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 1:14

Just exactly what the author means in verses 13-14 is not clear. He obviously believes in the spiritual immortality of every human being, and seems to believe that the devil is responsible for bringing our physical death into being (verse 13; 2.23-24). And here he seems to be saying that even nonhuman creation was intended never to die. It is hard to believe that he was speaking of individual plants and animals. That whole species might die and become extinct is a modern scientific idea, but the idea that species did not die out, but were rather preserved, was an ancient philosophical idea. And our author does not say that they die; he assumes that they do not, just as he assumes that people do. Translators should avoid having these two verses sound as if the immortality of individual plants and animals is intended, even though we cannot rule out the possibility that the writer believed that human sin, instigated by the devil, brought death to all creation, not only to humans.

For he created all things that they might exist: This verse is stating the reason why God created everything, so the connector For should be kept (see the model at the end of the discussion on this verse). All things probably includes non-living things as well as living creatures. That they might exist states the content of the preceding line in a different way: God did not create things in order for them to pass out of existence. He wanted them to exist; that’s why he made them in the first place.

And the generative forces of the world are wholesome: Both the noun translated generative forces (genesis in Greek) and the adjective translated wholesome (soterios in Greek) are problems. In this context we believe that the noun genesis most likely refers to the kinds of things created, such as the different species of plants and animals. (See the Revised Standard Version footnote.) This is the interpretation given to the word by the Latin version. Winston makes a convincing case that the adjective soterios (from the Greek verb sozo, meaning “save” or “preserve”) refers to the nature of all species to preserve themselves. This fits the context as well as the Stoic philosophy that the author draws from here: “He created everything so that it might continue to exist. He intended every kind of creature to be preserved.” Since the two lines are roughly the same in meaning, it would be possible to combine them as “He intended that every kind of earthly creature he made would continue to exist.”

And there is no destructive poison in them: There is nothing in the makeup of living species that makes the death of the species inevitable. Translators can keep the figure of speech (literally “medicine of destruction”), as Good News Translation does, or abandon it: “There is nothing in them that makes their death inevitable [or, makes their death necessary].”

And the dominion of Hades is not on earth: Hades is a Greek term for the world of the dead. Here it is simply a poetic way of saying “death.” The word translated dominion literally means “palace,” but the intent of this figure of speech is to say that death does not rule the earth. Good News Translation renders this line well, and its initial “No” is effective in English.

An alternative model for this verse is:

• For he created all living things that they may continue to exist. He intended every kind of creature to be preserved [or, to keep on living]. There is nothing in them that makes their death necessary. No, death does not rule this world.

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 3:9

Those who trust in him will understand truth: This does not refer to truth in general; it means a true understanding of how God governs the world, how he deals with the just and the unjust. Good News Translation “understand the truth of his ways” is a bit out of focus; it seems to imply “that his ways are true,” which is not the point. It is better to simply have “understand his ways,” or even “understand what God’s ways really are.”

And the faithful will abide with him in love: In spite of an ambiguity here, this seems to refer to God’s love for “those who have been faithful” (Good News Translation) rather than their love for God (American Translation [An American Translation] with “those who are faithful will cling to him in love”). Translators could have “those who have been faithful to him will live with him and he will love them.” Those who trust in him and the faithful are close in meaning, and can be combined in some such way as this: “Those who have put their trust in God and been faithful to him will understand his ways. They will live with him and be loved by him [or, he will love them].”

Because grace and mercy are upon his elect: There is a textual problem with this line and the following line, which Good News Translation omits (see the Revised Standard Version and Good News Translation footnotes, and compare 4.15). There are basically two problems: (1) Is the word elect or holy ones in the first line? (2) Does a following line belong in the text? The Handbook recommends that translators include both lines, with holy ones in the first one and elect in the second (so New Jerusalem Bible, New Revised Standard Version, New American Bible, Winston). Using the New Revised Standard Version text as the basis for discussion, “because grace and mercy are upon his holy ones,” we suggest the following as a model: “because he is kind and merciful to his holy people [or, the people he has chosen].” His elect or his holy ones means “those he has chosen.”

“And he watches over his elect” (New Revised Standard Version) is literally “there is a visitation of his elect.” The word “visitation” is discussed in the note on 2.20, and this line appears to be a deliberate reference back to 2.20. That verse is the closing of the long speech of the unrighteous, and 3.9 closes the section in which the author answers that speech. In 2.20 the ungodly had said, “[The righteous] seem to think that God will come and save them [visit them].” Here the author says, “God will indeed come and save [visit] his chosen people.” Translators should refer back to their translation of 2.20, and see if there is a way in which 3.9 can be worded so as to make the connection clear. (Many readers will not catch it anyway, but it would be good if the connection were clear enough that an attentive reader could see it.) Of course, clarity in each context must take precedence over an attempt at similar wording. For instance, if at 2.20 translators had said “After all, they seem to think that God would come and save them,” here they could say “God will indeed come and save them [or, act to save them].”

An alternative model for the verse is:

• Those who have put their trust in God and been faithful to him will understand his ways. They will live with him and be loved by him, because he is kind and merciful to the people he has chosen. God will indeed come and save them [or, act to save them].

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 5:2

When they see him, they will be shaken with dreadful fear, and they will be amazed at his unexpected salvation: The ungodly did not expect the righteous to be saved (2.17), so when they see them standing there, they become afraid, knowing the punishment that must be in store for themselves. Good News Translation does well to reverse the lines. An alternative model that clarifies the subject is:

• The ungodly will be amazed to see them safe [or, unharmed], and will tremble with terrible fear.

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 6:11

Therefore set your desire on my words; long for them: Good News Translation has “… make my teaching your treasure and joy,” but this is hard to justify. It would be better rendered as “So make it your desire [or, goal] to understand what I am writing here.”

And you will be instructed sounds incomplete in English, so Good News Translation has “and you will be well instructed”; but languages that need a direct object may indicate it as “God’s will.” This can be combined with the first part of the verse in this manner:

• So make it your earnest desire [or, goal] to understand what I am writing here, and you will learn what God’s will is [or, what God wants you to 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 7:18

The beginning and end and middle of times: Scholars are uncertain about the meaning of this line. Good News Translation takes it to be a reference to knowledge necessary for establishing the calendar. This is one of the plausible guesses, and we recommend it. Contemporary English Version is similar with “about the way a calendar is determined.” Translators may also say something like “about the way they determine a calendar [or, the order of days, months, and years].”

The alternations of the solstices and the changes of the seasons: There is no unanimous agreement about the sense of this line either, but it is certainly a reference to astronomy. Vílchez takes the view that one noun refers to the solstices (the two solstices are the first days of summer and winter) and the other (seasons) to the equinoxes (the two equinoxes are the first days of spring and autumn).

Since we have a reasonable idea of the general meaning in this verse, but we are uncertain of the exact meaning of several terms, the translator is well advised to express the general meaning rather than trying to see that every word is somehow represented. We believe that Good News Translation expresses the meaning, as understood by some scholars, fairly clearly: “by the movements of the sun, the changing seasons.”

It is important to understand the structure of Good News Translation for verses 17-19. Verse 17a mentions that God has given Solomon “true understanding of the forces of nature.” Then some of these forces of nature are named in verses 17b-18a: (1) “what the world is made of,” (2) “how the elements behave,” and (3) “how the calendar is determined.” Verses 18b-19 then give four ways the calendar is determined: (1) “the movements of the sun,” (2) “the changing seasons,” (3) “the constellations,” and (4) “the cycles of years.” We are recommending that translators accept this interpretation, but will recommend a rather different model at the end of verse 20.

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 8:21

But I perceived that I would not possess wisdom unless God gave her to me: Here Solomon says that being sound of body and soul does not necessarily imply that one is wise. If he ever became wise, it would have to be because God saw fit to make him so. Good News Translation provides a good model; but we may also say “… that I could never become wise unless God gave me Wisdom.”

And it was a mark of insight to know whose gift she was: In this parenthetical remark Solomon congratulates himself for having enough insight, even as a youth, to know that Wisdom was a gift from God. Again, Good News Translation can be used as a model.

So I appealed to the Lord and besought him, and with my whole heart I said: The repeated terms for prayer here (I appealed to the Lord, besought him, and with my whole heart I said) are a way of indicating intense, sincere prayer. Since chapter 9, which follows immediately, gives the words of the prayer, some smooth way must be found of introducing the prayer. Good News Translation simply ends the sentence with a colon. New English Bible is perhaps better: “So I pleaded with the Lord, and from the depths of my heart I prayed to him in these words:….” However, since this is the final verse of chapter 8, it will be better to end the sentence here and connect the first verse of chapter 9 to it in some way; for example:

• … and from the depths of my heart I prayed to him to give me Wisdom.
I prayed, “God of my ancestors…” [or, As I prayed for Wisdom, I said, “God of…”].

However, the way the connection between 8.21 and 9.1 is set out will also be influenced by the way the text as a whole is divided. Some versions such as Good News Translation and New Jerusalem Bible have a section heading at the beginning of chapter 9; others like New English Bible have only a new paragraph at this point.

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 10:15

A holy people and blameless race wisdom delivered from a nation of oppressors: A holy people and blameless race are the objects of the verb delivered. Good News Translation states it clearly, as does Revised English Bible: “It was wisdom who rescued a god-fearing people, a blameless race, from a nation of oppressors.” The holy people are of course the Israelites, and the nation of oppressors the Egyptians. A holy people and blameless race may be combined as “God’s innocent people.” A nation of oppressors may be rendered as “a nation that was oppressing them” or “the people [or, those] that were oppressing them.”

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.