When Wisdom Dwelt Among Humankind (1 Baruch)

By Pinchas Shir

August 18, 2025

0 0

The First Book of Baruch is included in the biblical canon by some churches, including Catholic and Orthodox traditions. Other Christian denominations see this book as extra-canonical (i.e., not included among the authoritative texts understood as Scripture). We know that Baruch was a scribe of the prophet Jeremiah in the sixth century BCE. But the Book of First Baruch we have today was written in the Hellenistic era, sometime around the second century BCE. So, it's safe to say it was named in honor of Baruch but written by another Jewish scribe.

In this excerpt, the author speaks of “wisdom” or “understanding” (φρόνησις; phronesis). The Greek term is sometimes an equivalent to the Hebrew term for “knowledge” (בִּינָה; binah) and sometimes correlates to “prudence” or “shrewdness” (שֶׂכֶל; sechel). Sometimes Baruch uses the more straightforward term “wisdom” (sofia, σοφία), which is (חָכְמָה; hochmah) in Hebrew. The author speaks of a special kind of insight that one must seek but may not find.

Learn where wisdom can be found, where strength resides, and where understanding can be obtained. Then you will know the secret to a long and fulfilling life, filled with light and peace. Who has discovered the dwelling place of wisdom? Who has entered her treasuries? Where are the rulers of the nations and those who controlled the creatures of the earth? Where are those who delighted in the birds of the air and amassed silver and gold, in which people put their trust? Yet their possessions were never satisfied. Those who diligently sought after wealth and were consumed by anxiety, their works are incomprehensible. They have vanished and descended into the realm of the dead, while others have risen in their place. The young have seen the light and lived upon the earth, but they have not known the way of knowledge, nor have they embraced it. They have strayed far from its path. Wisdom has not been heard of in Canaan, nor has it been seen in Te’eman. The descendants of Hagar who seek understanding, the merchants of Merran and Te’eman, and the authors of fables, none of them have known the way of wisdom or remembered its paths. O Israel, how magnificent is the house of God! How vast is his domain! It is immense and unending, towering above all. In ancient times, mighty giants were born, renowned for their great stature and skill in war. But God did not choose them, nor did he grant them the gift of wisdom, and so they perished, consumed by their own foolishness.  Who has ascended into heaven, taken hold of wisdom, and brought her down from the clouds?  Who has journeyed across the sea, discovered her, and will exchange her for precious gold?  No one knows her way or understands her path.  But he who knows all things has found her, for he possesses understanding. He who prepared the earth for all time has filled it with creatures of all kinds.  It is he who sends forth the light, and it obeys him with reverence.  The stars shine in their appointed courses, rejoicing at his call. They shine with gladness before the one who created them.  This is our God, unmatched by any other.  He has discovered the secrets of knowledge and has given it to Jacob, his faithful servant, and to Israel, whom he loves.  Wisdom appeared on earth and dwelled among mankind. (1 Baruch 3:14-37 translation by P. Shir)

The giants of old (Nephilim) did not have this wisdom that Baruch describes. Baruch says that they perished because of “lack of thought” (ἀβουλία; abulia), and obviously, he is not implying some deficiency in their cognitive abilities, but lack of good sense. God alone is the ultimate source of this special insight. And because God loved Israel, he gave this “wisdom,” the ability to make better choices, to his children as a gift.

Since, in Greek and Hebrew, wisdom is a feminine noun, the English text often refers to wisdom as “she,” and says that “she” came down to earth and lived with people! (v. 38) This certainly personifies wisdom and makes the words we read poetic. Compare this idea with the prologue of John’s Gospel, in which God’s “word” (λόγος; logos) is a “he” who became flesh and dwelt with humanity. This “word” is also described as the “light” (φῶς; phos) that illuminates the world. Is that similar to the coming of wisdom? I hope you take some time to explore these parallels.