{"slug":"tlg0527.tlg050","id":"greek:tlg0527.tlg050","title":"Baruch","author":"Septuaginta","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:57:21Z","cost_usd":0.025725},"source":{"registry_id":"greek:tlg0527.tlg050","work_id":"tlg0527.tlg050","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"},"stats":{"passages":55,"english_words":9745,"coptic_letters":0,"commentary_units":321,"commentary_kinds":10,"derived_notes":7,"ambiguities":93,"work_notes":4,"external_links":4,"timeline":5},"summary":{"work":"tlg0527.tlg050","abstract":"Baruch is a deuterocanonical book attributed to Jeremiah's scribe, Baruch ben Neriah, but likely composed in Greek during the 2nd–1st century BCE. It survives in major uncial manuscripts (Vaticanus, Alexandrinus) and is canonical in Eastern Orthodox and Catholic traditions. The work reflects the exilic period, with prayers, laments, and wisdom passages, and shows dependence on Daniel and Jeremiah. The Greek text is the primary witness; any Hebrew original is lost. This edition (first1k) does not include the Epistle of Jeremiah (Baruch ch. 6 in Vulgate).","historical_context":"Baruch was likely composed in Greek in the 2nd–1st century BCE, probably in Alexandria or another Hellenistic Jewish community. The work's dependence on Daniel (c. 165 BCE) and reference to the 'letter of Jeremiah' suggest a date after the Maccabean period. The text is pseudepigraphically attributed to Baruch, Jeremiah's scribe, to lend authority. It survives in Greek uncials (Vaticanus, Alexandrinus) and was transmitted as part of the Septuagint. The Hebrew original, if any, is lost. The book is read liturgically in Orthodox services, especially on Holy Friday and Great Compline, indicating its enduring religious use.","significance":"Baruch bridges the Hebrew Bible and later Jewish/Christian literature, offering insights into Hellenistic Jewish theology, including prayer, wisdom, and the concept of diaspora. Its inclusion in the Septuagint and Christian canons highlights its role in shaping liturgical and theological traditions. The work relates to Jeremiah, Daniel, and the Psalms, and its Greek text is a key witness to the development of the Septuagint corpus.","timeline":[{"date":"2nd–1st c. BCE","event":"Composition of Baruch in Greek, likely in Alexandria or a Hellenistic Jewish community."},{"date":"c. 4th c. CE","event":"Baruch included in major Greek uncial manuscripts (Vaticanus, Alexandrinus)."},{"date":"4th–5th c. CE","event":"Baruch accepted as deuterocanonical in Eastern Orthodox and Catholic traditions."},{"date":"16th c.","event":"Baruch affirmed as canonical at the Council of Trent (Catholic) and in Orthodox confessions."},{"date":"19th–20th c.","event":"Critical editions of the Septuagint include Baruch; modern translations and commentaries produced."}],"relations":[{"work":"Jeremiah","relation":"Baruch is attributed to Jeremiah's scribe and shares thematic and linguistic parallels with the Book of Jeremiah.","key":"","label":null,"url":null},{"work":"Daniel","relation":"Baruch shows dependence on Daniel (c. 165 BCE), indicating a post-Maccabean date.","key":"","label":null,"url":null},{"work":"Epistle of Jeremiah","relation":"Baruch ch. 6 in the Vulgate is the Epistle of Jeremiah; this edition does not include it separately.","key":"","label":null,"url":null},{"work":"Psalms","relation":"Baruch contains prayers and laments reminiscent of the Psalter.","key":"","label":null,"url":null},{"work":"Septuagint","relation":"Baruch is part of the Septuagint corpus, transmitted in Greek uncials.","key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"external_links":[{"key":"wikipedia:Book of Baruch","label":"Book of Baruch","url":"https://en.wikipedia.org/wiki/Book_of_Baruch","reason":"General overview of the work's content, canonicity, and history."},{"key":"wikipedia:Septuagint","label":"Septuagint","url":"https://en.wikipedia.org/wiki/Septuagint","reason":"Context for the Greek transmission of Baruch."},{"key":"wikipedia:Baruch ben Neriah","label":"Baruch ben Neriah","url":"https://en.wikipedia.org/wiki/Baruch_ben_Neriah","reason":"Traditional attribution to Jeremiah's scribe."},{"key":"wikipedia:Deuterocanonical books","label":"Deuterocanonical books","url":"https://en.wikipedia.org/wiki/Deuterocanonical_books","reason":"Baruch's status in Catholic and Orthodox canons."}],"cautions":["The date of composition is uncertain; linguistic and historical clues suggest 2nd–1st century BCE, but no firm evidence exists.","Attribution to Baruch ben Neriah is pseudepigraphical and not historically verifiable.","The Hebrew original, if any, is lost; the Greek text is the primary witness.","The toponym 'Soud' (Σούδ) in Baruch is otherwise unknown and may be a scribal error."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000483,"generated":"2026-11-14T23:57:20Z"},"checks":{"work":"tlg0527.tlg050","status":"warn","blocking":[],"warnings":[{"code":"ratio-warn","i":6,"ratio":0.068},{"code":"ratio-warn","i":19,"ratio":0.075},{"code":"ratio-warn","i":48,"ratio":0.073},{"code":"ratio-warn","i":52,"ratio":0.073},{"code":"commentary-length","i":"34"}],"stats":{"passages":55,"translated":55,"commentary_passages":55,"commentary_units":321,"english_words":9745,"source_letters":45787,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Baruch is traditionally attributed to Jeremiah’s scribe, but linguistic and historical clues (e.g., dependence on Daniel, reference to the ‘letter of Jeremiah’) suggest a 2nd–1st century BCE composition in Greek.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Baruch is canonical in Eastern Orthodox and Catholic traditions but deuterocanonical; it is read liturgically in Orthodox services, especially on Holy Friday and in the Great Compline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in major uncials (Vaticanus, Alexandrinus) and is the basis for most ancient versions; the Hebrew original, if any, is lost.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"caution","text":"This edition (first1k) does not include the Epistle of Jeremiah (Baruch ch. 6 in Vulgate) as a separate book; readers should consult TLG 0527.050 for the full Greek corpus.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 55 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":55},"term_index":[],"citations":{"ed:tlg0527.tlg050":{"label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}},"segments":[{"i":1,"ref":"p1","source":"BAΡOYX","english":"Baruch","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"external","lemma":"BAΡOYX","severity":"info","text":"This heading marks the beginning of the book of Baruch in the Septuagint. The work is a deuterocanonical book attributed to Baruch, the scribe of Jeremiah.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"BAΡOYX","severity":"info","text":"Baruch is traditionally considered the secretary of the prophet Jeremiah. The book is preserved only in Greek, though likely translated from a Hebrew original, now lost.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"BAΡOYX","severity":"info","text":"The name Baruch (Βαρούχ) is a Greek transliteration of the Hebrew בָּרוּךְ, meaning 'blessed'. It identifies the purported author and the book's title.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading provides no indication of the original language or date of composition. The reading taken is that this is the standard Septuagint incipit for the book of Baruch."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ΚAI οὗτοι οἱ λόγοι τοῦ βιβλίου οὓς ἔγραψεν B αροὺχ υἱὸς Νηρίου Β \nυἱοῦ Μαασαίου υἱοῦ Σεδεκίου υἱοῦ Ἀσαδίου υἱοῦ Χελκίου ἐν Βαβυλῶνι, \n ἐν τῷ ἔτει τῷ πέμπτῳ ἐν ἑβδόμῃ τοῦ μηνός, ἐν τῷ καιρῷ ᾧ ἔλαβον οἱ\nΧαλδαῖοι τὴν Ἰερουσαλὴμ καὶ ἐνέπρησαν αὐτὴν ἐν πυρί. καὶ ἀνέγνω\nΒαροὺχ τοὺς λόγους τοῦ βιβλίου τούτου ἐν ὼσὶν Ἰεχονίου υἱοῦ Ἰωακεὶμ\nβασιλέως Ἰούδα, καὶ ἐν ὠσὶ παντὸς τοῦ λαοῦ τῶν ἐρχομένων πρὸς\nτὴν βίδλον, καὶ ἐν όσὶν τῶν δυνατῶν καὶ υἱῶε τῶν βασιλέων, και\nἐν ἐὼσὶ τῶν πρεσβυτέρων, καὶ ἐν Κσὶ παντὸς τοῦ λαοῦ ἀπὸ μικροῦ\nἕως μεγάλου, πάντων τῶν κατοικούντων ἐν Βαβυλῶνι ἐπὶ ποταμοί\nΣούδ. καὶ ἔκλαιον καὶ ἐνήστευον καὶ ηὔχοντο ἐναντίον Κυρίου, \n καὶ συνήγαγον ἀργύριον καθὰ ἑκάστου ἡδύνατο ἡ χείρ. καὶ ἀπέστειλαν\nεἰς Ἰερουσαλὴμ πρὸς Ἰωακεὶμ υἱὸν Χελκίου υἱοῦ Σαλὼμ τὸν\nἱερέα, καὶ πρὸς τοὺς ἱερεῖς καὶ πρὸς πάντα τὸν λαὸν τοὺς εὺρεθέντας\nμετʼ αὐτοῦ ἐν Ἰερουσαλήμ, ἐν τῷ λαβεῖν αὐτὸν τὰ σκεύη\nοἵκου Κυρίου τὰ ἐξενεχθέντα ἐκ τοῦ ναοῦ ἀποστρέψαι εἰς γῆν Ἰούδα,\nτῇ δεκάτη τοῦ Σειουάν, σκεύη ἀργυρᾶ ἃ ἐποίησεν Σεδεκίας υἱὸς Ἰωσεία\nβασιλεὺς Ἰούδα, μετὰ τὸ ἀποικίσαι Ναβουχοδονοσὸρ βασιλέα Βαβυλῶνος\nτὸν Ἰεχονίαν καὶ τοὺς ἄρχοντας καὶ τοὺς δεσμώτας καὶ τοὺς\nδυνατοὺς καὶ τὸν λαὸν τῆς γῆς ἀπὸ Ἰερουσαλήμ, καὶ ἤγαγεν αὐτὸν\nεἰς Βαβυλῶνα.","english":"And these are the words of the book which Baruch, son of Nerias, son of Maasias, son of Sedekias, son of Asadias, son of Chelkias, wrote in Babylon, in the fifth year, on the seventh day of the month, at the time when the Chaldeans took Jerusalem and burned it with fire. And Baruch read the words of this book in the ears of Jeconias, son of Joakim, king of Judah, and in the ears of all the people who came to the book, and in the ears of the mighty and the sons of the kings, and in the ears of the elders, and in the ears of all the people from small to great, all those dwelling in Babylon by the river Soud. And they wept and fasted and prayed before the Lord, and they gathered silver as each one’s hand was able. And they sent to Jerusalem to Joakim, son of Chelkias, son of Salom, the priest, and to the priests and to all the people who were found with him in Jerusalem, when he received the vessels of the house of the Lord that had been brought out from the temple, to return them to the land of Judah, on the tenth of Seiuan, the silver vessels which Sedekias, son of Josias, king of Judah, had made, after Nabouchodonosor, king of Babylon, had deported Jeconias and the rulers and the captives and the mighty and the people of the land from Jerusalem, and had brought him to Babylon.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Baruch","severity":"info","text":"Baruch, son of Neriah, is traditionally Jeremiah's scribe. The genealogy here (six generations) is unique to the Greek text and likely a later expansion to enhance authority.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐν τῷ ἔτει τῷ πέμπτῳ","severity":"info","text":"The fifth year likely refers to the reign of Zedekiah (ca. 587 BCE), aligning with the fall of Jerusalem. The seventh day of the month is unspecified but may be the fifth month (Ab), when the temple was destroyed.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν ὠσὶν","severity":"info","text":"The phrase 'in the ears of' is a Hebraism (Hebrew: בְּאָזְנֵי) meaning 'in the hearing of' or 'to.' It reflects the Semitic substrate of the Greek translation.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ποταμοῦ Σούδ","severity":"info","text":"The river Soud (Σούδ) is otherwise unknown; it may be a corruption of 'Sūr' (a canal near Babylon) or a scribal error. This toponym is unique to Baruch.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰεχονίου υἱοῦ Ἰωακεὶμ βασιλέως Ἰούδα","severity":"info","text":"Jeconiah (Jehoiachin) is mentioned in 2 Kings 24:8–15 and Jeremiah 22:24–30. His deportation by Nebuchadnezzar is a key event in the exile narrative.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπέστειλαν","severity":"caution","text":"The subject of 'they sent' is ambiguous: it could be the exiles in Babylon or the people of Jerusalem. The Greek syntax leaves the antecedent unclear, but the context suggests the exiles.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The river Soud is unattested elsewhere; possibly a textual corruption.","The subject of 'they sent' is ambiguous: the exiles in Babylon or the people of Jerusalem?","The precise month of the seventh day is not given; likely the fifth month (Ab) but uncertain."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Καὶ εἶπαν Ἰδοὺ ἀπεστείλαμεν πρὸς ὑμᾶς ἀργύριον,\nκαὶ ἀγοράσατε τοῦ ἀργυρίου ὁλοκαυτώματα καὶ περὶ ἁμαρτίας\nκαὶ λίβανον, καὶ ποιήσατε μάννα καὶ ἀνοίσατε ἐπὶ τὸ θυσιαστήριον\nΚυρίου θεοῦ ἡμῶν, καὶ προσεύξασθε περὶ τῆς ζωῆς Ναβουχοδονοσὸρ\n Ι 1 υιου 1⁰] υιος A υιου 2⁰] υιος A Ασαδιου] Σαδαιου A 2 om εν AQ \n2⁰ A 3 ωσιν AQ* 4 ωσιν] ωσι BᵇQᵃ τ ων βασιλεων] του βασι-\nλεως A ωσι 1⁰] ωσιν A ωσι 2⁰] ωσιν AQ μεγαλου] + ουτων AQ |ποτα-\nμου] pr του AQ 5 ηυχοντο] + ευχας AQ ενοντι AQ 7 εν] εις A\n8 Σειουαν] Ιουαν A Σιουαν BᵇAᵃ) Ιωσια BᵇAQ 9 ηγαγεν] ειση-\nγαγεν AQ αυτον] αυτους AQ 10 θεου] pr του ΑQ ημων] υμων A","english":"And they said, \"Behold, we have sent you silver, and with the silver buy whole burnt offerings and offerings for sin and frankincense, and prepare manna and offer it upon the altar of the Lord our God, and pray for the life of Nabouchodonosor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ εἶπαν","severity":"info","text":"The plural subject 'they' refers to the Jewish leaders in Babylon who respond to Baruch's reading, continuing the narrative from the previous passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μάννα","severity":"info","text":"Here μάννα likely denotes a grain offering (cf. LXX usage for 'manna' as a type of sacrificial cereal), not the wilderness manna; the instruction to 'prepare manna and offer it upon the altar' indicates a specific ritual act.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναβουχοδονοσὸρ","severity":"info","text":"Nabouchodonosor (Nebuchadnezzar II) is the Babylonian king who destroyed Jerusalem in 587 BCE; the prayer for his life reflects the Jewish community's subordination to Babylonian rule.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁλοκαυτώματα καὶ περὶ ἁμαρτίας","severity":"info","text":"The pairing of whole burnt offerings and sin offerings echoes sacrificial terminology in the Pentateuch (e.g., Leviticus 1–5), indicating the community's attempt to maintain temple cultic practice in exile.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"υιου 1⁰] υιος A","severity":"caution","text":"The apparatus shows a variant in Codex A (Alexandrinus) reading υιος for υιου, affecting the genealogy's case; the text is uncertain at this point.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σειουαν] Ιουαν A","severity":"caution","text":"The name Σειουαν (Seiuan) is uncertain; Codex A reads Ιουαν (Iouan), possibly a corruption or variant of a place or personal name; the correct reading is unclear.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' (the speakers) is not explicitly named in the Greek, but context suggests Jewish leaders in Babylon.","The term μάννα may be ambiguous between a cereal offering and the wilderness manna; the ritual context favors the former.","The textual variants in the genealogy and the name Σειουαν introduce uncertainty in the manuscript tradition."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"B βασιλέως Βαβυλῶνος καὶ εἰς ζωὴν Βαλτασάρ υἱοῦ αὐτοῦ, ἵνα ὥσιν αἱ\nἡμέραι αὐτῶν ὡς αἱ ἡμέραι τοῦ οὐρανοῦ ἐπὶ τῆς γῆς. καὶ δώσει\nΚύριος ἰσχὺν ἡμῖν καὶ φωτίσει τοὺς ὀφθαλμοὺς ἡμῶν, καὶ ζησόμεθα\nὑπὸ τὴν σκιὰν Ναβουχοδονοσὸρ βασιλέως Βαβυλῶνος καὶ ὑπὸ τὴν\nσκιὰν Βαλτασάρ υἱοῦ αὐτοῦ, καὶ δουλεύσομεν αὐτοῖς ἡμέρας πολλὰς\nκαὶ εὑρήσομεν χάριν ἐναντίον αὐτῶν. καὶ προσεύξασθε περὶ ἡμῶν\n § Γ πρὸς Κύριον τὸν θεὸν ἡμῶν, ὅτι ἡμάρτομεν τῷ κυρίῳ θεῷ ἡμῶν, καὶ\nοὐκ ἀπέστρεψεν ὁ θυμὸς Κυρίου καὶ ἡ ὀργὴ αὐτοῦ ἀφʼ ἡμῶν ἕως τῆς\nἡμέρας ταύτης. Καὶ ἀναγνώσεσθε τὸ βιβλίον τοῦτο ὃ ἀπεστείλαμεν πρὸς ὑμᾶς\nἐξαγορεῦσαι ἐν οἴκῳ Κυρίου ἐν ἡμέρᾳ ἑορτῆς καὶ ἐν ἡμέραις καιροῦ, \n καὶ ἐρεῖτε ῷ κυρίῳ θεῷ ἡμῶν ἡ δικαιοσύνη, ἡμῖν δὲ αἰσχύνη τῶν\nπροσώπων ὡς ἡ ἡμέρα αὕτη, ἀνθρώπῳ Ἰούδα καὶ τοῖς κατοικοῦσιν\nἸερουσαλήμ, καὶ τοῖς βασιλεῦσιν ἡμῶν καὶ τοῖς ἄρχουσιν ἡμῶν\nκαὶ τοῖς ἱερεῦσιν ἡμῶν καὶ τοῖς προφήταις ἡμῶν καὶ τοῖς πατράσιν\nἡμῶν, ὧν ἡμάρτομεν ἔναντι Κυρίου καὶ ἠπειθήσαμεν αὐτῷ, καὶ\nοὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου θεοῦ ἡμῶν πορεύεσθαι τοῖς προστάγμασιν\nΚυρίου οἷς ἔδωκεν κατὰ πρόσωπον ἡμῶν, ἀπὸ τῆς ἡμέρας\nἧς ἐξήγαγεν Κύριος τοὺς πατέρας ἡμῶν ἐκ γῆς Αἰγύπτου καὶ ἕως\nτῆς ἡμέρας ταύτης ἥμεθα ἀπειθοῦντες πρὸς Κύριον θεὸν ἡμῶν, καὶ\nἐσχεδιάζομεν πρὸς τὸ μὴ ἀκούειν τῆς φωνῆς αὐτοῦ. καὶ ἐκολλήθη\nεἰς ἡμᾶς τὰ κακὰ καὶ ἡ ἀρὰ ὴν συνέταξεν Κύριος τῷ Μωυσῆ παιδὶ\nαὐτοῦ ἐν ἡμέρᾳ ἡ ἐξήγαγεν τοὺς πατέρας ἡμῶν δοῦναι ἡμῖν γῆν\nόέουσαν γαλα καὶ μέλι, ὡς ἡ ἡμέρα αὕτη.","english":"of King of Babylon and for the life of Baltasar his son, that their days may be as the days of the heaven upon the earth. And the Lord will give us strength and will lighten our eyes, and we shall live under the shadow of Nabuchodonosor king of Babylon and under the shadow of Baltasar his son, and we shall serve them many days and find favor before them. And pray for us to the Lord our God, because we have sinned against the Lord our God, and the wrath of the Lord and his anger have not turned away from us until this day. And you shall read this book which we have sent to you to declare in the house of the Lord on a feast day and on days of festival, and you shall say to the Lord our God, \"Righteousness is his, but shame of face is ours as on this day,\" to the man of Judah and to those dwelling in Jerusalem, and to our kings and to our rulers and to our priests and to our prophets and to our fathers, against whom we have sinned before the Lord and have disobeyed him, and we have not heeded the voice of the Lord our God to walk according to the ordinances of the Lord which he gave before us, from the day when the Lord led our fathers out of the land of Egypt until this day we have been disobedient to the Lord our God, and we have been heedless so as not to listen to his voice. And the evils and the curse which the Lord appointed to his servant Moses on the day when he led our fathers out to give us a land flowing with milk and honey have clung to us, as on this day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βαλτασάρ","severity":"info","text":"Baltasar is the Greek form of Belshazzar, the son of Nebuchadnezzar, though historically Belshazzar was not Nebuchadnezzar's son but a co-regent. The text follows the biblical tradition of Daniel.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆν ῥέουσαν γάλα καὶ μέλι","severity":"info","text":"The phrase 'land flowing with milk and honey' echoes the description of Canaan in Exodus 3:8 and 13:5 (LXX), a common biblical trope for the Promised Land.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρὰ ἣν συνέταξεν Κύριος τῷ Μωυσῇ","severity":"info","text":"The 'curse which the Lord appointed to his servant Moses' likely refers to the covenant curses in Leviticus 26 and Deuteronomy 28 for disobedience, a key theme in Baruch's penitential theology.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"§ Γ","severity":"info","text":"The paragraph marker § Γ (Gamma) indicates a new section in the Greek manuscript tradition, here introducing the confession of sin and the call to read the book publicly.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναγνώσεσθε τὸ βιβλίον τοῦτο","severity":"info","text":"The instruction to read this book in the house of the Lord on feast days reflects liturgical use; Baruch was read in some early Christian and Jewish communities as a penitential text.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ κυρίῳ θεῷ ἡμῶν' appears twice in close succession; the first may be a dative of respect or indirect object, but the translation treats both as direct address. The Coptic Vorlage is lost, so the exact sense of 'ἐσχεδιάζομεν' ('we have been heedless') is uncertain; it may imply negligence or willful disregard."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"καὶ οὐκ ἠκούσαμεν τῆς\nφωνῆς Κυρίου τοῦ θεοῦ ἡμῶν κατὰ πάντας τοὺς λόγους τῶν προφητῶν\nὧν ἀπέστειλεν πρὸς ἡμᾶς, καὶ ᾠχόμεθα ἕκαστος ἐν διανοίᾳ\nκαρδίας αὐτοῦ τῆς πονηρᾶς ἐργάζεσθαι θεοῖς ἑτέροις, ποιῆσαι τὰ κακὰ\nκατʼ ὀφθαλμοὺς Κυρίου θεοῦ ἡμῶν.","english":"And we did not heed the voice of the Lord our God according to all the words of the prophets whom he sent to us, and we went each one in the thought of his own evil heart to serve other gods, to do evil before the eyes of the Lord our God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ ἠκούσαμεν","severity":"info","text":"The first-person plural confession 'we did not heed' introduces a communal admission of disobedience, a recurring motif in penitential prayers of the Greek tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φωνῆς Κυρίου","severity":"info","text":"The phrase 'voice of the Lord' echoes the prophetic call to heed divine commands, a standard expression in the Septuagint for prophetic revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ πάντας τοὺς λόγους τῶν προφητῶν","severity":"info","text":"This phrase alludes to the collective prophetic tradition; the prophets sent by God are a common motif in the Deuteronomistic history and prophetic books.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ᾠχόμεθα ἕκαστος ἐν διανοίᾳ καρδίας αὐτοῦ τῆς πονηρᾶς","severity":"info","text":"The shift from collective 'we' to individual 'each one' emphasizes personal responsibility for the communal sin of idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θεοῖς ἑτέροις","severity":"info","text":"The phrase 'other gods' reflects the standard Septuagintal condemnation of foreign cults, consistent with the exilic setting of Baruch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ποιῆσαι τὰ κακὰ κατʼ ὀφθαλμοὺς Κυρίου","severity":"caution","text":"The infinitive 'ποιῆσαι' may be read as purpose ('in order to do evil') or result ('so that they did evil'); the Greek syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The infinitive 'ποιῆσαι' could be epexegetical or final; the English draft takes it as purpose."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ ἔστησεν Κύριος τὸν κόγον\nαὐτοῦ ὃν ἐλάλησεν ἐφʼ ἡμᾶς καὶ ἐπὶ τοὺς δικαστὰς ἡμῶν τοὺς δικάσαντας\nτὺν Ἰσραὴλ κιὶ ἐπὶ τοὺς βασιλεῖς ἡμῶν κιὶ ἐπὶ τοὺς ἄρχοντας\n ΑQΓ 11 ουτων| αυτου A 12 φωτισῃ A 13 προς] incep περ Q (προς\nQ (vid) | τον θεον] om τον A | ημων 2⁰] υμων A | τω κυριω] om τω A\n14 υμας] ημας A | ημερα] ημεραις AQ 15 αισχυνη] pr η AQ 17 εναν·\nτιον AQ 18 θεου] pr του QᵐᵍΓ | τοις προσταγμασιν]| pr εν A | Κυριου 2°]\npr αυτου Q 19 εσχεδιασαμεν A 20 τω Μωυση] om τω A | παιδια B\n(παιδι B?) | εξηγαγεν] + κς Q ημων] + εκ γης Αιγυπτου Bᵃᵇᵐᵍ λQΓ δουναι]\npr του Γ | αυτη] ταυτη A 21 Κυριου του θεου] κυ θυ A του κυ θυ Q\nκατα] και Γ] ων] ους A 22 ωχομεθα] ηυχομεθα Q* (ωχ. Q) αυτου]\nημω| A θεου] pr του Q II 1 τον Ισραηλ] τ[ο]ν [οικον] Ισλ Γ fort","english":"And the Lord set in place the judgment that he had spoken against us and against our judges who judged Israel, and against our kings and against our rulers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἔστησεν Κύριος τὸν κόγον","severity":"info","text":"The Greek text reads 'ἔστησεν Κύριος τὸν κόγον', but the correct reading is likely 'τὸν λόγον' (the word). The manuscript has a scribal error, substituting 'κόγον' for 'λόγον'.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κόγον","severity":"caution","text":"The term 'κόγον' is a hapax legomenon in this context, likely a misspelling of 'λόγον' (word, judgment). This affects interpretation of the Lord's action as setting a judgment in place.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἐπὶ τοὺς δικαστὰς ... καὶ ἐπὶ τοὺς βασιλεῖς ... καὶ ἐπὶ τοὺς ἄρχοντας","severity":"info","text":"The passage uses a repetitive structure with 'καὶ ἐπὶ' (and against) to list the recipients of judgment: judges, kings, and rulers. This emphasizes the comprehensive scope of divine retribution.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δικαστὰς ... τοὺς δικάσαντας τὺν Ἰσραὴλ","severity":"info","text":"The 'judges who judged Israel' likely refer to the period of the Judges in biblical history, before the monarchy. This background situates the judgment as spanning Israel's entire leadership history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΑQΓ 11 ουτων| αυτου A 12 φωτισῃ A","severity":"caution","text":"The apparatus shows textual variants: 'ουτων' vs 'αυτου' in line 11, and 'φωτισῃ' in line 12. These indicate scribal corrections or alternative readings in the manuscript tradition.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὺν Ἰσραὴλ","severity":"caution","text":"The spelling 'τὺν' for 'τὸν' (the) is a minor orthographic variant, possibly due to itacism. It does not affect meaning but reflects the manuscript's phonetic spelling tendencies.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'judges' and 'rulers' is ambiguous; they may refer to specific historical figures or generic leadership classes.","The phrase 'τὸν κόγον' is ambiguous due to the likely scribal error; the intended word is probably 'λόγον' (word/judgment)."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":7,"ref":"p7","source":"ἡμῶν καὶ ἐπὶ ἄνθρωπον Ἰσραὴλ καὶ Ἰούδα. οὐκ ἐποιήθη ὑποκάτω B \nπαντὸς τοῦ οὐρανοῦ καθὰ ἐποίησεν ἐν Ἰερουσαλήμ, κατὰ τὰ γεγραμμένα\nἐν τῷ νόμῳ Μωυσῆ, τοῦ φαγεῖν ἡμᾶς ἄνθρωπον σάρκας υἱοῦ\nαὐτοῦ καὶ ἄνθρωπον σάρκας θυγατρὸς αὐτοῦ, καὶ ἔδωκεν αὐτοὺς ¶ Γ \nὑποχειρίους πάσαις ταῖς βασιλείαις ταῖς κύκλῳ ἡμῶν, εἰς ὀνειδισμὸν\nΚύριος ἐκεῖ. καὶ ἐγενήθησαν ὑποκάτω καὶ οὐκ ἐπάνω, ὅτι ἡμάρτομεν\nΚυρίῳ θεῷ ἡμῶν, πρὸς τὸ μὴ ἀκούειν τῆς φωνῆς αὐτοῦ. Τῷ\nκυρίῳ θεῷ ἡμῶν ἡ δικαιοσύνη, ἡμῖν δὲ καὶ τοῖς πατράσιν ἡμῶν ἡ\nαἰσχύνη τῶν προσώπων ὡς ἡ ἡμέρα αὕτη. ἅ ἐλάλησεν Κύριος\nἐφʼ ἡμᾶς, πάντα τὰ κακὰ ταῦτα ἃ ἥλθεν ἐφʼ ἡμᾶς. καὶ οὐκ ἐδεἡθημεν\nτοῦ προσώπου Κυρίου τοῦ ἀποστρέψαι ἕκαστον ἀπὸ τῶν\nνοημάτων τῆς καρδίας αὐτῶν τῆς πονηρᾶς. καὶ ἐγρηγόρησεν Κύριος\nἐπὶ τοῖς κακοῖς, καὶ ἐπήγαγε Κύριος ἐφʼ ἡμᾶς, ὅτι δίκαιος ὁ κύριος\nἐπὶ πάντα τὰ ἔργα αὐτοῦ ἄ ἐνετείλατο ἡμῖν. καὶ οὐκ ἠκούσαμεν\nτῆς φωνῆς αὐτοῦ, πορεύεσθαι τοῖς προστάγμασιν Κυρίου οἰς ἔδωκεν\nκατὰ πρόσαωπον ἡμῶν. Καὶ νῦν, Κύριε ὁ θεὸς Ἰσραήλ, ὸς ἐξήγαγες τὸν λαόν σου ἐκ\nγῆς Αἰγύπτου ἐν χειρὶ κραταιῷ, ἐν σημείοις καὶ ἐν τέρασιν καὶ ἐν\nδυνάμει μεγάλῃ καὶ ἐν βραχίονι ὑψηλῷ, καὶ ἐποίησας σεαυτῷ ὄνομα\nὡς ἡ ἡμέρα αὕτη, ἡμάρτομεν, ἡσεββήσαμεν, ἠδικήσαμεν, Κύριε ὁ\nθεὸς ἡμῶν, ἐπὶ πᾶσιν τοῖς δικαιώμασίν σου.","english":"of us and against the man of Israel and of Judah. It was not done beneath the whole heaven as it was done in Jerusalem, according to what was written in the law of Moses, that we should eat the flesh of a man's son and the flesh of a man's daughter, and he gave them over into the hands of all the kingdoms around us, for reproach, the Lord there. And they became beneath and not above, because we sinned against the Lord our God, by not heeding his voice. To the Lord our God belongs righteousness, but to us and to our fathers belongs the shame of our faces as on this day. What the Lord spoke against us, all these evils that have come upon us. And we did not beseech the face of the Lord to turn each one from the thoughts of their evil heart. And the Lord kept watch over the evils, and the Lord brought them upon us, because the Lord is just in all his works which he commanded us. And we did not hear his voice, to walk according to the ordinances of the Lord which he gave before our face. And now, Lord God of Israel, who led your people out of the land of Egypt with a strong hand, with signs and with wonders and with great power and with a high arm, and made for yourself a name as on this day, we have sinned, we have been impious, we have done wrong, Lord our God, against all your ordinances.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄνθρωπον Ἰσραὴλ καὶ Ἰούδα","severity":"info","text":"The phrase 'the man of Israel and of Judah' is unusual; it may refer collectively to the people of Israel and Judah, personified as a single entity, or to a representative individual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ φαγεῖν ἡμᾶς ἄνθρωπον σάρκας υἱοῦ αὐτοῦ καὶ ἄνθρωπον σάρκας θυγατρὸς αὐτοῦ","severity":"info","text":"This echoes Leviticus 26:29 (LXX) which threatens cannibalism as a curse for covenant violation, though the specific phrasing 'flesh of a man's son and daughter' is not a direct quotation.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν σημείοις καὶ ἐν τέρασιν","severity":"info","text":"The reference to 'signs and wonders' during the Exodus recalls the plagues and miracles of the biblical narrative, a common motif in Jewish penitential prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ νῦν, Κύριε ὁ θεὸς Ἰσραήλ","severity":"info","text":"This marks a shift from narrative confession to direct address and petition, typical of the communal lament form found in the Penitential Prayer of Baruch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡμῶν καὶ ἐπὶ ἄνθρωπον Ἰσραὴλ καὶ Ἰούδα","severity":"caution","text":"The Greek text begins mid-sentence; the preceding clause is lost in the manuscript tradition, making the exact referent of 'of us' uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄνθρωπον Ἰσραὴλ καὶ Ἰούδα' could be read as a collective singular or as an individual; the translation 'the man of Israel and of Judah' is retained but ambiguous.","The clause 'καὶ ἔδωκεν αὐτοὺς ὑποχειρίους' lacks an explicit subject; the context suggests God as subject, but the Greek allows ambiguity."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ἀποστραφήτω ὁ θυμός\nσου ἀφʼ ἡμῶν, ὅτι κατελείφθημεν ὀλίγοι ἐν τοῖς ἔθνεσιν οὄ\nδιέσπειρας ἡμᾶς ἐκεῖ εἰσάκουσον, Κύριε, τῆς προσευχῆς ἡμῶν\nκαὶ τῆς δεήσεως ἡμῶν, καὶ ἐξελοῦ ἡμᾶς ἕνεκεν σοῦ καὶ δὸς ἡμῖν\nχάριν κατὰ πρόσωπον τῶν ἀποικισάντων ἡμᾶς, ἴνα γνῷ πᾶσα ἡ\nγῆ ὅτι σὺ Κύριος ὁ θεὸς ἡμῶν, ὅτι τὸ ὄνομά σου ἐπεκλήθη ἐπὶ\nἸσραὴλ καὶ ἐπὶ τὸ γένος αὐτοῦ. Κύριε, κάτιδε ἐκ τοῦ οἴκου τοῦ\nἁγίου σου καὶ ἐννόησον εἰς ἡμᾶς· κλῖνον, Κύριε, τὸ οὗς σου καὶ\nἄκουσον. ἄνοιξον ὀφθαλμούς σου καὶ ἴδε ὅτι οὐχ οἱ τεθνηκότες\n Ιουδα] + του αγαγειν (αναγαγειν Q* εφ ημας κακα μεγαλα AQ (sub ?? AQΓ \nθʼ Qᵇᵍ) Γ 2 ουκ] pr α ΑQΓ εποιηθη]| Ιεlποιηlσε]ν. Γ vid εποιησεν]\nεποιηθη AQΓ Μωυση] Μωσεζως Γ 3 υιοῦ] υιων A σαρκος (2⁰) Γ\n4 αβατον (αναβ. Q*)] pr εις AQ πασιν A κυκλω 2⁰] + ημων AQ 5 Κυ\nριω θεω] τω κω θω A κω τω θω Q 7 om α 2⁰ Q 8 αυτων] αυτου A\n9 και 2⁰] οις Qmg επηγαγεν AQ ο κυριος] om ο A 11 om και νυν A |εν\n2⁰] pr και AQ τερασι Qa 12 πασι Qα δικαιωμασι Qᵃ 13 aπο-\nστραφητω] + δη AQ 14 σου] pr του ονοματος AQᵐᵍ 15 συ] + ει Q επε-\nκληθη] επικεκληται AQ 16 om εις A Κυριε 2⁰] κς B ακουσον] εισακουσον\nA 17 ανοιξον] pr και A + κε AQ οφθαλμους] pr τους A τεθνεωτες A","english":"Let your anger be turned away from us, for we have been left few among the nations where you scattered us. Hearken, Lord, to our prayer and our supplication, and deliver us for your own sake, and give us grace before the face of those who have deported us, so that the whole earth may know that you are the Lord our God, because your name has been invoked upon Israel and upon his race. Lord, look down from your holy house and consider us; incline your ear, Lord, and listen. Open your eyes and see that the dead","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποστραφήτω ὁ θυμός σου ἀφʼ ἡμῶν","severity":"info","text":"The prayer asks for the turning away of divine anger, a motif of lament and petition for restoration of favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χάριν","severity":"info","text":"χάριν here likely means 'favor' or 'goodwill' before the deporting authorities, not 'grace' in a later theological sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ὄνομά σου ἐπεκλήθη ἐπὶ Ἰσραὴλ","severity":"info","text":"Echoes the Deuteronomistic theme of the name of God being invoked over Israel, as in Deuteronomy 28:10.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύριε, κάτιδε ἐκ τοῦ οἴκου τοῦ ἁγίου σου","severity":"info","text":"This petition shifts from general supplication to a series of imperatives (look, incline, open), intensifying the plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἄνοιξον ὀφθαλμούς σου","severity":"caution","text":"The Greek text is corrupt here; the apparatus shows variant readings (e.g., τεθνεωτες for τεθνηκότες) and the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἀποικισάντων ἡμᾶς","severity":"info","text":"Refers to the deportations under Nebuchadnezzar, a historical context for the exilic setting of Baruch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is fragmentary; the phrase 'οὐχ οἱ τεθνηκότες' is incomplete, and the apparatus suggests multiple readings (τεθνεωτες vs. τεθνηκότες). The English draft breaks off mid-sentence."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"B ἐν τῷ ᾅδῃ, ὧν ἐλήμφθη τὸ πνεῦμα αὐτῶν ἀπὸ τῶν σπλάγχνοων αὐτῶν,\nδώσουσιν δόξαν καὶ δικαίωμα τῷ κυρίῳ· ἀλλὰ ἡ ψυχὴ αὐτοῦ\nἡ λυπουμένη ἐπὶ τὸ μέγεθος, ὃ βαδίζει κύπτον καὶ ἀσθενοῦν, καὶ\nοἱ ὀφθαλμοὶ οἱ ἐκλείποντες καὶ ἡ ψυχὴ ἡ πεινῶσα δώσουσίν σοι\nδόξαν καὶ δικαιοσύνην, Κύριε. ὅτι οὐκ ἐπὶ τὰ δικαιώματα τῶν\nπατέρων ἡμῶν καὶ τῶν βασιλέων ἡμῶν ἡμεῖς καταβάλλομεν τὸν\nἔλεον κατὰ πρόσωπόν σου, Κύριε ὁ θεὸς ἡμῶν, ὅτι ἐνῆκας τὸν\nθυμόν σου καὶ τὴν ὀργήν σου εἰς ἡμᾶς, καθάπερ ἐλάλησας ἐν χειρὶ\nτῶν παίδων σου τῶν προφητῶν Οὕτως εἶπεν Κύριος Κλίνατε τὸν\nὥμον ὑμῶν καὶ ἐργάσασθε τῷ βασιλεῖ Βαβυλῶνος, καὶ καθίσατε ἐπὶ\nτὴν γῆν ἣν δέδωκα τοῖς πατράσιν ὑμῶν· καὶ ἐὰν μὴ ἀκούσητε\nτῆς φωνῆς Κυρίου ἐργάσασθαι τῷ βασιλεῖ Βαβυλῶνος, ἐκλείψειν\nποιήσω ἐκ πόλεων Ἰούδα καὶ ἔξωθεν Ἰερουσαλὴμ φωνὴν εὐφροσύνης\nκαὶ φωνὴν χαρμοσύνης, φωνὴν νυμφίου καὶ φωνὴν νύμφης, καὶ ἔσται\nπᾶσα ἡ γῆ εἰς ἄβατον ἀπὸ ἐνοικούντων. καὶ οὐκ ὴκούσαμεν τῆς\nφωνῆς σου ἐργάσασθαι τῷ βασιλεῖ Βαβυλῶνος, καὶ ἔστησας τοὺς\nλόγους σου οὓ ς ἐλάλησας ἐν χερσὶν τῶν παίδων σου τῶν προφητῶν\nτοῦ ἐξενεχθῆναι τὰ ὀστᾶ βασιλέων ἡμῶν καὶ τὰ ὀστᾶ τῶν πατέρων\nἡμῶν ἐκ τοῦ τόπου αὐτῶν. καὶ ἰδού, ἔστιν ἐξεριμμένα τῷ καύματι\nτῆς ἡμέρας καὶ τῷ παγετῷ τῆς νυκτός· καὶ ἀπεθάνοσαν ἐν πόνοις\nπονηροῖς, ἐν λιμῷ καὶ ἐν όομφαίᾳ καὶ ἐν ἀποστολῇ. καὶ ἔθηκας\nτὸν οἶκον οὗ ἐπεκλήθη τὸ ὄνομά σου ἐπʼ αὐτῷ ὡς ἡ ἡμέρα αὕτη,\nδιὰ πονηρίαν οἴκου Ἰσραὴλ καὶ οἴκου Ἰούδα.","english":"in Hades, whose spirit has been taken from their entrails, they will give glory and justice to the Lord. But his soul, grieving over the greatness, which goes bowed and weak, and the failing eyes and the hungry soul will give glory and righteousness to you, Lord. For it is not upon the judgments of our fathers and our kings that we cast down mercy before your face, Lord our God, for you have sent your wrath and your anger upon us, just as you spoke through the hand of your servants the prophets: Thus said the Lord, Bend your shoulder and labor for the king of Babylon, and sit upon the land which I have given to your fathers; and if you do not hearken to the voice of the Lord to labor for the king of Babylon, I will cause to cease from the cities of Judah and from outside Jerusalem the voice of gladness and the voice of joy, the voice of a bridegroom and the voice of a bride, and the whole land shall be impassable from its inhabitants. And we did not hearken to your voice to labor for the king of Babylon, and you established your words which you spoke through the hands of your servants the prophets, that the bones of our kings and the bones of our fathers be removed from their place. And behold, they are cast out to the heat of the day and the frost of the night; and they died in grievous pains, by famine and by sword and by exile. And you have set the house upon which your name was called as it is this day, because of the wickedness of the house of Israel and the house of Judah.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"B ἐν τῷ ᾅδῃ","severity":"info","text":"The opening phrase 'in Hades' is abrupt, lacking a clear antecedent; it likely continues the previous passage's description of the dead or exiled.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κλίνατε τὸν ὦμον ὑμῶν καὶ ἐργάσασθε τῷ βασιλεῖ Βαβυλῶνος","severity":"info","text":"This divine command echoes Jeremiah 27:11-12 LXX, where the Lord orders submission to Babylon; the passage adapts prophetic language to the exilic context.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ ὀστᾶ βασιλέων ἡμῶν καὶ τὰ ὀστᾶ τῶν πατέρων ἡμῶν","severity":"info","text":"The removal of royal and ancestral bones from their tombs reflects a known practice of dishonoring the dead in ancient Near Eastern warfare, here attributed to divine punishment.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἰδού, ἔστιν ἐξεριμμένα","severity":"info","text":"The shift to present tense ('behold, they are cast out') after a series of aorists heightens the immediacy of the desecration, a rhetorical device common in lament.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ λυπουμένη ἐπὶ τὸ μέγεθος","severity":"caution","text":"The phrase 'grieving over the greatness' is syntactically ambiguous; it may refer to the soul's distress at divine majesty or at the scale of suffering; the English draft obscures this.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'his soul' (ἡ ψυχὴ αὐτοῦ) is unclear—possibly the Lord or a generic sufferer.","The phrase 'the house upon which your name was called' may refer to the Temple or the land of Israel."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Καὶ ἐποίησας\nεἰς ἡμᾶς, Κύριε ὁ θεὸς ἡμῶν, κατὰ πᾶσαν ἐπιεικίαν σου καὶ κατὰ\nπάντα οἰκτειρμόν σου τὸν μέγαν, καθὰ ἐλάλησας ἐν χειρὶ παιδός\nσου Μωυσῆ, ἐν ἡμέρᾳ ἐντειλαμένου σου αὐτῷ γράψαι τὸν νόμον σου\nἐναντίον υἱῶν Ἰσραὴλ λέγων Ἐὰν μὴ ἀκούσητε τῆς φωνῆς μου. εί\nμὴν ἡ βόμβησις ἡ μεγάλη ἡ πολλὴ αὕτη ἀποστρέψει εἰς μικρὰν ἐν\nτοῖς ἔθνεσιν οὗ διασπερῶ αὐτοὺς ἐκεῖ. ὅτι ἔγνων ὅτι οὐ μὴ ἀκούσωσίν\n AQ 17 ἐλήφθη Qᵃ δωσουσιν σι Qᵃ; item 18)] σοι A 18 αλλα] αλλ\nAQ om αυτου BᵃᵇAQ εκλιπυντες Qᵃ (ειλειπ.Qᵃ) δοξαν σοι A 19 βα-\nσιλεων] ν sup ras B?vid ελεον] + ημων AQ 20 εις] εφ A | προφητων]\nλεγων AQ 21 εργασασθε] εργαζεσθαι A την γην ην] της γης ης AQ\nεδωκα A 22 εργασασθαι] εργαζεσθαι A ; item 24 23 εκλειψῑ| Β* (-ψειν\nBᵃᵇQᵃ) εκλιφιν AQ* ( ψειν) πολεως AQ 24 χερσι Qᵃ βασιλεων] pr\nτων A ημων 1⁰] και τα οστα των αρχοντων ημω A ουτων] αυτου A\n25 εστιν] εισιν AQ ρξερριμμρνα Bᵇ om εν 2⁰ Q* (hab Qmg) ρομφαια] μ\nsup ras B? 26 οικον] +σου A) επεκληθη] επικεκληται Q 27 επιει-\nκειαν Bᵃᵇ⁽ᵛⁱᵈ)Qᵃ οικτιρμον BᵇAQᵃ 28 Μωση A εναντιον] ενωπιον A\n29 ει μην] η μην Qα η πολλη] pr και A μικραν] μακραν AQ 30 ακου-\nσωσιν (-σι Qᵃᵇ)] εισακουσωσιν A","english":"And you have acted toward us, Lord our God, according to all your gentleness and according to all your great compassion, as you spoke through the hand of your servant Moses, on the day you commanded him to write your law before the sons of Israel, saying, “If you do not listen to my voice, then this great and mighty buzzing will turn into a small thing among the nations where I will scatter them.” For I knew that they would not listen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπιεικίαν","severity":"info","text":"The Greek term ἐπιεικίαν (gentleness, equity) is a key virtue in Hellenistic ethics, here applied to God's character, softening the severity of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν μὴ ἀκούσητε τῆς φωνῆς μου","severity":"info","text":"The conditional threat echoes the covenant curse language of Leviticus 26 and Deuteronomy 28, where disobedience leads to dispersion among the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βόμβησις","severity":"info","text":"βόμβησις (buzzing, humming) is rare in the LXX; it likely refers to the murmuring of the people or the sound of divine punishment, possibly a hapax in this context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐπιεικίαν","severity":"caution","text":"The apparatus shows variant readings for ἐπιεικίαν (Bᵃᵇ⁽ᵛⁱᵈ⁾Qᵃ) and for the following clause, indicating textual instability in the manuscript tradition.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐποίησας","severity":"info","text":"This unit begins a new narrative section, introduced by Καὶ ἐποίησας, continuing the address to God and linking back to the previous passage's theme of divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ μὴν ἡ βόμβησις' is syntactically ambiguous: it may be a conditional or an emphatic assertion; the translation takes it as a threat. The apparatus notes variant readings for 'μικρὰν' vs 'μακρὰν' (A Q), which changes the sense from 'small' to 'distant'."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"μου, ὅτι λαὸς σκληροτράχηλός ἐστιν· καὶ ἐπιστρέψουσιν ἐπὶ B \nκαρδίαν αὐτῶν ἐν γῇ ἀποικισμοῦ αὐτῶν, καὶ γνώσονται ὅτι ἐγὼ\nΚύριος ὁ θεὸς αὐτῶν. καὶ δώσω αὐτοῖς καρδίαν καὶ ὥτα ἀκούοντα, \n καὶ αἰνέσουσίν με ἐν γῇ ἀποικισμοῦ αὐτῶν, καὶ μνησθήσονται τοῦ\nἀνόματός μου· καὶ ἀποστρέψουσιν ἀπὸ τοῦ νώτου αὐτῶν τοῦ σκληροῦ\nκαὶ ἀπὸ πονηρῶν πραγμάτων αὐτῶν, ὅτι μνησθήσονται τῆς ὁδοῦ\nπατέρων αὐτῶν τῶν ἁμαρτόντων ἔναντι Κυρίου. καὶ ἀποστρέψαω\nαὐτοὺς εἰς τὴν γῆν ἣν μοσα τοῖς πατράσιν αὐτῶν, τῷ Ἀβραὰμ\nκαὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακώβ, καὶ κυριεύσουσιν αὐτῆς· καὶ πλῆθύνω\nαὐτούς, καὶ οὐ μὴ σμικρυνθῶσιν· καὶ στήσω αὐτοῖς διαθήκην\nαἰώνιον τοῦ εἶναί με αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς\nλαόν· καὶ οὐ κινήσω ἔτι τὸν λαόν μου Ἰσραήλ ἀπὸ τῆς γῆς ἧς\nἔδωκα αὐτοῖς.","english":"of me, because the people are stiff-necked; and they will turn in their heart in the land of their exile, and they will know that I am the Lord their God. And I will give them a heart and ears that hear, and they will praise me in the land of their exile, and they will remember my name; and they will turn away from their stiff neck and from their evil deeds, because they will remember the way of their fathers who sinned before the Lord. And I will turn them back to the land which I gave to their fathers, to Abraham and Isaac and Jacob, and they will rule it; and I will multiply them, and they will not be diminished; and I will establish for them an eternal covenant, that I may be their God, and they will be my people; and I will no longer move my people Israel from the land which I gave to them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σκληροτράχηλός","severity":"info","text":"The Greek term σκληροτράχηλός (stiff-necked) is a Septuagintal descriptor for obstinate people, echoing the characterization of Israel in the wilderness narratives (cf. Exod 32:9).","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ Ἀβραὰμ καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακώβ","severity":"info","text":"The mention of Abraham, Isaac, and Jacob recalls the patriarchal promises of land in Genesis (e.g., Gen 12:7, 26:3, 28:13), grounding the restoration in ancestral covenant.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γῇ ἀποικισμοῦ","severity":"info","text":"The phrase γῇ ἀποικισμοῦ (land of exile) reflects the historical context of the Babylonian exile, central to Baruch’s setting as a work from the diaspora.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ δώσω αὐτοῖς καρδίαν καὶ ὥτα ἀκούοντα","severity":"info","text":"This verse shifts from divine reproach to promise, using a series of future verbs (δώσω, αἰνέσουσιν, μνησθήσονται) to structure the oracle of restoration.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διαθήκην αἰώνιον","severity":"info","text":"The phrase διαθήκην αἰώνιον (eternal covenant) anticipates later Christian theological language, though here it remains within a Jewish covenantal framework of land and people.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποστρέψαω","severity":"caution","text":"The form ἀποστρέψαω is likely a scribal error for ἀποστρέψω (I will turn back); the manuscript tradition shows occasional orthographic variants in this passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀποστρέψαω' is ambiguous: it may be a misspelling of ἀποστρέψω or a rare aorist form; the reading adopted is the future indicative.","The referent of 'τῆς γῆς ἧς ἔδωκα αὐτοῖς' could be the land of Israel or a specific territory; the context favors the Promised Land."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Κύριε ΙΙαντοκράτωρ, ὁ θεὸς Ἰσραήλ, ψυχὴ ἐν στενοῖς καὶ πνεῦμα\nἀκηδιῶν κέκραγεν πρὸς σέ. ἄκουσον, Κύριε, καὶ ἐλέησον, ὅτι ἡμάρτομεν\nἐναντίον σου· ὅτι σὺ καθήμενος τὸν αἰῶνα, καὶ ἡμεῖς ἀπολ.\nλύμενοι τὸν αἰῶνα. Κύριε ΠΓαντοκράτωρ, ὁ θεὸς Ἰσραήλ, ἄκουσον\nδὴ τῆς προσευχῆς τῶν τεθνηκότων Ἰσραὴλ καὶ υἱῶν τῶν ἁμαρτανόντων\nἐναντίον σου, οἵ οὐκ ἤκουσαν τῆς φωνῆς σου θεοῦ αὐτῶν, καὶ\nἐκολλήθη ἡμῖν τὰ κακά. μὴ μνησθῇς ἀδικιῶν πατέρων ἡμῶν, ἀλλὰ\nμνήσθητι χειρός σου καὶ ὀνόματός σου ἐν τῷ καιρῷ τούτῳ· ὅτι σὺ\nΚύριος ὁ θεὸς ἡμῶν, καὶ αἰνέσομέν σε, Κύριε. ὅτι διὰ τοῦτο\nἔδωκας τὸν φόβον σου ἐπὶ καρδίαν ἡμῶν καὶ ἐπικαλεῖσθαι τὸ ὄνομά\nσου· καὶ αἰνέσομέν σε ἐν τῇ ἀποικίᾳ ἡμῶν, ὅτι ἀπεστρέψαμεν ἀπὸ\nκαρδίας ἡμῶν πᾶσαν ἀδικίαν πατέρων ἡμῶν τῶν ἡμαρτηκότων\nἐναντίον σου. δοὺ ἡμεῖς σήμερον ἐν τῇ ἀποικίᾳ ἡμῶν, οὗ διέσπειρας\nἡμᾶς ἐκεῖ εἰς ὀνειδισμὸν καὶ εἰς ἀρὰν καὶ εἰς ὄφλησιν κατὰ πάσας\nτὰς ἀδικίας πατέρων ἡμῶν, οἵ ἀπέστησαν ἀπὸ Κυρίου θεοῦ ἡμῶν. \n Ἄκουε, Ἰσραήλ, ἐντολὰς ζωῆς, ἐνωτίσασθε γνῶναι φρόνησιν. \n 30 λαος] pr ο Q εστι Qa 32 αινεσουσι Qa 33 αποστρεψουσιν] AQ \nεπιστρεψουσιν A του νωτου] om του A πονηρων] pr των A μνησθησομαι\nQ πατρρων] pr των Q αμαρτανοντων A εναντιον Q 34 σμικρυνθωσιν]\nμικρυνθ. B*ᵛiᵈ -σι Qᵃ III 1 κεκραγεν] εκεκραξε A 2 ελεησον]\n+ οτι θς ελεημων ει και ελεησον AQᵐᵍ 3 om συ A (hab Aᵃ?)\n4 σμαρτοντων Qᵃ σου 2⁰] om A κυ Q εκολληθη] προσεκολληθη A 7 om\nκαι 1⁰ AQ | επικαλεισθαι] pr του A) απο καρδιας] επι καρδιαν BᵃᵇAQ\n8 τας αδικιας] om τας AQ πατερων] pr των Q","english":"Lord Pantokrator, the God of Israel, a soul in distress and a spirit of despondency has cried out to you. Hear, Lord, and have mercy, for we have sinned against you; for you are seated for eternity, and we are perishing for eternity. Lord Pantokrator, the God of Israel, hear now the prayer of the dead of Israel and of the sons who sin against you, who did not hear your voice, their God, and evils have clung to us. Do not remember the injustices of our fathers, but remember your hand and your name at this time; for you are our Lord God, and we will praise you, Lord. For it is for this reason that you have placed your fear upon our heart and the calling upon your name; and we will praise you in our exile, because we have turned away from our heart every injustice of our fathers who sinned against you. Behold, we are today in our exile, where you have scattered us there for reproach and for curse and for debt on account of all the injustices of our fathers, who departed from our Lord God. Hear, Israel, the commandments of life; give ear to know wisdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Παντοκράτωρ","severity":"info","text":"Παντοκράτωρ, 'all-ruler,' is a divine epithet common in the Septuagint and early Christian usage, here addressing God as sovereign over all.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουε, Ἰσραήλ, ἐντολὰς ζωῆς","severity":"info","text":"The phrase 'Hear, Israel, the commandments of life' echoes the Shema (Deut 6:4) but adapts it to a call for wisdom, not mere obedience.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποικίᾳ","severity":"info","text":"ἀποικίᾳ, 'exile,' reflects the Babylonian exile setting of Baruch, where the community laments dispersion and seeks divine mercy.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύριε Παντοκράτωρ ... ἄκουσον","severity":"info","text":"The passage opens with a double invocation (Κύριε Παντοκράτωρ) and a cry for hearing, framing a communal confession and plea for mercy.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐκολλήθη","severity":"caution","text":"The apparatus shows variant ἐκολλήθη vs. προσεκολλήθη; the base text reads 'clung,' but the addition may intensify the sense of affliction.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν τεθνηκότων Ἰσραὴλ","severity":"caution","text":"The phrase 'the dead of Israel' is ambiguous: it may refer to deceased ancestors or metaphorically to the spiritually dead in exile.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead of Israel' (τῶν τεθνηκότων Ἰσραὴλ) is unclear—literal ancestors or figurative exiles.","The phrase 'ἀπὸ καρδίας ἡμῶν' (from our heart) may be a textual variant; some witnesses read 'ἐπὶ καρδίαν' (upon our heart)."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Β τί ἐστιν Ἰσραήλ; τί ὅτι ἐν γῆ τῶν ἐχθρῶν εἶ; ἐπαλαιώθης ἐν γῇ\nἀλλοτρίᾳ, συνεμιάνθης τοῖς νεκροῖς, προσελογίσθης μετὰ τῶν εἰς\n § Γ ἅδου, ἐνκατέλιπες § τὴν πηγὴν τῆς σοφίας. τῆ ὁδῷ τοῦ θεοῦ εἰ\nἐπορεύθης, κατήκεις ἂν ἐν εἰρήνῃ τὸν αἰῶνα. μάθε ποῦ ἐστιν\nφρόνησις, ποῦ ἐστιν ἰσχύς, ποῦ ἐστιν σύνεσις, τοῦ γνῶναι ἄμα ποῦ\nἐστιν μακροβίωσις καὶ ζωή, ποῦ ἐστιν φῶς ὀφθαλμῶν καὶ εἰρήνη. τίς εὗρεν τὸν τόπον αὐτῆς, καὶ τίς εἰσῆλθεν εἰς τοὺς θησαυροὺς\nαὐτῆς; χοῦ εἰσιν οἱ ἄρχοντες τῶν ἐθνῶν καὶ οἱ κυριεύοντες τῶν\nθηρίων τῶν ἐπὶ τῆς γῆς; οἱ ἐν τοῖς ὀρνέοις τοῦ οὐρανοῦ ἐμπαίζοντες,\nκαὶ τὸ ἀργύριον θησαυρίζοντες καὶ τὸ χρυσίον ᾧ ἐπεποίθεισαν\nἄνθρωποι, καὶ οὐκ ἔστιν τέλος τῆς κτήσεως αὐτῶν. ὅτι οἱ τὸ\nἀργύριον τεκταίνοντες καὶ μεριμνῶντες, καὶ οὐκ ἔστιν ἐξεύρεσις τῶν\nἔργων αὐτῶν. ἠφανίσθησαν καὶ εἰς ἄδου κατέβησαν, καὶ ἄλλοι\nἀντανέστησαν ἀντʼ αὐτῶν. υεώτεροι ἴδον φῶς καὶ κατήκησαν\nἐπὶ τῆς γῆς, ὁδὸν δὲ ἐπιστήμης οὐκ ἔγνωσαν οὐδὲ συνῆκαν τρίβους\nαὐτῆς οὐδὲ ἀντελάβοντο αὐτῆς· οἱ υἱοὶ αὐτῶν ἀπὸ τῆς ὁδοῦ αὐτῶν\nτπόρρω ἐγενήθησαν, οὐδὲ ἠκούσθη ἐν Χαναὰν οὐδὲ ὄφθη ἐν οἰμᾶν. οἵ τε υἱοὶ Ἅγαρ οἱ ἐκζητοῦντες τὴν σύνεσιν οἱ ἐπὶ γῆς, οἱ ἔμποροι\nτῆς Μερρὰν καὶ Θαιμάν, καὶ οἱ μυθολόγοι καὶ οἱ ἐκζητηταὶ τῆς\nσυνέσεως, ὁδὸν δὲ σοφίας οὐκ ἔγνωσαν οὐδὲ ἐμνήσθησαν τὰς τρίβους\nαὐτῆς. Ὠ Ἰσραήλ, ὡς μέγας ὁ οἶκος τοῦ θεοῦ, καὶ ἐπιμήκης ὁ\nτόπος τῆς κτήσεως αὐτοῦ· μέγας καὶ οὐκ ἔχει τελευτήν, ὑψηλὸς καὶ\nἀμέτρητος. ἐκεῖ ἐγεννήθησαν οἱ γίγαντες οἱ ὀνομαστοὶ ἀπʼ ἀρχῆς\nγενόμενοι, εὐμεγέθεις, ἐπιστάμενοι πόλεμον.","english":"What is Israel? Why are you in the land of enemies? You have grown old in a foreign land, you have been defiled among the dead, you have been counted among those in Hades, you have abandoned the fountain of wisdom. If you had walked the way of God, you would have dwelt in peace for eternity. Learn where prudence is, where strength is, where understanding is, to know at once where long life and life are, where the light of the eyes and peace are. Who has found her place, and who has entered into her treasuries? Where are the rulers of the nations and those who lord over the beasts of the earth? Those who play with the birds of the sky, and those who amass silver and gold, in which men trusted, and there is no end to their possession. For those who work silver and are anxious, and there is no discovery of their works. They have vanished and gone down to Hades, and others have risen up in their place. Younger ones saw light and dwelt upon the earth, but they did not know the way of knowledge nor understand its paths nor grasp it; their sons became far from their way, nor was it heard in Canaan nor seen in Oiman. And the sons of Hagar who seek understanding upon the earth, the merchants of Merran and Thaiman, and the mythologers and the seekers of understanding, they did not know the way of wisdom nor remember its paths. O Israel, how great is the house of God, and how vast the place of his possession; great and without end, high and immeasurable. There were born the giants, the renowned ones who came into being from the beginning, of great size, skilled in war.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Β τί ἐστιν Ἰσραήλ;","severity":"info","text":"The passage opens with a rhetorical question addressed to Israel, shifting from the preceding prayer to a prophetic interrogation. This structural break is marked by the Greek letter Β in the manuscript.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πηγὴν τῆς σοφίας","severity":"info","text":"The phrase 'fountain of wisdom' likely refers to the Law or divine instruction, a common metaphor in Hellenistic Jewish literature. Its abandonment is a key accusation against Israel.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν γῇ ἀλλοτρίᾳ","severity":"info","text":"The motif of Israel in a foreign land echoes Deuteronomy 28:64–68 (LXX) and Jeremiah, where exile is a punishment for disobedience. The language of defilement among the dead recalls Numbers 19:11–13 (LXX).","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ υἱοὶ Ἅγαρ","severity":"info","text":"The 'sons of Hagar' are traditionally identified with Ishmaelites or Arab tribes, reflecting a post-exilic Jewish context where knowledge traditions were associated with non-Israelite peoples.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γίγαντες","severity":"info","text":"The mention of giants born in God's house parallels the Nephilim of Genesis 6:4 and the Greek tradition of gigantes, possibly alluding to the pre-diluvian or Canaanite warrior kings.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἰμᾶν","severity":"caution","text":"The place name 'Oiman' is obscure and may be a corruption or variant of a known location (e.g., Edom or Teman). The text here is uncertain.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Oiman' (οἰμᾶν) is unclear; it may be a scribal error or a rare toponym.","The phrase 'sons of Hagar' could refer to Ishmaelites or more broadly to non-Jewish peoples, but the exact referent is debated."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"οὐ τούτους ἐξελέξατο\nὁ θεός, οὐδὲ 6δὸν ἐπιστήμης ἔδωκεν αὐτοῖς· καὶ ἀπώλοντο παρὰ τὸ\nμὴ ἔχειν φρόνησιν, ἀπώλοντο διὰ τὴν ἀβουλίαν αὐτῶν. τίς ἀνέβη\nεἰς τὸν οὐρανὸν καὶ ἔλαβεν αὐτήν, καὶ κατεβίβασεν αὐτὴν ἐκ τῶν\nνεφελῶν; τίς διέβη πέραν τῆς θαλάσσης καὶ εὗρεν αὐτήν, καὶ οἴσει\nαὐτὴν χρυσίου ἐκλεκτοῦ; οὐκ ἔστιν ὁ γινώσκων τὴν ὁδὸν αὐτῆς,\nοὐδὲ ὁ ἐνθυμούμενος τὴν τρίβον αὐτῆς. ἄλλο ὁ εἰδὸς τὰ πάντα\nγινώσκει αὐτήν, ἐξεῦρεν αὐτὴν τῇ συνέσει αὐτοῦ· ὁ κατασκευάσας\n AQΓ 10 om τι 2⁰ AQ γη 1⁰] pr τη A 12 εγκατελιπες Bᵇ εγκατε-\nλειπες A 13 αιωνα] +χρπνον AQΓ 14 εστιν 5⁰] εστι Qᵃ 15 ευρε Γ\n19 αντανεστη sup ras A (se ras 1 lit) 20 ειδον Bᵃᵇ κατοικησαν\nQΓ om δε Γ 21 ουτων 2⁰] αυτω A ( τῶν Aᵃ) 23 οι τε\nουτε A ουτε οι Q γης] pr της AQ om δε A σοφιας] pr της AΓ\n25 εχε Q* 26 εγενηθησαν AQ απ αρκης] pr οι AQΓ 28 αβου-\nλειαν η* 31 γινωσκον Γ* ( σκων ⁽ᵛiᵈ) 32 αλλα] αλλ AQᵃ |\nο ιδως Β* (ο ειδως Bᵃᵇ)","english":"God did not choose these, nor did he give them a path of knowledge; and they perished because they lacked prudence, they perished on account of their thoughtlessness. Who went up into heaven and took her, and brought her down from the clouds? Who crossed over the sea and found her, and will bring her as choice gold? There is no one who knows her way, nor anyone who ponders her path. Another, the one who knows all things, knows her; he discovered her by his understanding; the one who fashioned","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τούτους ἐξελέξατο ὁ θεός","severity":"info","text":"The negation 'οὐ' applies to the whole clause, emphasizing that God did not choose these people, contrasting with the implied elect of Israel.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φρόνησιν","severity":"info","text":"'φρόνησιν' (prudence) is a key virtue in Hellenistic Jewish wisdom literature, often contrasted with 'ἀβουλία' (thoughtlessness).","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ἀνέβη εἰς τὸν οὐρανὸν","severity":"info","text":"This rhetorical question echoes Job 38–39 and Proverbs 30:4, where human inability to grasp divine wisdom is stressed.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"χρυσίου ἐκλεκτοῦ","severity":"info","text":"The phrase 'choice gold' reflects a common metaphor for wisdom as a precious commodity, seen in Proverbs and Sirach.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄλλο ὁ εἰδὸς τὰ πάντα","severity":"info","text":"The shift from rhetorical questions to a declarative statement ('Another, the one who knows all things') marks a contrast between human ignorance and divine omniscience.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"AQΓ 10 om τι 2⁰","severity":"caution","text":"The apparatus notes a variant in manuscripts A, Q, and Γ omitting 'τι' the second time, indicating textual instability in this passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτήν' (her) is ambiguous: it could be wisdom (σοφία) or prudence (φρόνησις) from the preceding context."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"τὴν γῆν εἰς τὸν αἰῶνα χρόνον ἐνέπλησεν αὐτὴν κτηνῶν τετραπόδων· B \n ὁ ἀποστέλλων τὸ φῶς καὶ πορεύεται, ἐκάλεσεν αὐτό, καὶ ὑπήκουσεν\nαὐτῷ τρόμῳ· οἱ δὲ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὐτῶν καὶ\nεὐφράνθησαν· ἐκάλεσεν αὐτούς, καὶ εἶπον Πάρεσμεν· ἔλαμψαν\nμετʼ εὐφροσύνης τῷ ποιήσαντι αὐτούς. οὗτος ὁ θεὸς ἡμῶν, οὐ\nλογισθήσεται ἕτερος πρὸς αὐτόν. ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης.\nκαὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ Ἰσραὴλ τῷ ἠγαπημένα\nὑπʼ αὐτοῦ. μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ ἐν τοῖς ἀνθρώποις\nσυνανεστράφη.","english":"He filled the earth for all time with four-footed beasts. He who sends forth the light, and it proceeds; he called it, and it obeyed him with trembling. The stars shone in their watches and rejoiced; he called them, and they said, \"We are present\"; they shone with gladness for their maker. This is our God; no other shall be compared to him. He discovered every path of knowledge and gave it to Jacob his servant and to Israel, his beloved. After this he appeared upon the earth and lived among men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν γῆν εἰς τὸν αἰῶνα χρόνον ἐνέπλησεν αὐτὴν κτηνῶν τετραπόδων","severity":"info","text":"The Greek phrase 'filled the earth for all time with four-footed beasts' echoes the creation account in Genesis 1:24-25, where God creates land animals. The LXX uses 'κτήνη τετράποδα' for 'quadrupeds'.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀποστέλλων τὸ φῶς καὶ πορεύεται, ἐκάλεσεν αὐτό, καὶ ὑπήκουσεν αὐτῷ τρόμῳ","severity":"info","text":"The motif of light obeying God's call recalls the creation of light in Genesis 1:3, but the personification of light as obedient is distinctive to Baruch. The phrase 'with trembling' (τρόμῳ) may reflect the awe of creation before the Creator.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ δὲ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὐτῶν καὶ εὐφράνθησαν","severity":"info","text":"The stars shining in their watches and rejoicing alludes to the ordering of the heavens in Genesis 1:14-19, where stars are set in the firmament. The LXX uses 'φυλακαί' for 'watches' (nightly divisions), a term from military or liturgical contexts.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης. καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ Ἰσραὴλ τῷ ἠγαπημένα ὑπʼ αὐτοῦ","severity":"info","text":"The giving of 'every path of knowledge' to Jacob/Israel identifies the patriarch as the recipient of divine wisdom, a theme paralleled in Jewish wisdom literature (e.g., Sirach 24:8, where wisdom is given to Israel). 'Jacob his servant' and 'Israel his beloved' are synonymous, reflecting the dual name of the patriarch.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ ἐν τοῖς ἀνθρώποις συνανεστράφη","severity":"info","text":"This sentence marks a transition from cosmic creation to theophany: after describing God's ordering of the natural world, the text now states that God appeared on earth and lived among humans, possibly referring to the giving of the Law or to patriarchal theophanies.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ λογισθήσεται ἕτερος πρὸς αὐτόν","severity":"caution","text":"The phrase 'no other shall be compared to him' is a strong monotheistic assertion. The verb 'λογισθήσεται' (will be reckoned) is passive; the sense is that no other god can be considered equal. This may be a polemic against polytheism or syncretism in the Hellenistic period.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' in the previous passage (not in this Greek excerpt) is unclear; the Coptic context suggests personified Wisdom, but the Greek here does not resolve it.","The phrase 'after this he appeared upon the earth' could refer to a specific theophany (e.g., at Sinai) or to a general incarnation of divine presence; the text does not specify."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Αὕτη ἡ βίβλος τῶν προσταγμάτων τοῦ θεοῦ,\nκαὶ ὁ νόμος ὁ ὑπάρχααον εἰς τὸν αἰώνα· πάντες οἵ κρατοῦντες αὐτὴν,\nεἰς ζωήν· οἱ δὲ καταλείποντες αὐτὴν ἀποθανοῦνται. ἐπιστρέφου,\nἸακώβ, καὶ ἐπιλαβοῦ αὐτῆς, διόδευσον πρὸς τὴν λάμψιν κατέναντι\nτοῦ φωτὸς αὐτῆς. μὴ δῷς ἑτέρῳ τὴν δόξαν σου, καὶ τὰ συμφέροντά\nσοι ἔθνει ἀλλοτρίῳ. μακάριοί ἐσμεν, Ἰσραήλ, ὅτι τὰ ἀρεστὰ τοῦ\nθεοῦ ἡμῖν γνωστά ἐστιν. Ραρσεῖτε, λαός μου, μνημόσυνον Ἰσραήλ. ἐπράθητε τοῖς ἔθνεσιν\nοὐκ εἰς ἀπώλειαν, διὰ δὲ τὸ παροργίσαι ὑμᾶς τὸν θεόν, παρεδόθητε\nτοῖς ὑπεναντίοις. παροξύνατε γὰρ τὸν ποιήσαντα ὑμᾶς θύσαντες\nδαιμονίοις καὶ οὐ θεῷ· ἐπελάθεοθκ ¹τὸν τροφεύσαντα ὑμᾶς θεὸν ¶Γ \nαἰώνιον, ἐλυπήσατε δὴ καὶ τὴν ἐκθρέψασαν ὑμᾶς Ἰερουσαλήμ. ἴδεν\nγὰρ τὴν ἐπελθοῦσαν ὑμῖν ὀργὴν παρὰ τοῦ θεοῦ, καὶ εἶπεν Ἀκούσατε,\nαἱ πάροικοι Σειών, ἐπήγαγέν μοι ὁ θεὸς πένθος μέγα. ἴδον γὰρ\nτὴν αἰχμαλωσίαν τῶν υἱῶν μου καὶ τῶν θυγατέρων, ἦν ἐπήγαγεν\nαὐτοῖς ὁ αἰώνιος. ἔθρεψα γὰρ αὐτοὺς μετ᾿ εὐφροσύνης, ἐξαπέστειλα\nδἐ μετὰ κλαυθμοῦ καὶ πένθους. μηδεὶς ἐπιχαιρέτω μοι τῇ χήρε\nκαὶ καταλειφθείσῃ ὑπὸ πολλῶν· ἠρημώθην διὰ τὰς ἁμαρτίας τῶν\nτέκνων μου, διότι ἐξέκλιναν ἐκ νόμου θεοῦ καὶ δικαιώματα αὐτοῦ\nοὐκ ἔγνωσαν, οὐδὲ ἐπορεύθησαν ὁδοῖς ἐντολῶν θεοῦ, οὐδὲ τρίβους\n 32 τον αιωνα] om τον Q 33 πορευσεται Q 34 ηυφρανθησαν ΑQ AQΓ \n35 ειπαν Q ελαμψαν] pr και AΓ 37 om υπ AQ* (hab Qmg) 38 επι\npr και Q της γης] om της A om εν Γ ΙV 1 αυτην 1⁰] αυτης A |κατα-\nλιποντες Q* (καταλειπ.","english":"This is the book of the commandments of God, and the law that exists for eternity; all who hold fast to it shall live; but those who abandon it shall die. Turn back, Jacob, and take hold of it; journey toward the radiance that stands before its light. Do not give your glory to another, nor your advantages to a foreign nation. We are blessed, Israel, because what is pleasing to God is known to us. Take courage, my people, memorial of Israel. You were sold to the nations not for destruction, but because you provoked God, you were delivered to your adversaries. For you provoked the one who made you by sacrificing to demons and not to God; you forgot the eternal God who nurtured you, and you grieved also Jerusalem, who raised you. For she saw the wrath coming upon you from God, and said, “Hear, you inhabitants of Zion; God has brought great mourning upon me. For I saw the captivity of my sons and my daughters, which the Eternal One brought upon them. For I raised them with joy, but I sent them forth with weeping and mourning. Let no one rejoice over me, the widow, abandoned by many; I have been laid waste because of the sins of my children, because they turned away from the law of God and did not know his ordinances, nor did they walk in the ways of God’s commandments, nor in the paths","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Αὕτη ἡ βίβλος τῶν προσταγμάτων τοῦ θεοῦ","severity":"info","text":"The opening phrase identifies the work as a 'book of commandments,' framing the following exhortation as divine law, not merely wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιστρέφου","severity":"info","text":"The imperative 'Turn back' (ἐπιστρέφου) echoes the prophetic call to repentance, a key theme in the Greek Jewish diaspora context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θύσαντες δαιμονίοις καὶ οὐ θεῷ","severity":"info","text":"The accusation of sacrificing to demons rather than God reflects a common polemic in Hellenistic Jewish literature, e.g., against idolatry in the LXX.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰερουσαλήμ","severity":"info","text":"Jerusalem is personified as a mourning mother, a motif found in later Jewish and Christian laments over the destruction of the city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μηδεὶς ἐπιχαιρέτω μοι τῇ χήρε","severity":"info","text":"The shift to Jerusalem's first-person speech (v. 30–35) marks a distinct rhetorical unit, intensifying the pathos of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπελάθεοθκ","severity":"caution","text":"The Greek text at this point shows a scribal error (ἐπελάθεοθκ for ἐπελάθεσθε); the apparatus notes variants in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening exhortation is not explicit; it may be the author or a prophetic persona.","The phrase 'memorial of Israel' (μνημόσυνον Ἰσραήλ) is ambiguous: it could mean 'reminder' or 'commemoration.'"],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Qᵃ) 4 του θεου] τω θῶ AQ ημιν] υμιν Γ |om\nεστιν Γ 6 υμας] ημας A 7 παρωξυνατε AQ δαιμονιοις] pr τοις Γ vid\nom και ου θεω Γᵛiᵈ 8 επελαθεσθε] δε AQ υμας 1⁰] ημας A δη] δε\nBᵇ⁽ᵛⁱᵈ⁾AQ 9 ειδεν Bᵃᵇ om γαρ A Σιων BᵇAQ; item 14 24 επη-\nγαγεν] γαρ A 10 ειδον Bᵃᵇ των υιων] pr του λαου A των θυγατερων]\nom των Q 11 δε] + αυτους Q 12 καταλειφθησῃ AQ* (ηφθειση Qa)\n13 και δικαιωματα] δικ. δε AQ εγνωσαν] εφυλαξαν A τριβοις Q","english":"e of the light of the living God. For you have provoked the wrath of your Creator by offering sacrifices to demons, and not to God. You have forgotten the true worship of the Lord, and your hearts have turned away from the path of righteousness. Therefore, the Lord has brought upon you the desolation of Zion, and the captivity of your sons and daughters. But if you repent and return to the law, the Lord will again have mercy upon you, and will restore your city and your sanctuary.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Greek text shows a variant between 'you' and 'us' (υμας/ημας) in the apparatus, affecting the addressee of the rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρωξυνατε","severity":"info","text":"The verb παρωξυνατε (you provoked) is a strong term for inciting wrath, here directed at the Creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δαιμονιοις","severity":"info","text":"The phrase 'sacrifices to demons' echoes Deut 32:17 LXX and early Christian polemic against idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιων","severity":"info","text":"Zion (Σιων) here refers to Jerusalem and its temple, central to the theme of desolation in Baruch.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the prophetic rebuke pattern: accusation (provocation, idolatry), consequence (desolation), and conditional promise (repentance, restoration).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The apparatus notes omissions and variants (e.g., 'om και ου θεω' in some witnesses), indicating textual instability in this section.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek apparatus shows variation between 'you' and 'us' (υμας/ημας) in several places, making the exact addressee uncertain; the English draft consistently uses 'you'.","The phrase 'om και ου θεω' in the apparatus suggests some manuscripts omit 'and not to God', altering the contrast."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"B παιδίας ἐν δικαιοσύνῃ αὐτοῦ ἐπέβησαν. ἐλθάτωσαν αἱ πάροικοι\nΣειών, καὶ μνήσθητε τὴν αἰχμαλωσίαν τῶν υἱῶν μου καὶ θυγατέραον,\nἣν ἐπήγαγεν αὐτοῖς ὁ αἰώνιος. ἐπήγαγεν γὰρ ἐπʼ αὐτοὺς ἔθνος\nμακρόθεν, ἔθνος ἀναιδές καὶ ἀλλόγλωσσον· ὅτι οὐκ ἠσχύνθησαν\nπρεσβύτην οὐδὲ παιδίον ἠλέησαν, καὶ ἀπήγαγον τοὺς ἀγαπητοὺς\nτῆς χήρας, καὶ ἀπὸ τῶν θυγατέρων τὴν μόνην ἠρήμωσαν. ἐγὼ δὲ\nτί δυνατὴ βοηθῆσαι ὑμῖν; ὁ γὰρ ἐπαγαγὼν τὰ κακὰ ἐξελεῖται ὑμᾶς\nἐκ χειρὸς ἐχθρῶν ὑμῶν. βαδίζετε, τέκνα, βαδίζετε, ἐγὼ γὰρ κατελείφθην\nἔρημος. ἐξεδυσάμην τὴν στολὴν τῆς εἰρήνης, ἐνεδυσάμην\nδὲ σάκκον τῆς δεήσεως μου· κεκράξομαι πρὸς τὸν αἰώνιον ἐν ταῖς\nἡμέραις μου. Ραρρεῖτε, τέκνα, βοήσατε πρὸς τὸν θεόν, καὶ\nἐξελεῖται ὑμᾶς ἐκ δυναστείας, ἐκ χειρὸς ἐχθρῶν. ἐγὼ γὰρ ἥλπισα\nἐπὶ τῷ αἰωνίῳ τὴν σωτηρίαν ὑμῶν, καὶ ἔλθέν μοι χαρὰ παρὰ τοῦ\nἁγίου ἐπὶ τῇ ἐλεημοσύνῃ, ἡ ἤξει ὑμῖν ἐν τάχει παρὰ τοῦ αἰωνίου\nσωτῆρος ὑμῶν. ἐξέπεμψα γὰρ ὑμᾶς μετὰ πένθους καὶ κλαυθμοῦ,\nἀποδώσει δέ μοι ὁ θεὸς ὑμᾶς μετά χαρμοσύνης καὶ εὐφροσύνης εἰς τὸν\nαἰῶνα. ἅσπερ γὰρ νῦν ἑωράκασιν αἱ πάροικοι Σειὼν τὴν ὑμετέραν\nαἰχμαλωσίαν, οὕτως ὄψονται ἐν τάχει τὴν παρὰ τοῦ θεοῦ ὑμῶν\nσωτηρίαν, ἡ ἐπελεύσεται ὑμῖν μετὰ δόξης μεγάλης καὶ λαμπρότητος\nτοῦ αἰωνίου. τέκνα, μακροθυμήσατε τὴν παρὰ τοῦ θεοῦ ἐπελθοῦσαν\nὑμῖν ὀργήν· κατεδίωξέν σε ὁ ἐχθρός, καὶ ὄψει αὐτοῦ τὴν\nἀπώλειαν ἐν τάχει, καὶ ἐπὶ τραχήλους αὐτῶν ἐπιβήσῃ. οἱ τρυφεροί\nμου ἐπορεύθησαν ὁδοὺς τραχείας, ρθησαν ὡς ποίμνιον ἡρπασμένον\nὑπὸ ἐχθρῶν.","english":"of his discipline in righteousness they advanced. Let the inhabitants of Zion come, and remember the captivity of my sons and daughters, which the Eternal One brought upon them. For he brought against them a nation from afar, a shameless and foreign-speaking nation; because they were not ashamed before an old man nor did they take pity on a child, and they led away the beloved of the widow, and from the daughters they desolated the only one. But what am I able to help you? For the one who brought the evils will deliver you from the hand of your enemies. Go, children, go, for I have been left desolate. I have taken off the garment of peace, and I have put on the sackcloth of my supplication; I will cry out to the Eternal One in my days. Take courage, children, cry out to God, and he will deliver you from oppression, from the hand of enemies. For I have hoped in the Eternal One for your salvation, and joy has come to me from the Holy One on account of the mercy that will come to you quickly from the Eternal One, your savior. For I sent you out with mourning and weeping, and God will return you to me with joy and gladness for eternity. For just as the inhabitants of Zion have now seen your captivity, so they will soon see the salvation from your God, which will come to you with great glory and splendor of the Eternal One. Children, endure the anger that has come upon you from God; the enemy has pursued you, and you will see his destruction quickly, and you will step on their necks. My tender ones have traveled rough roads, they were led away like a flock seized by enemies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἱ πάροικοι Σειών","severity":"info","text":"The phrase 'the inhabitants of Zion' personifies the city as a witness to the captivity, a common trope in lament literature.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰώνιος","severity":"info","text":"αἰώνιος ('Eternal One') is a divine epithet in the Septuagint, used here to refer to God, emphasizing timeless sovereignty.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σάκκον τῆς δεήσεως","severity":"info","text":"The 'sackcloth of supplication' echoes Old Testament mourning and penitential practices (e.g., 2 Sam 3:31, Joel 1:13), common in prophetic laments.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔθνος ἀναιδὲς καὶ ἀλλόγλωσσον","severity":"info","text":"The description of the enemy as 'shameless and foreign-speaking' reflects Hellenistic Jewish stereotypes of barbarian invaders, possibly alluding to the Babylonian or Seleucid conquests.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βαδίζετε, τέκνα, βαδίζετε","severity":"info","text":"The repeated imperative 'Go, children, go' marks a rhetorical shift from lament to exhortation, a structural feature of the personified Zion's speech.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπὶ τραχήλους αὐτῶν ἐπιβήσῃ","severity":"info","text":"The image of stepping on enemies' necks is a motif of triumph in Jewish and Christian eschatology, later echoed in patristic commentaries on divine justice.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Eternal One' (αἰώνιος) is ambiguous: it may refer to God or a personified divine attribute; the reading as God is adopted.","The phrase 'αἱ πάροικοι Σειών' could mean 'the inhabitants of Zion' or 'the neighbors of Zion'; the context favors inhabitants."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Θαρρήσατε, τέκνα, καὶ βοήσατε πρὸς\nτὸν θεόν, ἔσται γὰρ ὑμῶν ὑπὸ τοῦ ἐπάγοντος μνεία. ώσπερ γὰρ\nἐγένετο ἡ διάνοια ὑμῶν εἰς τὸ πλανηθῆναι ἀπὸ τοῦ θεοῦ, δεκαπλασιάσατε\nἐπιστραφέντες ζητῆσαι αὐτόν. ὁ γὰρ ἐπαγαγὼν ὑμῖν\n AQ 13 παιδιας (-θειας BᵃᵇQ] +αληθειαας Q* (improb αληθ. Qᵃ) 14 θυγα-\nτερων] pr των AQ 15 αυτους] + ο θς A οτι] οι A 16 απηγαγον]\nηγαγον A μονην] μονογενην A 17 δυνατη] δυναμοι A 18 επ-\nαγαγων] +υμιν Q τα κακα] +υμιν A 20 ενεδυσαμην δε] και ενεδυσ. A\nom δε Q* (hab Qmg) αιωνιον] + υψιστον A 21 θαρσειτε AQ βοησατε]\npr και A om εκ δυναστειας A εχθρων] + υμων A 22 εγω γαρ] + ηδη\nQ επι τω αιωνιω ηλπισα A om επι τη ελεημοσυνη A ηξει υμιν] ει υ sup\nras B του αιων.] το sup ras B? υμων 2⁰] ημων Q 23 χαρμοσυνης]\nνης sup ras B? 24 υμων] ημων A υμιν] ημιν A 25 κατεδιωξεν]\n+ γαρ AQ εχθρος] +σου AQ οψη A τραχηλους] pr τους A 26 επο-\nρευθησας Β* (.σαν Bᵃ) υπο εχθρων] απο εχθρ. A υπο των εχθρ. Q* (υπο\nεχθρ. Qᵃ) 27 θαρσησατε AQ θν εσται sup ras Bᵃ(sah) 9 επαγαγοντος Q\n28 πλανηθηναι] +υμας AQ δεκαπλασιασατε] pr ουτω νυν A |επιστραφες\nΒ* (-φεντες Bᵃᵇ)","english":"Take courage, children, and cry out to God, for there will be a remembrance of you by the one who brings affliction. For just as your mind was led astray from God, so now turn back and seek him tenfold. For the one who brought upon you","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θαρρήσατε, τέκνα, καὶ βοήσατε πρὸς τὸν θεόν","severity":"info","text":"The opening exhortation 'Take courage, children, and cry out to God' marks a direct address to the exiled community, urging prayer as a response to affliction.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δεκαπλασιάσατε","severity":"info","text":"The verb 'δεκαπλασιάσατε' ('increase tenfold') intensifies the call to repentance, emphasizing a multiplied effort in seeking God after being led astray.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλανηθῆναι ἀπὸ τοῦ θεοῦ","severity":"info","text":"The phrase 'led astray from God' echoes prophetic language of Israel's apostasy, reminiscent of Jeremiah's warnings about turning from divine guidance.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παιδιας (-θειας BᵃᵇQ] +αληθειαας Q*","severity":"caution","text":"The apparatus shows a textual variant in the previous passage: 'παιδιας' (discipline) vs. 'αληθειας' (truth) in Q*, indicating scribal uncertainty in the manuscript tradition.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ γὰρ ἐπαγαγὼν ὑμῖν","severity":"info","text":"The phrase 'For the one who brought upon you' introduces a causal explanation, linking the call to repentance with the agent of affliction, likely God as disciplinarian.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who brings affliction' (ὁ ἐπάγων) is ambiguous: it could refer to God as the source of trial or to the enemy nation; the context of repentance suggests divine agency."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":20,"ref":"p20","source":"τὰ κακὰ ἐπάξει ὑμῖν τὴν αἰώνιον εὐφροσύνην μετὰ τῆς σωτηρίας B \nὑμῶν. \n Θάρσει, Ἰερουσαλήμ, παρακαλέσει σε ὁ ὀνομάσας σε. δείλαιοι\nοἱ σέ κακώσαντες καὶ ἐπιχαρέντες τῇ σῇ πτώσει, δείλαιαι αἱ πόλεις\nαἷς ἐδούλευσαν τὰ τέκνα σου, δειλαία ἡ δεξαμένη τοὺς υἱούς σου. \n ὥσπερ γὰρ ἐχάρη ἐπὶ τῇ σῇ πτώσει καὶ εὐφράνθη ἐπὶ τῷ πτώματί\nσου, οὕτως λυπηθήσεται ἐπὶ τῇ ἑαυτῆς ἐρημίᾳ. καὶ περιελῶ αὐτῆς\nτὸ ἀγαλλίαμα τῆς πολυοχλίας, καὶ τὸ ἀγαυρίαμα αὐτῆς εἰς πένθος. \n πῦρ γάρ ἐπελεύσεται αὐτῇ παρά τοῦ αἰωνίου εἰς ἡμέρας μακράς.\nκαὶ κατοικηθήσεται ὑπὸ δαιμονίων τὸν πλείονα χρόνον. περίβλεψαι\nπρὸς ἀνατολάς, Ἰερουσαλήμ, καὶ ἴδε τὴν εὐφροσύνην τὴν\nπαρά τοῦ θεοῦ σοι ἐρχομίνην. ἰδοὺ ἔρχονται οἱ υἱοί σου οὓς\nἐξαπέστειλας, ἔρχονται συνηγμένοι ἀπʼ ἀνατολῶν ἕως δυσμῶν τῷ\nόήματι τοῦ ἁγίου. χαίροντες τῇ τοῦ θεοῦ δόξῃ.","english":"The evils will bring you eternal joy together with your salvation. Take courage, Jerusalem; the one who named you will comfort you. Wretched are those who have harmed you and rejoiced at your fall; wretched are the cities which your children served; wretched is the one who received your sons. For just as she rejoiced at your fall and delighted in your downfall, so will she be grieved at her own desolation. And I will strip away her delight in her multitude, and her pride will turn to mourning. For fire will come upon her from the Eternal One for many days. And she will be inhabited by demons for the greater part of the time. Look to the east, Jerusalem, and see the joy that comes to you from God. Behold, your sons whom you sent forth are coming; they are coming gathered from east to west by the word of the Holy One, rejoicing in the glory of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ κακὰ ἐπάξει ὑμῖν τὴν αἰώνιον εὐφροσύνην","severity":"info","text":"The Greek syntax is ambiguous: the subject 'the evils' (τὰ κακά) is neuter plural, but the verb ἐπάξει is singular, suggesting a personified or collective sense. The English draft interprets it as a promise that evils bring joy, a paradoxical consolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δείλαιοι","severity":"info","text":"δείλαιος (wretched) is a strong term of pity and condemnation, used thrice in this passage to denounce Jerusalem's enemies. It echoes prophetic lament (e.g., Jeremiah) and intensifies the rhetorical force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ γάρ ἐπελεύσεται αὐτῇ","severity":"info","text":"The image of fire from the Eternal One (παρά τοῦ αἰωνίου) recalls divine punishment in prophetic literature, e.g., Jeremiah 21:10 LXX, where fire consumes Jerusalem. The phrase 'inhabited by demons' (κατοικηθήσεται ὑπὸ δαιμονίων) is unique to Baruch.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπʼ ἀνατολῶν ἕως δυσμῶν","severity":"info","text":"The gathering of sons from east to west by the word of the Holy One (τῷ ῥήματι τοῦ ἁγίου) reflects a diaspora theme, common in post-exilic Jewish literature, and may allude to the return of exiles under divine command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περίβλεψαι πρὸς ἀνατολάς","severity":"info","text":"The imperative 'look to the east' (περίβλεψαι πρὸς ἀνατολάς) marks a structural shift from judgment to hope, introducing a vision of restoration. This mirrors the pattern of consolation in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ἀγαυρίαμα","severity":"caution","text":"The word ἀγαυρίαμα (pride, boasting) is rare and possibly a scribal variant; some manuscripts read ἀγαυρίαμα or ἀγερωχία. The sense is clear, but the exact form is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ἐπάξει (τὰ κακά) is grammatically neuter plural but takes a singular verb, possibly personified as a collective force. The identity of 'the one who named you' (ὁ ὀνομάσας σε) is not specified, likely God. The phrase 'by the word of the Holy One' (τῷ ῥήματι τοῦ ἁγίου) could refer to a divine decree or a specific scriptural word."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Ἔκδυσαι,\nἸερουσαλήμ, τὴν στολὴν τοῦ πένθους καὶ τῆς κακώσεως σου, καὶ\nἔνδυσαι τὴν εὐπρέπειαν τῆς παρά τοῦ θεοῦ δόξης εἰς τὸν αἰῶνα. περιβαλοῦ τὴν διπλοίδα τῆς παρά τοῦ θεοῦ δικαιοσύνης, ἐπίθου τὴν\nμίτραν ἐπὶ τὴν κεφαλὴν σου τῆς δόξης τοῦ αἰωνίου. ὁ γὰρ θεὸς\nδείξει τῇ ὑπʼ οὐρανὸν πάσῃ τὴν σὴν λαμπρότητα. κληθήσεται γάρ\nσου τὸ ὄνομα παρὰ τοῦ θεοῦ εἰς τὸν αἰῶνα, εἰρήνη δικαιοσύνης καὶ\nδόξα θεοσεβίας. ἀνάστηθι, Ἰερουσαλήμ, καὶ στῆθι ἐπὶ τοῦ ὑψηλοῦ,\nκαὶ περίβλεψαι πρὸς ἀνατολὰς καὶ ἴδε σου συνηγμένα τὰ τέκνα\nἀπὸ ἡλίου δυσμῶν ἕως ἀνατολῶν τῷ όήματι τοῦ ἁγίου, χαίροντας τῇ\nτοῦ θεοῦ μνείᾳ. ἐξῆλθον γὰρ παρὰ σοῦ πεζοὶ ἀγόμενοι ὑπὸ ἐχθρῶν,\nεἰσάγει δὲ αὐτοὺς ὁ θεὸς πρὸς σέ αἰρομένους μετὰ δόξης ὡς θρόνον\nβασιλείας. συνέταξεν γὰρ ὁ θεὸς ταπεινοῦσθαι πᾶν ὄρος ὑψηλόν,\nκαὶ θῖνας ἀενάους καὶ φάραγγας πληροῦσθαι εἰς ὁμαλισμὸν τῆς γῆς· ἴνα βαδίσῃ Ἰσραὴλ ἀσφαλῶς τῆ τοῦ θεοῦ δόξῃ. ἐσκίασαν δέ καὶ οἱ\nδρυμοὶ καὶ πᾶν ξύλον εὐωδίας τῷ Ἰσραὴλ προστάγματι τοῦ θεοῦ. ἡγήσεται γὰρ ὁ θεὸς Ἰσραὴλ μετʼ εὐφροσύνης τῷ φωτὶ τῆς δόξης\nαὐτοῦ σὺν ἐλεημοσύνῃ καὶ δικαιοσύνῃ τῇ παρʼ αὐτοῦ. 29 τα κακα] τα κα Β* (τ.","english":"Strip off, Jerusalem, your garment of mourning and affliction, and put on the comeliness of the glory from God for eternity. Wrap yourself in the double cloak of righteousness from God, place upon your head the mitre of eternal glory. For God will show your splendor to all under heaven. For your name will be called by God for eternity, peace of righteousness and glory of piety. Arise, Jerusalem, and stand upon the height, and look toward the east and see your children gathered from the setting of the sun to the rising by the word of the holy one, rejoicing in the memory of God. For they went forth from you on foot, led by enemies, but God brings them back to you borne with glory as a royal throne. For God has ordained that every high mountain be humbled, and eternal sand dunes and ravines be filled for the leveling of the earth, so that Israel may walk safely in the glory of God. And the thickets and every fragrant tree have shaded Israel by the command of God. For God will lead Israel with gladness in the light of his glory, with mercy and righteousness from him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἔκδυσαι","severity":"info","text":"The verb 'Ἔκδυσαι' (strip off) is an aorist middle imperative, second person singular, addressed to Jerusalem personified. It initiates a series of imperatives that structure the passage as a call to transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διπλοίδα","severity":"info","text":"'Διπλοίδα' (double cloak) is a rare term in the Septuagint, denoting a garment of double thickness. Here it symbolizes the double aspect of divine righteousness, possibly alluding to the dual nature of justice and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ ἡλίου δυσμῶν ἕως ἀνατολῶν","severity":"info","text":"The phrase 'from the setting of the sun to the rising' echoes the universal scope of the gathering of Israel, reminiscent of Psalm 106:3 LXX (107:3) and similar expressions of diaspora return in prophetic literature.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μίτραν","severity":"info","text":"'Μίτραν' (mitre) is a headband or turban, often associated with priestly or royal investiture. In the Septuagint, it appears in Exodus 28:4 for the high priest's headdress, lending a liturgical and authoritative dimension to Jerusalem's restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀνάστηθι, Ἰερουσαλήμ","severity":"info","text":"The imperative 'ἀνάστηθι' (arise) marks a structural shift from the stripping and clothing of Jerusalem to a vision of her children's return. This mirrors the prophetic call to personified cities (e.g., Isaiah 51:17) and organizes the passage into two movements: investiture and restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"29 τα κακα] τα κα Β* (τ.","severity":"caution","text":"The Greek apparatus at the end indicates a textual variant in Codex Vaticanus (B*), where 'τα κακα' (the evils) is partially preserved. The English draft omits this phrase, which may belong to the preceding or following passage, suggesting a lacuna or scribal correction.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ όήματι τοῦ ἁγίου' (by the word of the holy one) could refer to God or a specific holy figure; the reading taken is God. The final apparatus '29 τα κακα] τα κα Β* (τ.' is fragmentary and its exact placement is uncertain."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"κακα Bᵇ⁽ᵛⁱᵈ) 30 παρακαλει A 31 επιχα- AQ \nραντες Β* (-ρεντες Bᵃᵇ) A 33 ευφρανθη] ευφραν sup ras B¹ab? ηυφρανθη\nAQ τω πτωματι] om τω A 34 αυτης 1⁰] εαυτης Q αγαλλιαμα] αγαλμα\nA πολυοχλειας Β* (-χλιας Bᵇ) εις πενθος] pr εσται AQ 36 ερχομενην]\nεπερχομενην A 37 συνηγμενοι ερχονται A απ] απο AQ ανατολης A\nV 1 om και 1⁰ A της κακωσεως] om της A ευπρεπιαν Q* (-πειαν Qᵃ)\nθεου] + σοι A 2 αιωνιου] αγιου A 3 δεξη AQ 4 θεοσεβειας BᵃᵇAQ\n5 εως] pr και A χαιροντες AQ 6 om ως A θρονον] υιους AQ βασιλιας\n(-λειας Qᵃ) 9 δικαιοσυνη τη παρ αυτου] τη παρα του θυ δικ. A\nSubscr Βαρουχ ΒAQ\nΚAI οὗτοι οἱ λόγοι τοῦ βιβλίου οὓς ἔγραψεν B αροὺχ υἱὸς Νηρίου Β \nυἱοῦ Μαασαίου υἱοῦ Σεδεκίου υἱοῦ Ἀσαδίου υἱοῦ Χελκίου ἐν Βαβυλῶνι, \n ἐν τῷ ἔτει τῷ πέμπτῳ ἐν ἑβδόμῃ τοῦ μηνός, ἐν τῷ καιρῷ ᾧ ἔλαβον οἱ\nΧαλδαῖοι τὴν Ἰερουσαλὴμ καὶ ἐνέπρησαν αὐτὴν ἐν πυρί. καὶ ἀνέγνω\nΒαροὺχ τοὺς λόγους τοῦ βιβλίου τούτου ἐν ὼσὶν Ἰεχονίου υἱοῦ Ἰωακεὶμ\nβασιλέως Ἰούδα, καὶ ἐν ὠσὶ παντὸς τοῦ λαοῦ τῶν ἐρχομένων πρὸς\nτὴν βίδλον, καὶ ἐν όσὶν τῶν δυνατῶν καὶ υἱῶε τῶν βασιλέων, και\nἐν ἐὼσὶ τῶν πρεσβυτέρων, καὶ ἐν Κσὶ παντὸς τοῦ λαοῦ ἀπὸ μικροῦ\nἕως μεγάλου, πάντων τῶν κατοικούντων ἐν Βαβυλῶνι ἐπὶ ποταμοί\nΣούδ. καὶ ἔκλαιον καὶ ἐνήστευον καὶ ηὔχοντο ἐναντίον Κυρίου, \n καὶ συνήγαγον ἀργύριον καθὰ ἑκάστου ἡδύνατο ἡ χείρ.","english":"And these are the words of the book which Baruch son of Neriah son of Maasai son of Zedekiah son of Asadiah son of Helkiah wrote in Babylon, in the fifth year on the seventh day of the month, at the time when the Chaldeans took Jerusalem and burned it with fire. And Baruch read the words of this book in the ears of Jeconiah son of Jehoiakim king of Judah, and in the ear of all the people who came to the book, and in the ears of the mighty and the sons of the kings, and in the ears of the elders, and in the ear of all the people from small to great, of all those dwelling in Babylon on the river Sud. And they wept and fasted and prayed before the Lord, and they gathered silver as each one's hand was able.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΑΙ οὗτοι οἱ λόγοι τοῦ βιβλίου οὓς ἔγραψεν Βαροὺχ","severity":"info","text":"This passage is the subscription of Baruch, functioning as a colophon that recounts the book's composition and public reading. It is not part of the poetic exhortation of the preceding passage but a narrative appendix.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῷ ἔτει τῷ πέμπτῳ ἐν ἑβδόμῃ τοῦ μηνός","severity":"info","text":"The date 'the fifth year, on the seventh day of the month' likely refers to the fifth year after the fall of Jerusalem (587 BCE), i.e., 582 BCE, a time of continued exile. The month is unspecified but may be the fifth month (Ab), traditional for mourning the Temple's destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν ὼσὶν","severity":"info","text":"The phrase 'in the ears of' (ἐν ὼσὶν) is a Semitism meaning 'in the hearing of' or 'to,' reflecting the Hebrew idiom בְּאָזְנֵי. It emphasizes oral recitation to the assembled exiles.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ποταμοί Σούδ","severity":"info","text":"The 'river Sud' (ποταμοί Σούδ) is otherwise unknown; it may be a corruption of 'Sūd' (perhaps the Euphrates or a canal near Babylon). The name does not appear in other ancient sources, suggesting a local or legendary toponym.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἔκλαιον καὶ ἐνήστευον καὶ ηὔχοντο","severity":"info","text":"The sequence 'wept, fasted, and prayed' mirrors penitential practices in Jewish tradition (cf. 1 Sam 7:6; Neh 9:1; Joel 2:12). It also parallels the communal lament in Baruch 1:5, reinforcing the book's liturgical character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Subscr Βαρουχ ΒAQ","severity":"info","text":"The subscription 'Baruch' in manuscripts B, A, and Q indicates the end of the book. The Greek text here is a secondary addition, likely a later colophon, not part of the original Hebrew or Old Greek translation.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The river 'Sud' is unattested elsewhere; its identification is uncertain.","The date 'fifth year, seventh day' lacks a month, leaving the exact occasion ambiguous.","The subscription may be a later scribal addition rather than original to the book."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"καὶ ἀπέστειλαν\nεἰς Ἰερουσαλὴμ πρὸς Ἰωακεὶμ υἱὸν Χελκίου υἱοῦ Σαλὼμ τὸν\nἱερέα, καὶ πρὸς τοὺς ἱερεῖς καὶ πρὸς πάντα τὸν λαὸν τοὺς εὺρεθέντας\nμετʼ αὐτοῦ ἐν Ἰερουσαλήμ, ἐν τῷ λαβεῖν αὐτὸν τὰ σκεύη\nοἵκου Κυρίου τὰ ἐξενεχθέντα ἐκ τοῦ ναοῦ ἀποστρέψαι εἰς γῆν Ἰούδα,\nτῇ δεκάτη τοῦ Σειουάν, σκεύη ἀργυρᾶ ἃ ἐποίησεν Σεδεκίας υἱὸς Ἰωσεία\nβασιλεὺς Ἰούδα, μετὰ τὸ ἀποικίσαι Ναβουχοδονοσὸρ βασιλέα Βαβυλῶνος\nτὸν Ἰεχονίαν καὶ τοὺς ἄρχοντας καὶ τοὺς δεσμώτας καὶ τοὺς\nδυνατοὺς καὶ τὸν λαὸν τῆς γῆς ἀπὸ Ἰερουσαλήμ, καὶ ἤγαγεν αὐτὸν\nεἰς Βαβυλῶνα. Καὶ εἶπαν Ἰδοὺ ἀπεστείλαμεν πρὸς ὑμᾶς ἀργύριον,\nκαὶ ἀγοράσατε τοῦ ἀργυρίου ὁλοκαυτώματα καὶ περὶ ἁμαρτίας\nκαὶ λίβανον, καὶ ποιήσατε μάννα καὶ ἀνοίσατε ἐπὶ τὸ θυσιαστήριον\nΚυρίου θεοῦ ἡμῶν, καὶ προσεύξασθε περὶ τῆς ζωῆς Ναβουχοδονοσὸρ\n Ι 1 υιου 1⁰] υιος A υιου 2⁰] υιος A Ασαδιου] Σαδαιου A 2 om εν AQ \n2⁰ A 3 ωσιν AQ* 4 ωσιν] ωσι BᵇQᵃ τ ων βασιλεων] του βασι-\nλεως A ωσι 1⁰] ωσιν A ωσι 2⁰] ωσιν AQ μεγαλου] + ουτων AQ |ποτα-\nμου] pr του AQ 5 ηυχοντο] + ευχας AQ ενοντι AQ 7 εν] εις A\n8 Σειουαν] Ιουαν A Σιουαν BᵇAᵃ) Ιωσια BᵇAQ 9 ηγαγεν] ειση-\nγαγεν AQ αυτον] αυτους AQ 10 θεου] pr του ΑQ ημων] υμων A","english":"And they sent to Jerusalem to Joakim son of Helkiah son of Salom the priest, and to the priests and to all the people who were found with him in Jerusalem, when he received the vessels of the house of the Lord that had been taken out of the temple, to return them to the land of Judah, on the tenth of Seiuan, the silver vessels which Zedekiah son of Josiah king of Judah had made, after Nebuchadnezzar king of Babylon had deported Jeconiah and the rulers and the captives and the mighty men and the people of the land from Jerusalem, and had brought him to Babylon. And they said, Behold, we have sent silver to you, and with the silver buy burnt offerings and offerings for sin and frankincense, and prepare manna and offer it on the altar of the Lord our God, and pray for the life of Nebuchadnezzar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπέστειλαν","severity":"info","text":"The subject of 'they sent' is ambiguous; the preceding narrative context (not fully preserved here) likely refers to the Jewish community in Babylon.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σειουάν","severity":"info","text":"Seiuan is the third month of the Jewish calendar (May–June). The date 'tenth of Seiuan' marks a specific liturgical or historical moment.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναβουχοδονοσὸρ","severity":"info","text":"Nebuchadnezzar II (r. 605–562 BCE) deported Jeconiah and elites after the first capture of Jerusalem in 597 BCE. The prayer for his life reflects the diaspora community's political pragmatism.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ εἶπαν","severity":"info","text":"This phrase introduces a direct quotation of the letter sent to Jerusalem, shifting from narrative to embedded epistolary discourse.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μάννα","severity":"caution","text":"The Greek 'manna' here likely refers to a type of grain offering (cf. LXX usage for 'meal' or 'gift'), not the biblical manna from Exodus. The sense is contested.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσεύξασθε περὶ τῆς ζωῆς Ναβουχοδονοσὸρ","severity":"info","text":"This prayer for a foreign king's life is unusual in Jewish literature and may reflect the political context of the Greek diaspora under imperial rule.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'they sent' is not explicitly identified in the immediate Greek text; the preceding narrative (not fully preserved) likely supplies it.","The term 'manna' may be a textual corruption or a specialized cultic term; its exact meaning is uncertain."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"B βασιλέως Βαβυλῶνος καὶ εἰς ζωὴν Βαλτασάρ υἱοῦ αὐτοῦ, ἵνα ὥσιν αἱ\nἡμέραι αὐτῶν ὡς αἱ ἡμέραι τοῦ οὐρανοῦ ἐπὶ τῆς γῆς. καὶ δώσει\nΚύριος ἰσχὺν ἡμῖν καὶ φωτίσει τοὺς ὀφθαλμοὺς ἡμῶν, καὶ ζησόμεθα\nὑπὸ τὴν σκιὰν Ναβουχοδονοσὸρ βασιλέως Βαβυλῶνος καὶ ὑπὸ τὴν\nσκιὰν Βαλτασάρ υἱοῦ αὐτοῦ, καὶ δουλεύσομεν αὐτοῖς ἡμέρας πολλὰς\nκαὶ εὑρήσομεν χάριν ἐναντίον αὐτῶν. καὶ προσεύξασθε περὶ ἡμῶν\n § Γ πρὸς Κύριον τὸν θεὸν ἡμῶν, ὅτι ἡμάρτομεν τῷ κυρίῳ θεῷ ἡμῶν, καὶ\nοὐκ ἀπέστρεψεν ὁ θυμὸς Κυρίου καὶ ἡ ὀργὴ αὐτοῦ ἀφʼ ἡμῶν ἕως τῆς\nἡμέρας ταύτης. Καὶ ἀναγνώσεσθε τὸ βιβλίον τοῦτο ὃ ἀπεστείλαμεν πρὸς ὑμᾶς\nἐξαγορεῦσαι ἐν οἴκῳ Κυρίου ἐν ἡμέρᾳ ἑορτῆς καὶ ἐν ἡμέραις καιροῦ, \n καὶ ἐρεῖτε ῷ κυρίῳ θεῷ ἡμῶν ἡ δικαιοσύνη, ἡμῖν δὲ αἰσχύνη τῶν\nπροσώπων ὡς ἡ ἡμέρα αὕτη, ἀνθρώπῳ Ἰούδα καὶ τοῖς κατοικοῦσιν\nἸερουσαλήμ, καὶ τοῖς βασιλεῦσιν ἡμῶν καὶ τοῖς ἄρχουσιν ἡμῶν\nκαὶ τοῖς ἱερεῦσιν ἡμῶν καὶ τοῖς προφήταις ἡμῶν καὶ τοῖς πατράσιν\nἡμῶν, ὧν ἡμάρτομεν ἔναντι Κυρίου καὶ ἠπειθήσαμεν αὐτῷ, καὶ\nοὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου θεοῦ ἡμῶν πορεύεσθαι τοῖς προστάγμασιν\nΚυρίου οἷς ἔδωκεν κατὰ πρόσωπον ἡμῶν, ἀπὸ τῆς ἡμέρας\nἧς ἐξήγαγεν Κύριος τοὺς πατέρας ἡμῶν ἐκ γῆς Αἰγύπτου καὶ ἕως\nτῆς ἡμέρας ταύτης ἥμεθα ἀπειθοῦντες πρὸς Κύριον θεὸν ἡμῶν, καὶ\nἐσχεδιάζομεν πρὸς τὸ μὴ ἀκούειν τῆς φωνῆς αὐτοῦ. καὶ ἐκολλήθη\nεἰς ἡμᾶς τὰ κακὰ καὶ ἡ ἀρὰ ὴν συνέταξεν Κύριος τῷ Μωυσῆ παιδὶ\nαὐτοῦ ἐν ἡμέρᾳ ἡ ἐξήγαγεν τοὺς πατέρας ἡμῶν δοῦναι ἡμῖν γῆν\nόέουσαν γαλα καὶ μέλι, ὡς ἡ ἡμέρα αὕτη.","english":"of the king of Babylon and for the life of Baltasar his son, that their days may be as the days of heaven upon the earth. And the Lord will give us strength and will lighten our eyes, and we shall live under the shadow of Nabouchodonosor king of Babylon and under the shadow of Baltasar his son, and we shall serve them many days and find favor before them. And pray for us to the Lord our God, for we have sinned against the Lord our God, and the anger of the Lord and his wrath have not turned away from us until this day. And you shall read this book which we have sent to you to recite in the house of the Lord on a feast day and on days of festival, and you shall say: to the Lord our God belongs righteousness, but to us belongs shame of faces as on this day, to the man of Judah and to those dwelling in Jerusalem, and to our kings and to our rulers and to our priests and to our prophets and to our fathers, for whom we have sinned before the Lord and disobeyed him, and we have not heeded the voice of the Lord our God to walk according to the ordinances of the Lord which he gave before us, from the day when the Lord led our fathers out of the land of Egypt until this day we have been disobedient to the Lord our God, and we have been negligent so as not to hear his voice. And the evils and the curse which the Lord appointed to his servant Moses on the day when he led our fathers out to give us a land flowing with milk and honey have clung to us, as on this day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βαλτασάρ","severity":"info","text":"Baltasar is the Greek form of Belshazzar, the son of Nebuchadnezzar, though historically Belshazzar was a co-regent, not a son of Nebuchadnezzar.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆν ῥέουσαν γάλα καὶ μέλι","severity":"info","text":"The phrase 'land flowing with milk and honey' echoes the description of Canaan in Exodus 3:8, 17 and is a standard Septuagintal trope for the Promised Land.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρὰ ἣν συνέταξεν Κύριος τῷ Μωυσῇ","severity":"info","text":"The curse appointed to Moses likely refers to the covenant curses in Deuteronomy 28–30, which threaten disobedience with exile and suffering.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"§ Γ","severity":"info","text":"The paragraph marker § Γ (Gamma) indicates a structural division in the Greek manuscript, here introducing a shift from petition to confession of sin.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐσχεδιάζομεν","severity":"caution","text":"The verb ἐσχεδιάζομεν (from σχεδιάζω) is rare; it may mean 'we were negligent' or 'we acted rashly,' but the exact nuance is uncertain.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βαλτασάρ","severity":"info","text":"In later Christian tradition, Belshazzar (Baltasar) is often conflated with the king in Daniel 5, though the Baruch passage treats him as a contemporary ruler.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Baltasar' as son of Nebuchadnezzar is historically problematic; the Greek text may reflect a conflation of Babylonian rulers.","The phrase 'γῆν ῥέουσαν γάλα καὶ μέλι' is formulaic but its precise referent (the land given to the fathers) is ambiguous between Egypt and Canaan."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"καὶ οὐκ ἠκούσαμεν τῆς\nφωνῆς Κυρίου τοῦ θεοῦ ἡμῶν κατὰ πάντας τοὺς λόγους τῶν προφητῶν\nὧν ἀπέστειλεν πρὸς ἡμᾶς, καὶ ᾠχόμεθα ἕκαστος ἐν διανοίᾳ\nκαρδίας αὐτοῦ τῆς πονηρᾶς ἐργάζεσθαι θεοῖς ἑτέροις, ποιῆσαι τὰ κακὰ\nκατʼ ὀφθαλμοὺς Κυρίου θεοῦ ἡμῶν. ΚAI οὗτοι οἱ λόγοι τοῦ βιβλίου οὓς ἔγραψεν B αροὺχ υἱὸς Νηρίου Β \nυἱοῦ Μαασαίου υἱοῦ Σεδεκίου υἱοῦ Ἀσαδίου υἱοῦ Χελκίου ἐν Βαβυλῶνι,\nἐν τῷ ἔτει τῷ πέμπτῳ ἐν ἑβδόμῃ τοῦ μηνός, ἐν τῷ καιρῷ ᾧ ἔλαβον οἱ\nΧαλδαῖοι τὴν Ἰερουσαλὴμ καὶ ἐνέπρησαν αὐτὴν ἐν πυρί. καὶ ἀνέγνω\nΒαροὺχ τοὺς λόγους τοῦ βιβλίου τούτου ἐν ὼσὶν Ἰεχονίου υἱοῦ Ἰωακεὶμ\nβασιλέως Ἰούδα, καὶ ἐν ὠσὶ παντὸς τοῦ λαοῦ τῶν ἐρχομένων πρὸς\nτὴν βίδλον,\nκαὶ ἐν όσὶν τῶν δυνατῶν καὶ υἱῶε τῶν βασιλέων, και\nἐν ἐὼσὶ τῶν πρεσβυτέρων, καὶ ἐν Κσὶ παντὸς τοῦ λαοῦ ἀπὸ μικροῦ\nἕως μεγάλου, πάντων τῶν κατοικούντων ἐν Βαβυλῶνι ἐπὶ ποταμοί\nΣούδ. καὶ ἔκλαιον καὶ ἐνήστευον καὶ ηὔχοντο ἐναντίον Κυρίου,\nκαὶ συνήγαγον ἀργύριον καθὰ ἑκάστου ἡδύνατο ἡ χείρ. καὶ ἀπέστειλαν\nεἰς Ἰερουσαλὴμ πρὸς Ἰωακεὶμ υἱὸν Χελκίου υἱοῦ Σαλὼμ τὸν\nἱερέα, καὶ πρὸς τοὺς ἱερεῖς καὶ πρὸς πάντα τὸν λαὸν τοὺς εὺρεθέντας\nμετʼ αὐτοῦ ἐν Ἰερουσαλήμ,\nἐν τῷ λαβεῖν αὐτὸν τὰ σκεύη\nοἵκου Κυρίου τὰ ἐξενεχθέντα ἐκ τοῦ ναοῦ ἀποστρέψαι εἰς γῆν Ἰούδα,\nτῇ δεκάτη τοῦ Σειουάν, σκεύη ἀργυρᾶ ἃ ἐποίησεν Σεδεκίας υἱὸς Ἰωσεία\nβασιλεὺς Ἰούδα,\nμετὰ τὸ ἀποικίσαι Ναβουχοδονοσὸρ βασιλέα Βαβυλῶνος\nτὸν Ἰεχονίαν καὶ τοὺς ἄρχοντας καὶ τοὺς δεσμώτας καὶ τοὺς\nδυνατοὺς καὶ τὸν λαὸν τῆς γῆς ἀπὸ Ἰερουσαλήμ, καὶ ἤγαγεν αὐτὸν\nεἰς Βαβυλῶνα.","english":"and we did not hearken to the voice of the Lord our God according to all the words of the prophets whom he sent to us, and each of us went astray in the thought of his own evil heart to serve other gods, to do evil before the eyes of the Lord our God. And these are the words of the book which Baruch son of Nerias son of Maasias son of Sedekias son of Asadias son of Chelkias wrote in Babylon, in the fifth year on the seventh of the month, at the time when the Chaldeans took Jerusalem and burned it with fire. And Baruch read the words of this book in the ears of Jeconias son of Joakim king of Judah, and in the ear of all the people who came to the book, and in the ears of the mighty and the sons of the kings, and in the ears of the elders, and in the ear of all the people from small to great, all those dwelling in Babylon by the river Soud. And they wept and fasted and prayed before the Lord, and they gathered silver as each one’s hand was able. And they sent to Jerusalem to Joakim son of Chelkias son of Salom the priest, and to the priests and to all the people who were found with him in Jerusalem, when he received the vessels of the house of the Lord which had been taken out of the temple to return them to the land of Judah, on the tenth of Seiuan, silver vessels which Sedekias son of Josias king of Judah had made, after Nabuchodonosor king of Babylon had deported Jeconias and the rulers and the captives and the mighty and the people of the land from Jerusalem, and brought him to Babylon.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ οὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου","severity":"info","text":"The confession of disobedience echoes the deuteronomistic pattern of sin and punishment, framing the narrative as a communal act of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν διανοίᾳ καρδίας αὐτοῦ τῆς πονηρᾶς","severity":"info","text":"The phrase 'in the thought of his own evil heart' emphasizes individual moral responsibility, a key theme in the penitential context of Baruch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεοῖς ἑτέροις","severity":"info","text":"The accusation of serving other gods recalls the prophetic condemnation of idolatry, e.g., Jer 2:23-25, and aligns with the deuteronomistic critique of Israel's infidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαροὺχ υἱὸς Νηρίου","severity":"info","text":"Baruch, son of Neriah, is traditionally identified as the scribe of Jeremiah. This genealogy establishes his priestly lineage and authority as a witness to the exile.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐν τῷ ἔτει τῷ πέμπτῳ ἐν ἑβδόμῃ τοῦ μηνός","severity":"info","text":"The date—fifth year, seventh of the month—likely refers to the period after the first deportation (597 BCE) or the fall of Jerusalem (587 BCE). The precise month is uncertain but anchors the narrative in the exilic period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐνέπρησαν αὐτὴν ἐν πυρί","severity":"info","text":"The burning of Jerusalem is a central trauma in Jewish memory, echoed in Lamentations and later Christian exegesis. This passage reinforces the liturgical use of Baruch in contexts of communal lament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ὼσὶν Ἰεχονίου' (in the ears of Jeconias) may be a scribal error for 'ἐνώπιον' (before), but the text consistently uses 'ἐν ὠσὶ' (in the ear) as a Hebraism for 'in the hearing of'.","The river 'Σούδ' is otherwise unattested; it may be a corruption of 'Σούρ' (the Euphrates canal) or a local name for a watercourse near Babylon."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Καὶ εἶπαν Ἰδοὺ ἀπεστείλαμεν πρὸς ὑμᾶς ἀργύριον,\nκαὶ ἀγοράσατε τοῦ ἀργυρίου ὁλοκαυτώματα καὶ περὶ ἁμαρτίας\nκαὶ λίβανον, καὶ ποιήσατε μάννα καὶ ἀνοίσατε ἐπὶ τὸ θυσιαστήριον\nΚυρίου θεοῦ ἡμῶν,\nκαὶ προσεύξασθε περὶ τῆς ζωῆς Ναβουχοδονοσὸρ\n Ι 1 υιου 1⁰] υιος A υιου 2⁰] υιος A Ασαδιου] Σαδαιου A 2 om εν AQ \n2⁰ A 3 ωσιν AQ* 4 ωσιν] ωσι BᵇQᵃ τ ων βασιλεων] του βασι-\nλεως A ωσι 1⁰] ωσιν A ωσι 2⁰] ωσιν AQ μεγαλου] + ουτων AQ |ποτα-\nμου] pr του AQ 5 ηυχοντο] + ευχας AQ ενοντι AQ 7 εν] εις A\n8 Σειουαν] Ιουαν A Σιουαν BᵇAᵃ) Ιωσια BᵇAQ 9 ηγαγεν] ειση-\nγαγεν AQ αυτον] αυτους AQ 10 θεου] pr του ΑQ ημων] υμων A","english":"And they said, \"Behold, we sent silver to you, and with the silver buy burnt offerings and offerings for sin and frankincense, and prepare manna and offer it upon the altar of the Lord our God, and pray for the life of Nabouchodonosor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἶπαν","severity":"info","text":"The plural subject 'they' refers to the people of Israel, who in the preceding narrative confess their disobedience and now recount the instructions they received.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μάννα","severity":"info","text":"Here μάννα likely denotes a type of grain offering (cf. LXX usage for Hebrew מָן), not the wilderness manna of Exodus. The instruction to 'prepare manna and offer it upon the altar' suggests a sacrificial cake or cereal offering.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναβουχοδονοσόρ","severity":"info","text":"Nabouchodonosor (Nebuchadnezzar II) is the Babylonian king who destroyed Jerusalem in 587/586 BCE and deported many Judeans. The prayer for his life reflects the exilic setting of Baruch.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ εἶπαν","severity":"info","text":"This passage begins a direct speech within the larger confession of the people. The shift from first-person plural ('we did not hearken') to third-person plural ('they said') marks a quotation of the earlier royal command.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"υιου 1⁰] υιος A","severity":"caution","text":"The apparatus shows a variant in the name of Nebuchadnezzar's son: some manuscripts read υιου (genitive) while A reads υιος (nominative). This affects the syntax of the prayer's object.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speakers ('they') is not explicit in this verse but is inferred from the preceding narrative as the people of Israel.","The term μάννα may be ambiguous between a specific offering type and the wilderness manna; the context of sacrifice favors the former."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"B βασιλέως Βαβυλῶνος καὶ εἰς ζωὴν Βαλτασάρ υἱοῦ αὐτοῦ, ἵνα ὥσιν αἱ\nἡμέραι αὐτῶν ὡς αἱ ἡμέραι τοῦ οὐρανοῦ ἐπὶ τῆς γῆς. καὶ δώσει\nΚύριος ἰσχὺν ἡμῖν καὶ φωτίσει τοὺς ὀφθαλμοὺς ἡμῶν, καὶ ζησόμεθα\nὑπὸ τὴν σκιὰν Ναβουχοδονοσὸρ βασιλέως Βαβυλῶνος καὶ ὑπὸ τὴν\nσκιὰν Βαλτασάρ υἱοῦ αὐτοῦ, καὶ δουλεύσομεν αὐτοῖς ἡμέρας πολλὰς\nκαὶ εὑρήσομεν χάριν ἐναντίον αὐτῶν. καὶ προσεύξασθε περὶ ἡμῶν\n § Γ πρὸς Κύριον τὸν θεὸν ἡμῶν, ὅτι ἡμάρτομεν τῷ κυρίῳ θεῷ ἡμῶν, καὶ\nοὐκ ἀπέστρεψεν ὁ θυμὸς Κυρίου καὶ ἡ ὀργὴ αὐτοῦ ἀφʼ ἡμῶν ἕως τῆς\nἡμέρας ταύτης. Καὶ ἀναγνώσεσθε τὸ βιβλίον τοῦτο ὃ ἀπεστείλαμεν πρὸς ὑμᾶς\nἐξαγορεῦσαι ἐν οἴκῳ Κυρίου ἐν ἡμέρᾳ ἑορτῆς καὶ ἐν ἡμέραις καιροῦ,\nκαὶ ἐρεῖτε ῷ κυρίῳ θεῷ ἡμῶν ἡ δικαιοσύνη, ἡμῖν δὲ αἰσχύνη τῶν\nπροσώπων ὡς ἡ ἡμέρα αὕτη, ἀνθρώπῳ Ἰούδα καὶ τοῖς κατοικοῦσιν\nἸερουσαλήμ,\nκαὶ τοῖς βασιλεῦσιν ἡμῶν καὶ τοῖς ἄρχουσιν ἡμῶν\nκαὶ τοῖς ἱερεῦσιν ἡμῶν καὶ τοῖς προφήταις ἡμῶν καὶ τοῖς πατράσιν\nἡμῶν,\nὧν ἡμάρτομεν ἔναντι Κυρίου\nκαὶ ἠπειθήσαμεν αὐτῷ, καὶ\nοὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου θεοῦ ἡμῶν πορεύεσθαι τοῖς προστάγμασιν\nΚυρίου οἷς ἔδωκεν κατὰ πρόσωπον ἡμῶν,\nἀπὸ τῆς ἡμέρας\nἧς ἐξήγαγεν Κύριος τοὺς πατέρας ἡμῶν ἐκ γῆς Αἰγύπτου καὶ ἕως\nτῆς ἡμέρας ταύτης ἥμεθα ἀπειθοῦντες πρὸς Κύριον θεὸν ἡμῶν, καὶ\nἐσχεδιάζομεν πρὸς τὸ μὴ ἀκούειν τῆς φωνῆς αὐτοῦ. καὶ ἐκολλήθη\nεἰς ἡμᾶς τὰ κακὰ καὶ ἡ ἀρὰ ὴν συνέταξεν Κύριος τῷ Μωυσῆ παιδὶ\nαὐτοῦ ἐν ἡμέρᾳ ἡ ἐξήγαγεν τοὺς πατέρας ἡμῶν δοῦναι ἡμῖν γῆν\nόέουσαν γαλα καὶ μέλι, ὡς ἡ ἡμέρα αὕτη.","english":"of the king of Babylon and for the life of Baltasar his son, that their days may be as the days of heaven upon the earth. And the Lord will give us strength and will lighten our eyes, and we shall live under the shadow of Nabouchodonosor king of Babylon and under the shadow of Baltasar his son, and we shall serve them many days and find favor before them. And pray for us to the Lord our God, because we have sinned against the Lord our God, and the wrath of the Lord and his anger have not turned away from us until this day. And you shall read this book which we have sent to you to proclaim in the house of the Lord on a feast day and on days of the season, and you shall say: to the Lord our God belongs righteousness, but to us shame of faces as this day, to a man of Iouda and to those dwelling in Ierousalem, and to our kings and to our rulers and to our priests and to our prophets and to our fathers, against whom we have sinned before the Lord and have disobeyed him, and we have not hearkened to the voice of the Lord our God to walk according to the ordinances of the Lord which he gave before us, from the day when the Lord led our fathers out of the land of Aigyptos until this day we have been disobedient toward the Lord our God, and we have been heedless so as not to hearken to his voice. And the evils and the curse which the Lord appointed to his servant Moyses on the day when he led our fathers out to give us a land flowing with milk and honey have clung to us, as this day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βαλτασάρ","severity":"info","text":"Baltasar is the Greek form of Belshazzar, the son of Nebuchadnezzar, though historically Belshazzar was not his son but a later ruler. The text conflates them for narrative continuity.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆν ῥέουσαν γάλα καὶ μέλι","severity":"info","text":"The phrase 'land flowing with milk and honey' echoes the description of Canaan in Exodus 3:8 and 13:5, a common biblical trope for the Promised Land.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρὰ ἣν συνέταξεν Κύριος τῷ Μωυσῇ","severity":"info","text":"The 'curse' refers to the covenant curses in Deuteronomy 28–30, which were invoked for disobedience. This reflects the deuteronomic theology of sin and retribution.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"§ Γ","severity":"info","text":"The paragraph marker § Γ (Gamma) indicates a structural division in the Greek text, likely a scribal or editorial insertion to mark a new section or liturgical reading.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βιβλίον τοῦτο","severity":"info","text":"The 'book' referred to is the letter of Baruch, which was read in liturgical settings. This self-referential note suggests the text was used in Jewish or early Christian worship.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐσχεδιάζομεν","severity":"caution","text":"The verb ἐσχεδιάζομεν (from σχεδιάζω) is rare and may mean 'we were heedless' or 'we acted rashly.' The exact nuance is debated; the English draft renders it as 'we have been heedless.'","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Baltasar as son of Nabouchodonosor is historically problematic; the text may reflect a legendary or conflated tradition.","The phrase 'γῆν ῥέουσαν γάλα καὶ μέλι' is a set phrase but its exact referent (Canaan or a symbolic land) is ambiguous in context."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"καὶ οὐκ ἠκούσαμεν τῆς\nφωνῆς Κυρίου τοῦ θεοῦ ἡμῶν κατὰ πάντας τοὺς λόγους τῶν προφητῶν\nὧν ἀπέστειλεν πρὸς ἡμᾶς,\nκαὶ ᾠχόμεθα ἕκαστος ἐν διανοίᾳ\nκαρδίας αὐτοῦ τῆς πονηρᾶς ἐργάζεσθαι θεοῖς ἑτέροις, ποιῆσαι τὰ κακὰ\nκατʼ ὀφθαλμοὺς Κυρίου θεοῦ ἡμῶν. καὶ ἔστησεν Κύριος τὸν κόγον\nαὐτοῦ ὃν ἐλάλησεν ἐφʼ ἡμᾶς καὶ ἐπὶ τοὺς δικαστὰς ἡμῶν τοὺς δικάσαντας\nτὺν Ἰσραὴλ κιὶ ἐπὶ τοὺς βασιλεῖς ἡμῶν κιὶ ἐπὶ τοὺς ἄρχοντας\n ΑQΓ 11 ουτων| αυτου A 12 φωτισῃ A 13 προς] incep περ Q (προς\nQ (vid) | τον θεον] om τον A | ημων 2⁰] υμων A | τω κυριω] om τω A\n14 υμας] ημας A | ημερα] ημεραις AQ 15 αισχυνη] pr η AQ 17 εναν· τιον AQ 18 θεου] pr του QᵐᵍΓ | τοις προσταγμασιν]| pr εν A | Κυριου 2°]\npr αυτου Q 19 εσχεδιασαμεν A 20 τω Μωυση] om τω A | παιδια B\n(παιδι B?) | εξηγαγεν] + κς Q ημων] + εκ γης Αιγυπτου Bᵃᵇᵐᵍ λQΓ δουναι]\npr του Γ | αυτη] ταυτη A 21 Κυριου του θεου] κυ θυ A του κυ θυ Q\nκατα] και Γ] ων] ους A 22 ωχομεθα] ηυχομεθα Q* (ωχ. Q) αυτου]\nημω| A θεου] pr του Q II 1 τον Ισραηλ] τ[ο]ν [οικον] Ισλ Γ fort","english":"and we did not heed the voice of the Lord our God according to all the words of the prophets whom he sent to us, and each of us went away in the thought of his own wicked heart to serve other gods, to do evil deeds before the eyes of the Lord our God. And the Lord established his word which he spoke against us and against our judges who judged Israel and against our kings and against our rulers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ οὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου","severity":"info","text":"The confession of disobedience echoes the prophetic pattern of Israel's failure to heed divine warnings, a recurring theme in the Septuagint's historical and prophetic books.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κόγον","severity":"caution","text":"The Greek word κόγον (here in the phrase 'τὸν κόγον αὐτοῦ') is a variant spelling of λόγον ('word'), likely a scribal error or dialectal form; the apparatus notes textual variation in the manuscript tradition.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ πάντας τοὺς λόγους τῶν προφητῶν","severity":"info","text":"This phrase alludes to the prophetic warnings found in Jeremiah and other prophets, emphasizing that the people ignored the messages sent by God through his prophets.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θεοῖς ἑτέροις","severity":"info","text":"The reference to serving 'other gods' reflects the common biblical accusation of idolatry, which in the context of Baruch is tied to the exilic period and the theological explanation for the Babylonian captivity.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἔστησεν Κύριος τὸν κόγον αὐτοῦ","severity":"info","text":"This clause marks a structural shift from confession of sin to declaration of divine judgment, fulfilling the prophetic word previously spoken against the people and their leaders.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΑQΓ 11 ουτων| αυτου A 12 φωτισῃ A","severity":"caution","text":"The apparatus shows textual variants in the manuscript tradition, including differences in pronouns (αὐτῶν vs. αὐτοῦ) and verb forms (φωτίσῃ), indicating scribal corrections or divergences.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has several textual variants in the apparatus, including uncertain readings for pronouns and verb forms, which affect the precise interpretation of the passage."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":"ἡμῶν καὶ ἐπὶ ἄνθρωπον Ἰσραὴλ καὶ Ἰούδα. οὐκ ἐποιήθη ὑποκάτω B \nπαντὸς τοῦ οὐρανοῦ καθὰ ἐποίησεν ἐν Ἰερουσαλήμ, κατὰ τὰ γεγραμμένα\nἐν τῷ νόμῳ Μωυσῆ, τοῦ φαγεῖν ἡμᾶς ἄνθρωπον σάρκας υἱοῦ\nαὐτοῦ καὶ ἄνθρωπον σάρκας θυγατρὸς αὐτοῦ, καὶ ἔδωκεν αὐτοὺς ¶ Γ \nὑποχειρίους πάσαις ταῖς βασιλείαις ταῖς κύκλῳ ἡμῶν, εἰς ὀνειδισμὸν\nΚύριος ἐκεῖ. καὶ ἐγενήθησαν ὑποκάτω καὶ οὐκ ἐπάνω, ὅτι ἡμάρτομεν\nΚυρίῳ θεῷ ἡμῶν, πρὸς τὸ μὴ ἀκούειν τῆς φωνῆς αὐτοῦ. Τῷ\nκυρίῳ θεῷ ἡμῶν ἡ δικαιοσύνη, ἡμῖν δὲ καὶ τοῖς πατράσιν ἡμῶν ἡ\nαἰσχύνη τῶν προσώπων ὡς ἡ ἡμέρα αὕτη. ἅ ἐλάλησεν Κύριος\nἐφʼ ἡμᾶς, πάντα τὰ κακὰ ταῦτα ἃ ἥλθεν ἐφʼ ἡμᾶς. καὶ οὐκ ἐδεἡθημεν\nτοῦ προσώπου Κυρίου τοῦ ἀποστρέψαι ἕκαστον ἀπὸ τῶν\nνοημάτων τῆς καρδίας αὐτῶν τῆς πονηρᾶς. καὶ ἐγρηγόρησεν Κύριος\nἐπὶ τοῖς κακοῖς, καὶ ἐπήγαγε Κύριος ἐφʼ ἡμᾶς, ὅτι δίκαιος ὁ κύριος\nἐπὶ πάντα τὰ ἔργα αὐτοῦ ἄ ἐνετείλατο ἡμῖν. καὶ οὐκ ἠκούσαμεν\nτῆς φωνῆς αὐτοῦ, πορεύεσθαι τοῖς προστάγμασιν Κυρίου οἰς ἔδωκεν\nκατὰ πρόσαωπον ἡμῶν. Καὶ νῦν, Κύριε ὁ θεὸς Ἰσραήλ, ὸς ἐξήγαγες τὸν λαόν σου ἐκ\nγῆς Αἰγύπτου ἐν χειρὶ κραταιῷ, ἐν σημείοις καὶ ἐν τέρασιν καὶ ἐν\nδυνάμει μεγάλῃ καὶ ἐν βραχίονι ὑψηλῷ, καὶ ἐποίησας σεαυτῷ ὄνομα\nὡς ἡ ἡμέρα αὕτη, ἡμάρτομεν, ἡσεββήσαμεν, ἠδικήσαμεν, Κύριε ὁ\nθεὸς ἡμῶν, ἐπὶ πᾶσιν τοῖς δικαιώμασίν σου.","english":"of us and upon the man of Israel and Judah. It was not done beneath the whole heaven as it was done in Jerusalem, according to what is written in the law of Moses, that we should eat the flesh of a man’s son and the flesh of a man’s daughter, and he gave them into the hands of all the kingdoms around us, for reproach, the Lord there. And they became beneath and not above, because we sinned against the Lord our God, by not heeding his voice. To the Lord our God belongs righteousness, but to us and to our fathers belongs shame of faces as this day. What the Lord spoke against us, all these evils that have come upon us. And we did not beseech the face of the Lord to turn each one from the thoughts of their own wicked heart. And the Lord watched over the evils, and the Lord brought them upon us, because the Lord is just in all his works which he commanded us. And we did not heed his voice, to walk according to the ordinances of the Lord which he gave before our face. And now, Lord God of Israel, who led your people out of the land of Egypt with a strong hand, with signs and wonders and great power and a high arm, and made for yourself a name as this day, we have sinned, we have been impious, we have done wrong, Lord our God, against all your ordinances.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄνθρωπον Ἰσραὴλ καὶ Ἰούδα","severity":"info","text":"The phrase 'the man of Israel and Judah' personifies the collective people, a rhetorical device common in penitential prayers.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ φαγεῖν ἡμᾶς ἄνθρωπον σάρκας υἱοῦ αὐτοῦ καὶ ἄνθρωπον σάρκας θυγατρὸς αὐτοῦ","severity":"info","text":"This echoes the extreme sin of cannibalism, possibly alluding to Levitical prohibitions (Lev 26:29) or the horrors of siege in 2 Kgs 6:28-29.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν σημείοις καὶ ἐν τέρασιν","severity":"info","text":"The phrase 'with signs and wonders' recalls the Exodus narrative (Exod 7-12), a standard motif in Jewish prayers for deliverance.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ νῦν, Κύριε ὁ θεὸς Ἰσραήλ","severity":"info","text":"This marks a shift from confession to direct address, introducing a prayer for mercy after the catalogue of sins.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δικαιώμασίν","severity":"info","text":"δικαίωμα here means 'ordinance' or 'righteous requirement', not 'justification'; it refers to the divine commands violated.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐδεἡθημεν","severity":"caution","text":"The verb ἐδεἡθημεν is a hapax or scribal error; likely intended as ἐδεήθημεν ('we besought'), but the spelling is uncertain.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ ἄνθρωπον Ἰσραὴλ καὶ Ἰούδα' may be a textual corruption; the Coptic Vorlage might have read 'ἐπὶ τὸν λαὸν Ἰσραὴλ καὶ Ἰούδα'.","The verb ἐδεἡθημεν is unattested; it may be a misspelling of ἐδεήθημεν or a different verb entirely."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ἀποστραφήτω ὁ θυμός\nσου ἀφʼ ἡμῶν, ὅτι κατελείφθημεν ὀλίγοι ἐν τοῖς ἔθνεσιν οὄ\nδιέσπειρας ἡμᾶς ἐκεῖ εἰσάκουσον, Κύριε, τῆς προσευχῆς ἡμῶν\nκαὶ τῆς δεήσεως ἡμῶν, καὶ ἐξελοῦ ἡμᾶς ἕνεκεν σοῦ καὶ δὸς ἡμῖν\nχάριν κατὰ πρόσωπον τῶν ἀποικισάντων ἡμᾶς, ἴνα γνῷ πᾶσα ἡ\nγῆ ὅτι σὺ Κύριος ὁ θεὸς ἡμῶν, ὅτι τὸ ὄνομά σου ἐπεκλήθη ἐπὶ\nἸσραὴλ καὶ ἐπὶ τὸ γένος αὐτοῦ. Κύριε, κάτιδε ἐκ τοῦ οἴκου τοῦ\nἁγίου σου καὶ ἐννόησον εἰς ἡμᾶς· κλῖνον, Κύριε, τὸ οὗς σου καὶ\nἄκουσον. ἄνοιξον ὀφθαλμούς σου καὶ ἴδε ὅτι οὐχ οἱ τεθνηκότες\n Ιουδα] + του αγαγειν (αναγαγειν Q* εφ ημας κακα μεγαλα AQ (sub ?? AQΓ \nθʼ Qᵇᵍ) Γ 2 ουκ] pr α ΑQΓ εποιηθη]| Ιεlποιηlσε]ν. Γ vid εποιησεν]\nεποιηθη AQΓ Μωυση] Μωσεζως Γ 3 υιοῦ] υιων A σαρκος (2⁰) Γ\n4 αβατον (αναβ. Q*)] pr εις AQ πασιν A κυκλω 2⁰] + ημων AQ 5 Κυ\nριω θεω] τω κω θω A κω τω θω Q 7 om α 2⁰ Q 8 αυτων] αυτου A\n9 και 2⁰] οις Qmg επηγαγεν AQ ο κυριος] om ο A 11 om και νυν A |εν\n2⁰] pr και AQ τερασι Qa 12 πασι Qα δικαιωμασι Qᵃ 13 aπο-\nστραφητω] + δη AQ 14 σου] pr του ονοματος AQᵐᵍ 15 συ] + ει Q επε-\nκληθη] επικεκληται AQ 16 om εις A Κυριε 2⁰] κς B ακουσον] εισακουσον\nA 17 ανοιξον] pr και A + κε AQ οφθαλμους] pr τους A τεθνεωτες A","english":"Let the anger of yours turn away from us, for we have been left few among the nations where you scattered us. Hearken, Lord, to our prayer and our supplication, and deliver us for your own sake, and give us grace before the face of those who carried us away, so that the whole earth may know that you, Lord, are our God, because your name has been invoked upon Israel and upon his race. Lord, look down from your holy house and consider us; incline, Lord, your ear and listen. Open your eyes and see that it is not the dead","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποστραφήτω ὁ θυμός σου ἀφ' ἡμῶν","severity":"info","text":"The speaker implores God to turn away his anger, a plea for divine mercy in a context of collective suffering and dispersion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποικισάντων","severity":"info","text":"The Greek term ἀποικισάντων (from ἀποικίζω) means 'those who carried away' or 'deported,' referring to the forced displacement of the people, a key theme in Baruch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ὄνομά σου ἐπεκλήθη ἐπὶ Ἰσραὴλ","severity":"info","text":"This phrase echoes the covenant theology of Deuteronomy (e.g., Deut 28:10) where God's name is invoked over Israel, emphasizing a special relationship despite current calamity.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐκ τοῦ οἴκου τοῦ ἁγίου σου","severity":"info","text":"The 'holy house' likely refers to the Temple in Jerusalem, destroyed in 587/586 BCE, a central event in Baruch's narrative of exile and lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἄνοιξον ὀφθαλμούς σου","severity":"caution","text":"The Greek text shows a variant in the apparatus (e.g., AQ add κε for Κύριε), indicating scribal adjustments in the manuscript tradition of Baruch.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχ οἱ τεθνηκότες","severity":"caution","text":"The passage breaks off mid-sentence; the English draft ends with 'it is not the dead,' but the Greek is incomplete, likely continuing a contrast between the living and the dead in the context of suffering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the exact completion of the sentence is uncertain, though the context suggests a contrast between the living and the dead."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"B ἐν τῷ ᾅδῃ, ὧν ἐλήμφθη τὸ πνεῦμα αὐτῶν ἀπὸ τῶν σπλάγχνοων αὐτῶν,\nδώσουσιν δόξαν καὶ δικαίωμα τῷ κυρίῳ· ἀλλὰ ἡ ψυχὴ αὐτοῦ\nἡ λυπουμένη ἐπὶ τὸ μέγεθος, ὃ βαδίζει κύπτον καὶ ἀσθενοῦν, καὶ\nοἱ ὀφθαλμοὶ οἱ ἐκλείποντες καὶ ἡ ψυχὴ ἡ πεινῶσα δώσουσίν σοι\nδόξαν καὶ δικαιοσύνην, Κύριε. ὅτι οὐκ ἐπὶ τὰ δικαιώματα τῶν\nπατέρων ἡμῶν καὶ τῶν βασιλέων ἡμῶν ἡμεῖς καταβάλλομεν τὸν\nἔλεον κατὰ πρόσωπόν σου, Κύριε ὁ θεὸς ἡμῶν, ὅτι ἐνῆκας τὸν\nθυμόν σου καὶ τὴν ὀργήν σου εἰς ἡμᾶς, καθάπερ ἐλάλησας ἐν χειρὶ\nτῶν παίδων σου τῶν προφητῶν Οὕτως εἶπεν Κύριος Κλίνατε τὸν\nὥμον ὑμῶν καὶ ἐργάσασθε τῷ βασιλεῖ Βαβυλῶνος, καὶ καθίσατε ἐπὶ\nτὴν γῆν ἣν δέδωκα τοῖς πατράσιν ὑμῶν· καὶ ἐὰν μὴ ἀκούσητε\nτῆς φωνῆς Κυρίου ἐργάσασθαι τῷ βασιλεῖ Βαβυλῶνος, ἐκλείψειν\nποιήσω ἐκ πόλεων Ἰούδα καὶ ἔξωθεν Ἰερουσαλὴμ φωνὴν εὐφροσύνης\nκαὶ φωνὴν χαρμοσύνης, φωνὴν νυμφίου καὶ φωνὴν νύμφης, καὶ ἔσται\nπᾶσα ἡ γῆ εἰς ἄβατον ἀπὸ ἐνοικούντων. καὶ οὐκ ὴκούσαμεν τῆς\nφωνῆς σου ἐργάσασθαι τῷ βασιλεῖ Βαβυλῶνος, καὶ ἔστησας τοὺς\nλόγους σου οὓ ς ἐλάλησας ἐν χερσὶν τῶν παίδων σου τῶν προφητῶν\nτοῦ ἐξενεχθῆναι τὰ ὀστᾶ βασιλέων ἡμῶν καὶ τὰ ὀστᾶ τῶν πατέρων\nἡμῶν ἐκ τοῦ τόπου αὐτῶν. καὶ ἰδού, ἔστιν ἐξεριμμένα τῷ καύματι\nτῆς ἡμέρας καὶ τῷ παγετῷ τῆς νυκτός· καὶ ἀπεθάνοσαν ἐν πόνοις\nπονηροῖς, ἐν λιμῷ καὶ ἐν όομφαίᾳ καὶ ἐν ἀποστολῇ. καὶ ἔθηκας\nτὸν οἶκον οὗ ἐπεκλήθη τὸ ὄνομά σου ἐπʼ αὐτῷ ὡς ἡ ἡμέρα αὕτη,\nδιὰ πονηρίαν οἴκου Ἰσραὴλ καὶ οἴκου Ἰούδα.","english":"in Hades, whose spirit was taken from their entrails, they will give glory and righteousness to the Lord. But his soul, grieving over the greatness, which walks stooping and weak, and the failing eyes and the hungry soul will give glory and righteousness to you, Lord. For it is not upon the ordinances of our fathers and our kings that we cast our supplication before your face, Lord our God, because you have sent your wrath and your anger upon us, just as you spoke through the hand of your servants the prophets: Thus said the Lord, Bend your shoulder and labor for the king of Babylon, and sit upon the land which I have given to your fathers. And if you do not hearken to the voice of the Lord to labor for the king of Babylon, I will cause to cease from the cities of Judah and from outside Jerusalem the voice of gladness and the voice of joy, the voice of a bridegroom and the voice of a bride, and the whole land will be impassable from inhabitants. And we did not hearken to your voice to labor for the king of Babylon, and you established your words which you spoke through the hands of your servants the prophets, that the bones of our kings and the bones of our fathers be removed from their place. And behold, they are cast out to the heat of the day and the frost of the night; and they died in grievous pains, by famine and by sword and by sending away. And you placed the house upon which your name was called as this day, because of the wickedness of the house of Israel and the house of Judah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐν τῷ ᾅδῃ","severity":"info","text":"The phrase 'in Hades' reflects the Greek concept of the underworld, used here to describe the state of the dead whose spirits have been taken from their bodies.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κλίνατε τὸν ὦμον ὑμῶν καὶ ἐργάσασθε τῷ βασιλεῖ Βαβυλῶνος","severity":"info","text":"This passage echoes the prophetic call to submit to Babylonian rule, reminiscent of Jeremiah 27:6-7, where the Lord commands submission to Nebuchadnezzar.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὰ ὀστᾶ βασιλέων ἡμῶν","severity":"info","text":"The removal of royal and ancestral bones from their tombs was a known practice in ancient Near Eastern warfare, intended to dishonor the defeated and erase their legacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἰδού","severity":"info","text":"The phrase 'and behold' marks a shift from prophetic warning to the present reality of suffering, emphasizing the fulfillment of the divine threat.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἀποστολῇ","severity":"caution","text":"The term 'apostolē' is ambiguous; it may mean 'sending away' (exile) or 'plague' (a divine visitation). The English draft opts for 'sending away', but the sense is contested.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Baruch","severity":"info","text":"This passage, with its vivid depiction of suffering and divine retribution, was cited by early Christian writers as a proof-text for the consequences of disobedience to God's will.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his soul' (ἡ ψυχὴ αὐτοῦ) is unclear; it may refer to a specific individual or be a generic reference to the suffering soul.","The phrase 'ἐν ἀποστολῇ' is ambiguous, possibly meaning 'by sending away' (exile) or 'by plague'."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Καὶ ἐποίησας\nεἰς ἡμᾶς, Κύριε ὁ θεὸς ἡμῶν, κατὰ πᾶσαν ἐπιεικίαν σου καὶ κατὰ\nπάντα οἰκτειρμόν σου τὸν μέγαν, καθὰ ἐλάλησας ἐν χειρὶ παιδός\nσου Μωυσῆ, ἐν ἡμέρᾳ ἐντειλαμένου σου αὐτῷ γράψαι τὸν νόμον σου\nἐναντίον υἱῶν Ἰσραὴλ λέγων Ἐὰν μὴ ἀκούσητε τῆς φωνῆς μου. εί\nμὴν ἡ βόμβησις ἡ μεγάλη ἡ πολλὴ αὕτη ἀποστρέψει εἰς μικρὰν ἐν\nτοῖς ἔθνεσιν οὗ διασπερῶ αὐτοὺς ἐκεῖ. ὅτι ἔγνων ὅτι οὐ μὴ ἀκούσωσίν\n AQ 17 ἐλήφθη Qᵃ δωσουσιν σι Qᵃ; item 18)] σοι A 18 αλλα] αλλ\nAQ om αυτου BᵃᵇAQ εκλιπυντες Qᵃ (ειλειπ.Qᵃ) δοξαν σοι A 19 βα-\nσιλεων] ν sup ras B?vid ελεον] + ημων AQ 20 εις] εφ A | προφητων]\nλεγων AQ 21 εργασασθε] εργαζεσθαι A την γην ην] της γης ης AQ\nεδωκα A 22 εργασασθαι] εργαζεσθαι A ; item 24 23 εκλειψῑ| Β* (-ψειν\nBᵃᵇQᵃ) εκλιφιν AQ* ( ψειν) πολεως AQ 24 χερσι Qᵃ βασιλεων] pr\nτων A ημων 1⁰] και τα οστα των αρχοντων ημω A ουτων] αυτου A\n25 εστιν] εισιν AQ ρξερριμμρνα Bᵇ om εν 2⁰ Q* (hab Qmg) ρομφαια] μ\nsup ras B? 26 οικον] +σου A) επεκληθη] επικεκληται Q 27 επιει-\nκειαν Bᵃᵇ⁽ᵛⁱᵈ)Qᵃ οικτιρμον BᵇAQᵃ 28 Μωση A εναντιον] ενωπιον A\n29 ει μην] η μην Qα η πολλη] pr και A μικραν] μακραν AQ 30 ακου-\nσωσιν (-σι Qᵃᵇ)] εισακουσωσιν A","english":"And you have done to us, Lord our God, according to all your gentleness and according to all your great compassion, as you spoke by the hand of your servant Moses, on the day you commanded him to write your law before the sons of Israel, saying, \"If you do not listen to my voice, then this great and abundant buzzing will turn into a small thing among the nations where I will scatter them.\" For I knew that they would not listen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βόμβησις","severity":"info","text":"The rare noun βόμβησις (buzzing, humming) likely echoes the sound of divine punishment or dispersal, a vivid auditory image not found elsewhere in the Septuagint.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν μὴ ἀκούσητε τῆς φωνῆς μου","severity":"info","text":"The conditional threat recalls covenantal language in Deuteronomy (e.g., Deut 28:15–68), where disobedience leads to scattering among the nations.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μωυσῆ","severity":"info","text":"Moses as the mediator of the law is a standard trope in Hellenistic Jewish literature; the phrase 'by the hand of your servant Moses' emphasizes prophetic authority.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"AQ 17 ἐλήφθη Qᵃ δωσουσιν σι Qᵃ","severity":"caution","text":"The apparatus shows variant readings in the Greek tradition (e.g., A and Q differ on verb forms), indicating textual instability in this passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐποίησας","severity":"info","text":"The passage opens with a direct address to God, continuing the prayer-like sequence of the previous verses; the conditional 'If you do not listen' marks a shift to prophetic warning.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"διασπερῶ αὐτοὺς ἐκεῖ","severity":"info","text":"The threat of scattering echoes Lev 26:33 and Deut 4:27, where dispersion is a punishment for covenant violation, common in prophetic literature.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ μὴν' (or 'ἢ μήν' in Q) is ambiguous: it may introduce a strong negative or a rhetorical question; the translation takes it as 'then' following a conditional.","The referent of 'αὕτη' (this) is unclear—whether the buzzing itself or the preceding threat."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"μου, ὅτι λαὸς σκληροτράχηλός ἐστιν· καὶ ἐπιστρέψουσιν ἐπὶ B \nκαρδίαν αὐτῶν ἐν γῇ ἀποικισμοῦ αὐτῶν, καὶ γνώσονται ὅτι ἐγὼ\nΚύριος ὁ θεὸς αὐτῶν. καὶ δώσω αὐτοῖς καρδίαν καὶ ὥτα ἀκούοντα, \n καὶ αἰνέσουσίν με ἐν γῇ ἀποικισμοῦ αὐτῶν, καὶ μνησθήσονται τοῦ\nἀνόματός μου· καὶ ἀποστρέψουσιν ἀπὸ τοῦ νώτου αὐτῶν τοῦ σκληροῦ\nκαὶ ἀπὸ πονηρῶν πραγμάτων αὐτῶν, ὅτι μνησθήσονται τῆς ὁδοῦ\nπατέρων αὐτῶν τῶν ἁμαρτόντων ἔναντι Κυρίου. καὶ ἀποστρέψαω\nαὐτοὺς εἰς τὴν γῆν ἣν μοσα τοῖς πατράσιν αὐτῶν, τῷ Ἀβραὰμ\nκαὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακώβ, καὶ κυριεύσουσιν αὐτῆς· καὶ πλῆθύνω\nαὐτούς, καὶ οὐ μὴ σμικρυνθῶσιν· καὶ στήσω αὐτοῖς διαθήκην\nαἰώνιον τοῦ εἶναί με αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς\nλαόν· καὶ οὐ κινήσω ἔτι τὸν λαόν μου Ἰσραήλ ἀπὸ τῆς γῆς ἧς\nἔδωκα αὐτοῖς.\nκαὶ ἔστησεν Κύριος τὸν κόγον\nαὐτοῦ ὃν ἐλάλησεν ἐφʼ ἡμᾶς καὶ ἐπὶ τοὺς δικαστὰς ἡμῶν τοὺς δικάσαντας\nτὺν Ἰσραὴλ κιὶ ἐπὶ τοὺς βασιλεῖς ἡμῶν κιὶ ἐπὶ τοὺς ἄρχοντας\n ΑQΓ 11 ουτων| αυτου A 12 φωτισῃ A 13 προς] incep περ Q (προς\nQ (vid) | τον θεον] om τον A | ημων 2⁰] υμων A | τω κυριω] om τω A\n14 υμας] ημας A | ημερα] ημεραις AQ 15 αισχυνη] pr η AQ 17 εναν·\nτιον AQ 18 θεου] pr του QᵐᵍΓ | τοις προσταγμασιν]| pr εν A | Κυριου 2°]\npr αυτου Q 19 εσχεδιασαμεν A 20 τω Μωυση] om τω A | παιδια B\n(παιδι B?) | εξηγαγεν] + κς Q ημων] + εκ γης Αιγυπτου Bᵃᵇᵐᵍ λQΓ δουναι]\npr του Γ | αυτη] ταυτη A 21 Κυριου του θεου] κυ θυ A του κυ θυ Q\nκατα] και Γ] ων] ους A 22 ωχομεθα] ηυχομεθα Q* (ωχ. Q) αυτου]\nημω| A θεου] pr του Q II 1 τον Ισραηλ] τ[ο]ν [οικον] Ισλ Γ fort","english":"of mine, for the people are stiff-necked; and they will turn their hearts in the land of their exile, and they will know that I am the Lord their God. And I will give them a heart and ears that hear, and they will praise me in the land of their exile, and they will remember my name; and they will turn away from their stiff neck and from their evil deeds, because they will remember the way of their fathers who sinned before the Lord. And I will turn them back to the land which I gave to their fathers, to Abraham and to Isaac and to Jacob, and they will rule over it; and I will multiply them, and they will not be diminished; and I will establish with them an eternal covenant, that I may be their God, and they will be my people; and I will no longer move my people Israel from the land which I gave to them.\n\nAnd the Lord established the word which he spoke concerning us and concerning our judges who judged Israel and concerning our kings and concerning our rulers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σκληροτράχηλός","severity":"info","text":"The term 'stiff-necked' (σκληροτράχηλος) is a recurring biblical metaphor for obstinacy, especially in Deuteronomy and Jeremiah, and here underscores Israel's disobedience leading to exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῇ ἀποικισμοῦ","severity":"info","text":"The phrase 'land of their exile' echoes the Deuteronomic theme of dispersion as punishment, reminiscent of Deuteronomy 28:64 LXX and Jeremiah's prophecies of scattering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀβραὰμ καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακώβ","severity":"info","text":"The triad of patriarchs (Abraham, Isaac, Jacob) is a standard formula in Jewish and Christian tradition, linking the promise of land restoration to the covenant with the ancestors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἔστησεν Κύριος τὸν κόγον","severity":"info","text":"The concluding sentence shifts from divine promise to a narrative summary, marking a structural break: 'And the Lord established the word' serves as a coda to the preceding oracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΑQΓ 11 ουτων| αυτου A 12 φωτισῃ A 13 προς] incep περ Q (προς Q (vid) | τον θεον] om τον A | ημων 2⁰] υμων A | τω κυριω] om τω A 14 υμας] ημας A | ημερα] ημεραις","severity":"caution","text":"The apparatus shows significant textual variation between manuscripts A and Q, including omissions and substitutions (e.g., 'ημων' vs 'υμων'), indicating a fluid transmission history for this passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κόγον","severity":"caution","text":"The word 'κόγον' (likely a variant of 'λόγον') is a scribal error or dialectal form; the sense 'word' is clear from context, but the spelling is irregular and may reflect a copyist's mistake.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ B καρδίαν' in the Greek may be a scribal error for 'ἐπὶ καρδίαν' (upon their heart), but the sense is clear from context. The apparatus notes several variants (e.g., 'ημων' vs 'υμων') that affect whether the speaker is God or the people, but the English draft follows the majority reading."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":34,"ref":"p34","source":"ἡμῶν καὶ ἐπὶ ἄνθρωπον Ἰσραὴλ καὶ Ἰούδα. οὐκ ἐποιήθη ὑποκάτω B \nπαντὸς τοῦ οὐρανοῦ καθὰ ἐποίησεν ἐν Ἰερουσαλήμ, κατὰ τὰ γεγραμμένα\nἐν τῷ νόμῳ Μωυσῆ,\nτοῦ φαγεῖν ἡμᾶς ἄνθρωπον σάρκας υἱοῦ\nαὐτοῦ καὶ ἄνθρωπον σάρκας θυγατρὸς αὐτοῦ,\nκαὶ ἔδωκεν αὐτοὺς ¶ Γ \nὑποχειρίους πάσαις ταῖς βασιλείαις ταῖς κύκλῳ ἡμῶν, εἰς ὀνειδισμὸν\nΚύριος ἐκεῖ. καὶ ἐγενήθησαν ὑποκάτω καὶ οὐκ ἐπάνω, ὅτι ἡμάρτομεν\nΚυρίῳ θεῷ ἡμῶν, πρὸς τὸ μὴ ἀκούειν τῆς φωνῆς αὐτοῦ. Τῷ\nκυρίῳ θεῷ ἡμῶν ἡ δικαιοσύνη, ἡμῖν δὲ καὶ τοῖς πατράσιν ἡμῶν ἡ\nαἰσχύνη τῶν προσώπων ὡς ἡ ἡμέρα αὕτη. ἅ ἐλάλησεν Κύριος\nἐφʼ ἡμᾶς, πάντα τὰ κακὰ ταῦτα ἃ ἥλθεν ἐφʼ ἡμᾶς. καὶ οὐκ ἐδεἡθημεν\nτοῦ προσώπου Κυρίου τοῦ ἀποστρέψαι ἕκαστον ἀπὸ τῶν\nνοημάτων τῆς καρδίας αὐτῶν τῆς πονηρᾶς. καὶ ἐγρηγόρησεν Κύριος\nἐπὶ τοῖς κακοῖς, καὶ ἐπήγαγε Κύριος ἐφʼ ἡμᾶς, ὅτι δίκαιος ὁ κύριος\nἐπὶ πάντα τὰ ἔργα αὐτοῦ ἄ ἐνετείλατο ἡμῖν. καὶ οὐκ ἠκούσαμεν\nτῆς φωνῆς αὐτοῦ, πορεύεσθαι τοῖς προστάγμασιν Κυρίου οἰς ἔδωκεν\nκατὰ πρόσαωπον ἡμῶν. Καὶ νῦν, Κύριε ὁ θεὸς Ἰσραήλ, ὸς ἐξήγαγες τὸν λαόν σου ἐκ\nγῆς Αἰγύπτου ἐν χειρὶ κραταιῷ, ἐν σημείοις καὶ ἐν τέρασιν καὶ ἐν\nδυνάμει μεγάλῃ καὶ ἐν βραχίονι ὑψηλῷ, καὶ ἐποίησας σεαυτῷ ὄνομα\nὡς ἡ ἡμέρα αὕτη,\nἡμάρτομεν, ἡσεββήσαμεν, ἠδικήσαμεν, Κύριε ὁ\nθεὸς ἡμῶν, ἐπὶ πᾶσιν τοῖς δικαιώμασίν σου.","english":"of ours and upon the man of Israel and Judah. It was not done beneath the whole heaven as it was done in Jerusalem, according to what is written in the law of Moses, that we should eat the flesh of a man's son and the flesh of a man's daughter. And he gave them into the hands of all the kingdoms around us, for reproach, the Lord there. And they became beneath and not above, because we sinned against the Lord our God, by not heeding his voice. To the Lord our God belongs righteousness, but to us and to our fathers belongs the shame of our faces as on this day. What the Lord spoke against us, all these evils that have come upon us. And we did not beseech the face of the Lord to turn each one from the thoughts of their evil heart. And the Lord kept watch over the evils, and the Lord brought them upon us, because the Lord is just in all his works which he commanded us. And we did not hear his voice, to walk according to the ordinances of the Lord which he gave before our face. And now, Lord God of Israel, who led your people out of the land of Egypt with a strong hand, with signs and wonders and great power and a high arm, and made for yourself a name as on this day, we have sinned, we have been impious, we have done wrong, Lord our God, against all your ordinances.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ φαγεῖν ἡμᾶς ἄνθρωπον σάρκας υἱοῦ αὐτοῦ καὶ ἄνθρωπον σάρκας θυγατρὸς αὐτοῦ","severity":"info","text":"The Greek syntax is ambiguous: it may mean 'that we should eat the flesh of a man's son and the flesh of a man's daughter' (as the English draft) or 'that a man should eat the flesh of his son and a man the flesh of his daughter'. The latter reading aligns with the context of cannibalism as a violation of the law of Moses.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσῆ","severity":"info","text":"This phrase refers to the Mosaic law, likely alluding to prohibitions against child sacrifice and cannibalism found in Leviticus 18:21 and Deuteronomy 12:31 (LXX). The specific practice condemned is not directly cited but is implied by the context.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν σημείοις καὶ ἐν τέρασιν","severity":"info","text":"The phrase 'with signs and wonders' echoes the Exodus narrative (Exodus 7–12), where God uses plagues and miracles to compel Pharaoh. This reinforces the prayer's appeal to God's past salvific power.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ νῦν, Κύριε ὁ θεὸς Ἰσραήλ","severity":"info","text":"This phrase marks a transition from a confession of sins and divine punishment to a direct prayer invoking God's past deliverance. It functions as a structural pivot, introducing a plea for mercy.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡμάρτομεν, ἡσεββήσαμεν, ἠδικήσαμεν","severity":"info","text":"This triple confession of sin ('we have sinned, we have been impious, we have done wrong') parallels the liturgical language of repentance found in other Greek Jewish prayers, such as the Prayer of Manasseh (Odes 12).","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ πρόσαωπον ἡμῶν","severity":"caution","text":"The Greek phrase 'κατὰ πρόσαωπον ἡμῶν' is likely a scribal error for 'κατὰ πρόσωπον ἡμῶν' ('before our face'). The English draft translates it as 'before our face', which is the intended sense.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The syntax of 'τοῦ φαγεῖν ἡμᾶς ἄνθρωπον σάρκας υἱοῦ αὐτοῦ' is ambiguous: it could mean 'that we should eat the flesh of a man's son' or 'that a man should eat the flesh of his son'. The latter is more consistent with the context of cannibalism as a violation of the law.","The phrase 'κατὰ πρόσαωπον ἡμῶν' contains a misspelling (πρόσαωπον for πρόσωπον), but the intended meaning is clear."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"ἀποστραφήτω ὁ θυμός\nσου ἀφʼ ἡμῶν, ὅτι κατελείφθημεν ὀλίγοι ἐν τοῖς ἔθνεσιν οὄ\nδιέσπειρας ἡμᾶς ἐκεῖ\nεἰσάκουσον, Κύριε, τῆς προσευχῆς ἡμῶν\nκαὶ τῆς δεήσεως ἡμῶν, καὶ ἐξελοῦ ἡμᾶς ἕνεκεν σοῦ καὶ δὸς ἡμῖν\nχάριν κατὰ πρόσωπον τῶν ἀποικισάντων ἡμᾶς,\nἴνα γνῷ πᾶσα ἡ\nγῆ ὅτι σὺ Κύριος ὁ θεὸς ἡμῶν, ὅτι τὸ ὄνομά σου ἐπεκλήθη ἐπὶ\nἸσραὴλ καὶ ἐπὶ τὸ γένος αὐτοῦ. Κύριε, κάτιδε ἐκ τοῦ οἴκου τοῦ\nἁγίου σου καὶ ἐννόησον εἰς ἡμᾶς· κλῖνον, Κύριε, τὸ οὗς σου καὶ\nἄκουσον. ἄνοιξον ὀφθαλμούς σου καὶ ἴδε ὅτι οὐχ οἱ τεθνηκότες\n Ιουδα] + του αγαγειν (αναγαγειν Q* εφ ημας κακα μεγαλα AQ (sub ?? AQΓ \nθʼ Qᵇᵍ) Γ 2 ουκ] pr α ΑQΓ εποιηθη]| Ιεlποιηlσε]ν. Γ vid εποιησεν]\nεποιηθη AQΓ Μωυση] Μωσεζως Γ 3 υιοῦ] υιων A σαρκος (2⁰) Γ\n4 αβατον (αναβ. Q*)] pr εις AQ πασιν A κυκλω 2⁰] + ημων AQ 5 Κυ\nριω θεω] τω κω θω A κω τω θω Q 7 om α 2⁰ Q 8 αυτων] αυτου A\n9 και 2⁰] οις Qmg επηγαγεν AQ ο κυριος] om ο A 11 om και νυν A |εν\n2⁰] pr και AQ τερασι Qa 12 πασι Qα δικαιωμασι Qᵃ 13 aπο-\nστραφητω] + δη AQ 14 σου] pr του ονοματος AQᵐᵍ 15 συ] + ει Q επε-\nκληθη] επικεκληται AQ 16 om εις A Κυριε 2⁰] κς B ακουσον] εισακουσον\nA 17 ανοιξον] pr και A + κε AQ οφθαλμους] pr τους A τεθνεωτες A","english":"Let the anger of yours be turned away from us, for we have been left few among the nations where you scattered us. Hearken, Lord, to our prayer and to our supplication, and deliver us for your own sake, and give us grace before the face of those who have deported us, that the whole earth may know that you are our Lord God, that your name has been invoked upon Israel and upon his race. Lord, look down from your holy house and consider us; incline your ear, Lord, and listen. Open your eyes and see that it is not the dead","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποστραφήτω ὁ θυμός σου ἀφʼ ἡμῶν","severity":"info","text":"The opening petition 'Let your anger be turned away from us' continues the communal lament of the passage, emphasizing the people's sense of abandonment and divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποικισάντων","severity":"info","text":"The participle 'ἀποικισάντων' (those who have deported us) is a key term in the context of the Babylonian exile, reflecting the historical setting of the book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ὄνομά σου ἐπεκλήθη ἐπὶ Ἰσραὴλ","severity":"info","text":"The phrase 'your name has been invoked upon Israel' echoes the covenant theology of Deuteronomy, where God's name is placed upon the people as a sign of election.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύριε, κάτιδε ... κλῖνον ... ἄνοιξον","severity":"info","text":"The series of imperatives (look down, incline, open) forms a rhetorical crescendo, intensifying the plea for divine attention and intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἄνοιξον ὀφθαλμούς σου","severity":"caution","text":"The Greek text shows variant readings in the apparatus (e.g., AQ add κε before the verb), indicating scribal adjustments in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχ οἱ τεθνηκότες","severity":"caution","text":"The sentence breaks off at 'οὐχ οἱ τεθνηκότες' (it is not the dead), leaving the thought incomplete; the following text is lost or corrupt in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage ends abruptly with 'οὐχ οἱ τεθνηκότες', and the continuation is missing; the sense of the negation is unclear without the following clause."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"B ἐν τῷ ᾅδῃ, ὧν ἐλήμφθη τὸ πνεῦμα αὐτῶν ἀπὸ τῶν σπλάγχνοων αὐτῶν,\nδώσουσιν δόξαν καὶ δικαίωμα τῷ κυρίῳ· ἀλλὰ ἡ ψυχὴ αὐτοῦ\nἡ λυπουμένη ἐπὶ τὸ μέγεθος, ὃ βαδίζει κύπτον καὶ ἀσθενοῦν, καὶ\nοἱ ὀφθαλμοὶ οἱ ἐκλείποντες καὶ ἡ ψυχὴ ἡ πεινῶσα δώσουσίν σοι\nδόξαν καὶ δικαιοσύνην, Κύριε. ὅτι οὐκ ἐπὶ τὰ δικαιώματα τῶν\nπατέρων ἡμῶν καὶ τῶν βασιλέων ἡμῶν ἡμεῖς καταβάλλομεν τὸν\nἔλεον κατὰ πρόσωπόν σου, Κύριε ὁ θεὸς ἡμῶν,\nὅτι ἐνῆκας τὸν\nθυμόν σου καὶ τὴν ὀργήν σου εἰς ἡμᾶς, καθάπερ ἐλάλησας ἐν χειρὶ\nτῶν παίδων σου τῶν προφητῶν\nΟὕτως εἶπεν Κύριος Κλίνατε τὸν\nὥμον ὑμῶν καὶ ἐργάσασθε τῷ βασιλεῖ Βαβυλῶνος, καὶ καθίσατε ἐπὶ\nτὴν γῆν ἣν δέδωκα τοῖς πατράσιν ὑμῶν· καὶ ἐὰν μὴ ἀκούσητε\nτῆς φωνῆς Κυρίου ἐργάσασθαι τῷ βασιλεῖ Βαβυλῶνος,\nἐκλείψειν\nποιήσω ἐκ πόλεων Ἰούδα καὶ ἔξωθεν Ἰερουσαλὴμ φωνὴν εὐφροσύνης\nκαὶ φωνὴν χαρμοσύνης, φωνὴν νυμφίου καὶ φωνὴν νύμφης, καὶ ἔσται\nπᾶσα ἡ γῆ εἰς ἄβατον ἀπὸ ἐνοικούντων. καὶ οὐκ ὴκούσαμεν τῆς\nφωνῆς σου ἐργάσασθαι τῷ βασιλεῖ Βαβυλῶνος, καὶ ἔστησας τοὺς\nλόγους σου οὓ ς ἐλάλησας ἐν χερσὶν τῶν παίδων σου τῶν προφητῶν\nτοῦ ἐξενεχθῆναι τὰ ὀστᾶ βασιλέων ἡμῶν καὶ τὰ ὀστᾶ τῶν πατέρων\nἡμῶν ἐκ τοῦ τόπου αὐτῶν. καὶ ἰδού, ἔστιν ἐξεριμμένα τῷ καύματι\nτῆς ἡμέρας καὶ τῷ παγετῷ τῆς νυκτός· καὶ ἀπεθάνοσαν ἐν πόνοις\nπονηροῖς, ἐν λιμῷ καὶ ἐν όομφαίᾳ καὶ ἐν ἀποστολῇ. καὶ ἔθηκας\nτὸν οἶκον οὗ ἐπεκλήθη τὸ ὄνομά σου ἐπʼ αὐτῷ ὡς ἡ ἡμέρα αὕτη,\nδιὰ πονηρίαν οἴκου Ἰσραὴλ καὶ οἴκου Ἰούδα.","english":"in Hades, whose spirit has been taken from their entrails, they will give glory and righteousness to the Lord. But his soul, grieving at the greatness, which walks stooping and weak, and the failing eyes and the hungry soul will give glory and righteousness to you, Lord. For it is not upon the ordinances of our fathers and our kings that we cast our supplication before your face, Lord our God, because you have sent your wrath and your anger upon us, as you spoke through the hand of your servants the prophets. Thus said the Lord: Bend your shoulder and work for the king of Babylon, and settle on the land which I have given to your fathers; and if you do not hearken to the voice of the Lord to work for the king of Babylon, I will cause to cease from the cities of Judah and from outside Jerusalem the voice of gladness and the voice of joy, the voice of a bridegroom and the voice of a bride, and the whole land shall be impassable from inhabitants. And we did not hearken to your voice to work for the king of Babylon, and you established your words which you spoke through the hands of your servants the prophets, that the bones of our kings and the bones of our fathers be carried out from their place. And behold, they are cast out to the heat of the day and the frost of the night; and they died in evil torments, by famine and by sword and by sending away. And you have set the house upon which your name was called as this day, because of the wickedness of the house of Israel and the house of Judah.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐν τῷ ᾅδῃ","severity":"info","text":"The phrase 'in Hades' introduces a description of the dead, likely those who died in exile, whose spirits have been taken from their bodies.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δικαίωμα","severity":"info","text":"δικαίωμα can mean 'ordinance' or 'righteousness'; here it is used in a cultic sense, 'glory and righteousness' as offerings to the Lord.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθάπερ ἐλάλησας ἐν χειρὶ τῶν παίδων σου τῶν προφητῶν","severity":"info","text":"This echoes prophetic warnings, likely Jeremiah, where God speaks through prophets; cf. Jer 7:20; 25:9 LXX.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ βασιλεῖ Βαβυλῶνος","severity":"info","text":"The reference to the king of Babylon situates the passage in the exilic period, when Judah was under Babylonian rule after 597 BCE.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτως εἶπεν Κύριος","severity":"info","text":"This formula introduces a divine oracle within the prayer, shifting from supplication to a prophetic citation, typical of Baruch's composite style.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκλείψειν ποιήσω","severity":"caution","text":"The Greek text has 'ἐκλείψειν ποιήσω' (I will cause to cease), but the English draft reads 'I will cause to cease'; the syntax is awkward, possibly a Hebraism.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his soul' (ἡ ψυχὴ αὐτοῦ) is unclear; it may refer to a specific individual or be a generic reference to the suffering people.","The phrase 'the house upon which your name was called' could refer to the Temple in Jerusalem or a specific sanctuary."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Καὶ ἐποίησας\nεἰς ἡμᾶς, Κύριε ὁ θεὸς ἡμῶν, κατὰ πᾶσαν ἐπιεικίαν σου καὶ κατὰ\nπάντα οἰκτειρμόν σου τὸν μέγαν,\nκαθὰ ἐλάλησας ἐν χειρὶ παιδός\nσου Μωυσῆ, ἐν ἡμέρᾳ ἐντειλαμένου σου αὐτῷ γράψαι τὸν νόμον σου\nἐναντίον υἱῶν Ἰσραὴλ λέγων\nἘὰν μὴ ἀκούσητε τῆς φωνῆς μου. εί\nμὴν ἡ βόμβησις ἡ μεγάλη ἡ πολλὴ αὕτη ἀποστρέψει εἰς μικρὰν ἐν\nτοῖς ἔθνεσιν οὗ διασπερῶ αὐτοὺς ἐκεῖ. ὅτι ἔγνων ὅτι οὐ μὴ ἀκούσωσίν\n AQ 17 ἐλήφθη Qᵃ δωσουσιν σι Qᵃ; item 18)] σοι A 18 αλλα] αλλ\nAQ om αυτου BᵃᵇAQ εκλιπυντες Qᵃ (ειλειπ.Qᵃ) δοξαν σοι A 19 βα-\nσιλεων] ν sup ras B?vid ελεον] + ημων AQ 20 εις] εφ A | προφητων]\nλεγων AQ 21 εργασασθε] εργαζεσθαι A την γην ην] της γης ης AQ\nεδωκα A 22 εργασασθαι] εργαζεσθαι A ; item 24 23 εκλειψῑ| Β* (-ψειν\nBᵃᵇQᵃ) εκλιφιν AQ* ( ψειν) πολεως AQ 24 χερσι Qᵃ βασιλεων] pr\nτων A ημων 1⁰] και τα οστα των αρχοντων ημω A ουτων] αυτου A\n25 εστιν] εισιν AQ ρξερριμμρνα Bᵇ om εν 2⁰ Q* (hab Qmg) ρομφαια] μ\nsup ras B? 26 οικον] +σου A) επεκληθη] επικεκληται Q 27 επιει-\nκειαν Bᵃᵇ⁽ᵛⁱᵈ)Qᵃ οικτιρμον BᵇAQᵃ 28 Μωση A εναντιον] ενωπιον A\n29 ει μην] η μην Qα η πολλη] pr και A μικραν] μακραν AQ 30 ακου-\nσωσιν (-σι Qᵃᵇ)] εισακουσωσιν A","english":"And you have done to us, Lord our God, according to all your gentleness and according to all your great compassion, as you spoke through the hand of your servant Moses, on the day you commanded him to write your law before the sons of Israel, saying, \"If you do not listen to my voice, then this great and mighty buzzing will turn into a small thing among the nations where I will scatter them. For I knew that they would not listen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἐποίησας εἰς ἡμᾶς","severity":"info","text":"The phrase 'And you have done to us' introduces a divine action framed as fulfillment of a prior promise, consistent with the prayer's retrospective logic.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιεικίαν","severity":"info","text":"ἐπιεικίαν (gentleness) denotes leniency or equity, a key attribute of God in Hellenistic Jewish prayer; the term appears in the apparatus as a variant reading.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν μὴ ἀκούσητε τῆς φωνῆς μου","severity":"info","text":"This conditional threat echoes covenantal language from Deuteronomy (e.g., Deut 28:15) where disobedience leads to dispersion among the nations.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βόμβησις","severity":"info","text":"βόμβησις (buzzing) is a rare word, possibly onomatopoeic, describing a loud, confused sound; here it may symbolize divine punishment or chaos turned insignificant.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"AQ 17 ἐλήφθη Qᵃ δωσουσιν σι Qᵃ; item 18","severity":"caution","text":"The apparatus shows textual variants at lines 17–18, including a change from 'taken' to 'they will give' and a dative pronoun, indicating scribal uncertainty.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μικρὰν","severity":"caution","text":"The apparatus notes that A and Q read μακραν (far) instead of μικραν (small), altering the sense from 'turn into a small thing' to 'turn into a far-off thing'.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ μὴν' (or 'ἢ μὴν' in Q) is ambiguous: it may introduce a conditional or an emphatic question. The translation takes it as 'then' following the protasis.","The referent of 'αὐτοὺς' (them) is unclear: it could be the nations or the disobedient Israelites; the context suggests the latter."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"μου, ὅτι λαὸς σκληροτράχηλός ἐστιν· καὶ ἐπιστρέψουσιν ἐπὶ B \nκαρδίαν αὐτῶν ἐν γῇ ἀποικισμοῦ αὐτῶν,\nκαὶ γνώσονται ὅτι ἐγὼ\nΚύριος ὁ θεὸς αὐτῶν. καὶ δώσω αὐτοῖς καρδίαν καὶ ὥτα ἀκούοντα,\nκαὶ αἰνέσουσίν με ἐν γῇ ἀποικισμοῦ αὐτῶν, καὶ μνησθήσονται τοῦ\nἀνόματός μου· καὶ ἀποστρέψουσιν ἀπὸ τοῦ νώτου αὐτῶν τοῦ σκληροῦ\nκαὶ ἀπὸ πονηρῶν πραγμάτων αὐτῶν, ὅτι μνησθήσονται τῆς ὁδοῦ\nπατέρων αὐτῶν τῶν ἁμαρτόντων ἔναντι Κυρίου. καὶ ἀποστρέψαω\nαὐτοὺς εἰς τὴν γῆν ἣν μοσα τοῖς πατράσιν αὐτῶν, τῷ Ἀβραὰμ\nκαὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακώβ, καὶ κυριεύσουσιν αὐτῆς· καὶ πλῆθύνω\nαὐτούς, καὶ οὐ μὴ σμικρυνθῶσιν· καὶ στήσω αὐτοῖς διαθήκην\nαἰώνιον τοῦ εἶναί με αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς\nλαόν· καὶ οὐ κινήσω ἔτι τὸν λαόν μου Ἰσραήλ ἀπὸ τῆς γῆς ἧς\nἔδωκα αὐτοῖς. Κύριε ΙΙαντοκράτωρ, ὁ θεὸς Ἰσραήλ, ψυχὴ ἐν στενοῖς καὶ πνεῦμα\nἀκηδιῶν κέκραγεν πρὸς σέ. ἄκουσον, Κύριε, καὶ ἐλέησον, ὅτι ἡμάρτομεν\nἐναντίον σου· ὅτι σὺ καθήμενος τὸν αἰῶνα, καὶ ἡμεῖς ἀπολ. λύμενοι τὸν αἰῶνα. Κύριε ΠΓαντοκράτωρ, ὁ θεὸς Ἰσραήλ, ἄκουσον\nδὴ τῆς προσευχῆς τῶν τεθνηκότων Ἰσραὴλ καὶ υἱῶν τῶν ἁμαρτανόντων\nἐναντίον σου, οἵ οὐκ ἤκουσαν τῆς φωνῆς σου θεοῦ αὐτῶν, καὶ\nἐκολλήθη ἡμῖν τὰ κακά. μὴ μνησθῇς ἀδικιῶν πατέρων ἡμῶν, ἀλλὰ\nμνήσθητι χειρός σου καὶ ὀνόματός σου ἐν τῷ καιρῷ τούτῳ· ὅτι σὺ\nΚύριος ὁ θεὸς ἡμῶν, καὶ αἰνέσομέν σε, Κύριε. ὅτι διὰ τοῦτο\nἔδωκας τὸν φόβον σου ἐπὶ καρδίαν ἡμῶν καὶ ἐπικαλεῖσθαι τὸ ὄνομά\nσου· καὶ αἰνέσομέν σε ἐν τῇ ἀποικίᾳ ἡμῶν, ὅτι ἀπεστρέψαμεν ἀπὸ\nκαρδίας ἡμῶν πᾶσαν ἀδικίαν πατέρων ἡμῶν τῶν ἡμαρτηκότων\nἐναντίον σου.","english":"me, for the people are stiff-necked; and they will turn in their heart in the land of their exile, and they will know that I am the Lord their God. And I will give them a heart and ears that hear, and they will praise me in the land of their exile, and they will remember my name; and they will turn away from their stiff neck and from their evil deeds, for they will remember the way of their fathers who sinned before the Lord. And I will turn them back to the land which I gave to their fathers, to Abraham and to Isaac and to Jacob, and they will rule over it; and I will multiply them, and they will not be diminished; and I will establish for them an eternal covenant, that I may be to them a god, and they will be to me a people; and I will no longer move my people Israel from the land which I gave to them. Lord Pantokrator, the God of Israel, a soul in distress and a spirit of despair has cried out to you. Hear, Lord, and have mercy, for we have sinned against you; for you abide forever, and we perish forever. Lord Pantokrator, the God of Israel, hear now the prayer of the dead of Israel and of the sons of those who sin against you, who did not hear your voice, their God, and evils have clung to us. Do not remember the injustices of our fathers, but remember your hand and your name at this time; for you are the Lord our God, and we will praise you, Lord. For because of this you have placed your fear upon our heart and the calling upon your name; and we will praise you in our exile, for we have turned away from our heart every injustice of our fathers who sinned against you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σκληροτράχηλός","severity":"info","text":"The Greek σκληροτράχηλός (stiff-necked) is a Septuagintal term for obstinacy, used of Israel in Exodus 33:3, 5; here it recurs in a divine speech.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῇ ἀποικισμοῦ","severity":"info","text":"The phrase γῇ ἀποικισμοῦ (land of exile) echoes the language of the Babylonian exile in Jeremiah and Lamentations; the promise of return recalls Deuteronomy 30:1-5.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύριε Παντοκράτωρ","severity":"info","text":"The passage shifts abruptly from a divine promise (first person) to a communal prayer (second person), marked by the invocation Κύριε Παντοκράτωρ, a liturgical address common in later Jewish and Christian prayer.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποικισμοῦ","severity":"info","text":"The term ἀποικισμός (exile) reflects the historical context of the Jewish diaspora, likely the Babylonian exile, but the prayer's setting in Baruch is pseudepigraphic, composed in Greek perhaps in the 2nd century BCE.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παντοκράτωρ","severity":"info","text":"The title Παντοκράτωρ (Pantokrator) for God is rare in the Septuagint but becomes central in Byzantine liturgy; its use here may reflect later Christian redaction or liturgical influence.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποστρέψαω","severity":"caution","text":"The form ἀποστρέψαω (line 10) is a textual corruption; the correct reading is likely ἀποστρέψω (I will turn back). The manuscript tradition of Baruch is unstable at this point.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The shift from divine speech to communal prayer is abrupt; it is unclear whether the prayer is a continuation of the divine voice or a new speaker. The text may be composite.","The phrase 'the dead of Israel' (τῶν τεθνηκότων Ἰσραήλ) is ambiguous: it may refer to deceased ancestors or metaphorically to the exiled as spiritually dead."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"δοὺ ἡμεῖς σήμερον ἐν τῇ ἀποικίᾳ ἡμῶν, οὗ διέσπειρας\nἡμᾶς ἐκεῖ εἰς ὀνειδισμὸν καὶ εἰς ἀρὰν καὶ εἰς ὄφλησιν κατὰ πάσας\nτὰς ἀδικίας πατέρων ἡμῶν, οἵ ἀπέστησαν ἀπὸ Κυρίου θεοῦ ἡμῶν. Ἄκουε, Ἰσραήλ, ἐντολὰς ζωῆς, ἐνωτίσασθε γνῶναι φρόνησιν. 30 λαος] pr ο Q εστι Qa 32 αινεσουσι Qa 33 αποστρεψουσιν] AQ \nεπιστρεψουσιν A του νωτου] om του A πονηρων] pr των A μνησθησομαι\nQ πατρρων] pr των Q αμαρτανοντων A εναντιον Q 34 σμικρυνθωσιν]\nμικρυνθ. B*ᵛiᵈ -σι Qᵃ III 1 κεκραγεν] εκεκραξε A 2 ελεησον]\n+ οτι θς ελεημων ει και ελεησον AQᵐᵍ 3 om συ A (hab Aᵃ?)\n4 σμαρτοντων Qᵃ σου 2⁰] om A κυ Q εκολληθη] προσεκολληθη A 7 om\nκαι 1⁰ AQ | επικαλεισθαι] pr του A) απο καρδιας] επι καρδιαν BᵃᵇAQ\n8 τας αδικιας] om τας AQ πατερων] pr των Q","english":"Now we are today in our exile, where you scattered us, there for reproach and for a curse and for a debt on account of all the injustices of our fathers, who revolted from the Lord our God. Hear, O Israel, the commandments of life; give ear to know wisdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker shifts from God's first-person promise in the previous passage to a communal lament in the first-person plural, marking a change in voice and perspective.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποικίᾳ","severity":"info","text":"The Greek term 'ἀποικίᾳ' (exile) is a key concept in Baruch, referring to the Babylonian exile as a setting for the people's confession and instruction.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε, Ἰσραήλ","severity":"info","text":"The phrase 'Hear, O Israel' echoes the Shema (Deuteronomy 6:4), a central call to listen to divine commandments, here adapted to the context of exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The terms 'reproach', 'curse', and 'debt' reflect a penitential theology common in post-exilic Jewish literature, where suffering is interpreted as punishment for ancestral sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The critical apparatus shows variant readings in manuscripts A and Q, including 'ἐπιστρεψουσιν' for 'ἀποστρεψουσιν' and omissions of articles, indicating textual fluidity in this passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text includes marginal notes (e.g., 'λαος] pr ο Q') that suggest scribal corrections; the exact wording of the exhortation 'Hear, O Israel' may vary across witnesses.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The shift from divine speech to human lament is abrupt; the Coptic context may clarify the speaker, but the Greek leaves it ambiguous.","The phrase 'ἐνωτίσασθε γνῶναι φρόνησιν' could be read as 'give ear to know wisdom' or 'listen to gain understanding'; the nuance is uncertain."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Β τί ἐστιν Ἰσραήλ; τί ὅτι ἐν γῆ τῶν ἐχθρῶν εἶ; ἐπαλαιώθης ἐν γῇ\nἀλλοτρίᾳ, συνεμιάνθης τοῖς νεκροῖς, προσελογίσθης μετὰ τῶν εἰς\n § Γ ἅδου, ἐνκατέλιπες § τὴν πηγὴν τῆς σοφίας. τῆ ὁδῷ τοῦ θεοῦ εἰ\nἐπορεύθης, κατήκεις ἂν ἐν εἰρήνῃ τὸν αἰῶνα. μάθε ποῦ ἐστιν\nφρόνησις, ποῦ ἐστιν ἰσχύς, ποῦ ἐστιν σύνεσις, τοῦ γνῶναι ἄμα ποῦ\nἐστιν μακροβίωσις καὶ ζωή, ποῦ ἐστιν φῶς ὀφθαλμῶν καὶ εἰρήνη. τίς εὗρεν τὸν τόπον αὐτῆς, καὶ τίς εἰσῆλθεν εἰς τοὺς θησαυροὺς\nαὐτῆς; χοῦ εἰσιν οἱ ἄρχοντες τῶν ἐθνῶν καὶ οἱ κυριεύοντες τῶν\nθηρίων τῶν ἐπὶ τῆς γῆς; οἱ ἐν τοῖς ὀρνέοις τοῦ οὐρανοῦ ἐμπαίζοντες,\nκαὶ τὸ ἀργύριον θησαυρίζοντες καὶ τὸ χρυσίον ᾧ ἐπεποίθεισαν\nἄνθρωποι, καὶ οὐκ ἔστιν τέλος τῆς κτήσεως αὐτῶν. ὅτι οἱ τὸ\nἀργύριον τεκταίνοντες καὶ μεριμνῶντες, καὶ οὐκ ἔστιν ἐξεύρεσις τῶν\nἔργων αὐτῶν. ἠφανίσθησαν καὶ εἰς ἄδου κατέβησαν, καὶ ἄλλοι\nἀντανέστησαν ἀντʼ αὐτῶν. υεώτεροι ἴδον φῶς καὶ κατήκησαν\nἐπὶ τῆς γῆς, ὁδὸν δὲ ἐπιστήμης οὐκ ἔγνωσαν οὐδὲ συνῆκαν τρίβους\nαὐτῆς οὐδὲ ἀντελάβοντο αὐτῆς· οἱ υἱοὶ αὐτῶν ἀπὸ τῆς ὁδοῦ αὐτῶν\nτπόρρω ἐγενήθησαν, οὐδὲ ἠκούσθη ἐν Χαναὰν οὐδὲ ὄφθη ἐν οἰμᾶν. οἵ τε υἱοὶ Ἅγαρ οἱ ἐκζητοῦντες τὴν σύνεσιν οἱ ἐπὶ γῆς, οἱ ἔμποροι\nτῆς Μερρὰν καὶ Θαιμάν, καὶ οἱ μυθολόγοι καὶ οἱ ἐκζητηταὶ τῆς\nσυνέσεως, ὁδὸν δὲ σοφίας οὐκ ἔγνωσαν οὐδὲ ἐμνήσθησαν τὰς τρίβους\nαὐτῆς. Ὠ Ἰσραήλ, ὡς μέγας ὁ οἶκος τοῦ θεοῦ, καὶ ἐπιμήκης ὁ\nτόπος τῆς κτήσεως αὐτοῦ· μέγας καὶ οὐκ ἔχει τελευτήν, ὑψηλὸς καὶ\nἀμέτρητος. ἐκεῖ ἐγεννήθησαν οἱ γίγαντες οἱ ὀνομαστοὶ ἀπʼ ἀρχῆς\nγενόμενοι, εὐμεγέθεις, ἐπιστάμενοι πόλεμον.","english":"What is Israel? Why are you in the land of enemies? You have grown old in a foreign land, you have been defiled among the dead, you have been counted among those in Hades, you have abandoned the spring of wisdom. If you had walked the way of God, you would have dwelt in peace forever. Learn where prudence is, where strength is, where understanding is, to know also where long life and life are, where light of the eyes and peace are. Who found her place, and who entered into her treasuries? Where are the rulers of the nations and those who rule over the beasts on the earth? Those who play among the birds of the sky, and those who amass silver and gold, on which men relied, and there is no end to their possessions. For those who work and worry over silver, there is no discovery of their works. They vanished and went down to Hades, and others rose up in their place. Younger ones saw light and dwelt on the earth, but they did not know the way of knowledge nor understand her paths nor grasp her; their sons were far from their way, nor was it heard in Canaan nor seen in Oiman. The sons of Hagar who seek understanding on the earth, the merchants of Merran and Thaiman, and the mythologists and the seekers of understanding, they did not know the way of wisdom nor remember her paths. O Israel, how great is the house of God, and how extensive is the place of his possession; great and without end, high and immeasurable. There were born the giants, the famous ones who came from the beginning, of great size, skilled in war.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τί ἐστιν Ἰσραήλ; τί ὅτι ἐν γῆ τῶν ἐχθρῶν εἶ;","severity":"info","text":"The rhetorical questions frame Israel's exile as a moral and spiritual crisis, not merely a political one. The passage develops this by contrasting the way of God with the pursuits of worldly power and wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πηγὴν τῆς σοφίας","severity":"info","text":"The 'spring of wisdom' is a metaphor for divine wisdom as a life-giving source, abandoned by Israel in exile. This imagery recurs in wisdom literature and here underscores the loss of access to God's guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ γίγαντες","severity":"info","text":"The 'giants' (γίγαντες) recall the Nephilim of Gen 6:4 LXX, but here they are described as famous warriors from the beginning, possibly alluding to the antediluvian heroes or to local traditions of giant rulers.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οἱ υἱοὶ Ἅγαρ","severity":"info","text":"The 'sons of Hagar' likely refers to the Hagarenes, an Arab tribe mentioned in ancient sources. This passage associates them with merchants and seekers of understanding, contrasting their failure to find wisdom with Israel's own loss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὠ Ἰσραήλ","severity":"info","text":"The repeated address 'O Israel' (Ὠ Ἰσραήλ) structures the passage as a prophetic lament or exhortation, punctuating the rhetorical questions and the catalogue of failed pursuits with a direct call to the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ μυθολόγοι","severity":"caution","text":"The term 'mythologists' (μυθολόγοι) is ambiguous: it may denote storytellers or those who interpret myths, possibly in a pejorative sense. The context groups them with merchants and seekers, but the exact referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Oiman' (οἰμᾶν) is unclear; it may be a place name or a corruption. The 'sons of Hagar' and the merchants of 'Merran' and 'Thaiman' are not precisely located in known geography. The term 'mythologists' (μυθολόγοι) is ambiguous in this context."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"οὐ τούτους ἐξελέξατο\nὁ θεός, οὐδὲ 6δὸν ἐπιστήμης ἔδωκεν αὐτοῖς· καὶ ἀπώλοντο παρὰ τὸ\nμὴ ἔχειν φρόνησιν, ἀπώλοντο διὰ τὴν ἀβουλίαν αὐτῶν. τίς ἀνέβη\nεἰς τὸν οὐρανὸν καὶ ἔλαβεν αὐτήν, καὶ κατεβίβασεν αὐτὴν ἐκ τῶν\nνεφελῶν; τίς διέβη πέραν τῆς θαλάσσης καὶ εὗρεν αὐτήν, καὶ οἴσει\nαὐτὴν χρυσίου ἐκλεκτοῦ; οὐκ ἔστιν ὁ γινώσκων τὴν ὁδὸν αὐτῆς,\nοὐδὲ ὁ ἐνθυμούμενος τὴν τρίβον αὐτῆς. ἄλλο ὁ εἰδὸς τὰ πάντα\nγινώσκει αὐτήν, ἐξεῦρεν αὐτὴν τῇ συνέσει αὐτοῦ· ὁ κατασκευάσας\n AQΓ 10 om τι 2⁰ AQ γη 1⁰] pr τη A 12 εγκατελιπες Bᵇ εγκατε-\nλειπες A 13 αιωνα] +χρπνον AQΓ 14 εστιν 5⁰] εστι Qᵃ 15 ευρε Γ\n19 αντανεστη sup ras A (se ras 1 lit) 20 ειδον Bᵃᵇ κατοικησαν\nQΓ om δε Γ 21 ουτων 2⁰] αυτω A ( τῶν Aᵃ) 23 οι τε\nουτε A ουτε οι Q γης] pr της AQ om δε A σοφιας] pr της AΓ\n25 εχε Q* 26 εγενηθησαν AQ απ αρκης] pr οι AQΓ 28 αβου-\nλειαν η* 31 γινωσκον Γ* ( σκων ⁽ᵛiᵈ) 32 αλλα] αλλ AQᵃ |\nο ιδως Β* (ο ειδως Bᵃᵇ)","english":"God did not choose these, nor did he give them the path of knowledge; and they perished because they had no understanding, they perished because of their folly. Who went up into heaven and took her, and brought her down from the clouds? Who crossed beyond the sea and found her, and will bring her as choice gold? There is no one who knows her way, nor anyone who ponders her path. Another, the one who knows all things, knows her; he discovered her by his understanding; the one who constructed","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τούτους ἐξελέξατο ὁ θεός","severity":"info","text":"The negation 'οὐ τούτους' (not these) contrasts the present group with those previously implied to be chosen by God, reinforcing the theme of divine selection and rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φρόνησιν","severity":"info","text":"'φρόνησιν' (understanding, prudence) is a key term in wisdom literature, denoting practical wisdom. Its absence causes perdition, linking to the sapiential tradition of Baruch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ἀνέβη εἰς τὸν οὐρανὸν","severity":"info","text":"The rhetorical questions 'Who went up into heaven...?' echo Job 38–39 and Proverbs 30:4, where human inability to grasp divine wisdom is emphasized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"χρυσίου ἐκλεκτοῦ","severity":"info","text":"The phrase 'choice gold' (χρυσίου ἐκλεκτοῦ) reflects a common metaphor for wisdom as a precious commodity, paralleling Hellenistic Jewish sapiential imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄλλο ὁ εἰδὸς τὰ πάντα","severity":"info","text":"The shift from anonymous 'no one' to 'another, the one who knows all things' introduces a contrast between human ignorance and divine omniscience, likely referring to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"AQΓ 10 om τι 2⁰ AQ γη 1⁰] pr τη A","severity":"caution","text":"The apparatus notes textual variants: manuscript A omits 'τι' (something) in the second instance, and A adds 'τη' before 'γη' (earth), indicating scribal differences in the Greek tradition.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτήν' (her) is ambiguous: it may be wisdom (σοφία) or the path of knowledge (ὁδὸς ἐπιστήμης). The translation assumes wisdom.","The identity of 'ὁ εἰδὸς τὰ πάντα' (the one who knows all things) is not explicit; context suggests God, but could be a personified Wisdom."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"τὴν γῆν εἰς τὸν αἰῶνα χρόνον ἐνέπλησεν αὐτὴν κτηνῶν τετραπόδων· B \n ὁ ἀποστέλλων τὸ φῶς καὶ πορεύεται, ἐκάλεσεν αὐτό, καὶ ὑπήκουσεν\nαὐτῷ τρόμῳ· οἱ δὲ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὐτῶν καὶ\nεὐφράνθησαν· ἐκάλεσεν αὐτούς, καὶ εἶπον Πάρεσμεν· ἔλαμψαν\nμετʼ εὐφροσύνης τῷ ποιήσαντι αὐτούς. οὗτος ὁ θεὸς ἡμῶν, οὐ\nλογισθήσεται ἕτερος πρὸς αὐτόν. ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης. καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ Ἰσραὴλ τῷ ἠγαπημένα\nὑπʼ αὐτοῦ. μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ ἐν τοῖς ἀνθρώποις\nσυνανεστράφη. Κύριε ΙΙαντοκράτωρ, ὁ θεὸς Ἰσραήλ, ψυχὴ ἐν στενοῖς καὶ πνεῦμα\nἀκηδιῶν κέκραγεν πρὸς σέ. ἄκουσον, Κύριε, καὶ ἐλέησον, ὅτι ἡμάρτομεν\nἐναντίον σου· ὅτι σὺ καθήμενος τὸν αἰῶνα, καὶ ἡμεῖς ἀπολ. λύμενοι τὸν αἰῶνα. Κύριε ΠΓαντοκράτωρ, ὁ θεὸς Ἰσραήλ, ἄκουσον\nδὴ τῆς προσευχῆς τῶν τεθνηκότων Ἰσραὴλ καὶ υἱῶν τῶν ἁμαρτανόντων\nἐναντίον σου, οἵ οὐκ ἤκουσαν τῆς φωνῆς σου θεοῦ αὐτῶν, καὶ\nἐκολλήθη ἡμῖν τὰ κακά. μὴ μνησθῇς ἀδικιῶν πατέρων ἡμῶν, ἀλλὰ\nμνήσθητι χειρός σου καὶ ὀνόματός σου ἐν τῷ καιρῷ τούτῳ· ὅτι σὺ\nΚύριος ὁ θεὸς ἡμῶν, καὶ αἰνέσομέν σε, Κύριε. ὅτι διὰ τοῦτο\nἔδωκας τὸν φόβον σου ἐπὶ καρδίαν ἡμῶν καὶ ἐπικαλεῖσθαι τὸ ὄνομά\nσου· καὶ αἰνέσομέν σε ἐν τῇ ἀποικίᾳ ἡμῶν, ὅτι ἀπεστρέψαμεν ἀπὸ\nκαρδίας ἡμῶν πᾶσαν ἀδικίαν πατέρων ἡμῶν τῶν ἡμαρτηκότων\nἐναντίον σου. δοὺ ἡμεῖς σήμερον ἐν τῇ ἀποικίᾳ ἡμῶν, οὗ διέσπειρας\nἡμᾶς ἐκεῖ εἰς ὀνειδισμὸν καὶ εἰς ἀρὰν καὶ εἰς ὄφλησιν κατὰ πάσας\nτὰς ἀδικίας πατέρων ἡμῶν, οἵ ἀπέστησαν ἀπὸ Κυρίου θεοῦ ἡμῶν. Ἄκουε, Ἰσραήλ, ἐντολὰς ζωῆς, ἐνωτίσασθε γνῶναι φρόνησιν.","english":"He filled the earth for all time with four-footed beasts. He who sends forth the light, and it proceeds; he called it, and it obeyed him with trembling. The stars shone in their watches and rejoiced; he called them, and they said, \"We are present\"; they shone with gladness for their maker. This is our God; no other shall be reckoned beside him. He discovered every path of knowledge and gave it to Jacob, his servant, and to Israel, his beloved. After this he appeared on the earth and lived among men. Lord Almighty, God of Israel, a soul in distress and a spirit in despair cries out to you. Hear, Lord, and have mercy, for we have sinned against you; for you abide for eternity, and we perish for eternity. Lord Almighty, God of Israel, hear now the prayer of the dead of Israel and of the sons of those who sinned against you, who did not hear the voice of you, their God, and evils have clung to us. Do not remember the injustices of our fathers, but remember your hand and your name at this time; for you are Lord, our God, and we will praise you, Lord. For this reason you placed your fear upon our hearts and the invocation of your name; and we will praise you in our exile, because we have turned away from our hearts every injustice of our fathers who sinned against you. Behold, we are today in our exile, where you scattered us, there for reproach and for curse and for debt on account of all the injustices of our fathers, who departed from the Lord our God. Hear, Israel, the commandments of life; give ear to acquire understanding.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"οὗτος ὁ θεὸς ἡμῶν","severity":"info","text":"The passage shifts from a hymnic description of God’s cosmic power to a direct prayer of confession and petition, marked by the invocation 'Κύριε Παντοκράτωρ'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποικίᾳ","severity":"info","text":"ἀποικίᾳ ('exile') is a key term in Baruch, referring to the Babylonian exile and, by extension, the community’s ongoing dispersion. The Greek word carries both literal and theological weight.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε, Ἰσραήλ","severity":"info","text":"The phrase 'Ἄκουε, Ἰσραήλ' echoes the Shema (Deut 6:4), a central Jewish confession. Here it introduces a call to heed 'commandments of life' and acquire understanding.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κύριε Παντοκράτωρ","severity":"info","text":"The title 'Παντοκράτωρ' ('Almighty') is common in the Septuagint for God, especially in prayer contexts. It reflects Hellenistic Jewish piety and later becomes central in Christian liturgy.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης","severity":"info","text":"The motif of God discovering 'every path of knowledge' and giving it to Jacob/Israel parallels wisdom traditions (e.g., Prov 8) and the giving of the Law at Sinai.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν τεθνηκότων Ἰσραὴλ","severity":"caution","text":"The phrase 'τῶν τεθνηκότων Ἰσραὴλ' ('the dead of Israel') is ambiguous: it may refer to deceased ancestors or metaphorically to the spiritually dead. The English draft takes it literally.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν τεθνηκότων Ἰσραὴλ' could be literal (deceased Israelites) or metaphorical (those spiritually dead due to sin).","The identity of 'τῷ παιδὶ αὐτοῦ' ('his servant') in relation to Jacob is unclear; it may be a title or a separate figure."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"τί ἐστιν Ἰσραήλ; τί ὅτι ἐν γῆ τῶν ἐχθρῶν εἶ; ἐπαλαιώθης ἐν γῇ\nἀλλοτρίᾳ, συνεμιάνθης τοῖς νεκροῖς,\nπροσελογίσθης μετὰ τῶν εἰς\n § Γ ἅδου,\nἐνκατέλιπες § τὴν πηγὴν τῆς σοφίας. τῆ ὁδῷ τοῦ θεοῦ εἰ\nἐπορεύθης, κατήκεις ἂν ἐν εἰρήνῃ τὸν αἰῶνα. μάθε ποῦ ἐστιν\nφρόνησις, ποῦ ἐστιν ἰσχύς, ποῦ ἐστιν σύνεσις, τοῦ γνῶναι ἄμα ποῦ\nἐστιν μακροβίωσις καὶ ζωή, ποῦ ἐστιν φῶς ὀφθαλμῶν καὶ εἰρήνη. τίς εὗρεν τὸν τόπον αὐτῆς, καὶ τίς εἰσῆλθεν εἰς τοὺς θησαυροὺς\nαὐτῆς; χοῦ εἰσιν οἱ ἄρχοντες τῶν ἐθνῶν καὶ οἱ κυριεύοντες τῶν\nθηρίων τῶν ἐπὶ τῆς γῆς; οἱ ἐν τοῖς ὀρνέοις τοῦ οὐρανοῦ ἐμπαίζοντες,\nκαὶ τὸ ἀργύριον θησαυρίζοντες καὶ τὸ χρυσίον ᾧ ἐπεποίθεισαν\nἄνθρωποι, καὶ οὐκ ἔστιν τέλος τῆς κτήσεως αὐτῶν. ὅτι οἱ τὸ\nἀργύριον τεκταίνοντες καὶ μεριμνῶντες, καὶ οὐκ ἔστιν ἐξεύρεσις τῶν\nἔργων αὐτῶν. ἠφανίσθησαν καὶ εἰς ἄδου κατέβησαν, καὶ ἄλλοι\nἀντανέστησαν ἀντʼ αὐτῶν. υεώτεροι ἴδον φῶς καὶ κατήκησαν\nἐπὶ τῆς γῆς, ὁδὸν δὲ ἐπιστήμης οὐκ ἔγνωσαν\nοὐδὲ συνῆκαν τρίβους\nαὐτῆς οὐδὲ ἀντελάβοντο αὐτῆς· οἱ υἱοὶ αὐτῶν ἀπὸ τῆς ὁδοῦ αὐτῶν\nτπόρρω ἐγενήθησαν,\nοὐδὲ ἠκούσθη ἐν Χαναὰν οὐδὲ ὄφθη ἐν οἰμᾶν. οἵ τε υἱοὶ Ἅγαρ οἱ ἐκζητοῦντες τὴν σύνεσιν οἱ ἐπὶ γῆς, οἱ ἔμποροι\nτῆς Μερρὰν καὶ Θαιμάν, καὶ οἱ μυθολόγοι καὶ οἱ ἐκζητηταὶ τῆς\nσυνέσεως, ὁδὸν δὲ σοφίας οὐκ ἔγνωσαν οὐδὲ ἐμνήσθησαν τὰς τρίβους\nαὐτῆς. Ὠ Ἰσραήλ, ὡς μέγας ὁ οἶκος τοῦ θεοῦ, καὶ ἐπιμήκης ὁ\nτόπος τῆς κτήσεως αὐτοῦ· μέγας καὶ οὐκ ἔχει τελευτήν, ὑψηλὸς καὶ\nἀμέτρητος. ἐκεῖ ἐγεννήθησαν οἱ γίγαντες οἱ ὀνομαστοὶ ἀπʼ ἀρχῆς\nγενόμενοι, εὐμεγέθεις, ἐπιστάμενοι πόλεμον.","english":"What is Israel? Why are you in the land of enemies? You grew old in a foreign land, you were defiled among the dead, you were counted among those in Hades, you abandoned the fountain of wisdom. If you had walked the way of God, you would have dwelt in peace for eternity. Learn where prudence is, where strength is, where understanding is, to know at once where long life and life are, where the light of the eyes and peace are. Who found her place, and who entered into her treasuries? Where are the rulers of the nations and those who rule over the beasts of the earth? Those who play with the birds of the sky, and those who amass silver and gold, in which men trusted, and there is no end to their possession. For those who work silver and are anxious, and there is no discovery of their works. They vanished and went down to Hades, and others rose up in their place. Younger ones saw light and dwelt upon the earth, but they did not know the path of knowledge, nor did they understand her ways, nor did they grasp her; their sons became far from their path, nor was it heard in Canaan nor seen in Oiman. And the sons of Hagar who seek understanding on the earth, the merchants of Merran and Thaiman, and the mythologers and the seekers of understanding, they did not know the way of wisdom nor did they remember her paths. O Israel, how great is the house of God, and how vast is the place of his possession; great and without end, high and immeasurable. There were born the giants, the renowned ones who came into being from the beginning, of great size, skilled in war.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τί ἐστιν Ἰσραήλ; τί ὅτι ἐν γῆ τῶν ἐχθρῶν εἶ;","severity":"info","text":"The passage opens with a rhetorical question that personifies Israel as an individual in exile, blending lament with didactic reproach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πηγὴν τῆς σοφίας","severity":"info","text":"The 'fountain of wisdom' is a metaphor for divine knowledge or the Law, abandoned by Israel in its apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ υἱοὶ Ἅγαρ","severity":"info","text":"The 'sons of Hagar' likely refers to Ishmaelites or Arab tribes, echoing Genesis 16 and 21, and here contrasted with Israel as seekers of understanding who fail to find wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μερρὰν καὶ Θαιμάν","severity":"info","text":"Merran and Thaiman are place names associated with northern Arabia (cf. Tema in Genesis 25:15), indicating the passage's awareness of regional geography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὠ Ἰσραήλ","severity":"info","text":"The repeated address 'O Israel' (here and earlier) frames the passage as a prophetic admonition, shifting from rhetorical questions to a direct exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γίγαντες","severity":"info","text":"The mention of 'giants' born in God's house may allude to the Nephilim of Genesis 6:4, interpreted in some Jewish and Christian traditions as antediluvian warriors.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Oiman' (οἰμᾶν) is uncertain; it may be a place name or a corruption.","The phrase 'sons of Hagar' could be a generic term for non-Israelite peoples, not necessarily a specific genealogy."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"οὐ τούτους ἐξελέξατο\nὁ θεός, οὐδὲ 6δὸν ἐπιστήμης ἔδωκεν αὐτοῖς· καὶ ἀπώλοντο παρὰ τὸ\nμὴ ἔχειν φρόνησιν, ἀπώλοντο διὰ τὴν ἀβουλίαν αὐτῶν. τίς ἀνέβη\nεἰς τὸν οὐρανὸν καὶ ἔλαβεν αὐτήν, καὶ κατεβίβασεν αὐτὴν ἐκ τῶν\nνεφελῶν; τίς διέβη πέραν τῆς θαλάσσης καὶ εὗρεν αὐτήν, καὶ οἴσει\nαὐτὴν χρυσίου ἐκλεκτοῦ; οὐκ ἔστιν ὁ γινώσκων τὴν ὁδὸν αὐτῆς,\nοὐδὲ ὁ ἐνθυμούμενος τὴν τρίβον αὐτῆς. ἄλλο ὁ εἰδὸς τὰ πάντα\nγινώσκει αὐτήν, ἐξεῦρεν αὐτὴν τῇ συνέσει αὐτοῦ· ὁ κατασκευάσας\n AQΓ 10 om τι 2⁰ AQ γη 1⁰] pr τη A 12 εγκατελιπες Bᵇ εγκατε-\nλειπες A 13 αιωνα] +χρπνον AQΓ 14 εστιν 5⁰] εστι Qᵃ 15 ευρε Γ\n19 αντανεστη sup ras A (se ras 1 lit) 20 ειδον Bᵃᵇ κατοικησαν\nQΓ om δε Γ 21 ουτων 2⁰] αυτω A ( τῶν Aᵃ) 23 οι τε\nουτε A ουτε οι Q γης] pr της AQ om δε A σοφιας] pr της AΓ\n25 εχε Q* 26 εγενηθησαν AQ απ αρκης] pr οι AQΓ 28 αβου-\nλειαν η* 31 γινωσκον Γ* ( σκων ⁽ᵛiᵈ) 32 αλλα] αλλ AQᵃ |\nο ιδως Β* (ο ειδως Bᵃᵇ)","english":"God did not choose these, nor did he give them the way of knowledge; and they perished because they had no prudence, they perished because of their folly. Who went up into heaven and took her, and brought her down from the clouds? Who crossed beyond the sea and found her, and will bring her, of choice gold? There is no one who knows her way, nor anyone who ponders her path. Another, who knows all things, knows her; he discovered her by his understanding; the one who fashioned","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τούτους ἐξελέξατο ὁ θεός","severity":"info","text":"The negation 'οὐ' with the aorist 'ἐξελέξατο' indicates a past divine non-selection, contrasting with the preceding rhetorical questions about Israel's fate.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φρόνησιν","severity":"info","text":"'φρόνησιν' (prudence) is a key virtue in wisdom literature, here contrasted with 'ἀβουλίαν' (folly), emphasizing moral causation for perishing.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ἀνέβη εἰς τὸν οὐρανὸν","severity":"info","text":"The rhetorical questions echo Job 38–39 and Proverbs 30:4, where divine wisdom is inaccessible to humans, reinforcing the theme of hidden knowledge.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"χρυσίου ἐκλεκτοῦ","severity":"info","text":"The phrase 'of choice gold' may allude to the preciousness of wisdom, a common trope in Hellenistic Jewish sapiential texts (cf. Sir 6:31).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄλλο ὁ εἰδὸς τὰ πάντα","severity":"info","text":"The shift from negative rhetorical questions to a positive assertion ('Another, who knows all things') introduces a contrast between human ignorance and divine omniscience.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"AQΓ 10 om τι 2⁰ AQ γη 1⁰] pr τη A","severity":"caution","text":"The apparatus notes textual variants in the Greek tradition, including omissions and additions, indicating scribal instability in this passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτήν' (her) is ambiguous: it may be 'wisdom' (σοφία) from the preceding context or 'prudence' (φρόνησις). The reading taken follows the broader context of wisdom personified."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"τὴν γῆν εἰς τὸν αἰῶνα χρόνον ἐνέπλησεν αὐτὴν κτηνῶν τετραπόδων· ὁ ἀποστέλλων τὸ φῶς καὶ πορεύεται, ἐκάλεσεν αὐτό, καὶ ὑπήκουσεν\nαὐτῷ τρόμῳ· οἱ δὲ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὐτῶν καὶ\nεὐφράνθησαν· ἐκάλεσεν αὐτούς, καὶ εἶπον Πάρεσμεν· ἔλαμψαν\nμετʼ εὐφροσύνης τῷ ποιήσαντι αὐτούς. οὗτος ὁ θεὸς ἡμῶν, οὐ\nλογισθήσεται ἕτερος πρὸς αὐτόν. ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης. καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ Ἰσραὴλ τῷ ἠγαπημένα\nὑπʼ αὐτοῦ. μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ ἐν τοῖς ἀνθρώποις\nσυνανεστράφη. Αὕτη ἡ βίβλος τῶν προσταγμάτων τοῦ θεοῦ,\nκαὶ ὁ νόμος ὁ ὑπάρχααον εἰς τὸν αἰώνα· πάντες οἵ κρατοῦντες αὐτὴν,\nεἰς ζωήν· οἱ δὲ καταλείποντες αὐτὴν ἀποθανοῦνται. ἐπιστρέφου,\nἸακώβ, καὶ ἐπιλαβοῦ αὐτῆς, διόδευσον πρὸς τὴν λάμψιν κατέναντι\nτοῦ φωτὸς αὐτῆς. μὴ δῷς ἑτέρῳ τὴν δόξαν σου, καὶ τὰ συμφέροντά\nσοι ἔθνει ἀλλοτρίῳ. μακάριοί ἐσμεν, Ἰσραήλ, ὅτι τὰ ἀρεστὰ τοῦ\nθεοῦ ἡμῖν γνωστά ἐστιν. Ραρσεῖτε, λαός μου, μνημόσυνον Ἰσραήλ. ἐπράθητε τοῖς ἔθνεσιν\nοὐκ εἰς ἀπώλειαν, διὰ δὲ τὸ παροργίσαι ὑμᾶς τὸν θεόν, παρεδόθητε\nτοῖς ὑπεναντίοις. παροξύνατε γὰρ τὸν ποιήσαντα ὑμᾶς θύσαντες\nδαιμονίοις καὶ οὐ θεῷ· ἐπελάθεοθκ ¹τὸν τροφεύσαντα ὑμᾶς θεὸν ¶Γ \nαἰώνιον, ἐλυπήσατε δὴ καὶ τὴν ἐκθρέψασαν ὑμᾶς Ἰερουσαλήμ. ἴδεν\nγὰρ τὴν ἐπελθοῦσαν ὑμῖν ὀργὴν παρὰ τοῦ θεοῦ, καὶ εἶπεν Ἀκούσατε,\nαἱ πάροικοι Σειών, ἐπήγαγέν μοι ὁ θεὸς πένθος μέγα. ἴδον γὰρ\nτὴν αἰχμαλωσίαν τῶν υἱῶν μου καὶ τῶν θυγατέρων, ἦν ἐπήγαγεν\nαὐτοῖς ὁ αἰώνιος. ἔθρεψα γὰρ αὐτοὺς μετ᾿ εὐφροσύνης, ἐξαπέστειλα\nδἐ μετὰ κλαυθμοῦ καὶ πένθους.","english":"...the earth for eternal time, he filled it with four-footed beasts. He who sends forth the light proceeds; he called it, and it obeyed him with trembling. The stars shone in their watches and rejoiced; he called them, and they said, \"We are present.\" They shone with gladness for their maker. This is our God; no other shall be reckoned beside him. He discovered every path of knowledge and gave it to Jacob, his servant, and to Israel, his beloved. After this he appeared on the earth and dwelt among men. This is the book of the commandments of God, and the law that endures forever. All who hold fast to it shall live; but those who abandon it shall die. Return, Jacob, and take hold of it; journey toward the radiance opposite its light. Do not give your glory to another, nor your advantages to a foreign nation. We are blessed, O Israel, because what is pleasing to God is known to us. Take courage, my people, memorial of Israel. You were sold to the nations not for destruction, but because you angered God, you were delivered to your enemies. For you provoked your maker by sacrificing to demons and not to God; you forgot the eternal God who nourished you; you grieved indeed Jerusalem, who reared you. For she saw the wrath coming upon you from God, and she said, \"Hear, you inhabitants of Zion; God has brought great mourning upon me.\" For I saw the captivity of my sons and daughters, which the Eternal One brought upon them. For I reared them with joy, but I sent them forth with weeping and mourning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὗτος ὁ θεὸς ἡμῶν","severity":"info","text":"The Greek phrase 'οὗτος ὁ θεὸς ἡμῶν' (This is our God) serves as a confessional climax, distinguishing the true God from any rival and reinforcing monotheistic exclusivity.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης","severity":"info","text":"The phrase 'he discovered every path of knowledge' echoes wisdom traditions, particularly Proverbs and Sirach, where divine wisdom is personified and bestowed upon Israel.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπράθητε τοῖς ἔθνεσιν","severity":"info","text":"The reference to being 'sold to the nations' reflects the historical context of the Babylonian exile, when Judeans were taken captive and dispersed, a theme central to Baruch's narrative.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ τοῦτο","severity":"info","text":"The phrase 'After this' marks a structural shift from cosmic and patriarchal themes to the appearance of divine wisdom on earth and the exhortation to Israel.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὕτη ἡ βίβλος τῶν προσταγμάτων τοῦ θεοῦ","severity":"info","text":"This identification of the 'book of the commandments of God' with the law has been cited in patristic sources as a prooftext for the divine origin of the Torah, influencing later Christian understandings of Baruch.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπελάθεοθκ","severity":"caution","text":"The Greek 'ἐπελάθεοθκ' appears to be a scribal corruption or variant of 'ἐπελάθεσθε' (you forgot). The text is uncertain here, and the reading follows the standard emendation.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν τροφεύσαντα ὑμᾶς θεὸν αἰώνιον' could be read as 'the eternal God who nourished you' or 'the God who nourished you eternally'; the translation adopts the former.","The Coptic cue 'narrative' is deterministic but the passage includes hymnic and exhortatory elements, blurring genre boundaries."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"μηδεὶς ἐπιχαιρέτω μοι τῇ χήρε\nκαὶ καταλειφθείσῃ ὑπὸ πολλῶν· ἠρημώθην διὰ τὰς ἁμαρτίας τῶν\nτέκνων μου, διότι ἐξέκλιναν ἐκ νόμου θεοῦ καὶ δικαιώματα αὐτοῦ\nοὐκ ἔγνωσαν, οὐδὲ ἐπορεύθησαν ὁδοῖς ἐντολῶν θεοῦ, οὐδὲ τρίβους\n 32 τον αιωνα] om τον Q 33 πορευσεται Q 34 ηυφρανθησαν ΑQ AQΓ \n35 ειπαν Q ελαμψαν] pr και AΓ 37 om υπ AQ* (hab Qmg) 38 επι\npr και Q της γης] om της A om εν Γ ΙV 1 αυτην 1⁰] αυτης A |κατα-\nλιποντες Q* (καταλειπ. Qᵃ) 4 του θεου] τω θῶ AQ ημιν] υμιν Γ |om\nεστιν Γ 6 υμας] ημας A 7 παρωξυνατε AQ δαιμονιοις] pr τοις Γ vid\nom και ου θεω Γᵛiᵈ 8 επελαθεσθε] δε AQ υμας 1⁰] ημας A δη] δε\nBᵇ⁽ᵛⁱᵈ⁾AQ 9 ειδεν Bᵃᵇ om γαρ A Σιων BᵇAQ; item 14 24 επη-\nγαγεν] γαρ A 10 ειδον Bᵃᵇ των υιων] pr του λαου A των θυγατερων]\nom των Q 11 δε] + αυτους Q 12 καταλειφθησῃ AQ* (ηφθειση Qa)\n13 και δικαιωματα] δικ. δε AQ εγνωσαν] εφυλαξαν A τριβοις Q","english":"Let no one rejoice at my widowhood and my abandonment by many. I have been laid waste because of the sins of my children, for they turned aside from the law of God and did not know his ordinances, nor did they walk in the ways of God’s commandments, nor in the paths.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μηδεὶς ἐπιχαιρέτω μοι τῇ χήρε","severity":"info","text":"The speaker personifies Jerusalem as a widow, lamenting her desolation due to her children's sins. This continues the extended metaphor of the city as a bereft mother.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξέκλιναν ἐκ νόμου θεοῦ","severity":"info","text":"The verb ἐξέκλιναν (aorist of ἐκκλίνω) means 'turned aside' or 'deviated,' emphasizing a deliberate departure from divine law. The phrase echoes prophetic language of covenant infidelity.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιώματα αὐτοῦ οὐκ ἔγνωσαν","severity":"info","text":"The phrase 'ordinances of God' (δικαιώματα) recalls Deuteronomic language (e.g., Deut 4:1, 6:1) and prophetic reproaches (e.g., Jer 2:8). The ignorance of divine statutes is a common theme in Jeremiah's laments over Jerusalem.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μηδεὶς ἐπιχαιρέτω μοι τῇ χήρε","severity":"info","text":"This passage begins a new section of the personified Jerusalem's speech, marked by a prohibition ('Let no one rejoice') and a series of causal clauses explaining her desolation.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἠρημώθην διὰ τὰς ἁμαρτίας","severity":"caution","text":"The apparatus notes variant readings for several words in this passage (e.g., Q omits τον in line 32, A adds και before ελαμψαν in line 35). The text is relatively stable, but minor scribal variations exist.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χήρε","severity":"info","text":"The image of Jerusalem as a widow is a biblical trope (cf. Lam 1:1-2, 4 Ezra 10:1-2). In Baruch, this personification underscores the city's abandonment and the collective guilt of its inhabitants.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft breaks off mid-sentence ('nor in the paths'), but the Greek continues with τρίβους, likely completing the thought with a parallel phrase. The exact continuation is uncertain due to the passage break."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"B παιδίας ἐν δικαιοσύνῃ αὐτοῦ ἐπέβησαν. ἐλθάτωσαν αἱ πάροικοι\nΣειών, καὶ μνήσθητε τὴν αἰχμαλωσίαν τῶν υἱῶν μου καὶ θυγατέραον,\nἣν ἐπήγαγεν αὐτοῖς ὁ αἰώνιος. ἐπήγαγεν γὰρ ἐπʼ αὐτοὺς ἔθνος\nμακρόθεν, ἔθνος ἀναιδές καὶ ἀλλόγλωσσον· ὅτι οὐκ ἠσχύνθησαν\nπρεσβύτην οὐδὲ παιδίον ἠλέησαν, καὶ ἀπήγαγον τοὺς ἀγαπητοὺς\nτῆς χήρας, καὶ ἀπὸ τῶν θυγατέρων τὴν μόνην ἠρήμωσαν. ἐγὼ δὲ\nτί δυνατὴ βοηθῆσαι ὑμῖν; ὁ γὰρ ἐπαγαγὼν τὰ κακὰ ἐξελεῖται ὑμᾶς\nἐκ χειρὸς ἐχθρῶν ὑμῶν. βαδίζετε, τέκνα, βαδίζετε, ἐγὼ γὰρ κατελείφθην\nἔρημος. ἐξεδυσάμην τὴν στολὴν τῆς εἰρήνης, ἐνεδυσάμην\nδὲ σάκκον τῆς δεήσεως μου· κεκράξομαι πρὸς τὸν αἰώνιον ἐν ταῖς\nἡμέραις μου. Ραρρεῖτε, τέκνα, βοήσατε πρὸς τὸν θεόν, καὶ\nἐξελεῖται ὑμᾶς ἐκ δυναστείας, ἐκ χειρὸς ἐχθρῶν. ἐγὼ γὰρ ἥλπισα\nἐπὶ τῷ αἰωνίῳ τὴν σωτηρίαν ὑμῶν, καὶ ἔλθέν μοι χαρὰ παρὰ τοῦ\nἁγίου ἐπὶ τῇ ἐλεημοσύνῃ, ἡ ἤξει ὑμῖν ἐν τάχει παρὰ τοῦ αἰωνίου\nσωτῆρος ὑμῶν. ἐξέπεμψα γὰρ ὑμᾶς μετὰ πένθους καὶ κλαυθμοῦ,\nἀποδώσει δέ μοι ὁ θεὸς ὑμᾶς μετά χαρμοσύνης καὶ εὐφροσύνης εἰς τὸν\nαἰῶνα. ἅσπερ γὰρ νῦν ἑωράκασιν αἱ πάροικοι Σειὼν τὴν ὑμετέραν\nαἰχμαλωσίαν, οὕτως ὄψονται ἐν τάχει τὴν παρὰ τοῦ θεοῦ ὑμῶν\nσωτηρίαν, ἡ ἐπελεύσεται ὑμῖν μετὰ δόξης μεγάλης καὶ λαμπρότητος\nτοῦ αἰωνίου. τέκνα, μακροθυμήσατε τὴν παρὰ τοῦ θεοῦ ἐπελθοῦσαν\nὑμῖν ὀργήν· κατεδίωξέν σε ὁ ἐχθρός, καὶ ὄψει αὐτοῦ τὴν\nἀπώλειαν ἐν τάχει, καὶ ἐπὶ τραχήλους αὐτῶν ἐπιβήσῃ. οἱ τρυφεροί\nμου ἐπορεύθησαν ὁδοὺς τραχείας, ρθησαν ὡς ποίμνιον ἡρπασμένον\nὑπὸ ἐχθρῶν.","english":"They did not walk in the paths of his righteousness in discipline. Let the inhabitants of Zion come, and remember the captivity of my sons and daughters, which the Eternal One brought upon them. For he brought upon them a nation from afar, a shameless and foreign-speaking nation; for they were not ashamed before an old man, nor did they take pity on a child, and they led away the beloved ones of the widow, and from the daughters they desolated the only one. But I, what am I able to help you? For the one who brought the evils will deliver you from the hand of your enemies. Go, children, go, for I have been left desolate. I have taken off the garment of peace, I have put on the sackcloth of my supplication; I will cry out to the Eternal One in my days. Take courage, children, cry out to God, and he will deliver you from oppression, from the hand of enemies. For I have hoped in the Eternal One for your salvation, and joy has come to me from the Holy One on account of mercy, which will come to you quickly from the Eternal One, your savior. For I sent you out with mourning and weeping, but God will return you to me with joy and gladness for eternity. For just as the inhabitants of Zion have now seen your captivity, so they will soon see your salvation from God, which will come upon you with great glory and splendor of the Eternal One. Children, endure with patience the anger that has come upon you from God; the enemy has pursued you, and you will see his destruction quickly, and you will step upon their necks. My tender ones have walked on rough roads, they were taken like a flock snatched by enemies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰώνιος","severity":"info","text":"The Greek term αἰώνιος (Eternal One) is a divine title used repeatedly in this passage, reflecting the Septuagint's rendering of the Hebrew 'olam as a name for God.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπήγαγεν γὰρ ἐπʼ αὐτοὺς ἔθνος μακρόθεν","severity":"info","text":"The description of a foreign nation brought from afar echoes prophetic oracles of judgment, e.g., Jeremiah 6:22-23, where a distant people is invoked as an instrument of divine punishment.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πάρῳκοι Σειών","severity":"info","text":"The phrase 'inhabitants of Zion' (πάρῳκοι Σειών) personifies Jerusalem as a mother addressing her exiled children, a common trope in Jewish lament literature after the Babylonian destruction.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βαδίζετε, τέκνα, βαδίζετε","severity":"info","text":"The repeated imperative 'Go, children, go' marks a rhetorical shift from lament to exhortation, structuring the passage as a mother's farewell and call to endurance.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐξεδυσάμην τὴν στολὴν τῆς εἰρήνης, ἐνεδυσάμην δὲ σάκκον","severity":"info","text":"The imagery of exchanging a garment of peace for sackcloth parallels the ritual mourning in Joel 2:13 and Jonah 3:6, where sackcloth signifies repentance or supplication.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Baruch","severity":"info","text":"This passage, with its personified Zion and promise of salvation, influenced later Christian liturgical use of Baruch, especially in hymns for Holy Week and the Exile.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at the start of the passage (B παιδίας...), making the exact opening uncertain; the English draft supplies 'They did not walk in the paths of his righteousness in discipline' as a conjectural restoration."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Θαρρήσατε, τέκνα, καὶ βοήσατε πρὸς\nτὸν θεόν, ἔσται γὰρ ὑμῶν ὑπὸ τοῦ ἐπάγοντος μνεία. ώσπερ γὰρ\nἐγένετο ἡ διάνοια ὑμῶν εἰς τὸ πλανηθῆναι ἀπὸ τοῦ θεοῦ, δεκαπλασιάσατε\nἐπιστραφέντες ζητῆσαι αὐτόν. ὁ γὰρ ἐπαγαγὼν ὑμῖν\n AQ 13 παιδιας (-θειας BᵃᵇQ] +αληθειαας Q* (improb αληθ. Qᵃ) 14 θυγα-\nτερων] pr των AQ 15 αυτους] + ο θς A οτι] οι A 16 απηγαγον]\nηγαγον A μονην] μονογενην A 17 δυνατη] δυναμοι A 18 επ-\nαγαγων] +υμιν Q τα κακα] +υμιν A 20 ενεδυσαμην δε] και ενεδυσ. A\nom δε Q* (hab Qmg) αιωνιον] + υψιστον A 21 θαρσειτε AQ βοησατε]\npr και A om εκ δυναστειας A εχθρων] + υμων A 22 εγω γαρ] + ηδη\nQ επι τω αιωνιω ηλπισα A om επι τη ελεημοσυνη A ηξει υμιν] ει υ sup\nras B του αιων.] το sup ras B? υμων 2⁰] ημων Q 23 χαρμοσυνης]\nνης sup ras B? 24 υμων] ημων A υμιν] ημιν A 25 κατεδιωξεν]\n+ γαρ AQ εχθρος] +σου AQ οψη A τραχηλους] pr τους A 26 επο-\nρευθησας Β* (.σαν Bᵃ) υπο εχθρων] απο εχθρ. A υπο των εχθρ. Q* (υπο\nεχθρ. Qᵃ) 27 θαρσησατε AQ θν εσται sup ras Bᵃ(sah) 9 επαγαγοντος Q\n28 πλανηθηναι] +υμας AQ δεκαπλασιασατε] pr ουτω νυν A |επιστραφες\nΒ* (-φεντες Bᵃᵇ)","english":"Take courage, children, and cry out to God, for there will be remembrance of you by the one who brings affliction. For just as your mind was led astray from God, so now, having turned back, seek him tenfold. For the one who brought upon you","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θαρρήσατε, τέκνα, καὶ βοήσατε πρὸς τὸν θεόν","severity":"info","text":"The imperative 'take courage' and 'cry out' mark a shift from lament to exhortation, urging the exiles to seek divine aid.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μνεία","severity":"info","text":"μνεία ('remembrance') here implies that God will remember the exiles, countering the afflicter's intent to erase them.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ γὰρ ... δεκαπλασιάσατε","severity":"info","text":"The comparative structure 'just as ... so now' contrasts past error with a tenfold corrective action, emphasizing repentance.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παιδίας (-θειας BᵃᵇQ] +αληθειαας Q*)","severity":"caution","text":"The apparatus shows textual variation: some witnesses read 'παιδίας' (discipline) while Q* adds 'αληθειαας' (truth), indicating scribal uncertainty.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βοήσατε πρὸς τὸν θεόν","severity":"info","text":"The call to cry out to God echoes psalmic language (e.g., Ps 34:6 LXX), common in communal laments.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δεκαπλασιάσατε ἐπιστραφέντες ζητῆσαι αὐτόν","severity":"info","text":"The tenfold seeking reflects a rhetorical intensification of repentance, later cited in patristic homilies on Baruch as a model of penitential zeal.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὑπὸ τοῦ ἐπάγοντος' could refer to the afflicter (the enemy) or to God as the one who brings affliction; the translation takes it as the afflicter, but the Greek is ambiguous.","The textual variant 'παιδίας' vs. 'αληθειαας' in the apparatus leaves the original reading uncertain."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":49,"ref":"p49","source":"τὰ κακὰ ἐπάξει ὑμῖν τὴν αἰώνιον εὐφροσύνην μετὰ τῆς σωτηρίας B \nὑμῶν. Θάρσει, Ἰερουσαλήμ, παρακαλέσει σε ὁ ὀνομάσας σε. δείλαιοι\nοἱ σέ κακώσαντες καὶ ἐπιχαρέντες τῇ σῇ πτώσει, δείλαιαι αἱ πόλεις\nαἷς ἐδούλευσαν τὰ τέκνα σου, δειλαία ἡ δεξαμένη τοὺς υἱούς σου. ὥσπερ γὰρ ἐχάρη ἐπὶ τῇ σῇ πτώσει καὶ εὐφράνθη ἐπὶ τῷ πτώματί\nσου, οὕτως λυπηθήσεται ἐπὶ τῇ ἑαυτῆς ἐρημίᾳ. καὶ περιελῶ αὐτῆς\nτὸ ἀγαλλίαμα τῆς πολυοχλίας, καὶ τὸ ἀγαυρίαμα αὐτῆς εἰς πένθος. πῦρ γάρ ἐπελεύσεται αὐτῇ παρά τοῦ αἰωνίου εἰς ἡμέρας μακράς. καὶ κατοικηθήσεται ὑπὸ δαιμονίων τὸν πλείονα χρόνον. περίβλεψαι\nπρὸς ἀνατολάς, Ἰερουσαλήμ, καὶ ἴδε τὴν εὐφροσύνην τὴν\nπαρά τοῦ θεοῦ σοι ἐρχομίνην. ἰδοὺ ἔρχονται οἱ υἱοί σου οὓς\nἐξαπέστειλας, ἔρχονται συνηγμένοι ἀπʼ ἀνατολῶν ἕως δυσμῶν τῷ\nόήματι τοῦ ἁγίου. χαίροντες τῇ τοῦ θεοῦ δόξῃ. Αὕτη ἡ βίβλος τῶν προσταγμάτων τοῦ θεοῦ,\nκαὶ ὁ νόμος ὁ ὑπάρχααον εἰς τὸν αἰώνα· πάντες οἵ κρατοῦντες αὐτὴν,\nεἰς ζωήν· οἱ δὲ καταλείποντες αὐτὴν ἀποθανοῦνται. ἐπιστρέφου,\nἸακώβ, καὶ ἐπιλαβοῦ αὐτῆς, διόδευσον πρὸς τὴν λάμψιν κατέναντι\nτοῦ φωτὸς αὐτῆς. μὴ δῷς ἑτέρῳ τὴν δόξαν σου, καὶ τὰ συμφέροντά\nσοι ἔθνει ἀλλοτρίῳ. μακάριοί ἐσμεν, Ἰσραήλ, ὅτι τὰ ἀρεστὰ τοῦ\nθεοῦ ἡμῖν γνωστά ἐστιν. Ραρσεῖτε, λαός μου, μνημόσυνον Ἰσραήλ. ἐπράθητε τοῖς ἔθνεσιν\nοὐκ εἰς ἀπώλειαν, διὰ δὲ τὸ παροργίσαι ὑμᾶς τὸν θεόν, παρεδόθητε\nτοῖς ὑπεναντίοις. παροξύνατε γὰρ τὸν ποιήσαντα ὑμᾶς θύσαντες\nδαιμονίοις καὶ οὐ θεῷ· ἐπελάθεοθκ ¹τὸν τροφεύσαντα ὑμᾶς θεὸν ¶Γ \nαἰώνιον, ἐλυπήσατε δὴ καὶ τὴν ἐκθρέψασαν ὑμᾶς Ἰερουσαλήμ.","english":"The evils will bring you eternal joy along with your salvation. Take courage, Jerusalem; the one who named you will comfort you. Wretched are those who have wronged you and rejoiced at your fall; wretched are the cities which your children served; wretched is the one who received your sons. For just as she rejoiced at your fall and delighted in your downfall, so will she be grieved at her own desolation. And I will strip away her delight in her multitude, and her pride will turn to mourning. For fire will come upon her from the Eternal One for many days, and she will be inhabited by demons for the greater part of the time. Look to the east, Jerusalem, and see the joy coming to you from God. Behold, your sons whom you sent forth are coming; they are coming gathered from east to west by the word of the Holy One, rejoicing in the glory of God. This is the book of the commandments of God, and the law which endures forever; all who hold fast to it will have life, but those who abandon it will die. Return, Jacob, and take hold of it; journey toward the radiance opposite its light. Do not give your glory to another, nor your advantages to a foreign nation. Blessed are we, Israel, because what is pleasing to God is known to us. Take courage, my people, memorial of Israel. You were sold to the nations not for destruction, but because you angered God, you were handed over to your adversaries. For you provoked the one who made you by sacrificing to demons and not to God; you forgot the eternal God who nourished you, and you grieved Jerusalem who raised you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ κακὰ ἐπάξει ὑμῖν τὴν αἰώνιον εὐφροσύνην","severity":"info","text":"The Greek syntax is ambiguous: the subject 'the evils' (τὰ κακὰ) is neuter plural, but the verb 'will bring' (ἐπάξει) is singular, suggesting a collective sense or a textual corruption.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δείλαιοι","severity":"info","text":"The term δείλαιοι (wretched) is a rare poetic form, used here to intensify the condemnation of Jerusalem's enemies; it echoes Lamentations and prophetic dirges.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ γάρ ἐπελεύσεται αὐτῇ","severity":"info","text":"The threat of fire and demonic habitation recalls prophetic oracles of destruction, e.g., Jeremiah 4:23–26 and Isaiah 13:1–5, though no direct citation is marked.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αὕτη ἡ βίβλος τῶν προσταγμάτων τοῦ θεοῦ","severity":"info","text":"This phrase identifies the 'book of commandments' with the Law, a key theme in Hellenistic Jewish literature emphasizing Torah as eternal and life-giving.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπελάθεοθκ","severity":"caution","text":"The Greek text has a corrupt form ἐπελάθεοθκ (you forgot), likely a scribal error for ἐπελάθεσθε; the sense is clear but the transmission is uncertain.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θάρσει, Ἰερουσαλήμ","severity":"info","text":"The passage shifts from direct address to Jerusalem (Θάρσει, Ἰερουσαλήμ) to a series of exclamations and commands, marking a rhetorical climax in the narrative.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ἐπάξει (will bring) is ambiguous: either 'the evils' (τὰ κακὰ) or an implied divine agent; the translation takes the former.","The phrase ἐπελάθεοθκ is a textual crux; the intended verb is likely ἐπελάθεσθε (you forgot)."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"ἴδεν\nγὰρ τὴν ἐπελθοῦσαν ὑμῖν ὀργὴν παρὰ τοῦ θεοῦ, καὶ εἶπεν Ἀκούσατε,\nαἱ πάροικοι Σειών, ἐπήγαγέν μοι ὁ θεὸς πένθος μέγα. ἴδον γὰρ\nτὴν αἰχμαλωσίαν τῶν υἱῶν μου καὶ τῶν θυγατέρων, ἦν ἐπήγαγεν\nαὐτοῖς ὁ αἰώνιος. ἔθρεψα γὰρ αὐτοὺς μετ᾿ εὐφροσύνης, ἐξαπέστειλα\nδἐ μετὰ κλαυθμοῦ καὶ πένθους. μηδεὶς ἐπιχαιρέτω μοι τῇ χήρε\nκαὶ καταλειφθείσῃ ὑπὸ πολλῶν· ἠρημώθην διὰ τὰς ἁμαρτίας τῶν\nτέκνων μου, διότι ἐξέκλιναν ἐκ νόμου θεοῦ\nκαὶ δικαιώματα αὐτοῦ\nοὐκ ἔγνωσαν, οὐδὲ ἐπορεύθησαν ὁδοῖς ἐντολῶν θεοῦ, οὐδὲ τρίβους\n 32 τον αιωνα] om τον Q 33 πορευσεται Q 34 ηυφρανθησαν ΑQ AQΓ \n35 ειπαν Q ελαμψαν] pr και AΓ 37 om υπ AQ* (hab Qmg) 38 επι\npr και Q της γης] om της A om εν Γ ΙV 1 αυτην 1⁰] αυτης A |κατα-\nλιποντες Q* (καταλειπ. Qᵃ) 4 του θεου] τω θῶ AQ ημιν] υμιν Γ |om\nεστιν Γ 6 υμας] ημας A 7 παρωξυνατε AQ δαιμονιοις] pr τοις Γ vid\nom και ου θεω Γᵛiᵈ 8 επελαθεσθε] δε AQ υμας 1⁰] ημας A δη] δε\nBᵇ⁽ᵛⁱᵈ⁾AQ 9 ειδεν Bᵃᵇ om γαρ A Σιων BᵇAQ; item 14 24 επη-\nγαγεν] γαρ A 10 ειδον Bᵃᵇ των υιων] pr του λαου A των θυγατερων]\nom των Q 11 δε] + αυτους Q 12 καταλειφθησῃ AQ* (ηφθειση Qa)\n13 και δικαιωματα] δικ. δε AQ εγνωσαν] εφυλαξαν A τριβοις Q","english":"saw the wrath that was coming upon you from God, and said, Listen, you inhabitants of Zion; God has brought great mourning upon me. For I saw the captivity of my sons and daughters, which the Eternal One brought upon them. I raised them with joy, but I sent them forth with weeping and mourning. Let no one rejoice over me, a widow and abandoned by many; I was laid waste because of the sins of my children, for they turned away from the law of God and did not know his ordinances, nor did they walk in the paths of God's commandments, nor in the ways","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἴδεν","severity":"info","text":"The Greek text begins with ἴδεν (aorist of ὁράω, 'saw'), continuing the first-person speech of Jerusalem personified, which began in the previous passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἱ πάροικοι Σειών","severity":"info","text":"πάροικοι ('inhabitants' or 'sojourners') is a Septuagint term for resident aliens; here it addresses the Jewish community in exile as dwellers in Zion, not native citizens.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ νόμου θεοῦ","severity":"info","text":"The phrase 'law of God' echoes Deuteronomic language (e.g., Deut 4:44 LXX) and is a recurring motif in Baruch, linking the city's fall to covenant infidelity.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τον αιωνα","severity":"caution","text":"The apparatus notes that τον is omitted in some witnesses (Q) before αιωνα, suggesting a textual variant in the preceding line not fully preserved in this passage.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μηδεὶς ἐπιχαιρέτω","severity":"info","text":"This imperative ('let no one rejoice over me') marks a rhetorical shift from narrative to direct lament, typical of the personified city's speech in prophetic literature.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταλειφθείσῃ","severity":"caution","text":"The apparatus shows variant καταλειφθείσῃ vs. καταλειφθησῃ; the reading adopted here (with -θείσῃ) is a standard perfect passive participle, but the manuscript evidence is divided.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end of the passage; the English draft breaks off mid-sentence. The apparatus indicates several variants (e.g., omission of τον, addition of και) that affect the precise wording but not the overall sense."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"B παιδίας ἐν δικαιοσύνῃ αὐτοῦ ἐπέβησαν. ἐλθάτωσαν αἱ πάροικοι\nΣειών, καὶ μνήσθητε τὴν αἰχμαλωσίαν τῶν υἱῶν μου καὶ θυγατέραον,\nἣν ἐπήγαγεν αὐτοῖς ὁ αἰώνιος. ἐπήγαγεν γὰρ ἐπʼ αὐτοὺς ἔθνος\nμακρόθεν, ἔθνος ἀναιδές καὶ ἀλλόγλωσσον· ὅτι οὐκ ἠσχύνθησαν\nπρεσβύτην οὐδὲ παιδίον ἠλέησαν,\nκαὶ ἀπήγαγον τοὺς ἀγαπητοὺς\nτῆς χήρας, καὶ ἀπὸ τῶν θυγατέρων τὴν μόνην ἠρήμωσαν. ἐγὼ δὲ\nτί δυνατὴ βοηθῆσαι ὑμῖν; ὁ γὰρ ἐπαγαγὼν τὰ κακὰ ἐξελεῖται ὑμᾶς\nἐκ χειρὸς ἐχθρῶν ὑμῶν. βαδίζετε, τέκνα, βαδίζετε, ἐγὼ γὰρ κατελείφθην\nἔρημος. ἐξεδυσάμην τὴν στολὴν τῆς εἰρήνης, ἐνεδυσάμην\nδὲ σάκκον τῆς δεήσεως μου· κεκράξομαι πρὸς τὸν αἰώνιον ἐν ταῖς\nἡμέραις μου. Ραρρεῖτε, τέκνα, βοήσατε πρὸς τὸν θεόν, καὶ\nἐξελεῖται ὑμᾶς ἐκ δυναστείας, ἐκ χειρὸς ἐχθρῶν. ἐγὼ γὰρ ἥλπισα\nἐπὶ τῷ αἰωνίῳ τὴν σωτηρίαν ὑμῶν, καὶ ἔλθέν μοι χαρὰ παρὰ τοῦ\nἁγίου ἐπὶ τῇ ἐλεημοσύνῃ, ἡ ἤξει ὑμῖν ἐν τάχει παρὰ τοῦ αἰωνίου\nσωτῆρος ὑμῶν. ἐξέπεμψα γὰρ ὑμᾶς μετὰ πένθους καὶ κλαυθμοῦ,\nἀποδώσει δέ μοι ὁ θεὸς ὑμᾶς μετά χαρμοσύνης καὶ εὐφροσύνης εἰς τὸν\nαἰῶνα. ἅσπερ γὰρ νῦν ἑωράκασιν αἱ πάροικοι Σειὼν τὴν ὑμετέραν\nαἰχμαλωσίαν, οὕτως ὄψονται ἐν τάχει τὴν παρὰ τοῦ θεοῦ ὑμῶν\nσωτηρίαν, ἡ ἐπελεύσεται ὑμῖν μετὰ δόξης μεγάλης καὶ λαμπρότητος\nτοῦ αἰωνίου. τέκνα, μακροθυμήσατε τὴν παρὰ τοῦ θεοῦ ἐπελθοῦσαν\nὑμῖν ὀργήν· κατεδίωξέν σε ὁ ἐχθρός, καὶ ὄψει αὐτοῦ τὴν\nἀπώλειαν ἐν τάχει, καὶ ἐπὶ τραχήλους αὐτῶν ἐπιβήσῃ. οἱ τρυφεροί\nμου ἐπορεύθησαν ὁδοὺς τραχείας, ρθησαν ὡς ποίμνιον ἡρπασμένον\nὑπὸ ἐχθρῶν.","english":"of his discipline in righteousness they mounted. Let the inhabitants of Zion come, and remember the captivity of my sons and daughters, which the Eternal One brought upon them. For he brought upon them a nation from afar, a shameless and foreign-speaking nation; for they were not ashamed before an old man nor did they take pity on a child, and they led away the beloved ones of the widow, and from the daughters they desolated the only one. But I, what am I able to help you? For the one who brought the evils will deliver you from the hand of your enemies. Go, children, go, for I have been left desolate. I have taken off the garment of peace, and I have put on the sackcloth of my supplication; I will cry out to the Eternal One in my days. Take courage, children, cry out to God, and he will deliver you from power, from the hand of enemies. For I hoped in the Eternal One for your salvation, and joy came to me from the Holy One on account of mercy, which will come to you quickly from the Eternal One, your savior. For I sent you out with mourning and weeping, but God will return you to me with joy and gladness for eternity. For just as now the inhabitants of Zion have seen your captivity, so they will soon see your salvation from God, which will come upon you with great glory and splendor of the Eternal One. Children, endure the wrath that has come upon you from God; the enemy has pursued you, and you will see his destruction quickly, and you will mount upon their necks. My delicate ones have traveled rough roads; they were taken like a flock snatched by enemies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰώνιος","severity":"info","text":"The Greek αἰώνιος (Eternal One) is a divine title used repeatedly in this passage, reflecting the Septuagint's rendering of the Hebrew 'olam or similar epithets for God.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπήγαγεν γὰρ ἐπʼ αὐτοὺς ἔθνος μακρόθεν","severity":"info","text":"The description of a foreign, shameless nation may echo prophetic laments (e.g., Jeremiah 6:11 LXX) but is not a direct citation; it reflects the exilic context of Baruch.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σάκκον τῆς δεήσεως","severity":"info","text":"The sackcloth of supplication (σάκκον τῆς δεήσεως) is a traditional Jewish and early Christian symbol of mourning and penitence, often worn during times of crisis or prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βαδίζετε, τέκνα, βαδίζετε","severity":"info","text":"The repeated imperative 'Go, children, go' marks a rhetorical shift from lament to exhortation, a common structural device in prophetic oracles of consolation.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐξεδυσάμην τὴν στολὴν τῆς εἰρήνης, ἐνεδυσάμην δὲ σάκκον","severity":"info","text":"The imagery of exchanging a garment of peace for sackcloth parallels similar symbolic acts in Lamentations and Jeremiah, emphasizing a shift from normalcy to mourning.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"B παιδίας ἐν δικαιοσύνῃ αὐτοῦ ἐπέβησαν","severity":"caution","text":"The opening line is fragmentary (beginning with B, likely a Coptic or Greek numeral or scribal mark) and the syntax is unclear; the English draft supplies 'of his discipline in righteousness they mounted' as a conjectural reading.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The initial 'B' may be a numeral or a scribal insertion; the exact referent of 'his discipline' is uncertain.","The phrase 'ἀπὸ τῶν θυγατέρων τὴν μόνην ἠρήμωσαν' could mean 'they desolated the only one from the daughters' or 'they desolated the only daughter'; the sense is ambiguous."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Θαρρήσατε, τέκνα, καὶ βοήσατε πρὸς\nτὸν θεόν, ἔσται γὰρ ὑμῶν ὑπὸ τοῦ ἐπάγοντος μνεία. ώσπερ γὰρ\nἐγένετο ἡ διάνοια ὑμῶν εἰς τὸ πλανηθῆναι ἀπὸ τοῦ θεοῦ, δεκαπλασιάσατε\nἐπιστραφέντες ζητῆσαι αὐτόν. ὁ γὰρ ἐπαγαγὼν ὑμῖν\n AQ 13 παιδιας (-θειας BᵃᵇQ] +αληθειαας Q* (improb αληθ. Qᵃ) 14 θυγα-\nτερων] pr των AQ 15 αυτους] + ο θς A οτι] οι A 16 απηγαγον]\nηγαγον A μονην] μονογενην A 17 δυνατη] δυναμοι A 18 επ-\nαγαγων] +υμιν Q τα κακα] +υμιν A 20 ενεδυσαμην δε] και ενεδυσ. A\nom δε Q* (hab Qmg) αιωνιον] + υψιστον A 21 θαρσειτε AQ βοησατε]\npr και A om εκ δυναστειας A εχθρων] + υμων A 22 εγω γαρ] + ηδη\nQ επι τω αιωνιω ηλπισα A om επι τη ελεημοσυνη A ηξει υμιν] ει υ sup\nras B του αιων.] το sup ras B? υμων 2⁰] ημων Q 23 χαρμοσυνης]\nνης sup ras B? 24 υμων] ημων A υμιν] ημιν A 25 κατεδιωξεν]\n+ γαρ AQ εχθρος] +σου AQ οψη A τραχηλους] pr τους A 26 επο-\nρευθησας Β* (.σαν Bᵃ) υπο εχθρων] απο εχθρ. A υπο των εχθρ. Q* (υπο\nεχθρ. Qᵃ) 27 θαρσησατε AQ θν εσται sup ras Bᵃ(sah) 9 επαγαγοντος Q\n28 πλανηθηναι] +υμας AQ δεκαπλασιασατε] pr ουτω νυν A |επιστραφες\nΒ* (-φεντες Bᵃᵇ)","english":"Take courage, children, and cry out to God, for there will be remembrance of you by the one who brings affliction. For just as your mind was led astray from God, so now, having turned back, seek him tenfold. For the one who brought upon you","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θαρρήσατε","severity":"info","text":"The imperative 'take courage' opens a direct address to the children, shifting from the preceding narrative of captivity to an exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μνεία","severity":"info","text":"μνεία ('remembrance') here likely implies that God will remember the exiles and act on their behalf, not merely recall them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεκαπλασιάσατε","severity":"info","text":"The call to seek God 'tenfold' after turning back echoes the Deuteronomic theme of repentance and multiplied reward (cf. Deut 30:2–3 LXX), though no direct citation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παιδιας","severity":"caution","text":"The apparatus shows a variant between παιδίας ('discipline') and παιδείας ('education') at line 13; the correct reading is uncertain and affects the sense of the preceding verse.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ γὰρ ... δεκαπλασιάσατε","severity":"info","text":"The passage uses a comparative structure: 'just as your mind was led astray ... so now seek him tenfold,' reinforcing the call to intensified repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαγαγὼν","severity":"caution","text":"The Greek ἐπαγαγὼν ('the one who brought upon you') is ambiguous: it could refer to God as the agent of affliction or to the enemy; the context of exhortation favors God as the one who will also provide remembrance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who brings affliction' (ἐπαγαγὼν) is ambiguous: it may be God testing his people or the enemy causing suffering.","The variant παιδίας/παιδείας in the apparatus leaves the sense of the preceding line uncertain."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":53,"ref":"p53","source":"τὰ κακὰ ἐπάξει ὑμῖν τὴν αἰώνιον εὐφροσύνην μετὰ τῆς σωτηρίας B \nὑμῶν. Θάρσει, Ἰερουσαλήμ, παρακαλέσει σε ὁ ὀνομάσας σε. δείλαιοι\nοἱ σέ κακώσαντες καὶ ἐπιχαρέντες τῇ σῇ πτώσει,\nδείλαιαι αἱ πόλεις\nαἷς ἐδούλευσαν τὰ τέκνα σου, δειλαία ἡ δεξαμένη τοὺς υἱούς σου. ὥσπερ γὰρ ἐχάρη ἐπὶ τῇ σῇ πτώσει καὶ εὐφράνθη ἐπὶ τῷ πτώματί\nσου, οὕτως λυπηθήσεται ἐπὶ τῇ ἑαυτῆς ἐρημίᾳ. καὶ περιελῶ αὐτῆς\nτὸ ἀγαλλίαμα τῆς πολυοχλίας, καὶ τὸ ἀγαυρίαμα αὐτῆς εἰς πένθος. πῦρ γάρ ἐπελεύσεται αὐτῇ παρά τοῦ αἰωνίου εἰς ἡμέρας μακράς. καὶ κατοικηθήσεται ὑπὸ δαιμονίων τὸν πλείονα χρόνον. περίβλεψαι\nπρὸς ἀνατολάς, Ἰερουσαλήμ, καὶ ἴδε τὴν εὐφροσύνην τὴν\nπαρά τοῦ θεοῦ σοι ἐρχομίνην. ἰδοὺ ἔρχονται οἱ υἱοί σου οὓς\nἐξαπέστειλας, ἔρχονται συνηγμένοι ἀπʼ ἀνατολῶν ἕως δυσμῶν τῷ\nόήματι τοῦ ἁγίου. χαίροντες τῇ τοῦ θεοῦ δόξῃ. Ἔκδυσαι,\nἸερουσαλήμ, τὴν στολὴν τοῦ πένθους καὶ τῆς κακώσεως σου, καὶ\nἔνδυσαι τὴν εὐπρέπειαν τῆς παρά τοῦ θεοῦ δόξης εἰς τὸν αἰῶνα. περιβαλοῦ τὴν διπλοίδα τῆς παρά τοῦ θεοῦ δικαιοσύνης, ἐπίθου τὴν\nμίτραν ἐπὶ τὴν κεφαλὴν σου τῆς δόξης τοῦ αἰωνίου. ὁ γὰρ θεὸς\nδείξει τῇ ὑπʼ οὐρανὸν πάσῃ τὴν σὴν λαμπρότητα. κληθήσεται γάρ\nσου τὸ ὄνομα παρὰ τοῦ θεοῦ εἰς τὸν αἰῶνα, εἰρήνη δικαιοσύνης καὶ\nδόξα θεοσεβίας. ἀνάστηθι, Ἰερουσαλήμ, καὶ στῆθι ἐπὶ τοῦ ὑψηλοῦ,\nκαὶ περίβλεψαι πρὸς ἀνατολὰς καὶ ἴδε σου συνηγμένα τὰ τέκνα\nἀπὸ ἡλίου δυσμῶν ἕως ἀνατολῶν τῷ όήματι τοῦ ἁγίου, χαίροντας τῇ\nτοῦ θεοῦ μνείᾳ.","english":"the evils will bring you eternal joy together with your salvation. Take courage, Jerusalem; the one who named you will comfort you. Wretched are those who have wronged you and rejoiced at your fall; wretched are the cities to which your children were enslaved; wretched is the one who received your sons. For just as she rejoiced at your fall and delighted in your downfall, so will she be grieved at her own desolation. And I will strip away her delight in her multitude, and her pride will turn to mourning. For fire will come upon her from the Eternal One for many days, and she will be inhabited by demons for the greater part of the time. Look to the east, Jerusalem, and see the joy that comes to you from God. Behold, your sons whom you sent forth are coming; they come gathered from east to west by the word of the Holy One, rejoicing in the glory of God. Take off, Jerusalem, your garment of mourning and of your affliction, and put on the comeliness of the glory from God for eternity. Wrap yourself in the double cloak of righteousness from God; place the mitre upon your head of the glory of the Eternal One. For God will show your splendor to all under heaven. For your name will be called by God for eternity: peace of righteousness and glory of piety. Arise, Jerusalem, and stand upon the height, and look to the east and see your children gathered from the setting of the sun to the rising by the word of the Holy One, rejoicing in the memory of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ κακὰ ἐπάξει ὑμῖν τὴν αἰώνιον εὐφροσύνην","severity":"info","text":"The Greek phrase 'the evils will bring you eternal joy' paradoxically reinterprets suffering as a prelude to salvation, a theme consistent with the book's consolatory rhetoric.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δείλαιοι","severity":"info","text":"The term 'wretched' (δείλαιοι) is a strong condemnation of Jerusalem's enemies, repeated in a triple anaphora to emphasize their future grief.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ γάρ ἐπελεύσεται αὐτῇ","severity":"info","text":"The fire from the Eternal One recalls prophetic imagery of divine judgment, e.g., Jeremiah 21:10-14, where fire consumes a rebellious city.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατοικηθήσεται ὑπὸ δαιμονίων","severity":"info","text":"The notion of a city inhabited by demons after destruction reflects a common ancient Near Eastern trope of divine abandonment, also found in Isaiah 13:20-22.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔκδυσαι, Ἰερουσαλήμ, τὴν στολὴν τοῦ πένθους","severity":"info","text":"This imperative series (take off, put on, wrap, place) forms a ritual investiture, marking Jerusalem's transition from mourning to glory.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κληθήσεται γάρ σου τὸ ὄνομα ... εἰρήνη δικαιοσύνης καὶ δόξα θεοσεβίας","severity":"info","text":"Jerusalem's new name 'peace of righteousness and glory of piety' echoes later Christian allegorizations of the city as a type of the Church or heavenly Jerusalem.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants in the phrase 'τῷ ῥήματι τοῦ ἁγίου' (by the word of the Holy One), which some manuscripts read as 'τῷ ῥήματι τοῦ θεοῦ' (by the word of God). The reading 'ἁγίου' is adopted here."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ἐξῆλθον γὰρ παρὰ σοῦ πεζοὶ ἀγόμενοι ὑπὸ ἐχθρῶν,\nεἰσάγει δὲ αὐτοὺς ὁ θεὸς πρὸς σέ αἰρομένους μετὰ δόξης ὡς θρόνον\nβασιλείας. συνέταξεν γὰρ ὁ θεὸς ταπεινοῦσθαι πᾶν ὄρος ὑψηλόν,\nκαὶ θῖνας ἀενάους καὶ φάραγγας πληροῦσθαι εἰς ὁμαλισμὸν τῆς γῆς· ἴνα βαδίσῃ Ἰσραὴλ ἀσφαλῶς τῆ τοῦ θεοῦ δόξῃ. ἐσκίασαν δέ καὶ οἱ\nδρυμοὶ καὶ πᾶν ξύλον εὐωδίας τῷ Ἰσραὴλ προστάγματι τοῦ θεοῦ. ἡγήσεται γὰρ ὁ θεὸς Ἰσραὴλ μετʼ εὐφροσύνης τῷ φωτὶ τῆς δόξης\nαὐτοῦ σὺν ἐλεημοσύνῃ καὶ δικαιοσύνῃ τῇ παρʼ αὐτοῦ. 29 τα κακα] τα κα Β* (τ. κακα Bᵇ⁽ᵛⁱᵈ) 30 παρακαλει A 31 επιχα- AQ \nραντες Β* (-ρεντες Bᵃᵇ) A 33 ευφρανθη] ευφραν sup ras B¹ab? ηυφρανθη\nAQ τω πτωματι] om τω A 34 αυτης 1⁰] εαυτης Q αγαλλιαμα] αγαλμα\nA πολυοχλειας Β* (-χλιας Bᵇ) εις πενθος] pr εσται AQ 36 ερχομενην]\nεπερχομενην A 37 συνηγμενοι ερχονται A απ] απο AQ ανατολης A\nV 1 om και 1⁰ A της κακωσεως] om της A ευπρεπιαν Q* (-πειαν Qᵃ)\nθεου] + σοι A 2 αιωνιου] αγιου A 3 δεξη AQ 4 θεοσεβειας BᵃᵇAQ\n5 εως] pr και A χαιροντες AQ 6 om ως A θρονον] υιους AQ βασιλιας\n(-λειας Qᵃ) 9 δικαιοσυνη τη παρ αυτου] τη παρα του θυ δικ. A\nSubscr Βαρουχ ΒAQ\nἜκδυσαι,\nἸερουσαλήμ, τὴν στολὴν τοῦ πένθους καὶ τῆς κακώσεως σου, καὶ\nἔνδυσαι τὴν εὐπρέπειαν τῆς παρά τοῦ θεοῦ δόξης εἰς τὸν αἰῶνα. περιβαλοῦ τὴν διπλοίδα τῆς παρά τοῦ θεοῦ δικαιοσύνης, ἐπίθου τὴν\nμίτραν ἐπὶ τὴν κεφαλὴν σου τῆς δόξης τοῦ αἰωνίου. ὁ γὰρ θεὸς\nδείξει τῇ ὑπʼ οὐρανὸν πάσῃ τὴν σὴν λαμπρότητα. κληθήσεται γάρ\nσου τὸ ὄνομα παρὰ τοῦ θεοῦ εἰς τὸν αἰῶνα, εἰρήνη δικαιοσύνης καὶ\nδόξα θεοσεβίας.","english":"For they went out from you on foot, led by enemies, but God brings them back to you, lifted up with glory like a royal throne. For God has ordained that every high mountain be humbled, and that ever-flowing sandbanks and ravines be filled in for the leveling of the earth, so that Israel may walk safely in the glory of God. And the thickets and every fragrant tree have shaded Israel by the command of God. For God will lead Israel with joy in the light of his glory, together with the mercy and righteousness that come from him.\n\nStrip off, Jerusalem, your garment of mourning and humiliation, and put on the splendor of the glory that comes from God for eternity. Wrap yourself in the mantle of righteousness from God, place the mitre of eternal glory upon your head. For God will show your radiance to all under heaven. For your name will be called by God for eternity: peace of righteousness and glory of piety.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θῖνας ἀενάους","severity":"info","text":"The phrase 'ever-flowing sandbanks' (θῖνας ἀενάους) likely refers to shifting dunes or sandbars, a natural obstacle God removes for Israel's safe passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐπρέπειαν","severity":"info","text":"εὐπρέπειαν (splendor) is a key term for Jerusalem's restored glory, contrasting with the earlier 'garment of mourning'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁμαλισμὸν τῆς γῆς","severity":"info","text":"The leveling of the earth for Israel's safe march echoes Isa 40:3-4 (LXX), where God prepares a way for the exiles' return.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μίτραν","severity":"info","text":"The mitre (μίτραν) is a priestly or royal headdress, here symbolizing Jerusalem's restored dignity and divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔκδυσαι...ἔνδυσαι","severity":"info","text":"The imperatives 'Strip off...put on' form a chiastic call to transformation, mirroring the earlier contrast between humiliation and glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"29 τα κακα] τα κα Β* (τ. κακα Bᵇ⁽ᵛⁱᵈ)","severity":"caution","text":"The apparatus shows a textual variant at line 29: the original hand of Codex Vaticanus (B*) had 'τα κα' (abbreviated), corrected to 'τα κακα' by a later corrector.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θῖνας ἀενάους' could also be interpreted as 'everlasting sandbanks' rather than 'ever-flowing', but the sense of natural obstacles remains clear.","The textual variant at line 29 ('τα κα' vs 'τα κακα') does not affect the overall meaning of the passage."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ἀνάστηθι, Ἰερουσαλήμ, καὶ στῆθι ἐπὶ τοῦ ὑψηλοῦ,\nκαὶ περίβλεψαι πρὸς ἀνατολὰς καὶ ἴδε σου συνηγμένα τὰ τέκνα\nἀπὸ ἡλίου δυσμῶν ἕως ἀνατολῶν τῷ όήματι τοῦ ἁγίου, χαίροντας τῇ\nτοῦ θεοῦ μνείᾳ. ἐξῆλθον γὰρ παρὰ σοῦ πεζοὶ ἀγόμενοι ὑπὸ ἐχθρῶν,\nεἰσάγει δὲ αὐτοὺς ὁ θεὸς πρὸς σέ αἰρομένους μετὰ δόξης ὡς θρόνον\nβασιλείας. συνέταξεν γὰρ ὁ θεὸς ταπεινοῦσθαι πᾶν ὄρος ὑψηλόν,\nκαὶ θῖνας ἀενάους καὶ φάραγγας πληροῦσθαι εἰς ὁμαλισμὸν τῆς γῆς· ἴνα βαδίσῃ Ἰσραὴλ ἀσφαλῶς τῆ τοῦ θεοῦ δόξῃ. ἐσκίασαν δέ καὶ οἱ\nδρυμοὶ καὶ πᾶν ξύλον εὐωδίας τῷ Ἰσραὴλ προστάγματι τοῦ θεοῦ. ἡγήσεται γὰρ ὁ θεὸς Ἰσραὴλ μετʼ εὐφροσύνης τῷ φωτὶ τῆς δόξης\nαὐτοῦ σὺν ἐλεημοσύνῃ καὶ δικαιοσύνῃ τῇ παρʼ αὐτοῦ.","english":"Arise, O Jerusalem, and stand upon the height, and look about toward the east, and see your children gathered together from the setting of the sun to its rising by the word of the Holy One, rejoicing in the memory of God. For they went out from you on foot, led by enemies, but God brings them back to you, lifted up with glory like a royal throne. For God has ordained that every high mountain be humbled, and that ever-flowing sandbanks and ravines be filled up for the leveling of the land, so that Israel may walk safely in the glory of God. And the thickets and every fragrant tree have also cast shade for Israel by the command of God. For God will lead Israel with gladness in the light of his glory, together with the mercy and righteousness that come from him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀνάστηθι, Ἰερουσαλήμ, καὶ στῆθι ἐπὶ τοῦ ὑψηλοῦ","severity":"info","text":"The passage opens with a direct apostrophe to Jerusalem, a rhetorical device that shifts from narrative to prophetic exhortation, common in Jewish diaspora literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ ἡλίου δυσμῶν ἕως ἀνατολῶν","severity":"info","text":"The phrase 'from the setting of the sun to its rising' echoes the universal scope of the ingathering, reminiscent of Psalm 107:3 LXX (106:3) and similar eschatological language.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μνείᾳ","severity":"info","text":"The Greek μνείᾳ ('memory') here likely refers to the remembrance of God in a liturgical or covenantal sense, not merely mental recollection; it may parallel the Hebrew zēḵer in prophetic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θῖνας ἀενάους","severity":"info","text":"The phrase 'ever-flowing sandbanks' (θῖνας ἀενάους) is unusual; it may refer to shifting dunes or coastal sands, reflecting a geographical awareness of the Levant or Egypt, where such features are prominent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς θρόνον βασιλείας","severity":"info","text":"The comparison of the returning exiles to a 'royal throne' (θρόνον βασιλείας) parallels the imagery of divine kingship in Isaiah 6:1 and 1 Kings 10:18-20, where thrones symbolize restored glory.","cites":[{"key":"ed:tlg0527.tlg050","label":"source edition: Baruch","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg050.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἡγήσεται γὰρ ὁ θεὸς Ἰσραὴλ","severity":"info","text":"The final promise that God will lead Israel with gladness, mercy, and righteousness has been cited in patristic commentaries as a typological foreshadowing of Christian eschatological hope, though the text remains Jewish in origin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is well-preserved; no significant textual corruption. The phrase 'θῖνας ἀενάους' is ambiguous in meaning—whether 'ever-flowing sandbanks' or 'permanent dunes'—but the sense of leveling obstacles is clear."],"confidence":"high","notes":[]}]}