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He is told that the holy city of Zion has been taken away so that God might hasten the day of judgment (20).
God's final judgment will come in God's own time, that is when all the souls destined to be born have been born." (Intertestamental Literature, p.
the explanation that Jerusalem was destroyed not by enemies but by angels (7:1-8:5); the preoccupation with the origin of sin (15:5f., 23:4f., , , 19; cf.
4Ezra 6-31); pessimism for the present (); the contention that the end will not come until the number of those to be born is fulfilled (23:4-7; cf.
Small fragments of the text, again in Syriac, have been discovered in lectionaries of the Jacobite Church.
Since the beginning of this century two fragments have come to light in Greek (12:1-13:2 and -14:3) from the fourth or fifth century.
Klijn writes: "Until recently the Apocalypse of Baruch was only known from a Syriac manuscript dating from the sixth or seventh century AD.
However, no fewer than thirty-six manuscripts of the letter at the end of this work (78:1 till the end) are known because it once belonged to the canon of Scriptures in the Syriac speaking Church.
This text differs in many details from the Syriac which we already knew before.
Baruch is informed of the judgments which will come over the Gentiles and of the glory of the world to come, which is to exist especially for the righteous.
The destruction of Jerusalem is described as the work of angels instead of the Chaldeans.
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Undoubtedly the most probable supposition of all is that it was composed not long after the destruction of the holy city, when the question 'How could God permit such a disaster? It is older at all events than the time of Papias, whose chimerical fancies about the millennial kingdom (Irenaeus, v. 90-91) Leonhard Rost writes: "There is a reasonable consensus among scholars that the book was written around A. 90; the author looks back on the destruction of the Temple and the city in the year 70, but knows nothing of the revolt under Bar Kochba. It is reasonably certain that the book was composed in Jerusalem. The work tries to give an answer to the burning question why God allowed his temple to be destroyed.