6 Księga Barucha
Rozdział 1 (6 Bar 1)
The „Sixth” Book of Baruch
4 But these shall not even believe the word of the law of the Most High, and others gaping with their mouths shall not believe and shall believe, and shall be contradicting and contrary, and obstructing the spirit of truth.5 And others shall be wise with the spirit of error and uttering their own words as the sayings of the Most High and the Mighty, and others shall be weak in faith: others capable and strong in the faith of the Most High and hateful to him that is strange thereto.
The Gnostic Book of Baruch
Hippolytus of Rome called it the worst of the heresies, yet the Book of Baruch, attributed to a gnostic leader named Justin, remains virtually unknown today. Until perhaps the next big ancient manuscript find, the text only exists in part, preserved in the Refutation of All Heresies. Containing material obviously borrowed from the Old Testament, many scholars view it as an example of primitive Jewish Gnosticism with some later Hellenistic and Christian influences. The Book of Baruch is essentially a creation and redemption myth, designed to enlighten its readers as to the mysteries behind Justin’s cosmology. Unlike the dyadic gnostic stories, the Justinian one introduces a trio of deities: the almighty Good, decidedly gendered as male, and two creator demiurges, one male (Elohim) and one female (Edem or Israel). These demiurges we might denominate “Father Sky” and “Mother Earth,” and each displays both gender and sexual characteristics. It is their lustful sexual union that brings about heavenly beings, mankind, and animals.
(1) I swear by that Good One who is above all, to guard these mysteries, and to divulge them to no one, and not to relapse from the Good One to the creature.
(2) Drink from life-giving water, which is a fountain of lifegiving, bubbling water. For there has been a separation made between water and water; and there is water, that below the firmament of the wicked creation, in which earthly and animal men are washed; and there is life-giving water, above the firmament, of the Good One, in which spiritual and living men are washed; and in this Elohim washed Himself. and having washed did not repent.
(3) And when the prophet affirms, ‚Take unto yourself a wife of whoredom, since the earth has abandoned itself to fornication, departing from following after the Lord;’ that is, Edem departs from Elohim.
(4) In these words the prophet clearly declares the entire mystery, and is not hearkened unto by reason of the wicked machinations of Naas.
(5) There are three unbegotten principles of the universe, two male and one female. Of the male, however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe.
(6) But the other is father of all begotten things, devoid of prescience, and invisible.
(7) And the female is devoid of prescience, passionate, two-minded, two-bodied, in every respect, as far as the groin a virgin, and the parts below resembling a snake.
(8) This girl is styled Edem and Israel. And these principles of the universe are roots and fountains from which existing things have been produced, and there was not anything else.
(9) The Father who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her.
(10) This Father is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love.
(11) And from this intercourse the Father generated out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michael, Amen, Baruch, Gabriel, Esaddaeus [. . .].
(12) And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel, Achamoth, Naas, Bel, Belias, Satan, Sael, Adonaeus, Leviathan, Pharao, Carcamenos, and Lathen.
(13) Of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal angels are associated with Edem the Mother.
(14) And the multitude of all these angels together is Paradise as Moses speaks: God planted a garden in Eden towards the east,’ that is, towards the face of Edem, that Edem might behold the garden–that is, the angels — continually.
(15) The angels are trees of this garden, and the tree of life is the third of the paternal angels — Baruch. And the tree of the knowledge of good and evil is the third of the maternal angels — Naas. For so one ought to interpret the words of Moses, observing, Moses said these things disguisedly, from the fact that all do not attain the truth.
(16) And Paradise being formed from the conjugal joy of Elohim and Edem, the angels of Elohim receiving from the most beauteous earth, that is, not from tile portion of Edem resembling a monster, but from the parts above the groin of human shape, and gentle — in aspect, — made man out of the earth. But out of the parts resembling a monster were produced wild beasts, and the rest of the animal creation.
(17) They made man, therefore, as a symbol of the unity and love between them; and they depute their own powers unto him, Edem the soul, but Elohim the spirit.
(18) And the man Adam was produced as a seal and memento of love, and as an everlasting emblem of the marriage of Edem and Elohim.
(19) And in like manner also Eve was produced as Moses has described, an image and emblem, as well as a seal, to be preserved for ever, of Edem.
(20) And in like manner also a soul was deposited in Eve, — an image — from Edem, but a spirit from Elohim. And there were given to them commandments, ‚be fruitful, and multiply, and replenish the earth,’ that is, Edem; for so he wishes that it had been written.
(21) For the entire of the power belonging unto herself, Edem conferred upon Elohim a nuptial dowry.
(22) Whence from imitation of that primary marriage up to this day, women bring a dowry to their husbands, complying with a certain divine and paternal law that came into existence on the part of Edem towards Elohim.
(23) And when all things were created as has been described by Moses — both heaven and earth, and the things therein — the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river — Phison, and Gehon, and Tigris, and Euphrates as Moses stated.
(24) These twelve angels, being mutually connected, go about into four parts, and manage the world, holding from Edem a viceregal authority over the world.
(25) But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves.
(26) And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly.
(27) In like manner also there belong to each part of the four, according to the power and nature of each, evil times and hosts of diseases.
(28) And continually, according to the dominion of each fourth part, this stream of evil, just like a current of rivers, careers, according to the will of Edem, uninterruptedly around the world. And from some cause of this description has arisen the necessity of evil.
(29) When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation labored under deficiency.
(30) And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below: for inasmuch as she was earth, she was not disposed to follow upward her spouse.
(31) Elohim, then, coming to the highest part of heaven above, and beholding a light superior to that which He Himself had created, exclaimed, open me the gates, that entering in I may acknowledge the Lord; for I considered Myself to be Lord.’
(32) A voice was returned to Him from the light, saying, ‚This is the gate of the Lord: through this the righteous enter in.
(33) And immediately the gate was opened, and the Father, without the angels, entered, advanced towards the Good One, and beheld what eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man to conceive.
(34) Then the Good One said to him, ‚Sit thou on my right hand.’ And the Father says to the Good One, permit me, Lord, to overturn the world which I have made, for my spirit is bound to men.
(35) And I wish to receive it back from them.’ Then the Good One replied to him, no evil canst thou do while thou art with me, for both thou and Edem made the world as a result of conjugal joy.
(36) Permit Edem, then, to hold possession of the world as long as she wishes; but do you remain with me.
(37) Then Edem, knowing that she had been deserted by Elohim, was seized with grief, and placed beside herself her own angels.
(38) And she adorned herself after a comely fashion, if by any means Elohim, passing into concupiscent desire, might descend to her.
(39) When, however, Elohim, overpowered by the Good One, no longer descended to Edem, Edem commanded Babel to cause adulteries and dissolution of marriages among men.
(40) And she adopted this expedient in order that, as she had been divorced from Elohim, so also the spirit of Elohim, which is in men, being wrong with sorrow, might be punished by such separations, and might undergo precisely the sufferings which were being endured by the deserted Edem.
(41) And Edem gave great power to her third angel, Naas, that by every species of punishment she might chasten the spirit of Elohim which is in men, in order that Elohim, through the spirit, might be punished for having deserted his spouse, in violation of the agreements entered into between them. Elohim the father, seeing these things, sent forth Baruch, the third angel among his own, to succor the spirit that is in all men.
(42) Baruch then coming, stood in the midst of the angels of Edem in the midst of paradise — for paradise is the angels, — and issued to the man the following injunction: of every tree that is in paradise thou mayest freely eat, but thou mayest not eat of the tree of the knowledge of good and evil, which is Naas.
(43) Now the meaning is, that he should obey the rest of the eleven angels of Edem, for the eleven possess passions, but are not guilty of transgression.
(44) Naas, however, had committed sin, for he went in unto Eve, deceiving her, and debauched her; and such an act as this is a violation of law.
(45) He, however, likewise went in unto Adam, and had unnatural intercourse with him; and this is itself also a piece of turpitude, whence have arisen adultery and sodomy.
(46) Henceforward vice and virtue were prevalent among men, arising from a single source — that of the Father.
(47) For the Father having ascended to the Good One, points out from time to time the way to those desirous of ascending to him likewise.
(48) After having departed from Edem, he caused an originating principle of evil for the spirit of the Father that is in men.
(49) Baruch therefore was dispatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One.
(50) But the third angel, by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto.
(51) For this reason the soul is arrayed against the spirit, and the spirit against the soul. For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males.
(52) Again, after these occurrences, Baruch was sent to the Prophets, that through the Prophets the spirit that dwelleth in men might hear words of warning, and might avoid Edem and the wicked fiction, just as the Father had fled from Elohim.
(53) In like manner also — by the prophets — Naas, by a similar device, through the soul that dwells in man, along with the spirit of the Father, enticed away the prophets, and all of them were allured after him, and did not follow the words of Baruch, which Elohim enjoined.
(54) Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent him to quell the twelve angels of Edem, and release the Father from the twelve angels, those wicked ones of the creation.
(55) Babel clungs to him and enticed him away, and divested him of his power, viz., the commands of Baruch which Elohim issued.
(56) And in place of this power, Babel enveloped him in her own peculiar robe, that is, in the power of Edem, who is the power below; and in this way the prophecy of Hercules remained unfulfilled, and his works.
(57) Finally, however, in the days of Herod the king, Baruch was dispatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep.
(58) And he announced to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words:
(59) All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all.’
(60) And Jesus was obedient unto the angel, saying that, ‚I shall do all things, Lord,’ and proceeded to preach. Naas therefore wished to entice this one also.
(61) Jesus, however, was not disposed to listen to his overtures, for he remained faithful to Baruch.
(62) Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified.
(63) He, however, leaving the body of Edem on the accursed tree, ascended to the Good One; saying, however, to Edem, Woman, thou retainest thy son,’ that is, the natural and the earthly man.
(64) But Jesus himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, and he it is who antecedently caused the production of everything that exists.
(65) On this account he is styled Priapus, because he previously fashioned all things according to his own design.
(66) For this reason in every temple is placed his statue, which is revered by every creature; and there are images of him in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, according to His own design, the creation, when as yet it had no existence.
(67) When, therefore you hear that the swan went in unto Leda, and begat a child from her, learn that the swan is Elohim, and Leda Edem.
(68) And when an eagle went in unto Ganymede, know that the eagle is Naas, and Ganymede Adam. And when gold in a shower went in unto Danae and begat a child from her, recollect that the gold is Elohim, and Danae is Edem.
(69) When, therefore, the prophet says, Hearken, O heaven, and give ear, O earth; the Lord hath spoken,’ he means by heaven, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim.
(70) Israel did not know me; for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men.
7 Księga Barucha
1 Albowiem nadejdzie czas, kiedy będziecie i tych, które przyjdą po was Mnie szukać, pragnąc usłyszeć słowo mądrości i zrozumienia, a nie ma go znaleźć. 2 Ale narody będą pragnęły ujrzeć mędrca, a to im się nie stanie.Nie dlatego, że mądrość tego świata będzie brakować lub upadnie na ziemię, ani słowo prawa nie będzie chciało świata.3 Albowiem mądrość będzie między nielicznymi, którzy strzegą, milczą i rozmawiają ze sobą w ciszy, bo niektórzy się ich będą bali i bali się ich jako złych ludzi.4 Ale ci nie uwierzą nawet słowu Prawa Najwyższego, a inni, którzy gapią się swoimi ustami, nie uwierzą i nie uwierzą, i będą sprzeczni i przeciwni, i przeszkadzają duchowi prawdy.5 Inni będą mądrzy w duchu błędu i wypowiadając własne słowa jak słowa Najwyższego i Potężnego, a inni będą słabi w wierze: inni zdolni i mocni w wierze Najwyższego i nienawistni wobec Niego to jest dziwne.
The Fifth Book of Baruch
Quoted in Cyprian, Testimonia iii. 29