The integrity of the book is no less certain than its unity. Not only is there no break observable in the carrying-out of the plan, but favourite expressions, turns of speech, and single words are found in all the sections of the work, and furnish a further proof that the Book of Wisdom is no mere compilation, but a literary unit. Its subdivisions, which might, at first sight, be regarded as foreign to the primitive plan of the author, are, when closely examined, seen to be part and parcel of that plan: this is the case, for instance, with the section relative to the origin and the consequences of idolatry (xiii, xiv), inasmuch as this section is consciously prepared by the writer's treatment of God's wisdom in its dealings with the idolatrous inhabitants of Egypt and Chanaan, in the immediately preceding subdivision (xi, 5-xii). Its two principal parts are intimately bound by a natural transition (ix, 18), which has in no way the appearance of an editorial insertion. The whole work is pervaded by one and the same general purpose, viz., that of giving a solemn warning against the folly of ungodliness. Most contemporary scholars admit the unity of the Book of Wisdom. He commends God's wisdom (1) for its dealings with the patriarchs from Adam to Moses (x-xi, 4) (2) for its just, and also merciful, conduct towards the idolatrous inhabitants of Egypt and Chanaan (xi, 5-xii) (3) in its contrast with the utter foolishness and consequent immorality of idolatry under its various forms (xiii, xiv) finally (4), for its discriminating protection over Israel during the plagues of Egypt, and at the crossing of the Red Sea, a protection which has been extended to all times and places. The author's line of thought in this historical part (ix-xix) may also easily be pointed out. He subjoins the prayer (ix) by which he has himself begged that Wisdom and God's Holy Spirit might be sent down to him from heaven, and which concludes with the reflection that men of old were guided by Wisdom a reflection which forms a natural transition to the review of Israel's ancient history, which constitutes the second part of his work. He thereupon exhorts kings to seek Wisdom, which is more needful to them than to ordinary mortals (vi, 1-21), and describes his own happy experience in the quest and possession of that Wisdom which is the Splendour of God and is bestowed by Him on earnest suppliants (vi, 22-viii). Addressing himself to kings, the writer teaches that ungodliness is alien to Wisdom and courts punishment and death (i), and he sets forth and refutes the arguments which the wicked advance to the contrary: according to him, the frame of mind of the ungodly is contrary to man's immortal destiny their present life is only in appearance happier than that of the righteous and their ultimate fate is an unquestionable proof of the folly of their course (ii-v). The following is the author's train of thought in the speculative part (chaps. The book contains two general parts, the first nine chapters treating of Wisdom under its more speculative aspect, and the last ten chapters dealing with Wisdom from an historical standpoint. In non-Catholic Versions, the ordinary heading is: "the Wisdom of Solomon", in contradistinction to Ecclesiasticus, which is usually entitled: "the Wisdom of Jesus, the Son of Sirach". In the Vulgate, the title is: "Liber Sapientiae", "the Book of Wisdom". The earliest Greek manuscripts the Vaticanus, the Sinaiticus, the Alexandrinus have a similar inscription, and the Eastern and the Western Fathers of the first three centuries generally speak of "the Wisdom of Solomon" when quoting that inspired writing, although some of them use in this connection such honorific designations as he theia Sophia (the Divine Wisdom), Panaretos Sophia (All Virtuous Wisdom). In the Syriac translation, the title is: "the Book of the Great Wisdom of Solomon" and in the Old Latin Version, the heading reads: "Sapientia Salomonis". The oldest headings ascribe the book to Solomon, the representative of Hebrew wisdom. One of the deutero-canonical writings of the Old Testament, placed in the Vulgate between the Canticle of Canticles and Ecclesiasticus. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more all for only $19.99. Please help support the mission of New Advent and get the full contents of this website as an instant download.
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