Jeremiah 29:22

Hebrew Bible

20 ‘So pay attention to the Lord’s message, all you exiles whom I have sent to Babylon from Jerusalem.’ 21 “The Lord of Heaven’s Armies, the God of Israel, also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. ‘I will hand them over to King Nebuchadnezzar of Babylon, and he will execute them before your very eyes. 22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” 23 This will happen to them because they have done what is shameful in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” 24 The Lord told Jeremiah, “Tell Shemaiah the Nehelamite

Baruch 3:8


6 For you are the Lord our God, and it is you, O Lord, whom we will praise. 7 For you have put the fear of you in our hearts so that we would call upon your name; and we will praise you in our exile, for we have put away from our hearts all the iniquity of our ancestors who sinned against you. 8 See, we are today in our exile where you have scattered us, to be reproached and cursed and punished for all the iniquities of our ancestors, who forsook the Lord our God. 9 Hear the commandments of life, O Israel; give ear, and learn wisdom! 10 Why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country, that you are defiled with the dead,

 Notes and References

"... The Book of Baruch is an interesting collection of various biblical themes. Even though it contains texts of different styles and genres, the book probably emerged among one circle of authors in the second century BCE. That the vocabulary and style vary in different parts of the book is not necessarily proof of editorial activity, but rather a consistent feature because so many biblical books with divergent genres have been quoted. Four parts can be distinguished in the Book of Baruch. All of these units lean remarkably on earlier biblical models. The prose introduction (Baruch 1:1–15a) attempts to imitate Jeremiah 29. The long prayer of penitence (Baruch 1:15–3:8) has been composed with an eye on Daniel 9:4–19. The exhortative part (Baruch 3:9–4:4) is based upon wisdom literature, of which the most important source has undoubtedly been Job 28. Finally, the book is concluded with words of comfort and hope (Baruch 4:5–5:9) which make use of earlier prophecies uttered in the collections of Deutero and Trito-Isaiah. In addition to all these parallels, one crucial aspect must be mentioned and that is Baruch’s evident inclination towards Deuteronomy and Deuteronomistic phraseology/theology. This is certainly most obvious in the prayer of penitence, but some characteristically Deuteronomistic thoughts and expressions can also be detected in the exhortative speech and in the concluding consolation ..."

Marttila, Marko "The Deuteronomistic Ideology and Phraseology in the Book of Baruch" in Weissenberg, Hanne von, et al. (eds.) Changes in Scripture: Rewriting and Interpreting Authoritative Traditions in the Second Temple Period (pp. 321-346) De Gruyter, 2011

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