The writings collected in this volume belong to the "Pseudepigrapha", a term used to describe material connected to official Biblical books, personalities, or themes, but not included in the Hebrew or Greek Old Testament canon on which the modern Bible is based. Twelve works concerning prominent Old Testament figures are featured.

This work provides the key to one of the most enigmatic Jewish Hellenistic texts preserved in Greek and Slavonic. Despite the fact that 3 Baruch is one of the major early Jewish apocalypses, it has been relatively neglected in modern scholarship, probably since 3 Baruch is one of the most difficult works to comprehend and classify. Its content differs significantly from that of other writings of the same genre, as the book preserves syncretistic ideas and tendencies which are combined in unique ways. The worldview, the message, and the very textual structure of 3 Baruch are enigmatic in many respects. The present study demonstrates that the textual history of 3 Baruch, implicit meanings and structural links in its text, as well as conceptions behind the text, are partly reconstructable. Moreover, 3 Baruch, properly read, significantly enriches our understanding of the history of the motifs found in early Jewish lore, at times providing missing links between different stages of their development, and preserves important evidence on the roots of Jewish mysticism, proto-Gnostic and proto-Christian traditions. The study contains the introduction, synoptic translation, textual notes, and detailed commentaries.

Fresh translations of early Jewish texts 4 Ezra and 2 Baruch, written in the decades after the Judean War, which saw Jerusalem conquered, the temple destroyed, and Judaism changed forever. This handy volume makes these two important texts accessible to students, provides expert introductions, and illuminates the interrelationship of the texts through parallel columns.

This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.

The 'Apocalypse of Baruch' (or '2 Baruch') was evidently written originally in Hebrew, translated into Greek, and then from Greek into Syriac. This book presents a vivid picture of the hopes and beliefs of Judaism during the years 50-100 C.E. Its composition was thus contemporaneous with that of the New Testament and is therefore of great interest to both the religion of Judeans and the early Christ-followers. Two rabbis have been suggested as the author of the work: Rabbi Akiba and Rabbi Joshua ben Hananiah.

The Syriac Apocalypse of Baruch or Second Baruch is a Jewish work of the late first century C.E., written in Israel in the aftermath of the Jewish War against Rome. It is part of a larger body of post-70 C.E. Jewish literature. The authors of these works had a difficult charge. They needed to re/imagine Judaism and its central symbols, take count of a thriving Diaspora, and articulate how Jewish life was to be lived from then on, without the benefit of a temple. Written at a time of religious reconstruction and mental reorientation, Second Baruch occupies a unique place in the history of early Jewish thought. In this highly original work, the author of Second Baruch developed an apocalyptic program that was intended for post-70 C.E. Judaism at large and not for a small dissident community only. The program incorporates various theological strands, chief among them the Deuteronomic promise of a prosperous and long life for those keeping the Torah and the apocalyptic promise of a new heaven and a new earth.In this book, Matthias Henze offers a close reading of some of the central passages in Second Baruch, exposes its main themes, explains the apocalyptic program it advocates, draws some parallels with other texts, Jewish and Christian, and locates Second Baruch 's intellectual place in the rugged terrain of post-70 C.E. Jewish literature and thought. For modern readers interested in Judaism of the late Second Temple period, in the Jewish world from which early Christianity emerged, and in the origins of rabbinic Judaism, Second Baruch is an invaluable source.