Poniży, Bogdan2024-04-232024-04-232004Tarnowskie Studia Teologiczne, 2004, T. 23, s. 25-42.0239-4472http://theo-logos.pl/xmlui/handle/123456789/15457Zawiera tabele.In the beginning of the Christian era in the climate of dialogue between Judaism and Hellenism Sophia Salomonos originated in the Alexandrian diaspora. It is a characteristic trait of the Book of Wisdom that the author attributes God’ s actions not only to God Himself, but also to Wisdom (cfr. 10:1-11:1) and to Logos (16:12.25; 18:14-16). The Book of Wisdom is often divided into three parts. The first part (chap. 1: 6:21) describes the temporal and eternal destinies of the righteous and the godless, i.e .the significance of Wisdom for the temporal and eternal life. Part two (6:22-9:18) treats Wisdom, its nature and origin. Part three (chap. 10-19) characterizes the role of Wisdom in the patriarchs’ lives and during the Exodus. In Wis 77:22b-8:1 Wisdom is described in a series of twenty – one (7 x 3) epithets, borrowed largely from Greek philosophy. In Wis 7:25-26 employing a fivefold succession of metaphors (exhalation, effluence, effulgence, mirror, image), the author states quite emphatically that Wisdom is an emanation from God’s power, glory, light, goodness. Attributes and epithets are mostly hapax legomena in the Bible. The NT uses these epithets in Christology.plAttribution-NonCommercial-NoDerivs 3.0 Polandhttp://creativecommons.org/licenses/by-nc-nd/3.0/pl/egzegezaegzegeza biblijnaatrybuty mądrościduch mądrościatrybuty ducha mądrościprzymioty ducha mądrościmądrośćKsięga MądrościMdr 7Mdr 8Stary TestamentbiblistykaBibliaPismo Święteexegesisbiblical exegesisattributes of wisdomspirit of wisdomattributes of wisdom spiritqualities of wisdom spiritwisdom spiritwisdomBook of WisdomOld Testamentbiblical studiesBibleteologiatheologyArticle