Księga Mądrości a Stary Testament. Zapożyczenia i podobieństwa w świetle najnowszych badań

Abstract

At the beginning of Christian Era the Book of Wisdom was originated in the Alexandrian Diaspora. Although it participates in the formation of the OT due to its origin outside Palestine, the actual homeland of the Bible, it differs to a great extend from the OT. The difference constists in the way of presentation of the biblical themes as well as in terminology (ca. 20 per cent of hapax legomena). Wis is situated, as it were, in between OT, constituting its spiritual synthesizing, reading, and the preface to NT, especially St. John and St. Paul. The influence of all three traditions of the OT (historical, prophetical, Wisdom literature) is evident in the Wis. The author of Wis shows his knowledge of LXX although the usage of other greek translations and the Hebrew Bible can be assumed. In the I part (chap 1-5) the author refers particulary often to Genesis, Isaiah', in the II part (chap 6-9) uses OT Wisdom Literature and in the III part (chap 10:15 – 11:14 and 16:1 – 19:22) especially refers to Exodus, whereas in the digressions (11:15 – 12:27 and 13:1 – 15:19) uses especially to Jonah, Jeremiah, Deutero-Isaiah and Psalms. In the „evaluation” of the OT the following tendencies can be observed: (1) idealisation: „Salomon” – the type of the wise man, Israel – the type if the just man, God’s attitude toward the Israelites and Egyptians during the Exodus is the type of treating the just and the godless by God; (2) universalization: the spiritual values of Israel become the common property of the people of good will; (3) individualisation: the OT relations of Jahwe to the Israelites is transfered to God’s relation to a particular man, (4) spiritualisation: religious values, purified from historical and political features become the property of the just; (5) the activity of God in the world is assignes Word (16:12.26; 18:22) and Wisdom (chap. 10).