General Information 一般资料
Baruch, considered a canonical book of the Bible by Roman Catholics, follows the Book of Lamentations. baruch ，被视为典型的书圣经，罗马天主教，如下一书的悲叹。 It is not found in the Hebrew Bible and is included in the Apocrypha by Protestants.它不是发现，在希伯来语圣经，是包括在apocrypha新教徒。 The book, a brief compilation of verses from the books of Job, Daniel, Isaiah, and Jeremiah, is named after Baruch (fl. 600 BC), secretary of the prophet Jeremiah.这本书，我要简短汇编小诗，从书籍的工作，丹尼尔，以赛亚书，耶利米，命名后baruch （ fl.公元前600 ） ，秘书兼先知耶利米。 Its dependence upon later works such as Daniel, however, suggests a composition date in the 2d century BC.它依赖后来的工程，例如丹尼尔，但暗示成分迄今在二维世纪公元前。 Written in three sections, it contains liturgical prayers and a homily on wisdom.写在三节，它包含了礼仪祈祷和讲道就智慧。
Baruch is a book of the Old Testament in those versions of the Bible following the Septuagint (generally Roman Catholic and Orthodox). baruch是一本书的旧约，在那些旧版本的圣经继septuagint （通常是罗马天主教和东正教） 。 Baruch is included with the Apocrypha in the King James Version; it does not appear in the Hebrew Bible. baruch包括在apocrypha在国王詹姆斯版本，它不是出现在希伯来语圣经。 The book is attributed to Baruch, trusted friend and secretary of the prophet Jeremiah.这本书是归于baruch ，值得信赖的朋友和秘书兼先知耶利米。 Addressed to the Jews exiled in Babylon, the work was written partly in prose and partly in poetry.给流亡的犹太人在巴比伦，这项工作是书面部分散文部分则在诗歌中。 The prose section (1-3:8) comprises an admission of sin, a promise of deliverance after repentance, and a prayer asking mercy and praising God.散文组（ 1-3:8 ） ，包括一个输入单，许诺的解脱后，悔罪，并祈祷问慈悲与赞美上帝。 The poetry section (3:9-5:9) consists of verses in praise of wisdom and of God's commandments and of verses urging the exiles to be courageous and comforted.诗歌组（ 3:9-5:9 ）构成的小诗，在赞美的智慧和上帝的诫命的小诗，促请流亡人士，以勇敢和安慰。 Chapter 6, which claims to be a letter of Jeremiah addressed to the exiles in Babylon, is a warning against idolatry.第六章，声称是一个信耶利米给流亡在巴比伦，是一个警告，反对偶像崇拜。 The three parts of the book were probably written at different times.三个部分，这本书很可能是写在不同的时间。 Baruch may have been compiled as late as the 1st or 2nd century AD by an Alexandrian editor using original Hebrew manuscripts; it has been preserved in a Greek version. baruch可能已被编译成迟至第1或第2个世纪广告由亚历山大主编使用原产希伯来手稿，它一直保存在希腊文的版本。
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Baruch, blessed. baruch ，有福了。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(Hebrew Barûkh, blessed, Benedict; Septuagint Barouch). （希伯来语barûkh ，有福了，本笃; septuagint barouch ） 。
The disciple of Jeremiah, and the traditional author of the deuto-canonical book, which bears his name.该弟子的耶利米，与传统作家的deuto -正书，以他的名字命名。 He was the son of Nerias (Jeremiah 32:12, 32:16; 36:4, 8, 32; Baruch 1:1), and most probably the brother of Saraias, chief chamberlain to King Sedecias (Jeremiah 32:12; 51:59; Baruch 1:1).他的儿子nerias （耶利米32:12 ， 32:16 ; 36:4 ， 8 ， 32 ; baruch 1:1 ） ，并极有可能的兄弟saraias ，行政张伯伦向国王sedecias （耶利米32:12 51 ： 59 ; baruch 1:1 ） 。 After the temple of Jerusalem had been plundered by Nebuchadnezzar (599 BC), he wrote under the dictation of Jeremiah the oracle of that great prophet, foretelling the return of the Babylonians, and read them at the risk of his life in the hearing of the Jewish people.后庙耶路撒冷已被哄抢nebuchadnezzar （ 599 BC ）的，他写道：根据听写的耶利米甲骨文这个伟大的先知预言归还巴比伦人，并宣读了他们的风险，他的生命在听证会的犹太人民。 He wrote also the second and enlarged edition of the prophecies of Jeremiah after the first had been burned by the infuriated king, Joachim (Jer. 36).他写道，也是第二次和扩版的预言耶利米后首次被烧毁所激怒了国王，约阿希姆（ jer. 36 ） 。 Throughout his life he remained true to the teachings and ideals of the great prophet, although he seems at times to have given way to feelings of despondence, and perhaps even of personal ambition (cf. Jer. 45).他的一生，他仍然忠于教义和理想，伟大的先知，虽然他看来，有时有让位给感情沮丧，甚至个人野心（参见哲45段） 。 He was with Jeremiah during the last siege of Jerusalem and witnessed the purchase by the prophet of his ancestral estate in Anathoth (Jer. 32).他与耶利米，在过去的围攻耶路撒冷和目击购买由先知他的祖先遗产，在anathoth （ jer. 32 ） 。 After the fall of the Holy City and the ruin of the Temple (588 BC), Baruch lived probably for some time with Jeremiah at Masphath.沦陷后，圣城和废墟的庙宇（ 588 BC ）的， baruch大概住了一段时间，与耶利米在masphath 。 His enemies accused him of having prompted the prophet to advise the Jews to remain in Juda, instead of going down into Egypt (Jer. 43), where, according to a Hebrew tradition preserved by St. Jerome (In Isaiah 30:6, 7), both died before Nebuchadnezzar invaded that country.他的敌人指责他具有促使先知向犹太人留在juda ，而不是逐年下降到埃及（ jer. 43 ） ，在那里，根据一项希伯来传统，保存了圣杰罗姆（以赛亚书30:6 ， 7 ） ，无论是院前已经死亡nebuchadnezzar入侵该国。 This tradition, however, conflicts with the data found in the opening chapter of the Prophecy of Baruch, wherein we are told of Baruch writing his book in Babylonia, reading it publicly in the fifth year after the burning of the Holy City, and apparently being sent to Jerusalem by the Jewish captives with sacred vessels and gifts destined to the sacrificial service in Yahweh's Temple.这一传统，然而，冲突与数据发现，在开篇的预言的baruch ，其中有人告诉我们的baruch写他的著作在巴比伦王国，阅读它公开在第五个年头，经过焚烧圣城的，而且显然正送往耶路撒冷犹太俘虏与神圣的船只和礼物，注定要祭祀服务雅威的圣殿。 It conflicts likewise with various traditions, both Jewish and Christian, which perhaps contains some particles of truth, but which do not allow us to determine the date, pace, or manner of Baruch's death, with anything like probability.它的矛盾，同样与各种传统，无论是犹太人和基督徒，其中也许包含一些粒子的真相，但不容许我们能够确定的日期，步伐，或方式的baruch的死刑，什么概率。
In the Catholic Bible "the Prophecy of Baruch" is made up of six chapters, the last of which bears the special title of an "epistle of Jeremiah", and does not belong to the book proper.在天主教圣经"的预言baruch "是由无数的六个章节，其中最后一次负有特别的标题是"人类的耶利米" ，不属于这本书正确的。 The Prophecy opens with an historical introduction (1:1-14), stating first (1-2) that the book was written by Baruch at Babylon in the fifth year after Jerusalem had been burned by the Chaldeans, and next (verses 3-14) that it was read in an assembly of King Jechonias and other Babylonian exiles upon whom it produced the most beneficial effects.预言开辟一个历史简介（ 1:1-14 ） ，说明第一（ 1-2 ）表示，这本书作者是baruch在巴比伦，在第五个年头后，耶路撒冷被烧毁，由迦勒底，明年（小诗3 - 14 ） ，这是看在一个集会的国王jechonias和其他巴比伦流亡后，它产生的最有益的影响。 The first section in the body of the book (1:15; 3:8) contains a twofold confession of the sins which led to the exile (1:15-2:5; 2:6-13), together with a prayer that God may at length forgive His people (2:14; 3:8).第一条在人体中的这本书（ 1:15 ; 3时08分） ，载有双重自白的罪孽，而导致流放（ 1:15-2:5 ; 2:6-13 ） ，并附上一份祈祷上帝可能会在长度原谅他的人（ 2点14分; 3时08分） 。 While the foregoing section has much in common with the Book of Daniel (Dan. 9:4-19), Baruch's second section (3:9; 4:4) closely resembles passages in Job 28, 38.而前述科有很多共同之处，与这本书的丹尼尔（ dan. 9:4-19 ） ， baruch的第二部分（ 3时09分; 4时04分）极为相似通道，在就业28 ， 38 。 It is a beautiful panegyric of that Divine Wisdom which is nowhere found except in the Law given to Israel; only in the guise of the Law has Wisdom appeared on the earth and become accessible to man; let, therefore, Israel prove faithful again to the Law.这是一个美丽的panegyric这一神圣的智慧，这是行不通的，除非发现，在法律上给予以色列只有在花样翻新的法律智慧，是出现在地球上，并成为获得男子;让，因此，以色列证明忠实再次向法。 The last section of the Book of Baruch extends from 4:5 to 5:9.最后一节的这本书的baruch延伸，从4时05分至5时09分。 It is made of up four odes, each beginning with the expression, "Take courage" (4:5, 21, 27, 30), and of a psalm closely connected with the eleventh of the apocryphal Psalms of Solomon (4:36; 5:9).它是由多达四个颂歌，每次开始与表达， "勇气" （ 4时05分， 21 ， 27 ， 30 ） ，以及一个诗篇紧密相连，与第十一届的猜测诗篇所罗门（ 4时36分; 5时09分） 。 Chapter 6 contains as an appendix to the whole book "The Epistle of Jeremiah", sent by that prophet "to them that were to be led away captive into Babylon" by Nebuchadnezzar.第六章载有作为附录，以整本书"坟墓的耶利米" ，发送到先知" ，向他们表示，被带离俘虏到巴比伦" nebuchadnezzar 。 Because of their sins they were to be removed to Babylon and to remain there "for a long time, even to seven generations".因为他们的罪孽，他们将被遣送到巴比伦，并继续留在"相当长的时间，甚至七代" 。 In that heathen city they would witness the gorgeous worship paid to "gods of gold, and of silver, and of stone, and of wood", but should not conform to it.在这个异教徒的城市，他们将见证华丽崇拜支付给"神的黄金，白银，和石头，木头" ，而应是不符合它。 All such gods, it is argued in various ways, are powerless and perishable works of man's hands; they can do neither harm nor good; so that they are not gods at all.所有这些神，有人在以各种方式，是无能和易腐工程的人的手中，他们可以这样做既不伤害也不好，所以他们是不是神都没有。
It is certain that this sixth chapter of Baruch is truly distinct from the rest of the work.可以肯定的是，这个第六章baruch是真正有别于其余的工作。 Not only its special title, "The Epistle of Jeremiah", but also its style and contents clearly prove that it is a writing wholly independent of the Prophecy of Baruch.不仅它的特殊名称， "书信的耶利米" ，但其风格和内容，清楚地证明，它是一个写作完全独立的预言baruch 。 Again, while some Greek manuscripts that have Baruch have not the "Epistle", others, among the best, have it separate from the Book of Baruch and immediately before the Lamentations of Jeremiah.再次，虽然一些希腊语手稿有baruch没有"书信" ，其他人，在全球名列前茅，有它单独从这本书中得到的baruch并立即之前悲叹的耶利米。 The fact that the sixth chapter of Baruch bears the title, "The Epistle of Jeremiah", has been, and is still in the eyes of many, a decisive reason for holding the time-honoured view that the great prophet is its author.事实，那就是第六章baruch熊称号， "书信的耶利米" ，一直是，并且仍然在许多人看来，一个决定性的原因，持有时间由来已久的看法，这是伟大的先知，是它的作者。 It is also urged that the vivid and accurate description of the splendid, but infamous, worship of the Babylonian gods in Baruch, vi, makes for the traditional authorship, since Jer.它也敦促人们生动而准确地描述了光辉灿烂的，但并不光彩的，崇拜的巴比伦的神在baruch ，六，为使传统的著作权，因为哲。 13:5, 6, probably speaks of the twofold journey of Jeremiah to the Euphrates. 13时05分， 6 ，大概讲了两方面的征程耶利米向幼发拉底河。 Finally it is affirmed that a certain number of Hebraisms can be traced back to a Hebrew original point in the same direction.最后要申明的是一定数量的hebraisms可以追溯到希伯来原点在同一个方向。 Over against this traditional view, most contemporary critics argue that the Greek style of Baruch, vi, proves that it was originally written not in Hebrew, but in Greek, and that consequently Jeremiah is not the author of the Epistle ascribed to him.以上对这种传统的看法，大多数当代批评家认为，希腊风格的baruch ，六，证明了它本来不是写在希伯莱语，但在希腊，并因此耶利米是不是作者的书信归功于他。 For this and for other reasons suggested by the study of the contents of Baruch, vi, they think that St. Jerome was decidedly correct when he called this writing pseudepigraphos, that is, inscribed with a false name.这个以及其他原因所提出的研究内容baruch ，六，他们认为圣杰罗姆是果断正确的时候，他把这称作写作pseudepigraphos ，那就是刻用一个假名字。 However this may be, an important study of the Canon of Holy Writ proves that, despite the assertions of Protestants to the contrary, Baruch 6 has always been recognized by the Church as an inspired work.不过，这可能是一个重要的研究佳能的神圣令状证明，尽管断言的新教徒正好相反， baruch六日一直是公认的由教会作为一个灵感的工作。
With regard to the original language of the Book of Baruch proper (chaps. 1-5), a variety of opinions prevail among contemporary scholars.对于原文的书baruch适当（第一章1-5 ） ，各种各样的意见占上风，其中当代学者。 Naturally enough, those who simply abide by the title which ascribes the Book to Baruch, admit that the whole work was originally written in Hebrew.当然，那些只是遵守这一名称赋予这本书以baruch ，承认整个工作本来是写在希伯来语。 On the contrary, most of those who question or reject the correctness of that title think that this writing was totally, or at least partially, composed in Greek.与此相反，大多数人的问题，或拒绝的正确性所有权觉得这个写作是完全或至少部分组成，在希腊语。 It is indeed true that the Greek literary features of the various sections do not point back with equal force to a Hebrew original.确是这样说，希腊文学的特点各路段不点回来同等效力，一希伯来语原件。 Yet, it can hardly be doubted that the whole of Baruch proper in its extant Greek form looks like a translation.不过，这是很难令人怀疑整个baruch适当在其现存希腊语形式看起来像一个翻译。 The linguistic evidence is also confirmed by the following considerations:语言学的证据也证实了以下几个方面的考虑：
It is highly probable that Theodotion (end of the second century of our era) translated the Book of Baruch from a Hebrew original.它极可能theodotion （年底在公元二世纪，我们时代的）翻译这本书的baruch从希伯来语原件。
There are some marginal notes of the Syro-Hexaplar text stating that a few words in the Greek "are not found in the Hebrew".也有一些旁注的syro - hexaplar文字说明几句话，在希腊" ，不是发现在希伯来语" 。
Baruch 1:14 says that the book was meant to be read publicly in the Temple; hence it must have been composed in Hebrew for that purpose. baruch 1:14说，这本书是要作为阅读公开在圣殿中，因此，它必须得到组成，在希伯来语作此用途。
Besides this unity as regards its original language, Baruch presents a certain unity in point of subject-matter, so that most of those who maintain that the whole work was primitively written in Hebrew admit also its unity of composition.此外，这种团结至于其原有的语言， baruch介绍某一个团结的出发点的主题事项，使大部分的人认为，整个工作是primitively书面希伯来文也承认，其统一的组成。 There are, however, in the Book of Baruch many traces of the compilatory process whereby its various parts were apparently brought together.有，然而，在这本书的baruch许多痕迹编纂过程中的各种零件，显然带来了一起。 The difference in literary form between 1-3:8, on the one hand and 3:9-5, is very great indeed, and, taken together with the abrupt manner in which the panegyric on Wisdom is introduced at 3:9, suggests a difference with respect to origin.区别在文学形式之间1-3:8 ，一方面和3:9-5 ，是非常大的确实，和，加上突然以何种方式在panegyric对智慧介绍，在3时09分，暗示差别方面的原产地。 The two confessions of the sins which led to the exile in 1:15; 3:8, are put side by side without any natural transition.两个招供的罪孽，而导致流亡藏人在1:15 ; 3时08分，是把并排无任何自然的过渡。 The literary differences between 3:9-4:4, and 4:5-5:9, are considerable, and the beginning of the third section at 4:5, is no less abrupt than that of the second at 3:9.文学差异3:9-4:4 ，并4:5-5:9 ，是相当庞大，并开始第三节，在4时05分，是不低于突然比第二，在3时09分。 Again, the historical introduction seems to have been composed as a preface to only 1:15-2:5.再次，由于历史的介绍似乎已组成一个序言只有1:15-2:5 。 In view of these and other such facts, contemporary critics generally think that the work is the outcome of a compilatory process, and that its unity is due to the final editor, who put together the various documents which obviously bore upon the exile.鉴于这些和其它类似的事实，当代评论家一般都认为，这项工作是结果一个编纂工作，并确保它的团结，这是由于该最后编辑，谁整理的各种文件，显然是膛后流亡国外。 Such a literary method of composition does not necessarily conflict with the traditional authorship of the Book of Baruch.这种文学方式的组合，并不一定冲突，与传统的著作权，这本书的baruch 。 Many of the sacred writers of the Bible were compilers, and Baruch may, and, according to the Catholic scholars who admit the compilatory character of the work inscribed to him, must, be numbered among them.许多神圣的作家圣经被编译器，并baruch 5月，而根据天主教的学者承认编纂工作的特点题写他说，必须进行编号当中。 The grounds of Catholics for this view are chiefly three:理由是天主教徒，为这种观点的主要是三个：
The book is ascribed to Baruch by its title;这本书是得益于baruch其所有权;
it has always been regarded as Baruch's work by tradition;它一向被视为baruch的工作，由传统;
its contents present nothing than would be later than Baruch's time, or that should be regarded as foreign to the style and manner of that faithful disciple and secretary of Jeremiah.其内容，目前没有什么比将不迟于baruch的时间，或应被视为外来的风格和方式，忠实地弟子兼秘书耶利米。
Over against this view, non-Catholics argue:超过反对这种看法，非天主教徒辩称：
That its ultimate basis is simply the title of the book;它的最终依据是单纯书名;
that this title itself is not in harmony with the historical and literary contents of the work; and这个题目本身并不和谐与历史和文学工作内容;
that those contents, when impartially examined, point to a much later compiler than Baruch; in fact some of them go so far as to ascribe the composition of the book to a writer living after AD 70.这些内容时，公正地进行审查，点到晚得多编译比baruch ;事实上，他们中的一些人跑那么远，以归于组成的这本书，以一个作家的生活后，公元70年。
Catholics easily disprove this last date for the Book of Baruch; but they do not so easily dispose of the serious difficulties that have been raised against their own ascription of the whole work to Baruch.天主教徒容易反证这最后日期为这本书的baruch ，但他们不这么容易被弃置的严重困难，并已对自己归属的整个工作，以baruch 。 Their answers are considered sufficient by Catholic scholars generally.他们的答案被认为是足够的，由天主教学者普遍。 Should anyone, however, judge them inadequate, and therefore consider the Book of Baruch as the work of a later editor, the inspired character of the book would still remain, provided this later editor himself be regarded as inspired in his work of compilation.如果有什么人，不过，他们判断不足，因此，考虑这本书的baruch随着这项工作的一个后来主编，激发性格的这本书将依然存在，提供了这个后来编辑自己被视为激励着他的作品的汇编。 That the Book of Baruch is "a sacred and canonical" writing has been defined by the Council of Trent; that it has just as much right to be held "inspired of God" as any other book of Holy Writ can readily be shown by a close study of the Canon of the Bible.这本书的baruch是"一个神圣的，典型的"写作已经确定，由理事会遄;它已经如同多的权利，将举行"灵感神" ，作为任何其他书籍的神圣令状，可以很容易地显示出所细究佳能的圣经。 Its Latin rendering in our Vulgate goes back to the old Latin version anterior to St. Jerome, and is tolerably literal from the Greek text.其拉丁语绘制在我们vulgate追溯到旧拉丁语版本前圣杰罗姆，并且还过得去的字面从希腊文。
Publication information Written by Frances E. Gigot.出版信息写弗朗西斯体育gigot 。 Transcribed by Janet Grayson.转录由珍妮购房。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
ARTICLE HEADINGS:文章标题：
Contents.内容。
Origin.原产地。
Date and Authorship.日期和作者。
Date of First Part.迄今为止的第一部分。
Date of Second Part.迄今为止的第二部分。
Canonicity.正规。
Contents.内容。
One of the Apocryphal or so-called deuterocanonic books of the Old Testament.其中的猜测或所谓deuterocanonic书籍的旧约。 It consists of two parts.它包括两个部分。 The first (i. 1-iii. 8) is in the form of a prose letter with a historical introduction.第一次（一，一-三，八日） ，是在形式的散文信与历史的介绍。 Baruch, the secretary of Jeremiah, having written a book, reads it before King Jehoiachin and the exiles in Babylon. baruch ，局长的耶利米，写了一本书，内容是前国王jehoiachin和流亡在巴比伦。 The people weep, fast, and pray.人民落泪，快速，并祈祷。 Then they make a collection of money, which they send to Jerusalem to be used for the Temple service, with an injunction to pray for the life of Nebuchadnezzar, king of Babylon, and that of Belshazzar, his son, so that the people may dwell in peace under the shadow of these princes (i. 1-14).然后他们做出募集资金，而他们发送到耶路撒冷将用于寺庙的服务，与禁制令，以祈求生命nebuchadnezzar ，巴比伦王的，而且对伯沙撒，他的儿子，让市民可以谈在和平的阴影下，这些王公（一1-14 ） 。 A letter follows, which is presumably the one written by Baruch, although not expressly mentioned as such.来信如下，这是假设一个写baruch ，虽然没有明确提到这种看法。 This letter (i. 15-iii. 8) is a confession of national sin, a recognition of the justness of the nation's punishment, and a prayer for mercy.此信（一15三，八日）是一个认罪的国家罪过，以表扬的正当性，民族的处罚，并祈祷，为不能手软。
The second part of the book (iii. 9-v. 9), which differs greatly in form and tone from the first, consists of two poems, the first of which (iii. 9-iv. 4) is an exhortation to Israel to learn wisdom, which is described as the source of all happiness, and as "the book of the commandments of God."第二部分的一本书（ iii. 9日- 5 。 9 ） ，其中最大的差异，在形式和语气，从第一，包括两首诗，其中第一项（ iii. 9 -四。四日） ，是一个告诫以色列学习的智慧，这是形容为从源头上所有的幸福，因为"这本书的诫命的上帝" 。 The second poem (iv. 5-v. 9) is a picture of the suffering of Israel, and an exhortation to Jerusalem to take heart and await hopefully the salvation of God, Jerusalem being here represented as a desolate widow mourning over the distress of her children.第二首诗（ iv. 5 -五。九日）是一个图片的痛苦，以色列，并嘱咐前往耶路撒冷振作起来，并等待但愿救赎的上帝，耶路撒冷是这里的代表作为一个荒凉的遗孀悼念之困扰她的孩子。
Origin.原产地。
That the first part of the book was originally written in Hebrew is probable, both from the Hebraic character of the diction and from the fact that certain errors in the Greek are explicable as misunderstandings of Hebrew words; thus "manna" (i. 10) is a misreading of "cereal offering" (); "dead" (iii. 4) is error for "men" (); "to pay the penalty" (iii. 8), for "dismay" (perhaps , or -read ); and the enigmatical river "Sud" (i. 4) is possibly an erroneous writing of "Kebar" ( for )这第一部分的这本书原本是写在希伯来语是可能的，无论从hebraic性质的文辞，并从事实，即在一定的误差，在希腊语，是可以解释为误会的希伯来话，因此， "甘露" （一10 ）是一个误读的"谷物提供的" （ ） ， "死" （ iii. 4 ） ，是错误的"男人" （ ） ; "缴付罚款" （ iii. 8 ） ，为"惊愕" （或者，或阅读） ，以及enigmatical河"南方" （一4 ）可能是一个错误的写作的" kebar " （为）
Date and Authorship.日期和作者。
The book properly begins (after the superscription, i. 1, 2) with i.该书妥善开始后（ superscription ，一， 1 ， 2 ）与一。 15. 15 。 The confession and prayer seem to consist of two parts; namely, i.忏悔与祈祷，似乎包括两部分：即，一， 15-ii. 15 -二。 5 and ii.五和二。 6-35; and these are possibly (as Marshall holds) two separate productions, the first being the confession of the Palestinian remnant, the second that of the exiles. 6-35 ;这些都是可能的（如马歇尔搁置）两个独立的制作，首先供认了巴勒斯坦残，第二个是由流亡者。 Still, "them" (ii. 4, 5), which appears to refer to the exiles, may be a scribal slip; and it seems more probable that the letter is a juxtaposition of two forms of confession.尽管如此， "他们" （ ii. 4日， 5日） ，这似乎是指以流亡者，可能是一个scribal滑移;而又似乎更可能因为这封信是并列的两种形式的供述。 Very few scholars now hold that the book was composed by Jeremiah's secretary, as its relation to the books of Jeremiah and Daniel precludes such an origin.很少有学者现在认为，这本书是由耶利米的局长，由于其涉及到书籍的耶利米和Daniel排除这样一种起源。 The remarkable verbal agreement between the confession (i. 15-iii. 8) and Dan.显着的口头协议之间的自白（一15三。 8 ）和丹。 ix is most naturally explained by the supposition that Baruch borrows from Daniel; the hypothesis that Daniel borrows from Baruch or that both draw from earlier material being less satisfactory.九，是最自然解释所假定baruch借来的，由丹尼尔;假设，即借用丹尼尔从baruch或双方从中吸取先前材料较令人满意。 Here, however, a difficulty is encountered.在这里，但是，困难是遇到了。 In ii.在第二组。 26 the Temple is said to be in ruins-a statement which accords with two periods only, those of the Chaldean and the Roman conquests. 26庙据说是在废墟-一份声明中，其中符合两个时期，只有那些对加尔丁和罗马征服。 As the former period is out of the question, certain scholars, such as Kneucker, for example, assign this part of the book to a time later than the destruction of Jerusalem by Titus.由于前时期，是出了问题，某些学者，如kneucker ，例如，转让这部分的书，一时间不迟于摧毁耶路撒冷的弟兄。 It is difficult, however, to reconcile with such a date the view of the dead given in ii.这是困难的，但是，要调和这样的一个日期的看法，死者在二。 17, where it is said that those whose spirits have been taken from their bodies will not ascribe honor and righteousness to the Lord. 17 ，如果有人说，那些烈酒已采取从他们的尸体将不会归于荣誉和正义，向上帝祷告。 This statement is in accordance with the Old-Hebrew conception of the life in Sheol, which can scarcely have been current after the year 70 of the common era.这项声明是在按照旧-希伯来语观，生活在sheol ，可很少有被电流后， 70年的共同时代。 Hence, in the text as it stands, there are discordant data; but if (as Kneucker holds) ii.因此，在文本，因为它主张，有不和谐的数据，但如果（ kneucker持有）二。 26a is to be rejected as an interpolation, there is no reason why the confession and prayer should not be assigned to the Maccabean time. 26A条是被驳回，作为插补，所以没有理由忏悔和祈祷不应被分派到maccabean时间。
Date of First Part.迄今为止的第一部分。
The historical introduction is confused, and does not readily attach itself to the body of the confession; indeed, it appears to have been an afterthought.历史简介，是混淆了，不容易重视自己身体的自白，事实上，这似乎已是一个事后的。 The singular historical statements (such as that King Zedekiah made silver vessels), as well as the injunction to pray for Nebuchadnezzar and Belshazzar, all indicate a late period, and strongly suggest dependence on the Book of Daniel.奇异历史报表（如国王zedekiah银船只） ，以及禁制令，以祈求nebuchadnezzar和伯沙撒，均显示较晚期的，并强烈建议的依赖，这本书的丹尼尔。 It is impossible, however, to say how early the view arose that Belshazzar was a son of Nebuchadnezzar.这是不可能的，不过，要怎么说，早期的看法出现了伯沙撒是一个儿子的nebuchadnezzar 。 Some recent writers see in the names of the two Babylonian princes an allusion to Vespasian and Titus, which is a plausible assumption if ii.最近的一些作家看到的名字两个巴比伦的王子暗指vespasian并提，这是一个合理的假设，如果二。 26a be retained. 26A条予以保留。 The date given in i.当日，在一 2, the "fifth year," is obscure; it may mean the fifth year after the fall of Jerusalem (BC 581), or, more probably, may be taken from Ezekiel, whose epoch is the fifth year of Jehoiachin's captivity (BC 592). 2 ， "第五个年头， "又是模糊不清，它可能意味着第五个年头，沦陷后，耶路撒冷（公元前581 ） ，或者，更可能，可采取由以西结书，其划时代的，是第五个年头， jehoiachin的圈养（公元前592 ） 。 But there is no reason for supposing (as, for example, from Jer. xxix. and li.) that Baruch was ever in Babylon.但是，没有任何理由假定（例如，从哲。二十九。和李） baruch都在巴比伦。 Though there are difficulties in any hypothesis, it seems probable, upon the whole, that the first part of Baruch is composed of two confessions, which aneditor in the Maccabean time combined, prefixing the statement about Baruch.虽然有困难，在任何假说，它似乎是可能的，一经整，即第一部分baruch是由两个机构组成的供述中，其中aneditor在maccabean时间相结合， prefixing声明关于baruch 。
Date of Second Part.迄今为止的第二部分。
The obvious imitation of Job and Ecclus.显而易见仿制的就业和ecclus 。 (Sirach) in the second part of the book (see Job xxviii.; Ecclus. (Sirach) xxiv.) makes it impossible to assign this piece to a time earlier than the second century BC; and the conditions seem to accord with the early Maccabean period. （西拉奇）中的第二部分，这本书（见求职二十八。 ; ecclus （西拉奇）二十四） ，因此它无法转让这一块，一时间早于公元前二世纪;和条件似乎与早期maccabean时期。 Kneucker, Marshall, and several other recent critics, however, place its composition after the capture of Jerusalem by Titus, holding that the "strange nation" of iv. kneucker ，马歇尔，和其他几个最近批评，但其组成后，捕获的，由耶路撒冷弟兄，认为"很奇怪的国家"的四。 3 ("give not thine honor . . . to a strange nation") refers to the Christians, and relates to a time when the antagonism between Judaism and Christianity had become pronounced. 3 （ "不给你的荣誉… … 。到一个陌生的国家" ）是指以基督教徒，并涉及到的时候，对立起来犹太教和基督教已开始凸现。 While this is possible, the expression may also be understood to allude to the antagonism between Judaism and Hellenism in the second century BC The verse iii.虽然这是可能的情况下，表达也可以被理解为暗示对立犹太教和希腊在公元前二世纪诗歌三。 37 ("afterward did he [or it] show himself [or itself] upon earth and converse with men"), which was much quoted by early Christian writers, interrupts the connection and is undoubtedly a Christian interpolation. 37 （ "随后他[或]查看自己[或本身]当地球与逆向与男人" ） ，这是很多引述早期基督教作家，中断连接和无疑是一个基督教插值。
The second poem (iv. 5-v. 9) belongs to the same general period as the first.第二首诗（ iv. 5 -五。九日）属于同一时期，一般为首次。 It is divided into a number of strophes, each beginning with the words "Be of good cheer."它分为若干strophes ，每一个从"具备良好的欢呼" 。 The people, scattered and afflicted, are exhorted to trust in God; and Jerusalem, mourning over her children, is urged to take courage.人民，分散和折磨，是告诫要相信上帝;和耶路撒冷，悼念她的孩子，请尽快拿出勇气。 The picture accords either with the late Maccabean period or with the time soon after the Roman capture of Jerusalem.图片协定要么与已故maccabean期，或随时间的后不久，罗马捕获的耶路撒冷。 The resemblance between iv.相似之间四。 36-v. 36 -五。 9 and Psalms of Solomon, xi. 9日和诗篇的索罗门，席。 is striking.令人吃惊。 Whichever may have been the borrower, the two probably belong to the same period; and the Psalms of Solomon were composed not far from 48 BC两者可能已被借款人，两间大概属于同一时期;诗篇所罗门人组成的不远处，从公元前48
Canonicity.正规。
The Book of Baruch was never accepted as canonical by the Palestinian Jews (Baba Batra 14b).这本书的baruch是从来不接受作为典型，由巴勒斯坦犹太人（巴巴巴特拉第14B ） 。 According to the "Apostolical Constitutions," it was read in public worship on the tenth day of the month Gorpiaios (probably Ab).要按照" apostolical宪法， "这是在公共场合宣读崇拜第十一个月的第一天起gorpiaios （可能是AB ）的。 This statement, however, can hardly be considered authoritative; and even if it be correct, it can refer only to the usage of some group of Hellenistic Jews.这项声明，但是，很难被视为权威;即使它是正确的，它可以是指只对使用的一些小组的希腊化犹太人。 If, as is probable, the first part of the book was written in Hebrew, its exclusion from the Palestinian canon must have been owing to its supposed lack of prophetic authority.如果象是可能的，第一部分的书是写在希伯来语，它被排除在巴勒斯坦佳能公司必须已由于其假定缺乏的先知权威。 It was, however, accepted by the Alexandrian Jews as a work of edification; and through the medium of the Septuagint it passed into the hands of the Christians, among whom it speedily became popular, being often quoted by Athenagoras, Clement of Alexandria, and many others as a work of Jeremiah and as sacred Scripture.不过，当时接受了由亚历山大犹太人作为一个工作的启迪和通过新闻媒介的septuagint它通过把手中的基督徒，其中，它迅速成为广受欢迎，被经常引用athenagoras ，克莱门特的亚历山德里亚，许多其他的工作，耶利米和神圣的经文。 In a number of early Christian canonical lists the work was included in Jeremiah, and together with the other Apocryphal books was pronounced canonical (deuterocanonical) by the Council of Trent (1545-63).在一些早期基督教典型名单的工作被列入耶利米，并连同其他猜测书籍是突出典型（次经） ，由理事会的遄达（ 1545至1563年） 。 Its canonicity, however, is not accepted by the Protestant churches.它的正规，但不被接纳，由新教教堂。 Besides its value as a mirror of the time, the book, though devoid of new ideas, contains many liturgical and poetical passages of great beauty and power.此外，其价值为镜子的时间里，这本书，虽然没有提出新的理念，包含了许多礼仪和诗意的通道，具有美容和力量。
The Epistle of Jeremiah is usually printed as an appendix to the Book of Baruch and marked as ch.该坟墓的耶利米通常是印作为附录，这本书的baruch ，并标明为甲烷。 vi.六。 of that book.的那本书。 It is, however, an independent work (see Jeremiah, Epistle of).但它是一个独立的工作（见耶利米，坟墓） 。
Crawford Howell Toy克劳福德霍维尔玩具
Jewish Encyclopedia, published between 1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:参考书目：
The Greek text is given in Swete's Septuagint.希腊文给出swete的septuagint 。 For an account of the Greek MSS., see Swete and Gifford; for the other ancient versions (Latin, Syriac, Coptic, etc.) see Kneucker and Schürer.一个帐户的希腊语和支助，见swete和gifford ;为其他古代版本（拉丁语，叙利亚文，科普特等） ，见kneucker和schürer 。 There are modern Hebrew translations by Fränkel, 1830; Plessner, 1833; Kneucker, 1879.有现代希伯来语翻译，由fränkel ， 1830年;列斯讷， 1833年; kneucker ， 1879年。 The best general discussion of the book is that of Kneucker, Das Buch Baruch, 1879; the largest list of citations by early Christian writers is in Reusch, Erklärung des Buches Baruch, 1853.最好的一般性讨论，这本书是对kneucker之buch baruch ， 1879年;最大的名单上的嘉奖，由早期基督教作家是在reusch ， erklärung万buches baruch ， 1853年。 Other authorities are: Fritzsche, in Exegetisches Handbuch zu den Apokryphen, 1851; Hitzig, in Hilgenfeld's Zeitschrift, 1860; Hilgenfeld, ib.其他主管部门分别是：弗里切，在exegetisches handbuch祖书斋apokryphen ， 1851年;希齐格，在hilgenfeld的： Zeitschrift ， 1860年; hilgenfeld ，兴业。 1879-1880; Ewald, Gesch. 1879年至1880年;埃瓦尔德， gesch 。 des Volkes Israel, 1864; idem, Propheten, 1868; Bissell, Apocrypha, in the Lange series, 1880; Gifford, in Speaker's Commentary, 1888; Reuss, Gesch.万volkes以色列， 1864年;同上， propheten ， 1868年; bissell ， apocrypha ，在兰格系列， 1880年; gifford ，在议长的评注， 1888年; reuss ， gesch 。 der Heiligen Schriften des Alten Testamentes, 1890; Schürer, Hist.明镜heiligen schriften万alten testamentes ， 1890年; schürer ，历史。 Jewish People, 1891; Ryle, in Smith's Dict.犹太人民， 1891年; ryle ，在史密斯的字典。 of the Bible, 1893; Marshall, in Hasting's Dict.根据圣经， 1893年;马歇尔，在hasting的字典。 of the Bible, 1898; Bevan, in Cheyne's Encycl.根据圣经， 1898年; bevan ，进益的encycl 。 Bibl. bibl 。 1899; Introductions of Eichhorn, Welte, and others. 1899年;引进艾希霍恩之下， Welte和等。 For other works attributed to Baruch see Charles, Apocal.其他工程归功于baruch见查尔斯apocal 。 of Baruch, 1896, and article Apocrypha, in Encycl.对baruch ， 1896年，第apocrypha ，在encycl 。 Bibl.T. bibl.t.
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