Source: Peter Schäfer, “Two Gods in Heaven: Jewish Concepts of God in Antiquity”, Princeton University Press.
The Personified Wisdom in the Wisdom Literature.wav
This academic text explores the concept of "Personified Wisdom" within Second Temple Judaism and its later interpretations. It highlights how wisdom, often depicted as a female figure created before the world in texts like Proverbs and Jesus Sirach, evolved in understanding. While Sirach presents wisdom as the Word of God, rabbinic Judaism ultimately identified this personified wisdom with the Torah, seeing it as God's blueprint and tool for creation. Intriguingly, the text also touches upon a unique and potentially later Christian interpretation found in a targum that translates the beginning of Genesis to suggest the Son of God perfected creation through wisdom.
The concept of Personified Wisdom in Second Temple Judaism: This refers to the understanding of wisdom not just as an abstract quality or lifestyle, but as a distinct person, often depicted as female. This concept was accepted within Second Temple Judaism, drawing on ideas from ancient Near Eastern, Egyptian, and Greek cultures, and was likely developed by scribes and educated elites. It appears in canonical books like Job and Proverbs, as well as noncanonical books such as Jesus Sirach and Wisdom of Solomon.
The link between Wisdom and the Creation process in wisdom literature: A common thread across the books discussing personified wisdom is the connection between Wisdom and the act of creation. These texts portray Wisdom as being intimately involved in or present during God's creation of the world.
The portrayal of Wisdom as a pre-existent, personified being (specifically a woman/child): The sources highlight that wisdom literature views personified Wisdom as having been created by God before the physical world existed. In the biblical book of Proverbs, particularly chapter 8, Wisdom herself describes her pre-existence, stating that she was "created," "set up," and "born" before the heavens, mountains, depths, and hills were shaped. She is depicted as being beside God during creation. The text in Proverbs notably portrays her as a small child or little girl, presented as God's child, who is daily God's delight and constantly plays before God. This familial portrayal of Wisdom is seen as an attempt to expand the concept of the strictly unified God, potentially influenced by nonbiblical parallels like the Egyptian Maat/Isis.
Key interpretations of the term "amon" in Proverbs 8:30: The Hebrew word "amon" in Proverbs 8:30, where Wisdom is described as being beside God "like an amon" during creation, is a unique term in the Hebrew Bible, appearing only once. This term has led to significant exegetic traditions. Two major interpretations are "masterworker" and "little child." The "masterworker" interpretation is supported by the Septuagint, the Greek translation of the Hebrew Bible, which uses "harmozousa," meaning "the woman who holds all things together in harmony." The "child" interpretation is found in the Greek translation by Aquila in the second century CE, which uses "tithēnoumenē," meaning "nursling, darling child." The source author agrees with the interpretation as "nursling, darling child," citing the context that Wisdom was "born" shortly before creation and is described as "playing" and being God's "joy."
The depiction of Wisdom's origin and nature in Jesus Sirach (coming from God's mouth, associated with Logos): The noncanonical book Jesus Sirach, chronologically and thematically close to Proverbs, also presents personified Wisdom. Written around 190 BCE, Sirach includes a first-person narrative by Wisdom describing her origins. Unlike Proverbs, which doesn't explicitly state how Wisdom was created, Sirach says she "came forth from the mouth of the Most High." She dwelt in the highest heavens, had a throne in a pillar of cloud, traversed the heavens and abyss alone, and held sway over the entire earth and its peoples. This origin from God's mouth suggests an interpretation of Wisdom as God's word, reminiscent of the "spirit of God" in Genesis 1:2, which swept over the primordial waters. This also suggests an equation of Wisdom with the Logos, a theme continued in the Wisdom of Solomon.
The portrayal of Wisdom's nature in Wisdom of Solomon (identified with Logos and Spirit, reflection/emanation of God): The noncanonical book Wisdom of Solomon, written in the first century BCE, continues the tradition of identifying Wisdom with the Logos. It uses "wisdom" and "(holy) spirit" almost synonymously. Wisdom or the holy spirit are presented as gifts from God to the righteous. God is the "guide of wisdom," and Wisdom is described as the "fashioner (technitis) of all things." The book states that God created all things by his word and humankind by his wisdom. Wisdom is depicted as both spirit and possessing a spirit, described as "intelligent and holy, unique and yet manifold, subtle, mobile, clear."
Philosophical vs. Personal Interpretation of Wisdom: The Wisdom of Solomon maintains the tradition of personified Wisdom seen in Proverbs and Sirach, depicting her sitting on a throne with God and being present at creation. However, it also introduces a more philosophical, less personal interpretation. Wisdom is described using terms like "a breath of the power of God," "a pure emanation (aporroia eilikrinēs) of the glory of the Almighty," "a reflection (apaugasma) of eternal light," "a spotless mirror of the working of God," and "an image (eikōn) of his goodness." These descriptions portray Wisdom as flowing from God, being an archetype of his perfection, and an emanation that imparts God's glory and activity into the earthly world.
The drive for Wisdom's immanence in the earthly world as a common theme: A recurring theme across the three wisdom books discussed is Wisdom's desire or drive to be present and active within the earthly world and among human beings. In Proverbs, this is expressed somewhat reservedly after playing before God, by stating she was "playing in his inhabited world, finding delight in humankind." In Wisdom of Solomon, this drive is more philosophical, describing how she "passes into holy souls and makes them friends of God, and prophets." In Jesus Sirach, this drive towards immanence takes a distinct turn, ultimately leading to Wisdom's embodiment in the Torah.
The embodiment of Wisdom in the Torah in Jesus Sirach and subsequent rabbinic tradition: In Jesus Sirach 24, following the description of Wisdom's dwelling being chosen in Jacob and Israel, in the holy tent in Zion and Jerusalem (the Temple), the text makes a significant reinterpretation. It declares that "All this" (everything previously said about wisdom) "is the book of the covenant... the law that Moses commanded us," identifying Wisdom with the Torah. Wisdom, depicted as God's messenger residing among the people, is thus embodied in the book of the Torah. This interpretation is noted as paving the way for classical rabbinic Judaism's focus on the Torah, shifting from personified Wisdom to the book that requires interpretation.
The interpretation of Genesis 1:1 through the lens of Wisdom/Torah in Targumim and Midrash, contrasted with the Christological interpretation in Codex Neofiti: Following the identification of Wisdom with Torah in Sirach, the rabbinic tradition further developed this concept, particularly in interpreting Genesis 1:1 ("In the beginning God created the heaven and the earth"). The Fragment Targum, an early Palestinian targum (Aramaic translation), translates this verse as "through/by means of wisdom (be-hokhmah) God created and perfected the heaven and the earth," where "wisdom" is understood as the Torah. The midrash Genesis Rabbah explicitly connects this by interpreting "be-reshit" (in the beginning) in Gen 1:1 using Proverbs 8:22 where Wisdom calls herself "reshit" (the beginning) of God's way, thus concluding that "be-reshit" means "through/by means of wisdom/Torah." This tradition sees the Torah not just as the first creation, but as God's tool or blueprint for creation. In contrast, New Testament Christianity continued the line of the personified (male) Logos (as in John 1:1, "In the beginning was the Word...") and identified it with Jesus. The Codex Neofiti, a complete Palestinian targum, presents a translation of Gen 1:1 that appears to combine these traditions, reading "In the beginning, by means of wisdom, the son of God perfected the heaven and the earth." This unique version seems to transform the verb "bera" (created) into the noun "bera" (son) by inserting a particle, resulting in "son of God," and is interpreted as identifying the Logos/Son of God with the work of creation through wisdom. The precise dating and origin of this Christological reading in Codex Neofiti are debated, with possibilities ranging from an early unique Jewish interpretation to the work of an early modern Christian redactor.