1tn Or “exhausted.”

2tn Or “has called.”

3tn Or “before you.” So also in vv. 4, 7.

4tn The Greek text does not have the word “enthroned.” It has been added in the translation for clarity.

5tc The Greek text has ton tethnekoton (“those who have died”), but it is possible that the text is corrupt here. Some scholars suspect that the Hebrew word mĕtę (“men”) has been misread as mētę (“the dead”). So, for example, C. A. Moore, The Additions, AB 44, 290. Some of the English translations of v. 4 are based on this emendation (e.g., NRSV, NAB).

6tn Grk “sons.”

7tn Grk “and.”

8tn The word “difficult” is not in the Greek text but has been added in the translation for clarity.

9tn Grk “hand.”

10tn Grk “your fear.” This is an objective genitive.

11tn Or “exile.” So also in v. 8.

12tn The Greek word ophlesin (“punishment”) is found only here in the Septuagint.

13sn There is a noticeable change in style between the preceding portion of Baruch and what follows from this point on. Most scholars agree that the remainder of Baruch (3:9–5:9) is written in poetry rather than prose. This feature is reflected in the layout that is adopted in the translation presented above, even though the Göttingen edition of the Greek text does not make such a distinction. There are also differences in the vocabulary and terminology that are found in the two sections. Especially interesting is the variation in titles used for God. While the preceding section prefers “Lord” (or “the Lord our God” or “the Lord Almighty”), the following section prefers words such as “God,” “the Eternal One,” or “the Holy One.”

14tn Or “listen to.”

15tn The words “Why is it that” are not in the Greek text but have been added in the translation for clarity.

16sn That the people had grown old while in captivity seems to imply that by the time of the writing of this portion of Baruch the exile had already lasted for a considerable period of time. This idea may conflict with the note in Bar 1:2, which suggests that the writing of that portion of the book took place in the early years of the exile.

17tn Or “spring.”

18sn Cf. with v. 14 the similar ideas found in Prov 3:13-18.

19sn The feminine pronoun has for its antecedent wisdom, mentioned in the preceding verse. In what follows wisdom is personified as a wealthy lady whose treasures should be diligently sought after.

20tn The words “Where are” are not repeated here in the Greek text, but these words have been supplied twice in the translation for clarity.

21tn Grk “men.”

22tn Grk “the silver.”

23tn Grk “there is no discovery of their works.”

24tn Grk “they.”

25tn Grk “taken hold of her.”

26tn Grk “sons.”

27tc The feminine singular pronoun “her,” referring to wisdom, is supported by some Greek manuscripts and versional witnesses (e.g., the Syriac and part of the Armenian). Other witnesses have “their,” referring to people. The context seems to call for a reference to wisdom. Many English translations follow the singular reading (e.g., RSV, NRSV, NAB, NJB).

28sn Teman is mentioned in v. 22 and again in the following verse. Some scholars think that two different locations are in view, even though the Greek spelling for the city name is identical in the two verses. In Moore’s understanding, for example, the first reference is to the Edomite city that was renown for its wisdom (cf. Jer 49:7; Obad 8-9). The second occurrence Moore takes to be a reference to a different city located in Arabia some 200 miles north-northeast of Medina and 250 miles southeast of Aqaba. However, such a distinction makes better sense in a putative Hebrew text of Baruch, where the spellings of the city-names would be slightly different, than it does in the Greek text, where the identity of spelling would no doubt lead to the assumption that only one city was in view here. But see C. A. Moore, The Additions, AB 44, 299.

29tn Grk “sons.”

30tn Or “author of fables.” This word is used only here in the Septuagint.

31sn Here God’s “house” is not spatially restricted to a particular structure or site; rather, it is comprehensive and includes the totality of the created order, as v. 25 seems to suggest.

32tn Or “far-stretching.” This word is used only here in the Septuagint.

33tn Grk “the place of his acquisition.”

34sn Cf. Gen 6:1-4; Wisdom 14:6; Sirach 16:7.

35tn Or “renown.”

36tn Or “of old” or “in a distant time.”

37tn The Greek word eumegethes (“tall”) is found in the Septuagint only here and 1 Sam 9:2.

38tn Or “indecision.” The Greek word aboulia (“recklessness”) is used in the Septuagint only here and in Prov 14:17.

39tn Or “carry away.”

40tn Or “lays to heart.”

41tn Or “shimmering.” So C. A. Moore, The Additions, AB 44, 301.

42tn Or “called.”

43tn Or “will.”

44tn Grk “the one having been loved by him.”

45tn Although there is a certain amount of ambiguity in this statement, the unexpressed subject antecedent of the verb “appeared” probably should be understood to be wisdom, personified here along the lines of Proverbs 8. Many English translations use the pronoun “she” for the subject, understanding wisdom to be the referent (e.g., RSV, NRSV, NAB, NJB). TEV actually supplies the word “Wisdom.” The subject of the verb could (less likely) be understood to be God, and in some of the ancient versions (e.g., Syriac) a pronoun is supplied that is unquestionably masculine rather than feminine. Such an understanding of the verse was preferred by some of the Church fathers, who interpreted this passage as predictive of the incarnation of Jesus. Along this same line the verse was used by some patristic writers against the Arians so as to demonstrate the preexistence and deity of Christ. This assumed Christology probably played a role in the acceptance of Baruch as a canonical writing in some Christian circles, as Metzger suggests. See B. M. Metzger, The Apocrypha, 94. The grammatical ambiguity of the verse has thus given rise to speculation about its theological significance. As Moore points out, “No other verse in I Baruch has been more commented upon or has created more controversy than this one, . . . .” See C. A. Moore, The Additions, AB 44, 301. However, for good reason many modern scholars think that this verse may in fact be a later gloss added to the text of Baruch by a Christian scribe.

46tn The Greek word synanastrepho (“to live among”) is found in the Septuagint only here and in Gen 30:8 and Sir 41:5.

47sn Grk “men.”