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Unlike his knowledge of God's enmity, gleaned mostly from scripture, Sirach's knowledge of the enmity of Wisdom towards her novices results from his own experience. He can speak of her enemy behavior because he has known it in his own personal life. This experience of Sirach's is confirmed in his closing apology (51:13-30). The overall tone of this poem is one of great joy in the service of Wisdom. Yet, there is a single reminiscence that in his youth Sirach had striven with Wisdom (51:19a).

Wisdom of Solomon The wisdom literature surveyed earlier has already disclosed several derivative and non-traditional enemies which likewise appear in Wisdom of Solomon. Fools appear who act like enemies105 as well as God and Wisdom.106 With these characters no significant change in the nature of their enmity occurs. Fools still act as enemies toward the righteous and God just as the ungodly do; God and Wisdom still act as enemies toward those who disobey.

105 See o ecouqenwn sofian kai paideian in Wisd. 3:11; afronej in 5:4 and apaideutoi yuxai in 17:1.

106 See Wisdom in 10:19 (cf. auth in 10:1, 15) and kurioj in 4:18-19; 5:20 (cf. v. 15); 11:10, 15; 12:2, 4, 9,122, 23; 18:5, 16; o uyistoj in 5:20 (cf. v. 15); qeou krisij in 16:18; pneumatoj dunamewj sou (=tou kuriou in 11:20; and h dunamij (tou qeou) in 1:3. It is also likely that dikh in 18; 11:20; 14:31 and ta dikaia in 14:30 are to be related to God.


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