Early Jewish Literature)
The urge to shameful deeds never dwells with such people” (Euripides, Fr. 910). What in the pagan world was a religious concern for the life of gods, often identified with hierophanic nature, had to find alternative justifications for a Jewish explorer. A Jewish approach to the observation of nature was more ambiguous: on the one hand, “Lest you raise your eyes heavenward and observe the sun, the moon and the stars, and you are enticed to bow to them and serve them” (Deut 4:19), and on the other, “When I see your heavens, the work of your fingers, I am inspired to realize my insignificance in relationship to God, who is overwhelming” (Ps 8:4).
Among the most significant is the Enochic etiology of demons (15:3–10), which underlies the implicit demonology of 3 Baruch (2–4). The Builders of 3 Baruch are banished to heaven just as the Watchers (probably their fathers) in the Enochic tradition: Hades is celestial in both compositions (3 Bar. 4–5; 1 En. 18–19; 2 En. 10) and the Watchers are also imprisoned in heaven (1 En. 18–19; cf. 2 En. 7 and 18), just as are the Builders (probably their progeny) in 3 Bar. 2–3. 1 En. 60:7, developing Job 41:8–9, mentions the unity of “two monsters”, undivided also in 3 Baruch (4:4G; 5:3G).
Great mysteries” (1:6S), the term, well attested in apocalyptic parallels, was replaced by “mysteries” in G. – “… stirring [the clay for bricks]” (3:5S), paralleled in an aggadic account, replaced with “making bricks” in G. 26 Introduction Some mss of S present angels’ names in Semitic (rather than Slavic or even Greek) rather than Slavic or even Greek) forms. Thus S has “Panuel” (panuil] in T:1S; cf. Phanuel fanuil] in 2:5), going back to Gk *Πανοψηλ; Heb lXvnp , instead of Phamael (Φαµαηλ; 2:5) in G.