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Books of the Old Testament in Christian order (For details see Biblical canon)

Hebrew Bible or Tanakh Common to Judaism and Christianity Genesis Exodus Leviticus Numbers Deuteronomy Joshua (Jesus Nave) Judges Ruth 1–2 Samuel 1–2 Kings 1–2 Chronicles Ezra (see Esdras for other names) Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Minor prophets

Included by Orthodox and Roman Catholics, but excluded by Jews and Protestants: Tobit Judith 1 Maccabees 2 Maccabees Wisdom (of Solomon) Ben Sira Baruch, Letter of Jeremiah (Additions to Jeremiah) (included as Baruch chapter 6 by Roman Catholics) Additions to Daniel Additions to Esther

Included by Greek & Slavonic Orthodox (Synod of Jerusalem): 1 Esdras (see Esdras for other names) 3 Maccabees Prayer of Manasseh (included in the Book of Odes) Psalm 151 (included as an appendix to the Psalter)

Included by Russian and Ethiopian Orthodox: 2 Esdras

Included by Ethiopian Orthodox: Jubilees Enoch 1–3 Meqabyan 4 Baruch

Included by Syriac Peshitta Bible: Psalms 152–155 2 Baruch (Apocalypse of Baruch) Letter of Baruch (sometimes part of 2 Baruch) This box: view • talk • edit

Book of Wisdom or Wisdom of Solomon or simply Wisdom is one of the deuterocanonical books of the Bible. It is one of the seven Sapiential (wisdom) books of the Old Testament, which includes Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon (Song of Songs), and Ecclesiasticus (Sirach). According to St. Melito in the second century AD, it was considered canonical by Jews and Christians,[1] and a Hebrew translation of the Wisdom of Solomon is mentioned by Naḥmanides in the preface to his commentary on the Pentateuch.

Contents 1 Date and authorship 2 Religious views 3 Philosophical influences 4 Relation to other Jewish writings 4.1 Passover Hagaddah 4.2 Jewish Liturgy 5 Influence on the Gospel of Matthew 6 References 7 External links

The book is believed to have been written in Greek, but in a style patterned on that of Hebrew verse. [2] Although the author's name is nowhere given in the text, the writer was traditionally believed to be King Solomon because of unmistakable references such as that found in IX:7-8, "Thou hast chosen me to be a king of thy people, and a judge of thy sons and daughters: Thou hast commanded me to build a temple upon thy holy mount..." The formulation here is similar to that of Ecclesiastes I:12, "I, Koheleth, was king in Jerusalem over Israel," which also fails to denote Solomon by name, but leaves no doubt as to whom the reader should identify as the author. However, the traditional attribution of The Book of Wisdom to Solomon has been soundly rejected in modern times. Says the Catholic Encyclopedia: "at the present day, it is freely admitted that Solomon is not the writer of the Book of Wisdom, which has been ascribed to him because its author, through a literary fiction, speaks as if he were the Son of David." [3]

Scholars believe that the book represents the most classical Greek language found in the Septuagint, having been written during the Jewish Hellenistic period (the 1st or 2nd century BC). The author of the text appears well versed in the popular philosophical, religious, and ethical writings adopted by Hellenistic Alexandria.

Although purported to have the same author as Ecclesiastes, the beliefs on afterlife are significantly different. Chapter II in particular seems to be in direct response to the futilism of Ecclesiastes: "For they (the ungodly, in KJV) said within themselves, reasoning not aright, Short and sorrowful is our life; And there is no remedy when a man cometh to his end" (Wis. 2:1). Compare this, for example, with Ecclesiastes VI:12, "For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun." It is clear that if not a direct response to the text of Ecclesiastes, the Book of Wisdom is at least taking issue with the philosophy of uncertainty and despair that Koheleth appears to preach.

In its place, Book of Wisdom offers the much more traditional and pious philosophy that trust and fear of God provide the path to redemption, e.g., (Wis. V:15) "But the righteous live for evermore; their reward also is with the Lord, and the care of them is with the most High." This is not the only such rejection of Koheleth's philosophy to be found in the Apocrypha. Ben Sira offers a direct rebuttal to the intellectualism of Koheleth's quest to "seek and search out by wisdom concerning all things that are done under heaven" (Ecc. I:13). Ben Sira writes "Seek not out the things that are too hard for thee, neither search the things that are above thy strength. But what is commanded thee, think upon with reverence; for it is not needful for thee to see with thine eyes the things that are in secret. Be not curious in unnecessary matters: for more things are shewed unto thee than men understand" (Ben Sirah 3:21-23).

The philosophical influences on the Book of Wisdom may include those of classical and Middle-Platonism. Some religious and ethical influences may stem from Stoicism, also found in the writings of the Alexandrian Jew, Philo, to whom Book of Wisdom has on occasion been wrongly attributed. (This is evident in the use of the four Stoic ideals which are borrowed from Plato.) A sorites appears in Chapter 6 (v. 17-20). This logical form is also called chain-inference, "of which the Stoics were very fond." (Zeller, Stoics, p. 216 note)

One passage (Wis. 8:2-18) has notable similarity to Virtue's speech to Heracles in Xenophon's Memorabilia, Book 2, 1:37.

Although the Book of Wisdom is non-canonical in the Jewish tradition, the work was at least known to medieval Jews, as Ramban attests. That it was known to ancient Jews as well is trivially true, as that was the milieu of its composition.

According to the Jewish Encyclopedia, the last section (9:18-19:22) is devoid of all connection with what precedes it. The speaker is no longer Solomon, but the author or the saints (16:28, 18:6 et passim), who recite the history of Israel's redemption from Egypt and other enemies. In like manner, the words are not addressed to the kings of the earth (9:18; 10:20; 11:4, 9, 17, 21; et passim), but to God, the deliverer from the Red Sea. The whole appears on close observation to be part of a Passover Haggadah recited in Egypt with reference to Gentile surroundings, and it accordingly abounds in genuine haggadic passages of an ancient character.

It is of some interest that the philosophy which the Book of Wisdom in Chapter II puts in the mouths of the "ungodly," presumably the Epicureans, bears strong literary resemblance to a prominent passage from the Jewish High Holiday liturgy, "Man begins from dust and ends in dust" (אדם יסודו מעפר וסופו לעפר) from the Unetanneh Tokef prayer (cf. Genesis 3:19: כי‏ ‏עפר‏ ‏אתה‏ ‏ואל‏ ‏עפר‏ ‏תשוב). The relevant verses from Book of Wisdom (II:2-5) read in part, "the breath in our nostrils is as smoke... our body shall be turned to ashes, and our spirit shall vanish as the soft air... our life shall pass away as the trace of a cloud... and shall be dispersed as a mist... for our time is a very shadow that passeth away." The Unetanneh Tokef prayer seems to offer a close parallel: "As to man, his origin is dust and his end is dust... he is like a broken vessel of clay, like withering grass, a fading flower, a passing shadow, a drifting cloud, a fleeting breath, scattering dust, a transient dream."

If this similarity is more than coincidence or the common citation of a third text, it would not be the only instance of Apocryphal influences on the Jewish liturgy. Elements of Ben Sira are also found in the High Holiday service and other prayers.

The Gospel of Matthew contains apparent allusions to the Wisdom of Solomon. Parallels between Wisdom and Matthew include the theme of testing, and the mocking of a servant of God's claim to be protected by God. Matthew's gospel teaches that Jesus is the suffering servant of God. This allusion can be seen in other passages throughout the Bible:

• "He trusts in God. Let God rescue him now if he wants him, for he said, 'I am the Son of God.'" (Matt. 27:43)
• "He professeth to have the knowledge of God: and he calleth himself the child of the Lord... Let us see if his words be true... For if the just man be the son of God, he will help him, and deliver him." (Wis. 2:13, 17-18)
• "He trusts in the LORD; let the LORD rescue him. Let him deliver him, since he delights in him." (Ps. 22:8)

The Matthew passage is similar in language and theme to the Wisdom passage, which in turn alludes to the suffering servant of Psalms 22. The Matthew passage more closely reflects the language of Wisdom than of the Psalm, especially in the use of the phrase "the Son of God" which does not appear in the Psalm.

• This article incorporates text from the 1901–1906 Jewish Encyclopedia article "WISDOM OF SOLOMON, BOOK OF THE" by Kaufmann Kohler, a publication now in the public domain.

• Wisdom of Solomon - King James version from University of Virginia
• The Book of Wisdom - Full text (Douay-Rheims version) from http://St-Takla.org (also available in Arabic)
• The Book of Wisdom - Latin Vulgate with Douay-Rheims version side-by-side
• The Book of Wisdom - Latin Vulgate
• The Book of Wisdom - Septuagint Greek text
• Catholic Encyclopedia: Book of Wisdom
• Jewish Encyclopedia: WISDOM OF SOLOMON, BOOK OF THE
• NT Allusions to Apocrypha and Pseudepigrapha