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==Content==

==Content==

The book of Baruch, according to the text, is a letter from Baruch to his countrymen who still remain in Jerusalem the 5th year of the exile of king Jechoniah in the 5th year of Zedekiah.

The book of Baruch, according to the text, is a letter from Baruch to his countrymen who still remain in Jerusalem the 5th year of the exile of King Jechoniah in the 5th year of Zedekiah.

The opening verses ascribe the book to the well-known assistant to the prophet Jeremiah (Jer 32:12; 36:4, 32; 45:1). Baruch was Jeremiah's scribe, his “executive assistant”, and is mentioned several times in the book of Jeremiah (Jer 32, 36, 43, 45). Baruch's name means "blessed." They lived at the tumultuous time just before and during the exile to Babylon.  

The opening verses ascribe the book to the well-known assistant to the prophet Jeremiah (Jer 32:12; 36:4, 32; 45:1). Baruch was Jeremiah's scribe, his “executive assistant”, and is mentioned several times in the book of Jeremiah (chapters 32, 36, 43, 45). Baruch's name means "blessed." They lived at the tumultuous time just before and during the exile to Babylon.  

Baruch is a collection of four very different compositions in two parts, beginning with the Letter to Jerusalem (1:1–3:8), which is most of the book, and ending with an appended work entitled “The Letter of Jeremiah”, from the prophet Jeremiah to the exiles, which circulated separately in major manuscripts of the Greek tradition, .  

Baruch is a collection of four very different compositions in two parts, beginning with the Letter to Jerusalem (1:1–3:8), which is most of the book, and ending with an appended work entitled “The Letter of Jeremiah”, from the prophet Jeremiah to the exiles, which circulated separately in major manuscripts of the Greek tradition, .  

The work attempts to explain the trauma of the exile in terms of a Deuteronomic cycle: sin (of Israel), punishment, repentance, and return (cf. Jgs 2; also Dt 28–33).

The work offers an explaination of the trauma of the exile in terms of a Deuteronomic cycle: sin (of Israel), punishment, repentance, and return (cf. Jgs 2; also Dt 28–33).

The prayer of the exiles (2:11–3:8) is a confession of sin and a request for mercy, and has remarkable similarities to Dn 9 and to parts of Jeremiah.  

The prayer of the exiles (2:11–3:8) is a confession of sin and a request for mercy, and has remarkable similarities to Dn 9 and to parts of Jeremiah.  

===First part===

===First part===

The book of Baruch begins with the exiles in Babylon gathering together money to send to Jerusalem for a sacrifice of reparation for sin.

The book of Baruch begins with the exiles in Babylon gathering together money to send to Jerusalem for a sacrifice of reparation for sin. This book is sent with the offering.

====Letter to Jerusalem====

====Letter to Jerusalem====

Letter to Jerusalem (1:1–3:8). The first part is basically a "cover letter" for the second part. This letter is most of the book. It narrates how Baruch read his prophecy aloud to the displaced King Jeconiah (Jehoiachin) and the other exiles in Babylon (1:3-4).  In response to his prophecy the exiles repent to the Lord and send the priest Jehoiakim and a large sum of money, and the vessels of the Temple deported by the Babylonians as booty, and sending it all back to Jerusalem, presumably by the hand of Baruch (1:7), to offer sacrifices at the Temple, which was still standing in 593 B.C., the 5th year of king Jechoniah in exile. Interestingly, they commission sacrifices to be offered for their Babylonian oppressors Nebuchadnezzer and Belshazzar (1:11). But mainly, they offer a prayer of repentence and ask God for his deliverance, counting on his mercy and reminding him of his promises.  Many commentators see a relationship between this part of Baruch and Daniel 9.

Letter to Jerusalem (1:1–3:8). The first part is basically a "cover letter" for the second part. This letter is most of the book. It narrates how Baruch read his prophecy aloud to the displaced King Jeconiah (Jehoiachin) and the other exiles in Babylon (1:3-4).  In response to his prophecy the exiles repent to the Lord and send the priest Jehoiakim, with a large sum of money, and the vessels of the Temple deported by the Babylonians as booty, all back to Jerusalem, presumably by the hand of Baruch (1:7), to offer sacrifices at the Temple, which was still standing in 593 B.C., the 5th year of king Jechoniah in exile. Interestingly, they commission sacrifices to be offered for their Babylonian oppressors Nebuchadnezzer and Belshazzar (called Nabuchodonosor and Balthasar) (1:11). They offer a prayer of repentence and ask God for his deliverance, counting on his mercy and reminding him of his promises.  Many commentators see a relationship between this part of Baruch and Daniel 9 (see also Ezra 9).

====Historical Setting====

====Historical Setting====

====Confession of Guilt====

====Confession of Guilt====

Confession of Guilt (1:10–2:10). A prologue with instructions about the people resuming sacrifice and offering prayers for Nebuchadnezzar and his son Belshazzar (called Nabuchodonosor and Balthasar).

Confession of Guilt (1:10–2:10). After the prologue with instructions about the people resuming sacrifice and offering prayers for Nebuchadnezzar and his son Belshazzar, Baruch begins confessing the sins of his people–some shocking–which led to their exile.

====Prayer for Deliverance====

====Prayer for Deliverance====

Prayer for Deliverance (2:11–3:8). Baruch begins confessing the sins of his people which led to the exile–some shocking–and praying they all be delivered by God.

Prayer for Deliverance (2:11–3:8). Baruch acknowledges the righteousness, justice and mercy of the Lord God of Israel, and prays they all be delivered by God.

===Second part===

===Second part===

====Poem of Consolation====

====Poem of Consolation====

Baruch’s Poem of Consolation (4:5–5:9) The book continues with a poem of consolation to the Jerusalemites, promising them God is coming to their rescue. Baruch’s Poem of Consolation resembles parts of Is 40–66, and it offers encouragement to the exiles in view of their eventual return.

Baruch’s Poem of Consolation (4:5–5:9) The book continues with a poem of consolation to the Jerusalemites, promising them God is coming to their rescue. Baruch’s Poem of Consolation resembles parts of Is 40–66, and it offers encouragement to the exiles in view of their eventual return.

:Baruch Addresses the Diaspora (4:5–9a)

====Jerusalem speaks====

:Baruch Addresses the Diaspora (4:5–9a). He urges them to have courage, reminding them of their forgetfulness of God who had nurtured them and the grief they had inflicted on the city of Jerusalem.

=====Jerusalem speaks=====

There are two addresses by personified Zion.

There are two addresses by personified Zion.

:Jerusalem Addresses Her Neighbors (4:9b–16) This is a poem that gives a voice to Jerusalem herself (4:5-29). The city speaks to her children.  Though she is sorrowful over the sins of Israel, she urges the people to call upon God for mercy and deliverance (4:21).  

:Jerusalem Addresses Her Neighbors (4:9b–16). This is a poem that gives a voice to Jerusalem herself (4:5-29). The city speaks to her children.  Though she is sorrowful over the sins of Israel, she urges the people to call upon God for mercy and deliverance (4:21).  

:Jerusalem Addresses the Diaspora (4:17–29)

:Jerusalem Addresses the Diaspora (4:17–29)

====Baruch Addresses Jerusalem====

=====Baruch Addresses Jerusalem=====

Baruch Addresses Jerusalem (4:30–5:9) The last section of the second part is a poem about the vindication of Jerusalem, the defeat of Israel's enemies and the joy that God will bring upon Israel (4:30-5:9).  Some see similarities between this second part and Job 28, 38, Proverbs 28 and Sirach 24.

Baruch Addresses Jerusalem (4:30–5:9) The last section of the second part is a poem about the vindication of Jerusalem, the defeat of Israel's enemies and the joy that God will bring upon Israel (4:30-5:9).  Some see similarities between this second part and Job 28, 38, Proverbs 28 and Sirach 24.