Translation introduction to Wisdom of Solomon (United Bible Societies)

The name, the language, and the author of the book

In its Latin translation, this book is titled simply “The Book of Wisdom,” and most Catholic sources call it by that name. In Greek, it is entitled “The Wisdom of Solomon,” and this title is usually used in Protestant versions of the Apocrypha. Either title is acceptable.

It is almost universally agreed today that Greek is the original language of this book. There is less agreement about its date. Estimates are made from about 200 B.C. to about A.D. 50. Recent opinion seems to be moving toward a date at the late end of this time span.

King Solomon is never mentioned by name in the book, although it is clear from 9.7-12 that the author is writing as if he were King Solomon, at least in the central section, 6.22–11.1. (It is not clear that the author speaks as Solomon in the rest of the book.) The fact that the book is in Greek is reason enough to suppose Solomon himself is not the author, since Greece never developed a literature until several centuries after Solomon. Moreover, this particular style of Greek (200 B.C.–A.D. 50) is even later. At the time of writing, however, it was a common literary practice for authors to write books in the name of men of the past. This was no attempt at falsehood, but rather a tribute to the memory of those men. Today a writer might dedicate a book to the memory of a revered teacher. In those days a writer would write the book in the teacher’s name. The author of The Wisdom of Solomon wishes to identify the book with the wisdom tradition of Israel, which is represented by Solomon in the same way as the legal tradition is represented by Moses.

The author was certainly a Jewish scholar, very likely a resident of the city of Alexandria, in Egypt. Although he is familiar with Greek philosophy and has been influenced by it, his primary concern is to make other Jews proud of their own faith, and to show its superiority over Gentile religions.

Problems in translating The Wisdom of Solomon

Mystery religions: At a number of places in the book (for example, 14.22-31 and 17.3), the writer refers to the practices of certain religions practiced in the Mediterranean world of his day. These religions are known to scholars as the mystery religions. They might be called cults by some today. Most of these religions had their origins in Egypt or the Near East, although they were practiced over much of the Greek and Roman world. They had secret rites (“mysteries”) that were not to be made known to outsiders. Among these were secret rites of initiation which a person went through in order to become a member. Sometimes there were sacred meals. A few of these religions had ceremonies that struck outsiders, particularly Jews and Christians, as horrible, involving sexual immorality or drunkenness. It was widely believed that babies were sometimes killed and even eaten, but this is probably more imagination than reality. Translators will not need a general term such as “mysteries,” but they will need to be aware of the background against which the author is speaking.

Meaning of the term “wisdom”: The wisdom writers of the Old Testament had a number of terms to use for wisdom. Sometimes these terms have distinctive meanings, but sometimes for practical purposes they have essentially the same meaning. The principal term is “wisdom.” It refers to the quality possessed by a person who is perceptive about people and about situations. He has insight into them, whether from experience or intuition. A person with wisdom will exercise good judgment. Wisdom also includes knowledge of facts. Often in this book a Greek term is used (paideia) which is often translated by such terms as “instruction,” “discipline,” and “education.” In this book it usually has the meaning “instruction,” and seems at times to refer to the content of instruction, that is, knowledge or information (see 6.17). In some languages it will be impossible to use an abstract noun for “wisdom,” but translators will use a verbal phrase; for example, “thinking and acting as God would have you do.”

Figure of Wisdom: Like the books of Proverbs and Sirach, this book often speaks of Wisdom as if it were a person, a woman. This is most obvious in the central section, 6.12–9.18, but there are other places where “wisdom” may be considered a concept or a person. The Good News Translation (GNT) consistently treats Wisdom as a person, capitalizing the noun and referring to it as “she.” The term Wisdom in Hebrew is grammatically feminine, but this will be impossible to show in many languages, especially through pronouns. Also the writer is not thinking of Wisdom as a real person, much less as a goddess. It is a figure of speech. For some translators, especially in cultures where women are never considered wise, handling this will be among the most difficult problems in the book. It will be especially difficult in those languages where a verbal phrase must be used for Wisdom as it is described as being able to call, invite, or warn people. This will require in many instances a clause containing a comparison; for example, “Thinking and acting as God would have us do is like [the comparison] a woman who is radiant and unfading” (6.12). While the Handbook cannot anticipate every problem particular translators may face, it will try to be helpful in offering suggestions for translators who find difficulty in treating Wisdom as a person.

Spirit: The word “spirit” (pneuma in Greek) is used several times in this book in close connection with “wisdom.” There are six occurrences that are likely to bother the careful translator, and we list them here, literally translated, for convenience.

1.5 “A holy spirit of instruction.” The word “instruction” seems to have virtually the same meaning as “wisdom” here. The word “spirit” does not indicate any being or thing separate from instruction or wisdom. It simply calls attention to the importance of what instruction really means.
1.6 “Wisdom is a spirit that is kindly disposed toward people.” Here wisdom is a spirit. But again, it is nothing separate from wisdom; the words call attention to the importance of what wisdom really involves. There is a textual variant on this line which reads “A/The spirit of wisdom is kindly disposed….”
1.7 “A/The spirit of the Lord has filled the world.” This does not say that the spirit of the Lord is Wisdom, but it functions in much the same way.
7.7 “A spirit of wisdom came to me.” Here again, the author is talking of wisdom itself/herself, not of anything separate from wisdom.
7.22-23 “There is in [Wisdom] a spirit that is intelligent, holy … kindly disposed to people….” Here Wisdom is pictured as having a spirit, one that is holy (1.5) and kindly disposed to people (1.6). But as 7.24 makes rather clear, speaking of the spirit of Wisdom is the same as speaking of Wisdom itself/herself. In that verse Wisdom is directly spoken of.
9.17 “Who has learned…. unless you have given Wisdom and sent your holy spirit from on high?” Here Wisdom and God’s spirit are, for all practical purposes, the same. This, by the way, is the only one of these passages where the definite article is used with the word “spirit” in Greek.

It is helpful to compare these usages with Isa 11.2, where “the spirit of the LORD” is identified with “the spirit of wisdom and understanding …” (New Revised Standard Version). We may draw the conclusion that the author of our book uses these terms with some fluidity and flexibility, and had no intention of being precise and consistent in his use of poetic imagery. It follows that translators also may use some fluidity. Some translators may find a word ready at hand that seems to correspond nicely to “spirit” in these passages. Others may find that they express the meaning of some of these passages best by not representing the word at all. More specific suggestions will be found at the appropriate places in the commentary.

Finally, we should note that where God’s spirit is spoken of, even in 9.17, the author is not referring to the Christian idea of the Holy Spirit as a member of the Trinity. It is closer to the Old Testament usage found in Isa 63.10, or Psa 51.11. Some versions (for instance, Revised Standard Version and Traduction œcuménique de la Bible) capitalize these references, but most (including New Revised Standard Version) do not. Capitalization practice will vary from language to language, of course, but in this Handbook we advise translators not to adopt any practice that would unnecessarily suggest an identification with the Holy Spirit of Christian theology.

Immortality: The word “immortality” means “deathlessness.” At 1.15 righteousness is said to be immortal; that is, it never dies. At 12.1 God’s spirit is described as deathless. These places are not big problems; however, the abstract noun “immortality” is used seven times in 3.4; 4.1; 6.18, 19; 8.13, 17; 15.3. The translator may work with this book in the secure knowledge that the writer believes that there is something about a human being that survives death, at least, for a person who knows God.

The ancient Greeks believed that the body was mortal and the soul was immortal; this was to them a statement about the physical world. The sky is blue, rocks are hard, and souls are immortal. Our writer is using the Greek term (it is never used in the books of the Hebrew Old Testament), but is not giving it the usual Greek sense. In Wisdom, immortality is a gift from God, which God gives to the righteous.

We will give suggestions at the relevant places in the commentary concerning how translators might deal with each occurrence of “immortality.” There are ways to express the idea without using an abstract noun.

Proper names: At a number of points in the book the author refers to particular individuals and peoples in biblical history (see especially chapter 10), but never uses their names. Apart from God and Wisdom, there are no proper names in the book. The reader deserves to know who these people are, but the author’s preference for leaving people nameless should be honored by the translator if possible. In this Handbook we will suggest that translators leave any identification of particular people to the section headings (or footnotes, if they so choose) and not work this into the translation itself. Translators will save time by deciding in advance how this problem will be solved, whether by following the suggestions in the Handbook, by using footnotes, or by following GNT in working the names into the translation.

The connector “For”: In this book there are numerous instances of the connector “For” (gar in Greek). In some cases this connector serves no clear grammatical purpose and may be omitted. In other cases it may be rendered as “Because,” “Therefore,” “So,” or even “Yes” to indicate a stress. In each case we will try to help translators understand the linguistic purpose of the connector.

Outline of the book

In the following outline the words and phrases in italics are intended for the translator’s help only and should not be included in the translation. Along with the indentation patterns, these are intended to help visualize the way the book is organized. The phrases not in italics are the actual section headings used in the commentary.

Part One. Wisdom and immortality (1.1–6.21)
1A. Rulers and justice (1.1-15)
1A-1. The search for justice (1.1-5)
1A-2. God is aware of what we say (1.6-11)
1A-3. God’s justice does not die (1.12-15)
1B. Rejecting justice is rejecting life (the ungodly speak) (1.16–2.24)
1C. The destiny of the righteous who suffer (3.1-9)
1D. The destiny of the ungodly (3.10-13a)
1E. The destiny of the righteous who have no children (3.13b–4.6)
1F. The reward of the righteous who die young (4.7-15)
1G. The destiny of the ungodly (4.16-20)
1H. The regrets of the ungodly (the ungodly speak) (5.1-23)
1I. Rulers and Wisdom (6.1-21)
1I-1. The responsibility of rulers (6.1-11)
1I-2. Searching for Wisdom (6.12-21)

Part Two. Solomon praises Wisdom (6.22–11.1)
2A. Introduction to Solomon’s discussion (transitional passage) (6.22-25)
2B. Kings are only human (7.1-6)
2C. Solomon tells of his love for Wisdom (7.7-14)
2D. God is the source of Wisdom (prayer) (7.15-22a)
2E. Solomon describes Wisdom (7.22b–8.1)
2F. Solomon tells of his love for Wisdom (8.2-21)
2G. Solomon prays for Wisdom (9.1-18)
2G-1. God is the source of Wisdom (9.1-12)
2G-2. Wisdom is the only hope for human beings (9.13-18)
2H. Wisdom protected the ancestors of Israel (transitional passage) (10.1–11.1)
2H-1. Wisdom protected Adam (10.1-2)
2H-2. Cain abandoned Wisdom (10.3)
2H-3. Wisdom protected Noah (10.4)
2H-4. Wisdom helped Abraham (10.5)
2H-5. Wisdom rescued Lot (10.6-9)
2H-6. Wisdom protected Jacob (10.10-12)
2H-7. Wisdom rescued Joseph (10.13-14)
2H-8. Wisdom led Moses and the Israelites out of Egypt (10.15–11.1)

Part Three. God revealed his justice as the Israelites left Egypt (11.2–19.22)
3A. First comparison: The Nile River turned to blood; water flowed from the rock (11.2-14)
3B. First digression: God gave warnings to various Gentile nations (11.15–12.27)
3B-1. God’s warnings to the Egyptians (11.15-20)
3B-2. God’s mercy (11.21–12.2)
3B-3. God’s warnings to the Canaanites (12.3-11)
3B-4. God’s mercy (12.12-18)
3B-5. God’s warnings to the Israelites and his mercy (12.19-22)
3B-6. God’s punishment of the Egyptians (12.23-27)
3C. Second digression: Idolatry is foolish (13.1–15.19)
3C-1. Nature worshipers do not know God (13.1-9)
3C-2. The foolishness of woodworkers who make idols (13.10-19)
3C-3. Wooden idols compared with God’s mercy and Noah’s wooden boat (14.1-11)
3C-4. The origins of idol worship (14.12-21)
3C-5. The results of idolatry (14.22-31)
3C-6. Idols compared with God’s mercy (15.1-6)
3C-7. The foolishness of artists who make idols (15.7-13)
3C-8. The Egyptians were even worse than other idol worshipers (15.14-19)
3D. Second comparison: A plague of animals; the gift of quail as food (16.1-4)
3E. Third comparison: A plague of insects; the gift of the bronze snake (16.5-14)
3F. Fourth comparison: Storms from the sky; manna from heaven (16.15-29)
3G. Fifth comparison: Fearsome darkness; the column of fire (17.1–18.4)
3H. Sixth comparison: The death of the Egyptians; protection of the Israelites (18.5–19.5)
3H-1. The death of the Egyptian firstborn (18.5-19)
3H-2. Aaron’s prayer saved the Israelites from death (18.20-25)
3H-3. The death of the Egyptians at the Red Sea (18.25b–19.5)
3I. Conclusion (19.6-22)
3I-1. The Israelites’ miraculous journey (19.6-12)
3I-2. The Egyptians compared to the men of Sodom (19.13-17)
3I-3. A re-created world (19.18-22)

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.

Translation commentary on Wisdom 1:4

Because wisdom will not enter a deceitful soul, nor dwell in a body enslaved to sin: Translators should begin this verse with a logical connector, as in Revised Standard Version (Because). This is the first mention of wisdom in the book, so it should appear in translation in some way that calls attention to it. While many lines in which the word occurs can be reworded so that the noun wisdom becomes the adjective “wise,” this should be avoided here if possible. Wisdom is thought of here as an outside force that enters a person to make that person wise.

Solomon tells us that a deceitful, sinful person can never be wise; deceit and sin cannot coexist with wisdom. The two lines are essentially saying the same thing. Soul and body together simply represent the person, who is described as deceitful and enslaved to sin. The two lines can be combined as done in the Contemporary English Version (Contemporary English Version): “because Wisdom won’t live with deceitful slaves of sin.” Two other possible ways of expressing this verse are “This is because Wisdom will never be found in a deceitful, sinful person” and “This is because deceitful, sinful people will never have wisdom [or, think and act as God would have them do].”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.

Translation commentary on Wisdom 2:21

Verses 21-24 are the author’s reflection on the long quotation of what the ungodly people think in verses 1-20.

Thus they reasoned, but they were led astray: It is possible to translate this in the present tense, as Good News Translation does. Most translators will prefer this; the text speaks here of a constant reality, not an event in the past. Translators will also do well to remind the readers of the grammatical subject, “ungodly men” (Revised Standard Version in 1.16); Good News Translation says “evil people.” Compare verse 1. This line could be reworded as “This is how evil people think, but how wrong they are!” or “… but they are completely wrong.”

For their wickedness blinded them: For may be rendered “because.” “Blindness” here is a metaphor for the inability to think correctly. This could be made clear, while retaining the active voice, in this way: “Their wickedness has blinded them to the truth” or “They cannot see [or, discern] the truth because their wickedness has blinded them [or, distorted their minds].”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.

Translation commentary on Wisdom 4:12

We urge translators to follow Good News Translation (and New English Bible) in placing this verse in parentheses, if that can be done in their language. It is something the author wishes to express at this point, but he breaks into his train of thought to do it.

For the fascination of wickedness obscures what is good, and roving desire perverts the innocent mind: The connector For may be omitted. The fascination of wickedness may be translated literally as “the witchcraft of evil”; New English Bible translates the verse “(because evil is like witchcraft: it dims the radiance of good, and the waywardness of desire unsettles an innocent mind).” This is better than Good News Translation we will work with it to build a model below. The word translated obscures was used by the Greek philosophers to describe the dulling of the conscience, “the darkening of the moral sense” (Reider). Roving desire is literally “roving of desire.” The noun translated roving is probably the author’s own invention. This precise form is found nowhere else, but the readers would have understood it. It describes going round about in circles so as to become dizzy and disoriented.

By working from New English Bible, we construct this model for translators:

• (Evil is like witchcraft [or, magic]. It keeps us from recognizing what is good. Wild desire [or, Greed] can corrupt the mind of even the most innocent person, and make us lose all sense of direction [or, make us lose touch with reality/stray from the real path]).

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.

Translation commentary on Wisdom 6:1

Listen therefore, O kings, and understand; learn, O judges of the ends of the earth: Therefore connects this section with what is before it in the previous chapter. This section is the conclusion to be drawn from the observations made there. See the comments on the use of the word judges in 1.1. A different Greek term is used there, but all the terms used to address the rulers in 1.1-2; 6.1, 9, 21 have essentially the same meaning. Good News Translation uses two terms with similar meanings: “you kings, you rulers.” This does not add a second group of people to be addressed; it is rather for emphasis, drawing attention to the importance of what follows. Good News Translation combines the last two verbs (understand, learn) into one, “learn.” This is possible, but it could be argued that there is a progression involved: first hearing, then understanding, then assimilating or digesting what has been understood. Notice that a fourth verb is used in the next verse.

An alternative model for this verse is:

• So then, you kings [or, high chiefs], all of you anywhere who have the duty of serving as judges, listen to what I say. Then understand and put it into practice.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.

Translation commentary on Wisdom 7:8

I preferred her to scepters and thrones: On scepters and thrones as symbols of royal authority, see the notes on 6.21. Good News Translation substitutes “crown” for scepters, assuming it will be more readily understood. Good News Translation expresses this line well, but translators could also say “I valued her more highly than…” or “She was more precious to me than….” Or we may get rid of the symbols and say something like “I valued her more highly than power and authority.”

And I accounted wealth as nothing in comparison with her may be rendered “I even chose her over wealth.”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.

Translation commentary on Wisdom 8:11

We suggest reversing the two lines of this verse, so as to bring rulers closer to “multitudes” and “elders” in the previous verse, and to bring the idea of pronouncing judgment closer to the idea of silence expressed in the next verse.

And in the sight of rulers I shall be admired may be rendered “Other rulers will admire me.”

I shall be found keen in judgment: Keen is literally “sharp”; it means that he can make judgments that penetrate to the heart of the matter. These judgments include not only legal or judicial pronouncements, but any decisions made in his capacity as king. Good News Translation has “They will find that my decisions show deep insight,” or we may say “They will notice that when I make decisions I show deep insight [or, sound judgment].”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.

Translation commentary on Wisdom 10:4

When the earth was flooded because of him, wisdom again saved it: Just as was the case when Adam sinned, the whole world was in danger because of Cain’s sin. Wisdom stepped in to save Adam (and thereby the world), and here she steps in to save the world again, this time from the flood. The author attributes the flood to Cain’s sin. Good News Translation expresses the idea by focusing on the sin: “Because of that sin….” In languages that do not have a passive, translators may say something like “Because of that sin, God flooded the earth, but Wisdom saved it again” or “… God caused rain to fall and flood the earth….”

Steering the righteous man by a paltry piece of wood: The verb steering implies that Wisdom directed or “guided” (Good News Translation) Noah’s journey on the water. The righteous man is Noah, in contrast to Cain, “an unrighteous man,” in verse 3. New English Bible translates this well with “the one good man.” Noah is known as the first man in the Bible to be called righteous. Paltry means “cheap, plain, almost worthless.” Good News Translation says “flimsy.” The Greek does not speak of a piece of wood, but simply wood; the reference is of course to the ark. In 14.6 the writer will refer to the ark as a “raft.” A possible translation for this line is “She guided the one good man [that there was] in his flimsy wooden boat.” Some translators will be able to say, more exactly, “She piloted [or, steered] ….”

In the verses that follow, not only Noah, but also Abraham, Lot, Jacob, and Joseph will be referred to as a righteous man. The same term or expression should be used for each of these occurrences; in English we prefer “good man” (New English Bible) rather than righteous man (Revised Standard Version, Good News Translation).

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.