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Major Midrashic Traditions in Wisdom 1, 1-6, 25

Major Midrashic Traditions in Wisdom 1, 1-6, 25 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, http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Journal for the Study of Judaism Brill

Major Midrashic Traditions in Wisdom 1, 1-6, 25

Schaberg, Jane
Journal for the Study of Judaism , Volume 13 (1-2): 75 – Jan 1, 1982
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Publisher
Brill
Copyright
© 1982 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0047-2212
eISSN
1570-0631
DOI
10.1163/157006382X00053
Publisher site
See Article on Publisher Site

Abstract

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

Journal for the Study of Judaism – Brill

Published: Jan 1, 1982

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