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MAJOR MIDRASHIC TRADITIONS IN WISDOM 1, 1-6, 25 BY JANE SCHABERG Detroit, Mi. In the so-called "book of eschatology"') which opens the Wisdom of Solomon, there appears to be a fascinating confluence of Enoch, Danielic and Isaianic traditions, within the framework of allusions to Psalm 2. In the author's attempt to communicate what he considers Israel's deepest and most penetrating insight into the question of human survival after death, understood as insight into the source and nature of righteousness, he presents a reinterpreta- tion and implies an overlapping of the figures of Enoch, the (people of the) holy ones of the Most High (Dan. 7, 22.27), the suffering servant, and the son of Psalm 2. I want to suggest as well that it is possible, although it cannot be proven by the presence of verbal allusion and although the conceptual leap involved is great, that the author might include in this overlapping the figure of the one in human likeness (Dan. 7, 13-14). As the references to Isaiah in this Wisdom passage have been investigated at length by several scholars2), this article will focus mainly on the use here of the other traditions. 1) This section (Wisd. 1,
Journal for the Study of Judaism – Brill
Published: Jan 1, 1982
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