. und Pseud._ i. 213-215) holds that there
is no unity in iii. 9-v. 9, but that it is composed of two independent
writings--iii. 9-iv. 4 and iv. 5-v. 9. Marshall (Hastings' _Bible
Dictionary_, i. 251-254) gives a still more complex analysis. He finds in
it the work of four distinct writers: i. 1-14, i. 15-iii. 8, iii. 9-iv. 4,
iv. 5-v. 9. The evidence for a fourfold authorship is strong though not
convincing. In any case i.-iii. 8 and iii. 9-v. 9 must be ascribed to
different authors.

_Original Language_.--(1) Some scholars, as Ewald, Kneucker, Davidson,
Rothstein and Koenig, believe that the whole book was originally written in
Hebrew; (2) Fritzsche, Hilgenfeld, Reuss, Gifford, Schuerer, and Toy
advocate a Hebrew original of i.-iii. 8 and a Greek original of the rest;
(3) Marshall argues that i.-iii. 8 is translated from a Hebrew original,
iii. 9-iv. 4 from an Aramaic, and the rest from the Greek; (4) and lastly,
Bertholdt, Havernick and Noeldeke regard the Greek as the primitive text.
The last view must be put aside as unworkable. For the third no convincing
evidence has been adduced, nor does it seem likely that any can be. We have
therefore to decide between the two remaining theories. In any case we can
hardly err in admitting a Hebrew original of i.-iii. 8. For (1) we have
such Hebraisms as [Greek: hou ... ep' autoi] = [Hebrew: 'SHR ... `LYW] (ii.
26); [Greek: hou ... ekei] = [Hebrew: 'SHR ... SHM] (ii. 4, 13, 29; iii.
8); [Greek: hon ... to pneuma auton] = [Hebrew: 'SHR ... RWCHM] (ii. 7).
(2) We have meaningless expressions which are really mistranslations of the
Hebrew. It is noteworthy that these mistranslations are for the most part
found in Jeremiah--a fact which has rightly drawn scholars to the
conclusion that we owe the LXX of Baruch i.-iii. 8, and of Jeremiah to the
same translator. Thus in i. 9 we have [Greek: desmotes], "prisoner," where
the text had [Hebrew: MASGEIR] and the Greek should have been rendered
"locksmith." The same mistranslation is found in Jer. xxiv. 1, xxxvi.
(xxix.) 2. Next in ii. 4 we have [Greek: abaton], "wilderness," where the
text had [Hebrew: SHMH] and the translation should have [Greek: ekstasin].
The same misrendering is found several times in Jeremiah. Again [Greek:
ergazesthai] is used in i. 22, ii. 21, 22, 24 as a translation of [Hebrew:
`BD] in the sense of "serving," where [Greek: douleuein] ought to have been
the rendering. So also in Jer. xxxiv. (xxvii.) 11, xxxvii. (xxx